Not all love is equally virtuous. Jonathan Edwards makes an insightful distinction:
"There is commonly in the wildest enthusiasts, a kind of union and affection, arising from self-love, occasioned by their agreeing in those things wherein they greatly differ from all others, and from which they are objects of the ridicule of all the rest of mankind. This naturally will cause them so much the more to prize those peculiarities that make them the objects of others’ contempt. Thus the ancient Gnostics, and the wild fanatics that appeared at the beginning of the reformation, boasted of their great love one to another; one sect of them, in particular, calling themselves the family of love. But this is quite another thing, than that Christian love I have just described: it is only the working of a natural self-love, and no true benevolence, any more that the union and friendship which may be among a company of pirates, that are at war with all the rest of the world. There is enough said in this passage [1 John 4] of the nature of a truly Christian love, thoroughly to distinguish it from all such counterfeits. It is love that arises from apprehension of the wonderful riches of the free grace and sovereignty of God’s love to us, in Christ Jesus; being attended with a sense of our own utter unworthiness, as in ourselves the enemies and haters of God and Christ, and with a renunciation of all our own excellency and righteousness. See ver. 9, 10, 11, and 19. The surest character of true divine supernatural love—distinguishing it from counterfeits that arise from a natural self-love—is, that the Christian virtue of humility shines in it; that which above all others renounces, abases, and annihilates what we term self. Christian love, or true charity, is an humble love. 1 Cor. xiii. 4, 5. “Charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked.” When therefore we see love in persons attended with a sense of their own littleness, vileness, weakness, and utter insufficiency; and so with self-diffidence, self-emptiness, self-renunciation, and poverty of spirit; these are the manifest tokens of the Spirit of God."
[Source: Distinguishing Marks of a Work of the Spirit of God; Section II]
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