iversally and throughout been most excellently and most wisely
ordained and disposed. The second Providence is that of the second
gods, who go through the heaven, by which temporal and mortal things are
orderly and regularly generated, and which pertains to the continuation
and preservation of every kind. The third may probably be called the
Providence and procuration of the Daemons, which, being placed on the
earth, are the guardians and overseers of human actions. This threefold
Providence therefore being seen, of which the first and supreme is
chiefly and principally so named, we shall not be afraid to say,
although we may in this seem to contradict the sentiments of some
philosophers, that all things are done by Fate and by Providence, but
not also by Nature. But some are done according to Providence, these
according to one, those according to another,--and some according to
Fate; and Fate is altogether according to Providence, while Providence
is in no wise according to Fate. But let this discourse be understood
of the first and supreme Providence. Now that which is done according to
another, whatever it is, is always posterior to that according to which
it is done; as that which is according to the law is after the law,
and that which is according to Nature is after Nature, so that which is
according to Fate is after Fate, and must consequently be more new and
modern. Wherefore supreme Providence is the most ancient of all things,
except him whose will or understanding it is, to wit, the sovereign
author, maker, and father of all things. "Let us therefore," says
Timaeus, "discourse for what cause the Creator made and framed this
machine of the universe. He was good, and in him that is good there
can never be imprinted or engendered any envy against anything. Being
therefore wholly free from this, he desired that all things should, as
far as it is possible, resemble himself. He, therefore, who admits
this to have been chiefly the principal original of the generation
and creation of the world, as it has been delivered to us by wise men,
receives that which is most right. For God, who desired that all things
should be good, and nothing, as far as possibly might be, evil, taking
thus all that was visible,--restless as it was, and moving rashly and
confusedly,--reduced it from disorder to order, esteeming the one to be
altogether better than the other. For it neither was nor is convenient
for him who is in all perfection