est, est illa vis profecto, neque in his corporibus atque in hac imbecillitate nostra inest quiddam quod vigeat et sentiat, non inest in hoc tanto naturae tamque praeclaro motu. Nisi forte idcirco non putant quia non apparet nec cernitur, proinde quasi nostram ipsam mentem qua sapimus, qua providemus, qua haec ipsa agimus ac dicimus, videre ac plane qualis aut ubi sit sentire possimus. ea vis igitur ipsa quae saepe incredibilis huic urbi felicitates atque opes attulit illam perniciem exstinxit ac sustulit, cui primum mentem iniecit ut vi inritare ferroque lacessere fortissimum virum auderet vincereturque ab eo quem si vicisset habiturus esset impunitatem et licentiam sempiternam. (Cic. Pro Mil. 84).
Two observations:
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It is passages like this that convinced many medieval Christian theologians that Cicero was some sort of incipient proto-Christian. It’s particularly the abstract and universal nature of the divine power which I think would resonate with the medievals.
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What I find fascinating is how Cicero applies his “theology” to the task of justifying Milo, the way in which he incorporates shared values that would have been important to the hearers (especially if the speech had actually been delivered). The gods themselves bear witness in support of Milo…