THE NATURE OF TRUE VIRTUE.
CHAP. I.
Showing wherein the essence of true virtue consists.
Whatever controversies and variety of opinions there are about the nature of virtue, yet all excepting, some sceptics, who deny any real difference between virtue and vice, mean by it something beautiful, or rather some kind of beauty, or excellency. It is not all beauty that is called virtue; for instance, not the beauty of a building, of a flower, or of the rainbow; but some beauty belonging to beings that have perception and will. It is not all beauty of mankind that is called virtue; for instance, not the external beauty of the countenance, or shape, gracefulness of motion, or harmony of voice: but it is a beauty that has its original seat in the mind. But yet perhaps not every thing that may be called a beauty of mind, is properly called virtue. There is a beauty of understanding and speculation; there is something in the ideas and conceptions of great philosophers and statesmen, that may be called beautiful; which is a different thing from what is most commonly meant by virtue.
But virtue is the beauty of those qualities and acts of the mind, that are of a moral nature, i.e. such as are attended with desert or worthiness of praise or blame. Things of this sort, it is generally agreed, so far as I know, do not belong merely to speculation; but to the disposition and will, or (to use a general word, I suppose commonly well understood) to the heart. Therefore, I suppose, I shall not depart from the common opinion, when I say, that virtue is the beauty of the qualities and exercises of the heart, or those actions which proceed from them. So that when it is inquired, what is the nature of true virtue? this is the same as to inquire, what that is, which renders any habit, disposition, or exercise of the heart truly beautiful?
I use the phrase true virtue, and speak of things truly beautiful, because I suppose it will generally be allowed, that there is a distinction to be made between some things which are truly virtuous, and others which only seem to be so, through a partial and imperfect view of things: that some actions and dispositions appear beautiful, if considered partially and superficially, or with regard to some things belonging to them, and in some of their circumstances and tendencies, which would appear otherwise in a more extensive and comprehensive view, wherein they are seen clearly in their whole nature, and the extent of their connexions in the universality of things.
There is a general and particular beauty. By a particular beauty, I mean that by which a thing appears beautiful when considered only with regard to its connexion with, and tendency to, some particular things within a limited, and as it were a private, sphere. And a general beauty is that by which a thing appears beautiful when viewed most perfectly, comprehensively, and universally, with regard to all its tendencies, and its connexions with every thing to which it stands related. The former may be without and against the latter. As a few notes in a tune, taken only by themselves, and in their relation to one another, may be harmonious; which, when considered with respect to all the notes in the tune, or the entire series of sounds they are connected with, may be very discordant, and disagreeable. That only, therefore, is what I mean by true virtue, which, belonging to the heart of an intelligent being, is beautiful by a general beauty, or beautiful in a comprehensive view, as it is in itself, and as related to every thing with which it stands connected. And therefore, when we are inquiring concerning the nature of true virtue—wherein this true and general beauty of the heart does most essentially consist—this is my answer to the inquiry:—
True virtue most essentially consists in benevolence to being in general. Or perhaps, to speak more accurately, it is that consent, propensity, and union of heart to being in general, which is immediately exercised in a general good will.
The things before observed respecting the nature of true virtue, naturally lead us to such a notion of it. If it has its seat in the heart, and is the general goodness and beauty of the disposition and its exercise, in the most comprehensive view, considered with regard to its universal tendency, and as related to every thing with which it stands connected; what can it consist in, but a consent and good will to being in general? Beauty does not consist in discord and dissent, but in consent and agreement. And if every intelligent being is some way related to being in general, and is a part of the universal system of existence; and so stands in connexion with the whole; what can its general and true beauty be, but its union and consent with the great whole?
If any such thing can be supposed as a union of heart to some particular being, or number of beings, disposing it to benevolence to a private circle or system of beings, which are but a small part of the whole; not implying a tendency to an union with the great system, and not at all inconsistent with enmity towards being in general; this I suppose not to be of the nature of true virtue; although it may in some respects be good, and may appear beautiful in a confined and contracted view of things.—But of this more afterwards.
