A refutation of the objections against the attributes of God in general in a sermon preach'd at the cathedral-church of St. Paul, September the fifth, 1698 : being the sixth of the lecture for that year founded by the Honourable Robert Boyle Esq. / by John Harris ...
JEREM. ix. 24. Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, who exercise loving kindness, judgment and righteousness in the earth:
JEREMIAH. ix. 24. Let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord, who exercise loving kindness, judgement and righteousness in the earth:
But as Pride is Folly in the general, so it apparently discovers itself in this respect, That those Men are usually most Vain, who have the least Reason to be so,
But as Pride is Folly in the general, so it apparently discovers itself in this respect, That those Men Are usually most Vain, who have the least Reason to be so,
Wisdom indeed, and Judgment, Learning and Parts, Wit and Penetration, and all the Nobler Endowments of our Minds, are things of the greatest intrinsick Worth and Value,
Wisdom indeed, and Judgement, Learning and Parts, Wit and Penetration, and all the Nobler Endowments of our Minds, Are things of the greatest intrinsic Worth and Valve,
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for we have in reality no just ground to value our selves for even this, when we consider that the best of us have it but in a very slender Proportion;
for we have in reality no just ground to valve our selves for even this, when we Consider that the best of us have it but in a very slender Proportion;
Their being raised something above the common level, instead of lessening and shortening in their Eyes the Statures of other Men, encreases their Prospect of a Boundless Field of Knowledge all around them;
Their being raised something above the Common level, instead of lessening and shortening in their Eyes the Statures of other Men, increases their Prospect of a Boundless Field of Knowledge all around them;
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Another great Vanity there is also in Pride, which is, That Men are frequently conceited and Proud of those things, which they have the least share of,
another great Vanity there is also in Pride, which is, That Men Are frequently conceited and Proud of those things, which they have the least share of,
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and would they but seriously make use of those Means that God hath graciously given Mankind, in order to attain a sufficient Knowledge of his Nature and Perfections;
and would they but seriously make use of those Means that God hath graciously given Mankind, in order to attain a sufficient Knowledge of his Nature and Perfections;
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as would sufficiently Reward their Pains and Endeavours. And this we may glory in; this Knowledge will be the most noble and honourable that our Capacities can attain unto;
as would sufficiently Reward their Pains and Endeavours. And this we may glory in; this Knowledge will be the most noble and honourable that our Capacities can attain unto;
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For here we have an Object the greatest and most perfect that can be, the more we know of which, the more we shall exalt and perfect our selves. Here are no empty Speculations;
For Here we have an Object the greatest and most perfect that can be, the more we know of which, the more we shall exalt and perfect our selves. Here Are no empty Speculations;
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Let him therefore that glorieth, glory in this, that he understandeth and knoweth God, that He is the Lord, who exerciseth loving kindness, judgment and righteousness in the earth,
Let him Therefore that Glorieth, glory in this, that he understands and Knoweth God, that He is the Lord, who Exerciseth loving kindness, judgement and righteousness in the earth,
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Under which Two Heads, I shall, in pursuance of my general Design, endeavour to Answer those Objections that Atheistical Men have brought against the Attributes and Perfections of the Divine Nature. I.
Under which Two Heads, I shall, in pursuance of my general Design, endeavour to Answer those Objections that Atheistical Men have brought against the Attributes and Perfections of the Divine Nature. I.
He that glorieth, let him glory in this, that he understandeth and knoweth God, that he is the Lord, who exerciseth loving kindness, judgment and righteousness in the earth.
He that Glorieth, let him glory in this, that he understands and Knoweth God, that he is the Lord, who Exerciseth loving kindness, judgement and righteousness in the earth.
God would not command us to understand him by his Attributes of Goodness, Mercy and Justice, which he continually exerciseth in the Earth, if it were impossible for us to attain to it:
God would not command us to understand him by his Attributes of goodness, Mercy and justice, which he continually Exerciseth in the Earth, if it were impossible for us to attain to it:
and from the certain Knowledge that we have of these, we may be effectually assured of the Existence of some first Cause, some Supream Being in whom all these Attributes and Perfections must inhere.
and from the certain Knowledge that we have of these, we may be effectually assured of the Existence of Some First Cause, Some Supreme Being in whom all these Attributes and Perfections must inhere.
