[5] See Salvian 'De Gubernatione Dei.'
[6] See a curious collection of passages in the notes to M. de Champagny's chapter on Slavery. ('Les Césars,' vol. iii.)
[7] See Champagny's 'Cæsars,' vol. iii. p. 122.
[8] Thus Livy: 'Ad illa mihi pro se quisque intendat animum, quæ vita qui mores fuerint; per quos viros, quibusque artibus, domi militiæque, et partum et auctum imperium sit. Labente deinde paullatim disciplinâ, velut desidentes primo mores sequatur animo, deinde ut magis magisque lapsi sint; tum ire cœperint præcipites; donec ad hæc tempora, quibus nec vitia nostra nec remedia pati possumus perventum est;' and yet he is so far from considering this an evil peculiar to Rome, that he adds, 'Nulla unquam respublica nec major nec sanctior nec bonis exemplis ditior fuit; nec in quam civitatem tam seræ avaritia luxuriaque immigraverint, nec ubi tantus et tam diu paupertati ac parsimoniæ honos fuerit.'—(Præfatio.)
[9] 'Roman History,' vol. ii. chap. xxvi.
[10] See Champagny, Appendix, 'Les Césars,' vol. i.
[11] The terms à priori and à posteriori are misleading. Arguments called à priori are usually mixed, and involve elements strictly à posteriori: experiential facts are inlaid within them. And the proof à posteriori ascends (if it ascends high enough) by the aid of à priori principles. In its rise to the supersensible, it makes use of the noetic principle of the reason.
[12] For other contributions we are indebted to the historians of philosophy (see especially Buhle) and of Christian doctrine, such as Neander and Hagenbach, and to one of the cleverest of French thinkers, Rémusat, who, in his 'Philosophie Religieuse,' has acutely criticised some of the developments of opinion since the rise of modern philosophy, and more especially some of the latest phenomena of British and Continental thought.
[13] And a possible explanation is of no use. It must be the only possible one, or it has no theistic value. It merely brings the hypothesis of deity within the limits of the conceivable.
[14] 'I would rather call it,' says John Smith in his 'Select Discourses,' (1660), alluding to this intuition, 'were I to speak precisely, I would rather call it ὁρμὴν πρὸς τὸν Θεὸν, than, with Plutarch, Θεοῦ νόησιν.'