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The apology of Tertullian

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CHA PTEM XXX.

TH God, pra to for the life of emperor is the eterna God, the rue God the God of life and whom bove ali the emperorSthem selves principali destre to propitiate; the kno by homthe reig aiking and live a men They are sensibi that He is the ni God, and in hos poWer lone the are and that theythemSelVe are nex Unde Him, supreme an aster Him the rstin honour bove ali men, an ali ou other od to into thebargain. And whymo, sine the are bove ali me living, and the living uret are above the dead. The conside ho far heirpower ill go, an sin it infinitet beto the reach of heaven, and so Come to e sensibi os a God ab ove them an Consequently that the powers the have must be rom God. et an emperor mahe war Upon heaven, and pride imself,ith the thoughis fleadin captive heaven in triumph; et him et guard upon heaVen, and tryo reduce it to a Roman province, an he will sin his

Weahness. He is heresore great, ecause e is ut es than heaven forte is a Creatur of His ho made heaven and very Creatur that ver ad a eing. e made hii an emperor homade him a man the author of his life is the author of his OKer.

muc sufficientes Christiani manibus expansis, D. The primitive Christians at thei devotion did nolint iis up their and to heaven for so e find thelieathens did according to that of Virgil Ee duplices tendens ad sidera almas, but the laid thei expanded hand transverse in the formi a cross an So eare to understandiu author here hy his manibus expansis, and so likewis in his book de Orat. cap. II Nos vero non attollimus tantum, sed etiana exsanae mus, et Dominice Passione modulamur. Viae Not Vales in Euseb Eccles Hist. lib. iV. cap. 4, p. 242. I cannot but tali notice here o a mos extraordinary

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Denique sine Monitore, Ni de refore 1 antus. his is usi such another obscure passage a the ὲη Δύναριις in Justin artyr already mentioned; but astar ascit is, et with som me it is a clear a the da so the se os extempore prayer in Tertullian' time. ut bessire I enter po this contro- verte place, I destre the reade to tali notice first that though our author oesnot giveras the ver sorm, ecause e roteo unbellevers, et in his hapter he ives the head os a state praye so the emperor, amely, a long life a quiet empire, a well-est lished family, a vallant army, a salthsul senate, a virtuous eople, etc. No h could no delive in these particular as a proos of the Christia loyalty unles the prayed constanti for thes things, and that must ei a constant setiled formQ sor extempore prayer i as uncertain a thewind, and could have been no evidenc in thi or an other age. Secondly bythis phrase, Mithout a monitor, V cannot possibi he mean withou any one odictate a formis ord to them, ecause in ali hei public prayers the minister was alway the mouth of the congregation, and whetheri prayed by a serm orextempore, his ord musti a formo word to the eopte in praye asterhim. Whateve there re this dubious expressio ma mean it anno possib*mean without a form untes it means ithout a minister ; ecause, a I have Said the prayers of the minister musti a form to the eople. An now for thephrase iself we pra Sine Monitore, ithout a prompter Or monitor, ecauSetae Pectore, hom the eari, that is extempore, as r. Clarkson and the anti- formulisis expound it Bisho Bilson, in his Christian etιbere, it great modest says, This seem to e meant of the miraculous gisti prayer, hicli dured in the Churchinto his time. V id Christian Sub part v. p. II. Butthenae supposes Witha that this extraordinar gist eased oon after, and that liturgies came into practice longaesore the time of St. Basi or Chrysostom sothat, allowing this conjecture, it illi no means solio that ecauSe ministers, whil divinet inspired, prayed without a serm there re the ought o Lee onprVin extempore hen the days of inspiration re ver But illi ali respectio his earne prelate, he eem noto reach the design an meaning os Tertullian in his place an in orde hereunto, it is to e remembere thaltheaeathen had abundance of deities, and very deit tot invoked in a severat form so such blessing a lay within his particula province Thus for instance, Bacchus was involae in his ise, o Bacchusu son of Semele the ive os richeS, etc. M. CaSaub. Exercit. lib. vi. p. 42. An so again fordanuS, O ather anuit illi his calae I offer the my good isties, etc. Vid. FeSt. in diem Signig Anyso again or Iupiter, ars, an ali the est. No in sucha warmis deities an different invocations a go might asit be passed ver, o the invocatio ill orded, or ill pronounced which a lookedispon very ominous, and liene perhaps that phrase of Bona Verba). For ear, I say that there houldae any omissioni hiunde in these divine addresses, these se erat sorm os invocation ere nolint rea out of the ritual by one priest, ut there Wa another pries also appotnted asin publi monitor, o verse an se them right in thei repetitions And that this a the case eem ver probabie stomiliatii Pliny, lib. xxviii. cap. - grecationibus, ne quid Verborum resnereatur,

