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'Illum jura potius ponere quam de jure respondere dixisses; eique appropinquabant clientes tanquam judici potius quam advocato. Mackenzie's Works, ed. 1716, vol. i. part 2, p. 7. 'Opposuit ei providentia Nisbetum: qui summâ doctrinâ consummatâque eloquentiâ causas agebat, ut justitiae scalae in aequilibrio essent; nimiâ tamen arte semper utens artem suam suspectam reddebat.
But this connection of pain with waste is not a necessary one, nor is it the work of a Providentia particularis, as the schoolmen said. It is a simple result of natural selection. Many organisms have been born, no doubt, in which waste did not cause pain; caused, perhaps, pleasure. Consequently, they indulged their preferences and soon perished.
There has been no trouble over Ireland, no rising in India, no serious defection in South Africa, no invasion of Egypt. And we irrationally feel that these dark clouds, having drifted harmlessly past, the others will follow them. It was said of the Swiss in mediæval times, that they were kept together by the bewilderment of men and the providence of God, confusione hominum et providentia Dei.
Even though I would not follow the right way because it is right, I should, however, follow it as having experimentally found that, at the end of the reckoning, 'tis commonly the most happy and of greatest utility. "Dedit hoc providentia hominibus munus, ut honesta magis juvarent." Quintilian, Inst.
We may go farther and admit a special providence, or what the old divines call a providentia specialissima; but this does not necessarily imply a violation of the order of nature or an actual miracle in the shape of an objective personal appearance of the Saviour. We may refer to a somewhat similar, though far less important, vision in the life of the pious English Colonel James Gardiner.
II. 'The goodness of the infinitely perfect Being is infinite, and would not be infinite if one could conceive of a goodness greater than this. This characteristic of infinity is proper also to all his other perfections, to love of virtue, hatred of vice, etc., they must be the greatest one can imagine. See also in Wittich, De Providentia Dei, n. 12, these words of St. Augustine, lib.
GASSENDI, "Syntagma." DR. J. M. GOODE, "Lucretius," Preface. LA PLACE, "Des Probabilities." Eccles. 9: 11; Luke 10: 31; Deut. 19: 5 DR. CUDWORTH, "Intellectual System," I. 33. American Edition. DR. JOHN COLLINGES, "On Providence." Dr. Price, "Dissertations." SAMUEL RUTHERFORD, "De Providentia Dei." DR. CHARNOCK, "On Providence." James 1: 13, 14. See M'LAURIN'S profound discourse on this text.
For Harvey, the blood possesses powers superior to those of the elements; it is the seat of a soul which is not only vegetative, but also sensitive and motor. The blood maintains and fashions all parts of the body, "idque summa cum providentia et intellectu in finem certum agens, quasi ratiocinio quodam uteretur."
The Monarch, or the Soveraign Assembly only hath immediate Authority from God, to teach and instruct the people; and no man but the Soveraign, receiveth his power Dei Gratia simply; that is to say, from the favour of none but God: All other, receive theirs from the favour and providence of God, and their Soveraigns; as in a Monarchy Dei Gratia & Regis; or Dei Providentia & Voluntate Regis.
The chief among them were: of old, Augustine, the author of the "City of God;" Orosius, the first to condense the annals of the world into the formula, "divina providentia regitur mundus et homo;" Otho of Freysinguen, in his work "De mutatione rerum;" and the author of "Gesta Dei per Francos;" in modern times, Bossuet and his followers.
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