benevolence to being in general, and comes to the same thing. For he
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,* 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