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assected by this riter. Vid. hornd. Religi Assemb. p. 237. nother earned person understand thi phras de Tectore of thos prayers hicli ver private Christia used in the solem assemblies o the stationar days, in the intervalsbetween the publicissices of the Church, hile the congregation ept Silence and considering that the staye at these stations sor in hour together, and that ali his time a not alieno in reading, expounding, Singing, an incommon prayers, it is no improbabie ut the interspaces ere allowe so the exercise of menta devotion And the this phras de Tectore an argue nothingagainst se form in public prayers. Besides, it was a custom, an taken Otice of by Plutarch, that hile the ries was ossiciating, or another ora bellino him illi his admonition, Hoc re quod agis, i Sure to min&whalso areabout; V and this perhaps might herili monitor But Christians ho prayed de Pectore, illi ait thei hearis an fouis hamno need of such an ossicer. Lastly, is e conside that Tertullian is here provin the sincerit of the Christianloyalty above that of the heathens, it seem mos agreeable to his design in myopinion, and what the word wil very et bear, t understan him thus thelieathens ere oblige to offer up thei vows an sacrifices in public so the liseo the emperora an sor ea the should omito nam him, ither ut of negligence or malice, o nam him ni by way of imprecation, here a acuStoS, O monitor, appotnte to e that the righil pronounce the formos Wordidictate by another pries homoriting. An to this Seneca no doubtalludes in these rem arkable ords, lib. de Clement cap. 9-Quid fulchrius

t quam visere stantibaι cunctis, et vota non sub Custodie nuncupantibus J

What more lovel o destrable than to live in the hearis of his subjecis, an toliave them ali prayin sortim ithout the hel os a monitor λ' An there re,

each of whicli is much more probabi tha that hic is urged for the justificationis extempore prayer And thus likewise e se ho the authorit of the ancient is valued like an oracle, hen the delive thenaseives in agreeable ambiguityri ut hen the cannotae maderio spea so the party, hy the the Father are ver ordinar People.

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BUT perhaps ou Vows and intercessions illi heaven for the lis os the emperor are to e ookedipo meret a the pices of flattery, and a triC onlyrio elude the severit of the laws; ut is ou illhave it a trich, it has ad his advantage, to procure soli liberty

Hoc agite, boni Praesides, extorquere animam Deo susplicantem pro Ne fore. There is a mos bitte sarcas implied in these oriis, Hoc agite, that is, he intenti ponaour sacrifice, and wrack out the ouli a Christian while it is prayingo God for the lis of the emperor; herei ou author manifestly alludes to the custo jus no mentione stom lutarch, that hile the riest was sacrificing the crier o praeco ent bellind with these ords, Hoc ago, indwhat ou re bout for thus Plutarc teli us in Coriolano, σαν γαρ α ρχοντες

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os provin What e proposedo do in ur justification. Thou therefore that thinhes that the Christia religio expresses no concer for the lis o Caesar loo into the wor of God the ordwe o by, and hicli e do no suppres in private, and hichmany accident have thrown into the hand of Strangers, and there yo may se With hat superabundant Charit Ke re Commandedi love ur nemies, o bles them that Curse Us, o do good tothem that haleras, an to pransor the whicli despitemlly use iis, an persecute S, ait. V. 44. An Who SUCh Cruel persecutor of Christians a the emperor for hom the are persecuted Θ Andyet these are the perSOn we re Commande by the wordis GodeXPreSSty, and by name, to pra for for thus it runs exhortthere re that firs of ali supplications an prayers, interCesSions