It is abundantly plain by the Holy Scriptures, and generally allowed, not only by christian divines, but by the more considerable Deists, that virtue most essentially consists in love. And I suppose, it is owned by the most considerable writers, to consist in general love of benevolence, or kind affection: though it seems to me the meaning of some in this affair is not sufficiently explained; which perhaps occasions some error or confusion in discourses on this subject.
When I say, true virtue consists in love to being in general, I shall not be likely to be understood, that no one act of the mind or exercise of love is of the nature of true virtue, but what has being in general, or the great system of universal existence, for its direct and immediate object: so that no exercise of love, or kind affection, to any one particular being, that is but a small part of this whole, has any thing of the nature of true virtue. But, that the nature of true virtue consists in a disposition to benevolence towards being in general; though from such a disposition may arise exercises of love to particular beings, as objects are presented, and occasions arise. No wonder, that he who is of a generally benevolent disposition, should be more disposed than another to have his heart moved with benevolent affection to particular persons, with whom he is acquainted and conversant, and from whom arise the greatest and most frequent occasions for exciting his benevolent temper. But my meaning is, that no affections towards particular persons or beings are of the nature of true virtue, but such as arise from a generally benevolent temper, or from that habit or frame of mind, wherein consists a disposition to love being in general.
And perhaps it is needless for me to give notice to my readers, that when I speak of an intelligent being having a heart united and benevolently disposed to being in general, I thereby mean intelligent being in general. Not inanimate things, or beings that have no perception or will; which are not properly capable objects of benevolence.
Love is commonly distinguished into love of benevolence, and love of complacence. Love of benevolence is that affection or propensity of the heart to any being, which causes it to incline to its well-being, or disposes it to desire and take pleasure in its happiness. And if I mistake not, it is agreeable to the common opinion, that beauty in the object is always the ground of this propensity; but that there may be a disposition to the welfare of those that are not considered as beautiful, unless mere existence be accounted a beauty. And benevolence or goodness in the Divine Being is generally supposed, not only to be prior to the beauty of many of its objects, but to their existence; so as to be the ground both of their existence and their beauty, rather than the foundation of God's benevolence; as it is supposed that it is God's goodness which moved him to give them both being and beauty. So that if all virtue primarily consists in that affection of heart to being, which is exercised in benevolence, or an inclination to its good, then God's virtue is so extended as to include a propensity not only to being actually existing, and actually beautiful, but to possible being, so as to incline him to give a being beauty and happiness.
What is commonly called love of complacence, presupposes beauty. For it is no other than delight in beauty; or complacence in the person or being beloved for his beauty. If virtue be the beauty of an intelligent being, and virtue consists in love, then it is plain inconsistence, to suppose that virtue primarily consists in any love to its object for its beauty; either in a love of complacence, which is delight in a being for its beauty, or in a love of benevolence, that has the beauty of its object for its foundation. For that would be to suppose, that the beauty of intelligent beings primarily consists in love to beauty; or that their virtue first of all consists in their love to virtue. Which is an inconsistence, and going in a circle. Because it makes virtue, or beauty of mind, the foundation or first motive of that love wherein virtue originally consists, or wherein the very first virtue consists; or, it supposes the first virtue to be the consequence and effect of virtue. Which makes the first virtue both the ground and the consequence, both cause and effect of itself. Doubtless virtue primarily consists in something else besides any effect or consequence of virtue. If virtue consists primarily in love to virtue, then virtue, the thing loved, is the love of virtue: so that virtue must consist in the love of the love of virtue—and so on in infinitum. For there is no end of going back in a circle. We never come to any beginning or foundation; it is without beginning, and hangs on nothing.—Therefore, if the essence of virtue, or beauty of mind, lies in love, or a disposition to love, it must primarily consist in something different both from complacence, which is a delight in beauty, and also from any benevolence that has the beauty of its object for its foundation. Because it is absurd to say that virtue is primarily and first of all the consequence of itself; which makes virtue primarily prior to itself.
