Philonis Judaei Opera Omnia (Vol. 8)

But is providence good? Good, certainly.
Yet improvidence is not good. Therefore, the one who accuses providence does not say that improvidence exists. It is so.
He knows, therefore, providence. Altogether.
But what he knows, does he have it in his mind? Indeed.
But what he has, he either learned or found, or has it already from nature. It is so.
Does he accuse improvidence? He does.

§. 4. Furthermore, is he himself a part of the universe? Who is not?
A part, I say, connected with the universe? Necessarily.

And yet, he who is a part of the universe and knows the providence of the universe, it is necessary that he has something of providence from the universe. If, therefore, he has some providence from the universe, because he is a part of the universe, how, therefore, will providence not be present?

P. A 4

§. 5. Furthermore, he who gives effort to the study of doctrine should never abstain from weighing the matter he investigates through fear of labor. For although the question is difficult to grasp, yet when he dwells upon contemplation for the sake of knowing the supreme beauty of this world, he will observe that it is so constituted that it declares itself and speaks of itself through the parts by which it is constructed. Hence, for those who are considered to be of the best faith, it is not a demonstration taken from volumes that helps, but the comprehension which is compared through sensible things. We ought to cure the prejudices of these people, not only with contentious words but also through the manifestation of sight, leading ignorance to the grasp of truth worthy of faith.

§. 6. For it often happens that one who wanders perfunctorily in observation thinks that this world has been and has consisted from eternal years and years lacking a beginning; so that it had no principle of creation, but had perpetual existence and could in no way be dissolved.