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but according to those Attributes or Properties of his which relate to Mankind, which the Hebrews call Middôth, i.e. those Measures or Dimensions of Him which are proportionable to our Understandings and Capacities.
but according to those Attributes or Properties of his which relate to Mankind, which the Hebrews call Middôth, i.e. those Measures or Dimensions of Him which Are proportionable to our Understandings and Capacities.
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Non Deum melius Intelligimus quam per ea quae negamus nos Intelligere, saith Vaninus . Again, Deum nullis tam plenè indicatum intelligimus Vocibus, quàm iis quae Ignorantiam nostram praetendunt.
Non God Better Intelligimus quam per ea Quae negamus nos Intelligere, Says Vaninus. Again, God nullis tam plenè indicatum intelligimus Vocibus, quàm iis Quae Ignorantiam nostram praetendunt.
We can have, saith Mr. Hobbs, no Conception of the Deity, and consequently all his Attributes signifie only our Inability and Defect of Power to conceive any thing concerning Him,
We can have, Says Mr. Hobbs, no Conception of the Deity, and consequently all his Attributes signify only our Inability and Defect of Power to conceive any thing Concerning Him,
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but they that venture to reason of his Nature from these Attributes of honour, losing their Vnderstanding in the very first Attempt, fall from one Inconvenience to another without End and Number,
but they that venture to reason of his Nature from these Attributes of honour, losing their Understanding in the very First Attempt, fallen from one Inconvenience to Another without End and Number,
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In which he agrees as he useth to do, exactly with Sextus Empiricus; who tells us that the Sceptick is in the right for asserting Gods according to the Laws and Custom of his Country;
In which he agrees as he uses to do, exactly with Sextus Empiricus; who tells us that the Sceptic is in the right for asserting God's according to the Laws and Custom of his Country;
and in paying them that veneration and worship which on the same account becomes due to them, will not venture to determine any thing Philosophically about them .
and in paying them that veneration and worship which on the same account becomes due to them, will not venture to determine any thing Philosophically about them.
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yet in Fact they were Atheists, and had no true Belief of any such Being. For a Deity without the Attributes of Understanding and Wisdom, without Ends or Design ;
yet in Fact they were Atheists, and had no true Belief of any such Being. For a Deity without the Attributes of Understanding and Wisdom, without Ends or Design;
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To assert therefore that the Attributes of God are not discoverable by Reason, nor agreeable to Philosophical Truth, but may be declared to be any thing which the Soveraign Power pleases to make them;
To assert Therefore that the Attributes of God Are not discoverable by Reason, nor agreeable to Philosophical Truth, but may be declared to be any thing which the Sovereign Power Pleases to make them;
He saith, we must not say of Him that he is Finite, that he hath figure Parts or Totality, that he is here or there, that he moveth or resteth, or that we can conceive or know any thing of him;
He Says, we must not say of Him that he is Finite, that he hath figure Parts or Totality, that he is Here or there, that he moves or rests, or that we can conceive or know any thing of him;
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And yet to say that he is an Immaterial Substance, that he is an Infinite and Eternal Spirit, is, he saith, Nonsense, and what destroys and contradicts it self.
And yet to say that he is an Immaterial Substance, that he is an Infinite and Eternal Spirit, is, he Says, Nonsense, and what Destroys and contradicts it self.
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For they make him either nothing but the Soul of the World, Universal Matter, or Natura Naturata, a God that is an absolutely necessary Agent, without any Rectitude in his Will;
For they make him either nothing but the Soul of the World, Universal Matter, or Nature Naturata, a God that is an absolutely necessary Agent, without any Rectitude in his Will;
It appears very plain that we may have if we will, and some Persons, as I have shew'd , have always had, a very clear Notion or Idea of the Attributes and Perfections of such a Being;
It appears very plain that we may have if we will, and Some Persons, as I have showed, have always had, a very clear Notion or Idea of the Attributes and Perfections of such a Being;
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For in order to gain good and true Notions of these, we ought to take our Rise from those Perfections and Excellencies which we find in the Creatures, and especially in our selves.
For in order to gain good and true Notions of these, we ought to take our Rise from those Perfections and Excellencies which we find in the Creatures, and especially in our selves.
