On the Sole Government of God

And that God is not appeased by the libations and incense of evil-doers, but awards vengeance in righteousness to each one, Philemon again shall bear testimony to me:—

“If any one should dream, O Pamphilus,
By sacrifice of bulls or goats— nay, then,
By Jupiter— of any such like things;
Or by presenting gold or purple robes,
Or images of ivory and gems;
If thus he thinks he may propitiate God,
He errs, and shows himself a silly one.
But let him rather useful be, and good,
Committing neither theft nor lustful deeds,
Nor murder foul, for earthly riches' sake.
Let him of no man covet wife or child,
His splendid house, his wide-spread property,
His maiden, or his slave born ill his house,
His horses, or his cattle, or his beeves,
Nay, covet not a pin, O Pamphilus,
For God, close by you, sees whate'er you do.
He ever with the wicked man is angry,
But in the righteous takes a pleasure still,
Permitting him to reap fruit of his toil,
And to enjoy the bread his sweat has won.
But being righteous, see that you pay your vows,
And unto God the giver offer gifts.
Place your adorning not in outward shows,
But in an inward purity of heart;
Hearing the thunder then, you shall not fear,
Nor shall you flee, O master, at its voice,
For you are conscious of no evil deed,
And God, close by you, sees whate'er you do.”

Again, Plato, in Timæus, says: “But if any one on consideration should actually institute a rigid inquiry, he would be ignorant of the distinction between the human and the divine nature; because God mingles many things up into one, [and again is able to dissolve one into many things,] seeing that He is endued with knowledge and power; but no man either is, or ever shall be, able to perform any of these.”