quiry is divided into two parts. For it is asked whether it has been made or not? And if it has not been made, itself must be that Unbegotten from which all things are. But if it has been made, concerning this again the question is divided into two parts, whether it was made by itself, or by another. And if indeed it was made by itself, then without doubt providence is excluded. If providence is not admitted, in vain is the mind incited to virtue, in vain justice is maintained, if there be no one to render to the just man according to his merits. But even the soul itself will not appear to be immortal, if there be no dispensation of providence to receive it after its escape from the body.
Chap. xi.—General or special providence.
"Now, if it be taught that there is a providence, and that the world was made by it, other questions meet us which must be discussed. For it will be asked, In what way providence acts, whether generally towards the whole, or specially towards the parts, or generally also towards the parts, or both generally towards the whole, and specially towards the parts? But by general providence we mean this: as if God, at first making the world, has given an order and appointed a course to things, and has ceased to take any further care of what is done. But special providence towards the parts is of this sort, that He exercises providence over some men or places, but not over others. But general over all, and at the same time special over the parts, is in this wise: if God made all things at first, and exercises providence over each individual even to the end, and renders to every one according to his deeds.
Chap. xii.—Prayer inconsistent with genesis.
"Therefore that first proposition, which declares that God made all things in the beginning, and having imposed a course and order upon things, takes no further account of them, affirms that all things are done according to genesis. To this, therefore, we shall first reply; and especially to those who worship the gods and defend genesis. Assuredly,
