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[94] now? Then the eternity of these things is just as certainly an intuition, as that they exist now is an intuition. Hence the eternity of God, who is the great impersonation of this high quality, or whose attribute it is, is an intuitive truth. Hence his will did not make it, for it is absurd to say that he made himself. His will, therefore, which, in given cases, is his volition, is but the expression of this essential quality of his holy nature. Hence his will is a rule of right, because in all cases it conforms to the good, but it did not make the good.

Therefore the right, as it conforms to the essential good, is of the nature of the good. It is properly a significate of the good, and not a significate of the will of God. Things agreeing with one and the same thing agree with each other. Hence it coincides with the will of God. But such coincidence does not constitute any thing right in itself; but it is because, like the will of God, it conforms to, or is of the nature of, the essential good, that it is right. The Rigit then, in itself, is the good. The good is the true generic idea which classifies all the different applications of this term. So far as any thing is of the nature of the good, it is in itself right. So far as any thing, to which the idea of the right applies, is negative of then good, i. e., is evil, it is wrong.

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