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| Alphabetical [« »] goats 1 goblet 1 goblins 1 god 311 godhead 1 gods 3 goes 22 | Frequency [« »] 324 out 323 say 323 way 311 god 310 every 309 little 306 about | John Locke An essay concerning human understanding IntraText - Concordances god |
Book, Chapter
1 Quot | knowest not the works of God, who maketh all things.— 2 Int | well satisfied with what God hath thought fit for them, 3 I, I | innate in a creature to whom God hath given sight, and a 4 I, II | this as a reason:—Because God, who has the power of eternal 5 I, II | immediately by the hand of God. I grant the existence of 6 I, II | I grant the existence of God is so many ways manifest, 7 I, II | be the will and law of a God, who sees men in the dark, 8 I, II | proudest offender. For, God having, by an inseparable 9 I, II | not so much as a name for God, and have no religion, no 10 I, II | without supposing the ideas of God, of law, of obligation, 11 I, II | so, (I mean the idea of God,) I think, in the next chapter, 12 I, II | but evidently know that God had set up, and would certainly 13 I, II | charity, who, declaring that God has imprinted on the minds 14 I, II | minds of men by the hand of God, he proceeds to set them 15 I, II | our minds by the finger of God; if it were reasonable to 16 I, II | piety is the best worship of God,” can be an innate principle, 17 I, II | Virtue is the best worship of God,” i.e. is most acceptable 18 I, II | for actions conformable to God’s will, or to the rule prescribed 19 I, II | to the rule prescribed by God—which is the true and only 20 I, II | virtue is the best worship of God,” will be most true and 21 I, II | more but this, viz. “That God is pleased with the doing 22 I, II | knowing what it is that God doth command; and so be 23 I, II | more than this, viz. “That God is pleased with the doing 24 I, II | 19. Scarce possible that God should engrave principles 25 I, II | scarcely seem possible that God should engrave principles 26 I, II | is part of the worship of God, not to kill another man; 27 I, II | certainly the impress of God and nature upon their minds, 28 I, II | the standards set up by God in his mind, to be the rule 29 I, III | worship not innate. That God is to be worshipped, is, 30 I, III | innate, unless the ideas of God and worship are innate. 31 I, III | principle innate, “That God is to be worshipped,” and 32 I, III | not what that worship of God is, which is their duty. 33 I, III | pass by this.~8. Idea of God not innate. If any idea 34 I, III | imagined innate, the idea of God may, of all others, for 35 I, III | be found no notion of a God, no religion? Nicholaus 36 I, III | the idea and knowledge of God. It will, I doubt not, be 37 I, III | lives do.~9. The name of God not universal or obscure 38 I, III | everywhere a notion of a God, (whereof yet history tells 39 I, III | argument against the being of a God; any more than it would 40 I, III | knowledge, as that of a God is. For the visible marks 41 I, III | to want the notion of a God, than that they should be 42 I, III | numbers, or fire.~10. Ideas of God and idea of fire. The name 43 I, III | idea of fire. The name of God being once mentioned in 44 I, III | lost again.~11. Idea of God not innate. This is all 45 I, III | inferred from the notion of a God, were it to be found universally 46 I, III | of the acknowledging of a God, as I imagine, is extended 47 I, III | sufficient to prove the idea of God innate, will as well prove 48 I, III | world who has a notion of a God, who has not also the idea 49 I, III | any name, or notion, of a God, till some one amongst them 50 I, III | lead him to the notion of a God; which having once taught 51 I, III | amongst them.~12. Suitable to God’s goodness, that all men 52 I, III | suitable to the goodness of God, to imprint upon the minds 53 I, III | if we may conclude that God hath done for men all that 54 I, III | will prove, not only that God has imprinted on the minds 55 I, III | us all nations did after God (Acts 17. 27); than that 56 I, III | suitable to the goodness of God, that there should be an 57 I, III | say,—the infinitely wise God hath made it so; and therefore 58 I, III | think it best; and therefore God hath made it so.” And in 59 I, III | from such a topic, that God hath done so, when certain 60 I, III | not. But the goodness of God hath not been wanting to 61 I, III | attain a knowledge of a God, and other things that concern 62 I, III | things that concern him. God having endued man with those 63 I, III | wholly without ideas of God and principles of morality, 64 I, III | he had not any idea of a God, it was only because he 65 I, III | him to it.