Nor can virtue primarily consist in gratitude; or one being's benevolence to another for his benevolence to him. Because this implies the same inconsistence. For it supposes a benevolence prior to gratitude, which is the cause of gratitude. The first benevolence cannot be gratitude. Therefore there is room left for no other conclusion, than that the primary object of virtuous love is being, simply considered; or that true virtue primarily consists, not in love to any particular beings, because of their virtue or beauty, nor in gratitude, because they love us; but in a propensity and union of heart to being simply considered; exciting absolute benevolence, if I may so call it, to being in general. I say, true virtue primarily consists in this. For I am far from asserting, that there is no true virtue in any other love than this absolute benevolence. But I would express what appears to me to be the truth, on this subject, in the following particulars.
The first object of a virtuous benevolence is being, simply considered: and if being, simply considered, be its object, then being in general is its object; and what it has an ultimate propensity to, is the highest good of being in general. And it will seek the good of every individual being unless it be conceived as not consistent with the highest good of being in general. In which case the good of a particular being, or some beings, may be given up for the sake of the highest good of being in general. And particularly, if there be any being statedly and irreclaimably opposite, and an enemy to being in general, then consent and adherence to being in general will induce the truly virtuous heart to forsake that enemy, and to oppose it.
Further, if being, simply considered, be the first object of a truly virtuous benevolence, then that object who has most of being, or has the greatest share of existence, other things being equal, so far as such a being is exhibited to our faculties, will have the greatest share of the propensity and benevolent affections of the heart. I say, "other things being equal," especially because there is a secondary object of virtuous benevolence, that I shall take notice of presently, which must be considered as the ground or motive to a purely virtuous benevolence. Pure benevolence in its first exercise is nothing else but being's uniting consent, or propensity to being; and inclining to the general highest good, and to each being, whose welfare is consistent with the highest general good, in proportion to the degree of existence,1 understand, "other things being equal."
The second object of a virtuous propensity of heart is benevolent being. A secondary ground of pure benevolence is virtuous benevolence itself in its object. When any one under the influence of general benevolence, sees another being possessed of the like general benevolence, this attaches his heart to him, and draws forth greater love to him, than merely his having existence: because so far as the being beloved has love to the being in general, so far his own being is, as it were, enlarged; extends to, and in some sort comprehends, being in general: and therefore, he that is governed by love to being in general, must of necessity have complacence in him, and the greater degree of benevolence to him, as it were out of gratitude to him for his love to general existence, that his own heart is extended and united to, and so looks on its interest as its own. It is because his heart is thus united to being in general, that he looks on a benevolent propensity to being in general, wherever he sees it, as the beauty of the being in whom it is; an excellency that renders him worthy of esteem, complacence, and the greater good will.—But several things may be noted more particularly concerning this secondary ground of a truly virtuous love.
1. That loving a being on this ground necessarily arises from pure benevolence to being in general, and comes to the same thing. For he that has a simple and pure good will to general existence, must love that temper in others, that agrees and conspires with itself. A spirit of consent to being must agree with consent to being. That which truly and sincerely seeks the good of others, must approve of and love that which joins with him in seeking the good of others.
2. This secondary ground of virtuous love, is the thing wherein true moral or spiritual beauty primarily consists. Yea, spiritual beauty consists wholly in this, and in the various qualities and exercises of mind which proceed from it, and the external actions which proceed from these internal qualities and exercises. And in these things consists all true virtue, viz. in this love of being, and the qualities and acts which arise from it.
3. As all the spiritual beauty lies in these virtuous principles and acts, so it is primarily on this account they are beautiful, viz. that they imply consent and union with being in general. This is the primary and most essential beauty of every thing that can justly be called by the name of virtue, or is any moral excellency in the eye of one that has a perfect view of things. I say, "the primary and most essential beauty," because there is a secondary and inferior sort of beauty; which I shall take notice of afterwards.