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But to proceed with our Deduction of the Divine Attributes from the Excellencies and Perfections which we find in our selves. 1. If in the first place we consider Being, and the high Perfections that do belong to it;
But to proceed with our Deduction of the Divine Attributes from the Excellencies and Perfections which we find in our selves. 1. If in the First place we Consider Being, and the high Perfections that do belong to it;
Now the highest Perfections belonging unto Being, we find to be these two: 1. That it shall have an underivable and necessary Existence, always be, and never cease, die, terminate or be extinct ;
Now the highest Perfections belonging unto Being, we find to be these two: 1. That it shall have an underivable and necessary Existence, always be, and never cease, die, terminate or be extinct;
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and, 2. That it be Great and Ample as to its Extent, in opposition to Littleness or Scantyness, and to being Limited, Circumscribed, Bounded or Restrained by any Other Thing.
and, 2. That it be Great and Ample as to its Extent, in opposition to Littleness or Scantiness, and to being Limited, Circumscribed, Bounded or Restrained by any Other Thing.
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And if we attribute these two Perfections to God, thence will plainly Arise his Eternity, and his Immensity or Omnipresence. For what cannot possibly cease to be,
And if we attribute these two Perfections to God, thence will plainly Arise his Eternity, and his Immensity or Omnipresence. For what cannot possibly cease to be,
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but hath necessary Existence included in its Nature, is Eternal. And what cannot be any way Limited, Circumscribed or Restrained, must needs be Boundless and Immense, and present every where.
but hath necessary Existence included in its Nature, is Eternal. And what cannot be any Way Limited, Circumscribed or Restrained, must needs be Boundless and Immense, and present every where.
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and Swearing usually by the Immortal Gods. Tully saith, Deum nisi Sempiternum Intelligere quî possumus? How can we conceive the Deity any otherwise than to be an Eternal Being.
and Swearing usually by the Immortal God's Tully Says, God nisi Sempiternum Intelligere quî possumus? How can we conceive the Deity any otherwise than to be an Eternal Being.
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Nor would, I believe, any free and unprejudiced Mind have recourse either to the Notion of God's being Universal Matter or Infinite Space, in order to solve His Immensity or Omnipresence. For the former, he would see, necessarily makes the Deity materially divisible, into Parts actually separated from each other;
Nor would, I believe, any free and unprejudiced Mind have recourse either to the Notion of God's being Universal Matter or Infinite Molle, in order to solve His Immensity or Omnipresence. For the former, he would see, necessarily makes the Deity materially divisible, into Parts actually separated from each other;
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or to and fro, without hindrance or impediment from any Medium. Which how it should, any more than the former account for the Energetical Power, Wisdom, Justice and Goodness of the Divine Nature, (the noblest Perfections he can have any Idea of) 'twould be as impossible for him to conceive,
or to and from, without hindrance or impediment from any Medium. Which how it should, any more than the former account for the Energetical Power, Wisdom, justice and goodness of the Divine Nature, (the Noblest Perfections he can have any Idea of) 'twould be as impossible for him to conceive,
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And he cites it as the Opinion of Thales Milesius; Deorum omnia esse Plena, De Legib. lib. 2. which Virgil also affirms expresly, — Jovis omnia plena. And again, Deum nam { que } ire per omnes Terras tractus { que } maris, coelum { que } profundum, Georg. lib. 4. And Seneca tells us, That God is ubi { que } & omnibus proesto .
And he cites it as the Opinion of Thales Milesius; Gods omnia esse Plena, De Legib lib. 2. which Virgil also affirms expressly, — Jovis omnia plena. And again, God nam { que } ire per omnes Terras tractus { que } maris, coelum { que } profundum, George lib. 4. And Senecca tells us, That God is ubi { que } & omnibus proesto.
And in another place , Quocun { que } te flexeris, ibi Deum videbis Occurrentem tibi, nihil ab illo vacat, Opus suum ipse Implet. 2. If we consider Life ;
And in Another place, Quocun { que } te flexeris, There God You will see Occurrentem tibi, nihil ab illo vacat, Opus suum ipse Implet. 2. If we Consider Life;
Another Perfection which we find in our selves, we must needs conclude that this is in the Deity too, who is the great Author and Fountain of Life, in the highest Degree and Proportion imaginable.
another Perfection which we find in our selves, we must needs conclude that this is in the Deity too, who is the great Author and Fountain of Life, in the highest Degree and Proportion imaginable.
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as Simplicius calls it, NONLATINALPHABET, a whole entire or perfect Power, that hath all the Power of Nature at His Command, can be unable to perform whatever is possible to be done? that is, whatever is agreeable to,
as Simplicius calls it,, a Whole entire or perfect Power, that hath all the Power of Nature At His Command, can be unable to perform whatever is possible to be done? that is, whatever is agreeable to,
and consistent with, the other Attributes of the Divine Nature? And if so, must not then such a Being be own'd to be Almighty or Omnipotent? From whence we see another great Attribute doth plainly arise.
and consistent with, the other Attributes of the Divine Nature? And if so, must not then such a Being be owned to be Almighty or Omnipotent? From whence we see Another great Attribute does plainly arise.
