freedom and reason, otherwise losing him as a human being. It has set
this and other laws for itself which it pursues undeviatingly. The larger
part of the book is an exposition of these laws in the conviction that by
them the nature of providence is best seen. Is it not to be expected in a
universe which has its laws, and in which impersonal forces are governed
by laws, that the Creator of all should pursue laws in His concern with
the lives of conscious beings? To fit a world of laws must not the divine
care have its laws, too? Adjustment of thought about divine providence to
scientific thought is not the overriding necessity, for scientific
thought must keep adjusting to laws which it discerns in the physical
world. In consonance, religious thought seeks to learn the lawful order
in the guidance of the human spirit.

Do not each and all things in tree or shrub proceed constantly and
wonderfully from purpose to purpose according to the laws of their order
of things? Why should not the supreme purpose, a heaven from the human
race, proceed in similar fashion? Can there be anything in its progress
which does not proceed with all constancy according to the laws of divine
providence? (n 332)

Respecting the laws of providence, it is to be noted that there are more
laws than those, five in number, which are stated at the heads of as many
chapters in the book. Further laws are embodied in other chapters. At
n. 249(2) we are told that further laws were presented in nn. 191-213,
214-220, and 221-233. In fact, at n. 243. there is a reference to laws
which follow in even later chapters. In nn. 191-213 the law, partly
stated in the heading over the chapter, comes to full sight particularly
at n. 210(2), namely, that providence, in engaging human response, shall
align human prudence with itself, so that providence becomes one's
prudence (n. 311e). In nn. 214-220 the law is that providence employ the