On the Perennial Philosophy

wisdom, the creator of things, the giver of souls, the Mind of the Universe, invisible, yet to be recognized from his works. And various points of the philosophy of Marcus Tullius Marcus Tullius Cicero, the Roman orator and philosopher concerning him.

III That Seneca names one singular God with a full mouth meaning: speaking boldly or clearly, and frequently proclaims him as the Author of the world and the Preserver of human affairs: and that he credits Him for all the good things received on earth.

IIII That Seneca confesses the beginning of the world was from God, who distinguished the individual parts, and assigned places and positions to things. He is older than the world, the creator of light, the spectator of his own work, diffused through the Universe. The moderator of the winds, the giver, the provider, by whose decree all things are done; who spread out the sea for our benefit; a kind Father, most loving of good men.

V The designation of the Divine Nature in Seneca: that it is an incorporeal reason, the craftsman of great things: diffused through all things, the guardian and ruler of the universe, Lord, and artisan: the cause of causes: the Nature of things from which all things were born. How he is the world itself, or the greatest part of the world. Who is full of eternal Ideas, according to which he formed the world. The founder of the world: and that he is Nature itself.

VI Concerning the supreme and singular God, from Plutarch, a distinguished Philosopher, who sings almost all the praises of him which are contained in the sacred scriptures: That He alone is to be adored, not the elements of this world: that the Sun and Moon are signs by which the divine majesty is made known: that they are the instrument and art of God. That God is the creator of the world, which is a most sacred temple, into which man is introduced as a spectator of divine works. That the world is like a theater, in which God displays his remarkable riches to us as spectators. That God created the Sun, which is a certain image of his eternal light running through the world. That the divine nature and happiness is the excellence of virtue.

VII Likewise from Plutarch, that God, dwelling in a sea of holiness, moderates all things rightly: that he placed the Sun in heaven as an example of himself. That he is the image and Idea of all virtue, which men ought to imitate as far as is permitted. That Princes are the distributors of the goods which God bestows. That a Prince is the living image of God. That the chief and most distinguished worship of God is to imitate his goodness. That his help is necessary for acquiring virtues. That Roman affairs grew by the will of God. That God is the king of the world, the Giver of good things.

VIII That Plutarch affirms all things must be done in the Republic for the sake of divine honor. That God is the Father of both men and gods, and the creator of the world. That the ancients confessed Him to be the author of all order and harmony. The principle of justice. Living eternally, the best. That he did not make evil demons: that he made order out of disorder. The best artisan, full of skill, immortal, blessed, beneficent, seeing all things.

IX That God made man a peaceful, sociable animal. That he attends to the affairs of men with fatherly love. Looking out for all things around the sea and lands, consulting for everyone. That by his will, all the most beautiful things are made. That the soul is his instrument. That in him is an everlasting presence. That he made man for the purpose of knowing him.

X From another Philosopher, who is called Epictetus, who was a Stoic, not a Christian, concerning the Divine Nature, of which he proclaims those things which the sacred scriptures celebrate. That the nature of goodness and of God are the same. That the divine substance is Wisdom and perfect reason. That God provides for all and governs the world.