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as appears from Homer in many places, who speaking of God, says, NONLATINALPHABET. The same thing also we have in the Fragments of Linus, long before Him.
as appears from Homer in many places, who speaking of God, Says,. The same thing also we have in the Fragments of Linus, long before Him.
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For we cannot conceive this Life or Activity, this Almighty Power that is in God, can ever cease, decay or determine, any more than it can have had a beginning,
For we cannot conceive this Life or Activity, this Almighty Power that is in God, can ever cease, decay or determine, any more than it can have had a beginning,
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I take this now in the general, for that Power or Faculty whereby any Being is capable of taking Pleasure or feeling Pain. And such a Sensibility, or something Analogous to it, we cannot but think God must have in the most exquisite Perfection,
I take this now in the general, for that Power or Faculty whereby any Being is capable of taking Pleasure or feeling Pain. And such a Sensibility, or something Analogous to it, we cannot but think God must have in the most exquisite Perfection,
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And tho', indeed, we ought to think that the Infinite Perfection of his Nature secures him from all Possibility of feeling Pain, (since nothing can contradict his Will, run counter to his Desires,
And though, indeed, we ought to think that the Infinite Perfection of his Nature secures him from all Possibility of feeling Pain, (since nothing can contradict his Will, run counter to his Desires,
for no doubt we ought to conclude, That the Deity both knows every thing according to its Nature, and also understands its Usefulness and Subservience to any End, Design or Purpose whatsoever.
for no doubt we ought to conclude, That the Deity both knows every thing according to its Nature, and also understands its Usefulness and Subservience to any End, Design or Purpose whatsoever.
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And therefore it was as stupidly or impiously said by Mr. Hobbs, That there can be no such thing as Knowledge in God, and that he can have no Ends. For I cannot imagine there can one so grossly Ignorant and Foolish be found among Mankind, who doth really believe there can be an ignorant or a foolish God ;
And Therefore it was as stupidly or impiously said by Mr. Hobbs, That there can be not such thing as Knowledge in God, and that he can have no Ends. For I cannot imagine there can one so grossly Ignorant and Foolish be found among Mankind, who does really believe there can be an ignorant or a foolish God;
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A Man must be a long while conversant with Atheistical and Sceptical Philosophy, before he can grow so dull as not to perceive the force and Power of the Psalmists Logick and reasoning in Psal. 94. v. 8, 9, &c. and he must be very Studiously brutish and Learnedly foolish, before he can think that he that planted the Ear, should not be able to hear himself;
A Man must be a long while conversant with Atheistical and Sceptical Philosophy, before he can grow so dull as not to perceive the force and Power of the Psalmists Logic and reasoning in Psalm 94. v. 8, 9, etc. and he must be very Studiously brutish and Learnedly foolish, before he can think that he that planted the Ear, should not be able to hear himself;
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because that Faculty being in us nothing but a Tumult of Mind, raised by External Things that press the Organical Parts of our Bodies , there can be no such thing in God.
Because that Faculty being in us nothing but a Tumult of Mind, raised by External Things that press the Organical Parts of our Bodies, there can be not such thing in God.
But, methinks, 'tis very hardly done of Him, to determine the Deity to be Corporeal, and yet to assign Him none of these Material Organs in order to make him an Intelligent Being. Why should not the same Matter which is able to form the Mechanick Understanding of so great a Philosopher, be capable of being modified as Intelligently in the Divine Nature? Must the Deity have the worst and most stupid Body of All others? Into what abominable Absurdities will such Principles as these lead a Man!
But, methinks, it's very hardly done of Him, to determine the Deity to be Corporeal, and yet to assign Him none of these Material Organs in order to make him an Intelligent Being. Why should not the same Matter which is able to from the Mechanic Understanding of so great a Philosopher, be capable of being modified as Intelligently in the Divine Nature? Must the Deity have the worst and most stupid Body of All Others? Into what abominable Absurdities will such Principles as these led a Man!