4. This spiritual beauty, which is but a secondary ground of virtuous benevolence, is the ground, not only of benevolence, but complacence. and is the primary ground of the latter; that is, when the complacence is truly virtuous. Love to us in particular, and kindness received, may be a secondary ground: but this is the primary objective foundation of it.
5. It must be noted, that the degree of the amiableness of true virtue, primarily consisting in consent, and a benevolent propensity of heart to being in general, is not in the simple proportion of the degree of benevolent affection seen, but in a proportion compounded of the greatness of the benevolent being, or the degree of being and the degree of benevolence. One that loves being in general, will necessarily value good will to being in general, wherever he sees it. But if he sees the same benevolence in two beings, he will value it more in two, than in one only. Because it is a greater thing, more favourable to being in general, to have two beings to favour it, than only one of them. For there is more being that favours being: both together having more being than one alone. So, if one being be as great as two, has as much existence as both together, and has the same degree of general benevolence, it is more favourable to being in general, than if there were general benevolence in a being that had but half that share of existence. As a large quantity of gold, with the same quality, is more valuable than a small quantity of the same metal.
6. It is impossible that any one should truly relish this beauty, consisting in general benevolence, who has not that temper himself. I have observed, that if any being is possessed of such a temper, he will unavoidably be pleased with same temper in another. And it may in like manner be demonstrated, that it is such a spirit, and nothing else, which will relish such a spirit. For if a being, destitute of benevolence, should love benevolence to being in general, it would prize and seek that for which it had no value. For how should one love and value a disposition to a thing, or a tendency to promote it, and for that very reason, when the thing itself is what he is regardless of, and has no value for, nor desires to have promoted.2
CHAP. II.
Showing how that love, wherein true virtue consists, respects the Divine Being and created beings.
From what has been said, it is evident, that true virtue must chiefly consist in love to god; the Being of beings, infinitely the greatest and best. This appears, whether we consider the primary or secondary ground of virtuous love. It was observed, that the first objective ground of that love, wherein true virtue consists, is being simply considered: and, as a necessary consequence of this, that being who has the greatest share of universal existence has proportionably the greatest share of virtuous benevolence, so far as such a being is exhibited to the faculties of our minds, other things being equal. But God has infinitely the greatest share of existence. So that all other being, even the whole universe, is as nothing in comparison of the Divine Being.
And if we consider the secondary ground of love, or moral excellency, the same thing will appear. For as God is infinitely the greatest Being, so he is allowed to be infinitely the most beautiful and excellent: and all the beauty to be found throughout the whole creation, is but the reflection of the diffused beams of that Being who hath an infinite fulness of brightness and glory. God's beauty is infinitely more valuable than that of all other beings upon both those accounts mentioned, viz. the degree of his virtue, and the greatness of his being, possessed of this virtue. And God has sufficiently exhibited himself, both in his being, and his infinite greatness and excellency: and has given us faculties, whereby we are capable of plainly discovering his immense superiority to all other beings, in these respects. Therefore, he that has true virtue, consisting in benevolence to being in general, and in benevolence to virtuous being, must necessarily have a supreme love to God, both of benevolence and complacence. And all true virtue must radically and essentially, and, as it were, summarily, consist in this. Because God is not only infinitely greater and more excellent than all other being, but he is the head of the universal system of existence; the foundation and fountain of all being and all beauty; from whom all is perfectly derived, and on whom all is most absolutely and perfectly dependent; of whom, and through whom, and to whom is all being and all perfection; and whose being and beauty are, as it were, the sum and comprehension of all existence and excellence: much more than the sun is the fountain and summary comprehension of all the light and brightness of the day.
