And if they be convinced that true religion does confift in difinterefted affection, as defcribed above, they are in danger of confidering the exercifes of their felf love, as being difinterefted benevolence; fince, by the fuppofition, they know not what the latter is, experimentally; and their felf love, in fo many ways, puts on the garb of difinterefted benevolence, and makes a plau fible appearance: And they are fo partial in favour of themselves, and their own affections, that they are eafily deceived into a favourable opinion of them. Even from felf love and pride, they may exert themselves for the publick good, either because they confider their own intereft as connected with that of the publick, and dependent upon it; or because this is the way to escape infamy, and get the applause of their fellow men. And they may be kind and generous to others, either because others love them, or from a selfish defire to have the name of generous, charitable perfons. And they think they do these things from a difinterested regard to the publick, and to others, because it has such an appearance. Befides, the most selfish perfon has fome affections which are not felf love, nor difinterested benevolence, but have fome resemblance to the latter. What is called natural affection, the affection of parents to children, and of children to parents, &c. is not, of itself, and in the nature of it, moral affection; but what is called mere inftinct. This is called love, by which parents and children are inclined to defire the welfare of each other, and looks like difinterested benevolence: But is really nothing but inftinct, which falls below moral agency; accompanied and ftrengthened by felf love, in selfish perfons; and therefore is no evidence that they who have this in the highest degree, have the leaft degree of difinterested affection under confideration, or universal benevolence, which is effential to holy love. And what is called natural pity or compaffion, is not felf love, nor is it universal benevolence, but an instinct, which which God, for wife reafons, and for the good of mankind, has implanted in all men. This being a fort of benevolence, is by many mistaken for difinterested holy love, and so are deceiving themselves and others. Would men know their own moral character, they muft diftinguish these from universal benevolence, and that difinterested affection, in which all true religion confifts.* V. THIS fubject teaches us the excellency of real christianity; and that it is suited to promote the happiness of individuals who partake of the true spirit of it, and of fociety, where it prevails. Self love tends to natural evil, and always produces it, unless it be reftrained and counteracted. It contracts the mind of him who is under the power of this selfish affection. It finks it down to a fordid littleness and lowness of spirit, and prevents his proper enjoyment of the good and happiness of others; and fubjects him to innumerable, painful feelings and miferies, which are the necessary attendants of pride, envy, covetousness, &c. And this fame felf love is the fource of all the evils that take place in society. All inftances of unrighteousness, oppreffion and cruelty, of contention and war, and of every injury done by one to another, or to the publick ; and all deceit, falfehood and hypocrify, incontinency, and every unruly luft; and every thing which worketh evil to others, and to fociety, are the fruit of felf love. Take this away, and all these will ceafe. And this is removed as far as the fpirit of true chriftianity is imbibed. But univerfal benevolence, chriftian love, fpreads happiness, wherever it flourishes. It enlarges and ennobles the mind, and puts the benevolent perfon in poffeffion of the good and happiness of others, so that he enjoys it all in a great degree, and rejoices with those who rejoice. By this he becomes a cordial and judicious friend to every one, and more especially to those with whom he See Edwards on the Nature of true Virtue, Chap. vi. has has the most connection; and is difpofed to do good to all, as he has ability and opportunity: And is devoted to the good of the publick, and of the fociety to which he belongs, being ready to give up his private, personal interest, in any part or the whole of it, when the publick intereft demands it, and this is neceffary for the good of the whole. This difinterested benevolence will lead every one to take his proper place, and to be industrious, active, prudent and faithful in his own business, and honeft, upright, fincere and true in all his concerns and dealings with his fellow men. This love is kind, it is mercy, humility, condescension, meekness, peaceableness, temperance, long fuffering, and brotherly kindness. This will form rules to fill their ftation with honour and usefulness; to use their influence for the publick good, and the happiness of every individual, fo far as is confiftent with the greatest publick happiness. And this will induce those in more private ftations, to acquiefce in, and fupport good government; to live in peace with all men, if possible. And this will unite all the particular members of the fociety to each other, and form them into a band of brothers, all engaged to promote the general good, and the best intereft of each other, so far as it may be confiftent with, and fubferve the greatest good of the whole. Whenever christianity fhall fpread over the whole world, and the diftinguishing spirit and power of it take place univerfally, forming men to a high degree of univerfal benevolence, and difinterested affection, it will unite mankind into one happy fociety, teaching them to love each other as brethren, each one seeking and rejoicing in the publick good, and in the happiness of individuals This will form the moft happy state of publick society that can be enjoyed on earth. And when we take into view their love to the Redeemer, their devotednefs to his honour and fervice, and obedience to his laws, laws, in the practice of piety, devotion and mercy; their joy in his character, exaltation and honour. Their gratitude to him for their redemption from infinite evil, and making them heirs of unspeakable felicity; their unfhaken truft in him for the fulfilment of all his promises; and their clear and fure profpects of their eternal happiness, and the endless and increafing glory of his kingdom: This will be the greatest likeness of heaven of any thing that has taken place on earth, or ever will. And they will hereby be made meet for the eternal inheritance of the faints in light. This leads to a view of the most perfect, happy, and glorious fociety in heaven, in the eternal kingdom of God. All the beauty, happiness, and glory of it, will confift in this difinterefted love, made perfect, reigning, and having its proper and full effect, without impediment, both in God, and in every member of this kingdom. SECTION V. Concerning Divine Illumination. THE divine oracles represent all the wicked, by which are meant all men who are not righteous, to be in a state of darkness; from which they only are recovered, who are born of God, and become real chriftians. "The way of the wicked is as darkness: They know not at what they tumble. "The natural man receiveth not the things of the Spirit of God: For they are foolishnefs unto him; neither can he know them, because they are fpiritually difcerned."+ "Ye were once darkness, but now are ye light in the Lord." All unbelievers, ungodly and disobedient, are said in fcripture to be blind, and not to know God, in places too many to mention * Prov. iv. 19. † 1 Cor. ii. 14. Eph. v. 8. here. here. St. Paul fays, "If our gospel be hid, it is hid to them that are loft; in whom the god of this world hath blinded the minds of them which believe not, left the light of the glorious gospel of Chrift, who is the image of God, fhould fhine unto them." "The Lord Jesus shall be revealed from heaven, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel." Agreeable to this, men are faid by converfion, by which they become true chriftians, to have their eyes opened, and to be turned from darkness to light. To be called out of darkness into marvellous light. To be delivered from the power of darkness, and tranflated into the kingdom of God's dear Son.* And converfion from fin to God, is defcribed by being enlightened.t This ignorance and darkness, and the contrary light or knowledge, are, according to fcripture, of a moral nature, and confequently confiit not in intellectual ignorance, and knowledge, as diftin&t from any thing which belongs to the heart, and not implying any fensation and exercises of the latter: For that darkness or light which belongs to the intellect, or speculative underЯanding, as diftinct from the heart, and in which the heart has no influence or concern, has nothing moral in it, and is neither virtuous nor vicious, fin or holiness. Therefore the scripture conftantly speaks of this darkness and light, this ignorance or want of understanding, and the contrary understanding and knowledge, as having their feat in the heart, and belonging to that, and predicated of it, and as being, as that is, whether right or wrong, wholly corrupt or renewed. The following paffages are fufficient to prove this. "Yet the Lord hath not given you an heart to perceive, and eyes to fee, and ears to hear unto this day." When the great ignorance and delufion, and ftupidity of idolators, in worshipping an image, which 2 Cor. iv, 3, 4. 2 Theff. i. 7, 8. • Acts xxvi. 18. Col. i. 13. |