my Perfect: these are titles which have no respect to servants. The word God[1] usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God: a true, supreme, or imaginary dominion makes a true, supreme, or imaginary God. And from his true dominion it follows that the true God is a living, intelligent, and powerful Being; and, from his other perfections, that he is supreme, or most perfect. He is eternal and infinite, omnipotent and omniscient; that is, his duration reaches from eternity to eternity; his presence from infinity to infinity; he governs all things, and knows all things that are or can be done. He is not eternity or infinity, but eternal and infinite; he is not duration or space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes duration and space. Since every particle of space is always, and every indivisible moment of duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existent parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent not virtually only, but also substantially; for virtue cannot subsist without substance. In him[2] are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. It is allowed by all that the Supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by
- ↑ Dr. Pocock derives the Latin word Deus from the Arabic du (in the oblique case di), which signifies Lord. And in this sense princes are called gods, Psal. lxxxii. ver. 6; and John x. ver. 35. And Moses is called a god to his brother Aaron, and a god to Pharaoh (Exod. iv. ver. 16; and vii. ver. 1). And in the same sense the souls of dead princes were formerly, by the Heathens, called gods, but falsely, because of their want of dominion.
- ↑ This was the opinion of the Ancients. So Pythagoras, in Cicer. de Nat. Deor. lib. i Thales, Anaxagoros, Virgil, Georg. lib. iv. ver. 220; and Æneid, lib. vi. ver. 721. Philo Allegor, at the beginning of lib. i. Aratus, in his Phænom. at the beginning. So also the sacred writers; as St. Paul, Acts, xvii. ver 27, 28. St. John's Gosp. chap. xiv. ver. 2. Moses. in Deut. iv. ver. 39; and x ver. 14. David, Psal. cxxxix. ver. 7, 8, 9. Solomon, 1 Kings, viii. ver. 27. Job, xxii. ver. 12, 13, 14. Jeremiah, xxiii. ver. 23, 24. The Idolaters opposed the sun, moon, and stars, the souls of men, and other parts of the world, to be parts of the Supreme God, and therefore to be worshipped; but erroneously.