If it should be objected, that virtue consists primarily in benevolence, but that our fellow-creatures, and not God, seem to be the most proper objects of our benevolence; inasmuch as our goodness extendeth not to God, and we cannot be profitable to him.—To this I answer,
1. A benevolent propensity of heart is exercised, not only in seeking to promote the happiness of the being towards whom it is exercised, but also in rejoicing in his happiness. Even as gratitude for benefits received will not only excite endeavours to requite the kindness we receive, by equally benefiting our benefactor, but also if he be above any need of us, or we have nothing to bestow, and are unable to repay his kindness, it will dispose us to rejoice in his prosperity.
2. Though we are not able to give any thing to God, which we have of our own, independently; yet we may be the instruments of promoting his glory, in which he takes a true and proper delight.3 —Whatever influence such an objection may seem to have on the minds of some, yet is there any that owns the being of a God, who will deny that any benevolent affection is due to God, and proper to be exercised towards him? If no benevolence is to be exercised towards God, because we cannot profit him, then, for the same reason, neither is gratitude to be exercised towards him for his benefits to us; because we cannot requite him. But where is the man, who believes a God and a providence, that will say this?
There seems to be an inconsistence in some writers on morality, in this respect, that they do not wholly exclude a regard to the Deity out of their schemes of morality, but yet mention it so slightly, that they leave me room and reason to suspect they esteem it a less important and subordinate part of true morality; and insist on benevolence to the created system, in such a manner as would naturally lead one to suppose they look upon that as by far the most important and essential thing in their scheme. But why should this be? If true virtue consists partly in a respect to God, then doubtless it consists chiefly in it. If true morality requires that we should have some regard, some benevolent affection to our Creator, as well as to his creatures, then doubtless it requires the first regard to be paid to him; and that he be every way the supreme object of our benevolence. If his being above our reach, and beyond all capacity of being profited by us, does not hinder, but that nevertheless he is the proper object of our love, then it does not hinder that he should be loved according to his dignity, or according to the degree in which he has those things wherein worthiness of regard consists, so far as we are capable of it. But this worthiness, none will deny, consists in these two things, greatness and moral goodness. And those that own a God, do not deny that he infinitely exceeds all other beings in these. If the Deity is to be looked upon as within that system of beings which properly terminates our benevolence, or belonging to that whole, certainly he is to be regarded as the head of the system, and the chief part of it: if it be proper to call him a part, who is infinitely more than all the rest, and in comparison of whom, and without whom, all the rest are nothing, either as to beauty or existence. And therefore certainly, unless we will be atheists, we must allow that true virtue does primarily and most essentially consist in a supreme love to God; and that where this is wanting, there can be no true virtue.
But this being a matter of the highest importance, I shall say something further to make it plain, that love to God is most essential to true virtue; and that no benevolence whatsoever to other beings can be of the nature of true virtue without it.
And therefore, let it be supposed, that some beings, by natural instinct, or by some other means, have a determination of mind to union and benevolence to a particular person, or private system,4 which is but a small part of the universal system of being: and that this disposition or determination of mind is independent on, or not subordinate to, benevolence to being in general. Such a determination, disposition, or affection of mind is not of the nature of true virtue.
This is allowed by all with regard to self-love; in which good will is confined to one single person only. And there are the same reasons why any other private affection or good will, though extending to a society of persons independent of, and unsubordinate to, benevolence to the universality, should not be esteemed truly virtuous. For, notwithstanding it extends to a number of persons, which taken together are more than a single person, yet the whole falls infinitely short of the universality of existence; and if put in the scales with it, has no greater proportion to it than a single person.
However, it may not be amiss more particularly to consider the reasons why private affections, or good will limited to a particular circle of beings, falling infinitely short of the whole existence, and not dependent upon it, nor subordinate to general benevolence, cannot be of the nature of true virtue.