~13. Ideas of God various in different men. 66 I, III | of his Maker, as a mark God set on his own workmanship, 67 I, III | than represent the true God? He that shall observe in 68 I, III | and inconsistent ideas of God under the same name. Can 69 I, III | that the ideas men have of God are the characters and marks 70 I, III | him.~15. Gross ideas of God. What true or tolerable 71 I, III | they had no true notion of God, where unity, infinity, 72 I, III | mankind, had such ideas of God in their minds as he himself, 73 I, III | will be only this:—that God imprinted on the minds of 74 I, III | properly in acknowledging no God at all.~16. Idea of God 75 I, III | God at all.~16. Idea of God not innate although wise 76 I, III | best notions men have of God were not imprinted, but 77 I, III | reason to think the notion of God innate, because all wise 78 I, III | low, and pitiful ideas of God common among men. This was 79 I, III | who acknowledged but one God, this doctrine, and the 80 I, III | to have true notions of a God, prevailed so far as to 81 I, III | that, though the name of God be frequently in their mouths, 82 I, III | written by the finger of God himself. Nor do I see how 83 I, III | more from the goodness of God, that he has given us minds 84 I, III | certain that there is a God, as that the opposite angles 85 I, III | this proves not the idea of God, any more than it does the 86 I, III | innate.~18. If the idea of God be not innate, no other 87 I, III | though the knowledge of a God be the most natural discovery 88 I, III | pretend to it. Since if God hath set any impression, 89 I, III | that hath a true idea of God and worship, will assent 90 I, III | this proposition, “That God is to be worshipped,” when 91 I, III | people, to have ideas of God and worship, (which conversation 92 I, III | that the infinitely wise God made all things in perfect 93 I, III | the mind by the finger of God, which are not clearer there 94 I, III | minds happen to be employed; God having fitted men with faculties 95 I, III | than the existence of a God, yet he that shall content 96 II, II | believe it impossible to God to make a creature with 97 II, VII | find another reason why God hath scattered up and down 98 II, VII | evermore.~6. Goodness of God in annexing pleasure and 99 II, VIII | impossible to conceive that God should annex such ideas 100 II, X | sight. The omniscience of God, who knows all things, past, 101 II, X | this. For who can doubt but God may communicate to those 102 II, XIII | infinite, incomprehensible God, to finite spirits, and 103 II, XIII | will thence follow—that God, spirits, and body, agreeing 104 II, XIII | say, that they apply it to God, finite spirit, and matter, 105 II, XIII | stands for one idea when God is said to be a substance; 106 II, XIII | I would ask, whether, if God placed a man at the extremity 107 II, XIII | in itself impossible, if God so pleased to have it; or 108 II, XIII | it is not impossible for God so to move him): and then 109 II, XIII | must also deny a power in God to annihilate any part of 110 II, XIII | suppose, will deny that God can put an end to all motion 111 II, XIII | Whoever then will allow that God can, during such a general 112 II, XIII | infinite, and take from God a power to annihilate any 113 II, XIII | universe, nor appeal to God’s omnipotency to find a 114 II, XV | unless he will confine God within the limits of matter. 115 II, XV | his thoughts further than God exists, or imagine any expansion 116 II, XV | extend it beyond all being. God, every one easily allows, 117 II, XV | beings, we easily conceive in God infinite duration, and we 118 II, XV | creature, in comparison with God himself Finite or any magnitude 119 II, XV | proportion to infinite. God’s infinite duration, being 120 II, XVII | assured, that the great God, of whom and from whom are 121 II, XVII | of the acts or objects of God’s power, wisdom, and goodness, 122 II, XVII | these attributes are in God, who is infinitely beyond 123 II, XVII | because it is past doubt that God has existed from all eternity, 124 II, XVII | infinite space is possessed by God’s infinite omnipresence, 125 II, XXI | active power, as its author, God, is truly above all passive 126 II, XXI | to the consideration of God and spirits, for the clearest 127 II, XXI | think we might say, that God himself cannot choose what 128 II, XXI | liberty to be complained of. God Almighty himself is under 129 II, XXI | thoroughly and examine fairly;—God, who knows our frailty, 130 II, XXI | alone, or in the presence of God, if he will.