It is not then surprising that the sages of Greece, of the Indies, China and Japan, the Christians of the east and west, and the Mahomedans, have worked up this species of fatalism with their different doctrines. In all times our moral and intellectual faculties have been made to take their origin from God; and in all times it has been taught that all the gifts of men came from heaven; that God has, from all eternity, chosen the elect; that man of himself is incapable of any good thought; that every difference between men, relative to their faculties, comes from God; that there are only those to whom it has been given by a superior power who are capable of certain actions; that every one acts after his own innate character, the same as the fig tree does not bear grapes, nor the vine figs, and the same that a salt spring does not run in fresh water; lastly, that all cannot dive into the mysteries of nature, nor the decrees of Providence.
It is this same kind of fatalism, this same inevitable influence of superior powers, that has been taught by the fathers of the church. St. Augustine wished this very same doctrine to be preached, to profess loudly in the belief of the infallibility of Providence, and our entire dependence upon God. “In the same manner, he says, no one can give himself life, no one can give himself understanding.” If some are unacquainted with the truth, it is, according to his doctrine, because they have not received the necessary capacity to know it. He refutes the objections that might be urged against the justice of God: he remarks that neither has the grace of God distributed equally to every one the temporal goods, such as address, strength, health, beauty, wit, and the disposition for the arts and sciences, riches, honors, &c. St. Cyprian at that time had already said, that we ought not to be proud of our qualities, for we possess nothing from ourselves.
If people had not always been convinced of the influence of external and internal conditions relative to the determination of our will, upon our actions, why, in all times and among every people, have civil and religious laws been made to subdue and direct the desires of men? There is no religion that has not ordained abstinence from certain meats and drinks, fasting and mortification of the body. From the time of Solomon the wise down to our own time, we know of no observer of human nature that has not acknowledged that the physical and moral man is entirely dependant on the laws of the creation.
DIVINATION,
Is the art or act of foretelling future events, and is divided by the ancients into artificial and natural.
Artificial Divination,
Is that which proceeds by reasoning upon certain external signs, considered as indications of futurity.
Natural Divination,
Is that which presages things from a mere internal sense, and persuasion of the mind, without any assistance of signs; and is of two kinds, the one from nature, and the other by influx. The first is the supposition that the soul, collected within itself, and not diffused, or divided among the organs of the body, has, from its own nature and essence, some foreknowledge of future things: witness what is seen in dreams, ecstasies, the confines of death, &c. The second supposes that the soul, after the manner of a minor, receives some secondary illumination from the presence of God and other spirits.
Artificial divination is also of two kinds; the one argues from natural causes; e. g. the predictions of physicians about the event of diseases, from the pulse, tongue, urine, &c. Such also are those of the politician, O venalem urbem, et mox peuturam, si emptorem inveneris! The second proceeds from experiments and observations arbitrarily instituted, and is mostly superstitious.