The Theory of Moral Sentiments by Adam Smith

The system which makes virtue consist in benevolence, though I think not so ancient as all those which I have already given an account of, is, however, of very great antiquity. It seems to have been the doctrine of the greater part of those philosophers who, about and after the age of Augustus, called themselves Eclectics, who pretended to follow chiefly the opinions of Plato and Pythagoras, and who upon that account are commonly known by the name of the later Platonists.

In the divine nature, according to these authors, benevolence or love was the sole principle of action, and directed the exertion of all the other attributes. The wisdom of the Deity was employed in finding out the means for bringing about those ends which his goodness suggested, and his infinite power was exerted to execute them. Benevolence, however, was still the supreme and governing attribute, to which the others were subservient, and from which the whole excellency, or the whole morality, if I may be allowed such an expression, of the divine operations, was ultimately derived. The whole perfection and virtue of the human mind consisted in some resemblance or participation of the divine perfections, and, consequently, in being filled with the same principle of benevolence and love which influenced all the actions of the Deity. The actions of men which flowed from this motive were alone truly praiseworthy, or could claim any merit in the sight of the Deity. It was by actions of charity and love only that we could imitate, as became us, the conduct of God, that we could express our humble and devout admiration of his infinite perfections, that by fostering in our own minds the same divine principle, we could bring our own affections to a greater resemblance with his holy attributes, and thereby become more proper objects of his love and esteem; till we arrived at that immediate converse and communication with the Deity to which it was the great object of this philosophy to raise us.