~55. How men 131 II, XXI | or misery, and see there God, the righteous judge, ready 132 II, XXI | confess; unless they will say, God cannot make those happy 133 II, XXI | ideas and appearances which God has fitted it to receive 134 II, XXIII | But it appears not that God intended we should have 135 II, XXIII | perhaps be of no advantage. God has no doubt made them so 136 II, XXIII | infinite power and wisdom of God may frame creatures with 137 II, XXIII | seems to me impossible.~21. God immoveable, because infinite. 138 II, XXIII | cannot be attributed to God; not because he is an immaterial, 139 II, XXIII | passive. Pure spirit, viz. God, is only active; pure matter 140 II, XXIII | ideas of substances, even of God himself.~33. Our complex 141 II, XXIII | 33. Our complex idea of God. For if we examine the idea 142 II, XXIII | complex ideas we have both of God, and separate spirits, are 143 II, XXIII | make our complex idea of God. For that the mind has such 144 II, XXIII | 34. Our complex idea of God as infinite. If I find that 145 II, XXIII | sovereign Being, which we call God, being all boundless and 146 II, XXIII | infinity can extend them.~35. God in his own essence incognisable. 147 II, XXIII | fly, or of our own selves) God be simple and uncompounded; 148 II, XXIII | idea or notion we have of God.~36. No ideas in our complex 149 II, XXIII | no idea we attribute to God, bating infinity, which 150 II, XXIII | angels, and particularly of God himself.~Thirdly, That most 151 II, XXV | what a friend is, than what God; because the knowledge of 152 II, XXVI | do not know what period God hath set to that sort of 153 II, XXVI | there is in the power of God and the creatures. And so 154 II, XXVII | sorts of substances: 1. God. 2. Finite intelligences. 155 II, XXVII | intelligences. 3. Bodies.~First, God is without beginning, eternal, 156 II, XXVII | resolved into the goodness of God; who, as far as the happiness 157 II, XXVII | Pythagorean should, upon God’s having ended all his works 158 II, XXVII | and whether it has pleased God that no one such spirit 159 II, XXVIII| whereby that law which God has set to the actions of 160 II, XXVIII| voice of revelation. That God has given a rule whereby 161 II, XXVIII| wrong, which the law of God hath established; there 162 II, XXVIII| little regard the laws of God, or the magistrate. The 163 II, XXVIII| that attend the breach of God’s laws some, nay perhaps 164 II, XXVIII| then, first, the law of God; secondly, the law of politic 165 II, XXVIII| commanded or forbidden by God, I call it good or evil, 166 II, XXVIII| in relation to the law of God, will deserve the name of 167 II, XXVIII| when compared to the law of God, and considered in its relation 168 II, XXXI | fitted and ordained by God to produce such sensations 169 II, XXXII | barely such perceptions as God has fitted us to receive, 170 II, XXXII | the things themselves. For God in his wisdom having set 171 II, XXXII | the powers appointed by God to produce them; and so 172 II, XXXIII| and shape to the idea of God, and what absurdities will 173 III, I | form articulate sounds. God, having designed man for 174 III, VI | necessary for me to be as I am; God and nature has made me so: 175 III, VI | the all-wise and powerful God in the great fabric of the 176 III, VI | of finite spirits and of God. That our ranking and distinguishing 177 III, VI | advanced notion we have of GOD is but attributing the same 178 III, VI | spirits, except only of GOD, to whom we attribute both 179 III, VI | conceive, do we, between GOD and them in our ideas, put 180 III, VI | from the infinite being of GOD than we are from the lowest 181 III, VII | pray; but it is not that God would bring you to the true 182 III, IX | wondered, that the will of God, when clothed in words, 183 III, IX | doubt of the being of a God, or of the obedience due 184 III, X | disputes upon the laws of God and man served for, but 185 IV, I | impressions,” is of co-existence. “God is,” is of real existence. 