be so much love, as there is want of due love; or in other words, they
The objection is this: that the argument seems to prove too much, in that it will prove, that even good men themselves have more sin than holiness; which also has been supposed. But if this were true, it would follow, that sin is the prevalent principle even in good men, and that it is the principle which has the predominancy in the heart and practice of the truly pious; which is plainly contrary to the Word of God.
I answer, if it be indeed so, that there is more sin, consisting in defect of required holiness, than there is of holiness in good men in this world; yet it will not follow, that sin has the chief government of their heart and practice, for two reasons.
1. They may love God more than other things, and yet there may not be so much love, as there is want of due love; or in other words, they may love God more than the world, and therefore the love of God may be predominant, and yet may not love God near half so much as they ought to do. This need not be esteemed a paradox: a person may love a father, or some great friend and benefactor, of a very excellent character, more than some other object, a thousand times less worthy of his esteem and affection, and yet love him ten times less than he ought; and so be chargeable, all things considered, with a deficiency in respect and gratitude, that is very unbecoming and hateful. If love to God prevails above the love of other things, then virtue will prevail above evil affections, or positive principles of sin; by which principles it is, that sin has a positive power and influence. For evil affections radically consist in inordinate love to other things besides God. And therefore, virtue prevailing beyond these, will have the governing influence. The predominancy of the love of God in the hearts of good men is more from the nature of the object loved, and the nature of the principle of true love, than the degree of the principle. The object is one of supreme loveliness; immensely above