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# Title: The True Intellectual System Of The Universe (shelfmarks Leibn. Marg. 137, Stück 1; Leibn. Marg. 137)
# Folio 662, page id 1066509719:0682
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662 Atheists; NoNac. Justice nor Charit. BOOK I.
Cod, and conceire ot him differently Crom the Generalier ot man-
Kind, 25 a chino which is only eo be Feared, and must conscquenc
Be Hased, Is tromnochins buE cheir onn Vice and TI Naturé. PO
Erlt, cheir Vice (0 Far blindins them, 2s tomalce them chink, chat the
Moral Differences oF 600d and Fvil, have no foundation in Nature
buc only in Lam or arbitrary Constitution CWrhich Lam is Contrary 10
Nature Nature beins Liberty, DuE La Restraint;) asthey cannot but
really Eare chac, which Finders them of cheir True Liberry and Chies
Cood (0 mult cher needs interpret che severity of the Deity lomuch
(oolon oE againt Wickedness, to be noching else, buc Cruelcy and Ar-
bitrary Trranny. Again it is a wretched IUI natured Maxim, itict
chese Atheists Bave, Thacchere is Nulla Naturalis Charitas, No Natu
rat Charitu, bucchat omnis Benevolentia oritur ex Imbecillitate Me
In All Benevolence ariseth onely, from Embecilliry and Pear; that 15,
Trom beine cither obnoxions co anothers Pover, or ltandino in nece
oE his HeIP. S0 chaF aII thac is nom called Love and Priendship amone s
Men, is accordine to chese really nothing, but cither a cronchins un-
der anothers Pover, whom they cannot Resist; Or el(e Mercatura quae
dam Dcilitatum, a certain kind of Merchandizine for 2 cilities. And
thus does Corta in Cicero declare cheir Pence, Ne Homines quidem cen
seris, nist Embecilli essent, futuros Beneficos aut Benienos, Ton conceive
bat no man mould be any may Benesicent or Benevolent to another, vere
it not for his Imbecillity or Indicence. BuFaS ForCod almichty thele
Acheits conclude, That uxon che suppolition orhis Pristence, chere
conid not bc (0 mueh as this Spurions Love or Benevolence in him nei-
Ther, comards anv ching; because by reason oF his absolure and Trre-
sstible Pover, He would neicher sand in Necd oF Any chine, and bC
deveid oF all Fear. Thus cheforementioned Corta. Ouid est Prae
stantius Bonitate e Benesicentia? Qua cum carere Deum vultis, nemi-
nem Deonec Deum nec Tominem Carum, neminem ab eo amari vultis.
Tta fit ut non modo Fomines à Diis, sec ipsi Dii inter se ab aliis alii ne
eligantur. What is theremore excellent than Goodne sand Benesicence 5
which ahen pou will necds have God to beurterly devoid of, pon suppose
that neither any Godnor Man, is Dear tothe Supreme God, or belovec
of him. From mbence it will follom, that not only men are necleitea
by the Gods. but also ihe Cods amonest themselves are neglectec
by one anotber. Accordinoly a lare Precender to Politieles, nho in
ehis manner, discards all Natural fustice and Charity, secermines
concernins Ood, Kegnandi C Puniendi eos qui Leges suas violant, fu
Deo esse a Sola Potentia Trresistibli, That he has no other Rieht of Reienine
over men, and of ennistine those roho transeres his Lams, but onty from
his Trresistible Pover. Wtich indeed is aIl onc aS t0 (a, Zbat Goc
hasno Kieht at all of Ruline over mantind, and imposine commands
upon them, buc irhac he doch in this kind, he doch ic only by Porce
aud Pover; RiehF, and Misht, (Ox Pover) beins very difterent chins.
Trom onc anether, and there beins no Jus Or Kieht without Natural fu-
stice; Cochat the mord Richt is here onsy Abused. And Contentane.
Ouslyhercunto che lame Wricer surcher adds, Si fus Regnandi habe-
at Deus ab omnipotentia sua manisestum est oblicationem ad praestan-
dum ipsi Obedientiam incumbere Hominibus propter Imbicillitatem, Tbat
f60ds Kieht os Commandine, be derived only from his omnipotence.
thesa
Cic. de X. L
273
1mb.
Cic. Ibid.
Cic. Iid.