186 IV, III | comprehension to conceive that GOD can, if he pleases, superadd 187 IV, III | Matter may not be made by God to think is more than man 188 IV, III | knowledge of the existence of a God: of the existence of anything 189 IV, III | ignorant that there is a God. But that there are degrees 190 IV, III | between us and the great God, who is there, that, by 191 IV, IV | take notice of, That where God or any other law-maker, 192 IV, VII | this is a revelation from God to us by the voice of reason: 193 IV, VII | did not know before. When God declares any truth to us, 194 IV, VII | disagreement. In the other, God himself affords it immediately 195 IV, VIII | had actually a notion of God, or would be cast into a 196 IV, VIII | neither having the notion of God, nor being cast into sleep 197 IV, VIII | after all, know as little of God, spirits, or bodies, as 198 IV, IX | intuition; of the existence of God by demonstration; and of 199 IV, X | Knowledge of the Existence of a God ~1. We are capable of knowing 200 IV, X | certainly that there is a God. Though God has given us 201 IV, X | that there is a God. Though God has given us no innate ideas 202 IV, X | certain that there is a God, and how we may come by 203 IV, X | right ones.~6. And therefore God. Thus, from the consideration 204 IV, X | one will please to call God, it matters not. The thing 205 IV, X | knowledge of the existence of a God, than of anything our senses 206 IV, X | certainly know that there is a God, than that there is anything 207 IV, X | not the sole proof of a God. How far the idea of a most 208 IV, X | prove the existence of a God, I will not here examine. 209 IV, X | men’s having that idea of God in their minds, (for it 210 IV, X | the invisible things of God are clearly seen from the 211 IV, X | us into the knowledge of God; since it will hence follow, 212 IV, X | follows that there is a God. For if there be an eternal, 213 IV, X | certain that there is a God, whether you imagine that 214 IV, X | be matter, and so deny a God, that is, an eternal cogitative 215 IV, X | men are aptest to have of God; who would have him a material 216 IV, X | not away the being of a God, yet, since it denies one 217 IV, X | comprehension infinite, or God finite, when what He can 218 IV, XI | intuition. The existence of a God, reason clearly makes known 219 IV, XI | other existence but that of God with the existence of any 220 IV, XI | man’s self alone, and of God.~3. This notice by our senses, 221 IV, XI | opinion. As to myself, I think God has given me assurance enough 222 IV, XI | beings, but the Eternal God. We have ground from revelation, 223 IV, XI | intelligent spirits that God ever created do still exist, 224 IV, XI | without us, but only of God, can certainly be known 225 IV, XI | So, having the idea of God and myself, of fear and 226 IV, XI | cannot but be sure that God is to be feared and obeyed 227 IV, XI | men ought to fear and obey God” proves not to me the existence 228 IV, XII | Anaximenes, the air, to be God; and what a divinity, religion, 229 IV, XII | beatitude in the knowledge of God, will have his thoughts 230 IV, XII | discover to us the being of a God and the knowledge of ourselves, 231 IV, XIII | to honour, fear, and obey God, as that the sun shines 232 IV, XIV | twilight state. Therefore, as God has set some things in broad 233 IV, XIV | men employ those talents God has given them here, they 234 IV, XIV | knowledge. The faculty which God has given man to supply 235 IV, XVI | impressions he has received from God himself, or from men sent 236 IV, XVI | deceived: and that is of God himself. This carries with 237 IV, XVI | whether any revelation from God be true. So that faith is 238 IV, XVII | without us (except only of a God, whose existence every man 239 IV, XVII | that doth.~Aristotle. But God has not been so sparing 240 IV, XVII | certain, and in the other not. God has been more bountiful 241 IV, XVII | Men shall be punished”; “God the punisher”; “Just punishment”; “ 242 IV, XVII | other world and the idea of God punishing; between God punishing 243 IV, XVII | of God punishing; between God punishing and the justice 244 IV, XVII | yet of the operation of God, run into great difficulties 245 IV, XVII | Thus the existence of one God is according to reason; 246 IV, XVII | existence of more than one God, contrary to reason; the 247 IV, XVII | the light and faculties God has given him, and seeks 248 IV, XVIII | proposer, as coming from God, in some extraordinary way 249 IV, XVIII | that no man inspired by God can by any revelation communicate 250 