Amazon.com description: Product Description: This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1897 edition. Excerpt: ...fullest possession of the highest good.' 'In what way, pray?' said I. 'Do not rashly suppose that He who is the Father of all things hath received that highest good of which He is said to be possessed either from some external source, or hath it as a natural endowment in such sort that thou mightest consider the essence of the happiness possessed, and of the God who possesses it, distinct and different. For if thou deemest it received from without, thou mayst esteem that which gives more excellent than that which has received. But Him we most worthily acknowledge to be the most supremely excellent of all things. If, however, it is in Him by nature, yet is logically distinct, the thought is inconceivable, since we are speaking of God, who is supreme of all things. Who was there to join these distinct essences? Finally, when one thing is different from another, the things so conceived as distinct cannot be identical. Therefore that which of its own nature is distinct from the highest good is not itself the highest good--an impious thought of Him than whom, 'tis plain, nothing can be more excellent. For universally nothing can be better in nature than the source from which it has come; therefore on most true grounds of reason would I conclude that which is the source of all things to be in its own essence the highest good.' 'And most justly,' said I. 'But the highest good has been admitted to be happiness.' 'Yes.' 'Then,' said she, 'it is necessary to acknowledge that God is very happiness.' 'Yes,' said I; 'I cannot gainsay my former admissions, and I see clearly that this is a necessary inference therefrom.' 'Reflect, also,' said she, 'whether the same conclusion is not further confirmed by considering that there cannot be two supreme goods...