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and no doubt an Infinite and Immaterial Mind, needs not any Material Organs to convey Knowledge to him, in whom all the Treasures of Wisdom and Knowledge do Inhabit,
and no doubt an Infinite and Immaterial Mind, needs not any Material Organs to convey Knowledge to him, in whom all the Treasures of Wisdom and Knowledge doe Inhabit,
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And as to the Wisdom of God, Tully deduces it after the same manner as we now have done, by attributing the Excellencies of the Creature to the Deity in the Highest Perfection.
And as to the Wisdom of God, Tully deduces it After the same manner as we now have done, by attributing the Excellencies of the Creature to the Deity in the Highest Perfection.
And by this means we shall find that God must be Just and Righteous in all his Proceedings, and that he always executeth Justice and Righteousness in the Earth, and delights in these things.
And by this means we shall find that God must be Just and Righteous in all his Proceedings, and that he always Executeth justice and Righteousness in the Earth, and delights in these things.
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Our Adversaries, indeed, do assert, That there is no such thing as any distinction between Good and Evil, Just and Vnjust, that can be taken from any common Rule, or from the Objects themselves;
Our Adversaries, indeed, do assert, That there is no such thing as any distinction between Good and Evil, Just and Unjust, that can be taken from any Common Rule, or from the Objects themselves;
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and making Him to Act only according to the Arbitrary Dictates of Irresistible Power, gives us the Notion of a Devil instead of a Deity, of an absolute Tyrant, instead of a righteous Governour of the World;
and making Him to Act only according to the Arbitrary Dictates of Irresistible Power, gives us the Notion of a devil instead of a Deity, of an absolute Tyrant, instead of a righteous Governor of the World;
and is directly contrary to the Sober and Considerate Sentiments of all Mankind , in whose Minds a plain Distinction between Good and Evil is founded,
and is directly contrary to the Sobrium and Considerate Sentiments of all Mankind, in whose Minds a plain Distinction between Good and Evil is founded,
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and who can never be brought without doing great violence to themselves, to assert that the Deity is not guided in all things by the Eternal Rules of Truth and Justice,
and who can never be brought without doing great violence to themselves, to assert that the Deity is not guided in all things by the Eternal Rules of Truth and justice,
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but that God, who is NONLATINALPHABET, who possesseth and sustaineth all things, cannot make use of any indirect Means to procure himself Happiness, or to slave off Misery;
but that God, who is, who Possesses and sustaineth all things, cannot make use of any indirect Means to procure himself Happiness, or to slave off Misery;
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since the Perfection of his Nature gives him all the one, and secures him from all the other. And they which certainly never believe that God will do any Action, that they do not think suitable to be done by a good and just Man;
since the Perfection of his Nature gives him all the one, and secures him from all the other. And they which Certainly never believe that God will do any Actium, that they do not think suitable to be done by a good and just Man;
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But will on just Grounds conclude, That whatever Excellence or Perfections they can any way discover to be in a Good Man, must needs be in the highest Proportion in God,
But will on just Grounds conclude, That whatever Excellence or Perfections they can any Way discover to be in a Good Man, must needs be in the highest Proportion in God,
and consequently conclude, that they can have no such weak and precarious Foundation as the Order of the Civil Power, and the Will of the Supream Magistrate.
and consequently conclude, that they can have no such weak and precarious Foundation as the Order of the Civil Power, and the Will of the Supreme Magistrate.
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Plato calls the Deity NONLATINALPHABET, the very Idea or Essence of Good. And herein he seems to have followed the Pythagoreans and Timaeus Locrus in particular: Who asserts of Mind, according to him the first Principle of the Universe, that it is, NONLATINALPHABET, of the Nature of Good: And saith further, NONLATINALPHABET, that they call it God, and the Principle of the best things. Aristotle also reckons Moral Goodness among the Perfections of the Divine Nature: And Plutarch saith, 'tis one of the chiefest Excellencies in the Deity; and that on this account it is that Men love and honour Him. Hierocles in Carm. Pythagor. asserts the Deity to be Essentially Good, and not by Accidental or External Motives.
Plato calls the Deity, the very Idea or Essence of Good. And herein he seems to have followed the pythagoreans and Timaeus Locrus in particular: Who asserts of Mind, according to him the First Principle of the Universe, that it is,, of the Nature of Good: And Says further,, that they call it God, and the Principle of the best things. Aristotle also reckons Moral goodness among the Perfections of the Divine Nature: And Plutarch Says, it's one of the chiefest Excellencies in the Deity; and that on this account it is that Men love and honour Him. Hierocles in Carm Pythagoras. asserts the Deity to be Essentially Good, and not by Accidental or External Motives.
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