IV, XVIII | from the immediate hand of God, this revelation, if it 251 IV, XVIII | conceive.” And supposing God should discover to any one, 252 IV, XVIII | which is made immediately by God on the mind of any man, 253 IV, XVIII | we naturally may have. So God might, by revelation, discover 254 IV, XVIII | need or use of revelation, God having furnished us with 255 IV, XVIII | revelation came at first from God can never be so sure as 256 IV, XVIII | of anything, unless where God immediately reveals it to 257 IV, XVIII | it is a revelation from God. But yet nothing, I think, 258 IV, XVIII | ourselves, in ascribing it to God; secondly, that we understand 259 IV, XVIII | founded on the testimony of God (who cannot lie) revealing 260 IV, XVIII | upon our knowledge that God revealed it; which, in this 261 IV, XVIII | conceive that to come from God, the bountiful Author of 262 IV, XVIII | angels rebelled against God, and thereby lost their 263 IV, XVIII | conjectures of reason. But since God, in giving us the light 264 IV, XVIII | determination; revelation, where God has been pleased to give 265 IV, XVIII | all knowledge. Whatever God hath revealed is certainly 266 IV, XVIII | acceptable to the great and wise God, that he cannot avoid thinking 267 IV, XIX | discoveries communicated by God immediately; which reason 268 IV, XIX | gives that they come from God. So that he that takes away 269 IV, XIX | greater familiarity with God, and a nearer admittance 270 IV, XIX | from the Divine Spirit. God, I own, cannot be denied 271 IV, XIX | illumination from the Spirit of God, and presently of divine 272 IV, XIX | evidence: they feel the hand of God moving them within, and 273 IV, XIX | it is a revelation from God? This feeling, is it a perception 274 IV, XIX | something, or of the Spirit of God moving that inclination? 275 IV, XIX | immediate revelation from God. I may perceive the truth 276 IV, XIX | that it is a revelation of God. Because there be spirits 277 IV, XIX | perception that it is from God. Much less is a strong persuasion 278 IV, XIX | perception that it is from God, or so much as true. But 279 IV, XIX | believing? I must see that it is God that reveals this to me, 280 IV, XIX | here is: How do I know that God is the revealer of this 281 IV, XIX | to be true, is this, That God is the revealer of it, and 282 IV, XIX | true, because they presume God revealed it. Does it not, 283 IV, XIX | to be a revelation from God? or else all their confidence 284 IV, XIX | the proposition is from God. In all that is of divine 285 IV, XIX | it is an inspiration from God: for he can neither deceive 286 IV, XIX | minds is a truth infused by God; a truth that is revealed 287 IV, XIX | it is a revelation from God, the reason is good: but 288 IV, XIX | to be a revelation from God. If they say, by the light 289 IV, XIX | evidence that it is from God, contrary opinions have 290 IV, XIX | to be inspirations; and God will be not only the Father 291 IV, XIX | any proposition is from God. This cannot be otherwise, 292 IV, XIX | enlightened by the Spirit of God as any one who is so: they 293 IV, XIX | light within to the trial. God when he makes the prophet 294 IV, XIX | proposition revealed from God can be made out by natural 295 IV, XIX | it be a revelation from God or no: and if reason finds 296 IV, XIX | finds it to be revealed from God, reason then declares for 297 IV, XIX | reason, or to the word of God, which is attested revelation, 298 IV, XIX | who had revelations from God, had something else besides 299 IV, XIX | to them that it was from God. They were not left to their 300 IV, XIX | those persuasions were from God, but had outward signs to 301 IV, XIX | with that message, till God, by another miracle of his 302 IV, XIX | this commission was from God. These, and several the 303 IV, XIX | evidence that it was from God; though the Scripture does 304 IV, XIX | am far from denying, that God can, or doth sometimes enlighten 305 IV, XIX | know whether it be from God or no. Where the truth embraced 306 IV, XIX | revelation in the written word of God, or the action conformable 307 IV, XIX | immediate revelation from God, extraordinarily operating 308 IV, XIX | but the written Word of God without us, or that standard 309 IV, XX | please,) or else grant that God has furnished men with faculties 310 IV, XX | their minds immediately by God himself, to be the great 311 IV, XXI | this branch, whether it be God himself, angels, spirits,