The apology of Tertullian

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The emperor seem here to e unde the sense of some ingratitude an ill

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repreSentation, and O are Sase. InferenCes an supplemental

CompariSOn. For universat natur has no place for refuse ut of

That has nothing of hope or ea or aversioni destre t wealien it.

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2 4 Conversation V Emperor arcetus Antoninus:

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LVII. The sun is diffuse an bestoWs himself everyKhere, but

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LVIII. e that read death, is ither astat that his senses will e extinguished, o altered No i the powers are tost, hepat musti sonoo sor fine has no faculties, he wil havem, eling. But is heias ne perceptions and another se of senses, he illieanother Creature, and then he wil live stili, a I tali it. LIX. Men re bor tot servi eable to ne nother, heresoreeither reform the orid, o bear illicit. LX. Understandinidoes no alWaystrive nWard like an arro

I. To play theanaveras to rebel against religion ali sortis injusticeis nocles thanaigh treason against heaven. For inCe thematureor ou of the universe has made rationa Creatures for mutuat SerVice and suppori made them that the should assis an obligeeaChither, CC ordin to the regard of Circumstance an merit, butnevero anybod an harm. The case standing thus, e that CroSSe Upon his design, is profane in his contradiction and Outrage the mos ancient Deity. For the natur of the universe is

the cause of it, and that rhich gives itieing Thus ali hings areone family, uited, and a it were of hin to each other. his natureis also styled truth, as eing the basis of rs principies and Certainty. He, heres ore, that telis a te knowingly, is an irreligious Wretch, o by de eivin his eighbour, hecis Mus to him, and cheat hi of the truth to hich he has a natura right. An hethat fauill o an untruth ut os ignorance, is liable to the fame Charge though no in the fame degree), beCaus his ignorance is voluntar an affected hecause e dissent fro the in os providenCe, bring disorde into the worid, and opposes the rst Settiementis nature. me seems t be fond of confusion to declare

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for the interes of error, an take the et against Certaint and SCience B neglecting the assistanCe of heaven, and the talent hewa bor to he has parte with the uide of his understanding, tost the est os truth, and the distinCtion os right and wrong. Further, e that reCkon prosperit an pleasure amon thingSreatly good, patri an hardShi pinnaongst thing reali evit, ante no Piou perSon. FO SUCh a man will e sure to Complain of the administrations o providenCe, Charge it illi misinat hin fortune an merit, an misapplyin reWard an punishments. He illos te se ill eopte furnished illi materiat for pleaSure, and regaled illi the relisi, of it, and good men harasse and depressed, and meetin With nothing ut missortune. To go on herilia is fraid of ain or amiction, ill e stat of somethingillat ill alway be in the worid, ut to e thus uneas a the

B saying that Universa Nature, o God stand equali affectedio these different dispensations the meaniniis that the are both Comprehende in the generat Cheme, an equali Consequent totheirsi estabiistiment. The were decreed by the Almight stomthe eginning an struch out illi the lines of the Creation Thenit a that the plan os providen e was rawn, and the late offuturit determin ed. The nature a made prolisic, an enabledio bring orth in due time. The the whole stoc of eings, therevolutions os fortune and the SUCCessioris of time, ere ait Stated an set a going. II. He is belle bred, and more a gentieman, that tali es leave Ofthe world without a bio in his scutcheon, an has nothin os false-

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incident of life s also is dyin and dissolutiora every ot a much

Here the emperor seem to contradici his Stoica opinion of the lawsulnes of

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aster iis Wn element bove. his properi givescit a dispositioni propagat it species, and oin the sires here below, and so this reason it Calches easilympo ali fue a litile more dry than ordinary, beCaus here the qualities opposite o SCensio are ea and disabled Thus ali eings hicli partahe of the fame Commonthought an understanding, have a natura instinc for Correspond- ence illi their own kind only illi his difference, that he higheranythin stand in the scale fleing the stronge it is incline to Communication illicit own orde an distinction. To illustrate the argument, e find the force of nature an blood ver active amongst brute animais, as appear by thei running together inherd an swarm ac ordin to ind by thei providin for theiryOUng oneS, and by that resemblance of love an affection, hichi Carrie on amon them These animal have a Oul in them; by ConsequenC thei principi os union is more vigorous tha in

This sectio proves that mankin are ali qua in the grand privileges os

nature.

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23, convena ion V Emperor arcus Antoninus:

But here lies the miser os t. ankin are stranget tinfortunate With the privilege of thei reasoni They are the ni beingswhicli reali through the force of instinci, and would ake thealliances of nature signis nothing. ut though the run rom

X. verythin afford Some produCt God, and en, and the worid, at of them bear fruit in thei proper eaSonS it S true, Sehas restraine this signification to vines an trees; ut his Customapari, eaSO ma properi enough e sal to bear, hen it is serviceable both at home an to the public, speciali is e conside that the fruit of the understandingaeeps Clos to iis ind, and resembles the stoc more fuit than that hich grows in the

XI. ive an injurious person good ad vice, and reform him Dyou

The emperor supposed the star animate by a deity.