1. Such a private affection, detached from general benevolence, and independent on it, as the case may be, will be against general benevolence, or of a contrary tendency; and will set a person against general existence, and make him an enemy to it. As it is with selfishness, or when a man is governed by a regard to his own private interest, independent of regard to the public good, such a temper exposes a man to act the part of an enemy to the public. As, in every case wherein his private interest seems to clash with the public; or in all those cases wherein such things are presented to his view, that suit his personal appetites or private inclinations, but are inconsistent with the good of the public. On which account, a selfish, contracted, narrow spirit is generally abhorred, and is esteemed base and sordid. But if a man's affection takes in half a dozen more, and his regards extend so far beyond his own single person as to take in his children and family; or if it reaches further still to a larger circle, but falls infinitely short of the universal system, and is exclusive of being in general; his private affection exposes him to the same thing, viz. to pursue the interest of its particular object in opposition to general existence: which is certainly contrary to the tendency of true virtue; yea, directly contrary to the main and most essential thing in its nature, the thing on account of which chiefly its nature and tendency is good. For the chief and most essential good that is in virtue, is its favouring being in general. Now certainly, if private affection to a limited system had in itself the essential nature of virtue, it would be impossible that it should, in any circumstance whatsoever, have a tendency and inclination directly contrary to that wherein the essence of virtue chiefly consists.
2. Private affection, if not subordinate to general affection, is not only liable, as the case may be, to issue an enmity to being in general, but has a tendency to it as the case certain is, and must necessarily be. For he that is influenced by private affection, not subordinate to a regard to being in general, sets up its particular or limited object above being in general; and this most naturally tends to enmity against the latter, which is by right the great supreme, ruling, and absolutely sovereign object of our regard. Even as the setting up another prince as supreme in any kingdom, distinct from the lawful sovereign, naturally tends to enmity against the lawful sovereign. Wherever it is sufficiently published, that the supreme, infinite, and all-comprehending Being requires a supreme regard to himself; and insists upon it, that our respect to him should universally rule in our hearts, and every other affection be subordinate to it, and this under the pain of his displeasure, (as we must suppose it is in the world of intelligent creatures, if God maintains a moral kingdom in the world,) then a consciousness of our having chosen and set up another prince to rule over us, and subjected our hearts to him, and continuing in such an act, must unavoidably excite enmity, and fix us in a stated opposition to the Supreme Being. This demonstrates, that affection to a private society or system, independent on general benevolence, cannot be of the nature of true virtue. For this would be absurd, that it has the nature and essence of true virtue, and yet at the same time has a tendency opposite to true virtue.
3. Not only would affection to a private system, unsubordinate to a regard to being in general, have a tendency to oppose the supreme object of virtuous affection, as its effect and consequence, but would become itself an opposition to that object. Considered by itself in its nature, detached from its effects, it is an instance of great opposition to the rightful supreme object of our respect. For it exalts its private object above the other great and infinite object; and sets that up as supreme, in opposition to this. It puts down being in general, which is infinitely superior in itself, and infinitely more important, in an inferior place; yea, subjects the supreme general object to this private infinitely inferior object: which is to treat it with great contempt, and truly to act in opposition to it, and to act in opposition to the true order of things, and in opposition to that which is infinitely the supreme interest; making this supreme and infinitely important interest, as far as in us lies, to be subject to, and dependent on, an interest infinitely inferior. This is to act the part of an enemy to it. He that takes a subject, and exalts him above his prince, sets him as supreme instead of the prince, and treats his prince wholly as a subject, therein acts the part of an enemy to his prince.
From these things, I think, it is manifest, that no affection limited to any private system, not depending on nor subordinate to being in general, can be of the nature of true virtue; and this, whatever the private system be, let it be more or less extensive, consisting of a greater or smaller number of individuals, so long as it contains an infinitely little part of universal existence, and so bears no proportion to the great all-comprehending system. And consequently, that no affection whatsoever to any creature, or any system of created beings, which is not dependent on, nor subordinate to, a propensity or union of the heart to God, the supreme and infinite Being, can be of the nature of true virtue.
