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Love is divided into two species, whereof one is
called love of benevolence (or goodwill) the other of
cupidity (convoitise). The love of cupidity is that
by which we love something for the profit we expect
from it. Love of benevolence is that by which we love
a thing for its own good. For what other thing is it
to have the love of benevolence for any one than to
wish him good.
If he to whom we wish good have it already and
possesses it, then we wish it him by the pleasure and
contentment which we have to see him possessed of it,
and hence springs the love of complacency, which is
simply an act of the will by which it is joined and
united to the pleasure, content and good of another.
But in case he to whom we wish good have not yet
obtained it we desire it him, and hence that love is
termed love of desire.
When the love of benevolence is exercised without
correspondence on the part of the beloved, it is
called the love of simple benevolence; but when it is
practised with mutual correspondence, it is called
the love of friendship. Now mutual correspondence
consists in three things; friends must love one
another, know that they love one another, and have
communication, intimacy and familiarity with one
another.
If we love a friend without preferring him before
others, the friendship is simple; if we prefer him,
then this friendship will be called dilection, as if
we said love of election, because we choose this from
amongst many things we love, and prefer it.
Again, when by this dilection we do not much
prefer one friend before others it is called simple
dilection, but when, on the contrary, we much more
esteem and greatly prefer one friend before others of
his kind, then this friendship is called dilection by
excellence.
If the esteem and preference of our friend, though
great and without equal, do yet enter into comparison
and, proportion with others, the friendship will be
called eminent dilection, but if the eminence of it
be, beyond proportion and comparison, above every
other, then it is graced with the title of
incomparable, sovereign and supereminent dilection,
and in a word it will be charity, which is due to the
one God only.
And indeed in our language the words cher,
cherement, encherir, (1) represent a certain
particular esteem, prize or value, so that as amongst
the people the word man is almost appropriated to the
male-kind as to the more excellent sex, and the word
adoration is almost exclusively kept for God as for
its proper object, so the name of Charity has been
kept for the love of God as for supreme and sovereign
dilection. |