From hence also it is evident, that the divine virtue, or the virtue of the divine mind, must consist primarily in love to himself, or in the mutual love and friendship which subsists eternally and necessarily between the several persons in the Godhead, or that infinitely strong propensity there is in these divine persons one to another. There is no need of multiplying words, to prove that it must be thus, on a supposition that virtue, in its most essential nature, consists in benevolent affection or propensity of heart towards being in general; and so flowing out to particular beings, in a greater or lesser degree, according to the measure of existence and beauty which they are possessed of. It will also follow, from the foregoing things, that God's goodness and love to created beings, is derived from and subordinate to his love to himself.5
With respect to the manner in which a virtuous love in created beings, one to another, is dependent on, and derived from love to God, this will appear by a proper consideration of what has been said; that it is sufficient to render love to any created being, virtuous, if it arise from the temper of mind wherein consists a disposition to love God supremely. Because it appears from what has been already observed, all that love to particular beings, which is the fruit of a benevolent propensity of heart to being in general, is virtuous love. But, as has been remarked, a benevolent propensity of heart to being in general, and a temper or disposition to love God supremely, are in effect the same thing. Therefore, if love to a created being comes from that temper, or propensity of the heart, it is virtuous. However, every particular exercise of love to a creature may not sensibly arise from any exercise of love to God, or an explicit consideration of any similitude, conformity, union, or relation to God, in the creature beloved.
The most proper evidence of love to a created being, arising from that temper of mind wherein consists a supreme propensity of heart to God, seems to be the agreeableness of the kind and degree of our love to God's end in our creation, and in the creation of all things, and the coincidence of the exercise of our love, in their manner, order, and measure, with the manner in which God himself exercises love to the creature in the creation and government of the world, and the way in which God, as the first cause and supreme disposer of all things, has respect to the creature's happiness, in subordination to himself as his own supreme end. For the true virtue of created beings is doubtless their highest excellency, and their true goodness, and that by which they are especially agreeable to the mind of their Creator. But the true goodness of a thing, must be its agreeableness to its end, or its fitness to answer the design for which it was made. Therefore, they are good moral agents, whose temper of mind, or propensity of heart, is agreeable to the end for which God made moral agents. But, as has been shown, the last end for which God has made moral agents, must be the last end for which God has made all things: it being evident, that the moral world is the end of the rest of the world; the inanimate and unintelligent world being made for the rational and moral world, as much as a house is prepared for the inhabitants.
By these things, it appears, that truly virtuous mind, being as it were under the sovereign dominion of love to God, above all things, seeks the glory of God, and makes this his supreme, governing, and ultimate end. This consists in the expression of God's perfections in their proper effects,—the manifestation of God's glory to created understandings,—the communications of the infinite fulness of God to the creature,—the creature's highest esteem of God, love to, and joy in him,—and in the proper exercises and expressions of these. And so far as a virtuous mind exercises true virtue in benevolence to created beings, it chiefly seeks the good of the creature; consisting in its knowledge or view of God's glory and beauty, its union with God, conformity and love to him, and joy in him. And that disposition of heart, that consent, union, or propensity of mind to being in general, which appears chiefly in such exercises, is virtue, truly so called; or in other words, true grace and real holiness. And no other disposition or affection but this is of the nature of true virtue.
Corollary. Hence it appears, that those schemes of religion or moral philosophy, which—however well in some respects they may treat of benevolence to mankind, and other virtues depending on it, yet—have not a supreme regard to God, and love to him, laid as the foundation, and all other virtues handled in a connexion with this, and in subordination to it, are not true schemes of philosophy, but are fundamentally and essentially defective. And whatever other benevolence or generosity towards mankind, and other virtues, or moral qualifications which go by that name, any are possessed of, that are not attended with a love to God, which is altogether above them, and to which they are subordinate, and on which they are dependent, there is nothing of the nature of true virtue or religion in them. And it may be asserted in general, that nothing is of the nature of true virtue, in which God is not the first and the last; or which, with regard to their exercises in general, have not their first foundation and source in apprehensions of God's supreme dignity and glory, and in answerable esteem and love of him, and have not respect to God as the supreme end.