BU there is another an more prevallingaeason hicli determinesus to intercede illi heave so the emperors, an sor the holeestate of the empire, and thei prosperity. An it is this that eare o opinio that the conflagratio of the universe hicli is noWatiand an is lihelyrio flame ut in the conclusion of this Centvry, and tot suci a horrid scene o misery, is retarde by this intempositio of the Roma prosperityi and therefore e destre no to

Ouod vim maximam miseno orbi imminensum, etc. Tertullian in his passage alludes to that os t. aut a Thess. i. - An now e no what withholdeth, that he might be revealed in his time,' etc. An s likewise in hisbook de estor Carnis, cap. 24-yam enim arcamιm iniqrcitatis a Dalr tantaranti gati tenet, teneat, donec de medio fiat. Cui nisi Romaniιs Status etc. Andit a the current opinion of the ather that Antichrist should not come untii the Roman Empire was destroyed. o his purpos Theod ChrySOSt. ινες σο

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be spectator o dissolvin naturae; and while e pransor it to edeferred, e pransor the subsistence of the Roman Empire. But then a to our ther objectio concerning allis to this IansWer, that wear e do, an is no by the geniuges of the Caesars, yet by their se, hicli is of more veneration to us than ali thegenii ut together. But ou seem to e ignorant that the gentiare calle demons, and Dorn thenCei a diminutive ord demonia, that is litti deviis. e reveren e the providen e o God in the Person O the emperors, Wh has ad choice of them for thegovern ment of the worid. eano that the power the have, theyhave by the illis God and therefore e isti wel to that hicli God has illed orae and w lookipon ilia a a very aCrediathwhicli is made by so sacre a person; ut a for demons that is

genti, e re sed to exercise them, and notriora ea by them, for

s again St. Jerome-Nisi, in arat, fuerit Kontanum mperium ante desoLDma, et Antichristus proecessarit, Christus non veniet. Hieron Epist. ad stas. Qu. ΙΙ f. O. x Sed et uramus, sicut non per Genios Caesarasm, ita per Salutem eorum, etc. Here e have the lawfulnes of an ath expressi asserte by ur Tertullian,

though no gainsaid by om new-sashione Christians i the uakers maybe calle Christians), and an ath to by the lis of the emperors an a very sacre oath to it is, says our author, hen o acre a perSO i Swor by. The would not wea by thei genii indeed, ecause the lookedispo that asswearin by the devi and his angeis and thus e find that Joseph swore by thelis of haraoli. Some are of opinio that this custom of wearing by the Saselyof the emperor as introducedi Augustus, seo that of Horace, insent Iibi martiros laetimur honorra,

iurandasq. I tuum per numen ponimu aras.

Howeve thisae, it is certain sto Suetonius in Vita Tiberii, and Do Cornelius Tacitus, lib. i. that Tiberius sorbade ali such wearing ithe by his se orgentus Vi . Dion Rom. Hist. lib. vii.

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When hecis in the ver prime of his glor sittin in his triumphal

Plus egio illi operor in altilena. It is Pwho more effectuali recommendhim o God. V his ord operor I alie to e ver significative an emphatical in this place sor a socere osten is sed sor en Sacram facere, to Sacrifice Sooperari, hen applied to religious matters is the fame illi the Greeli εργων, by sacrifice or praye to or upo God with energy, or em actously. Non enim Deum Imperatorem dicam. I illiso cal the emperor God. V Antiochus, in o Syria, arrive to the extravagant blasphem of aking ponhim this titie of God. Viae Appian in Fr. o likewige among the RomanS, Caligula commande himself to e calle Optimus Maximus and Jupiter Latialis. Se Sueton in vita issius, cap. 22, an Philo in his elatione ad Caium And thus Tacitus, lib. iii. Spealis of Domitian Mox imperirim adeptus, movi Custodi templum ingens, seq. I in sinu Dei sacravit. Viri etiam Sueton. cap. 3. Henc that os artiat, lib. V. Epigr. Edictum Domini, eig. n Iri. An so again, lib. viii Epigr.

Terrarum Domino, Desq. rerum.

Suraeriter enim ei a Iergo Respice post te, Hominem memento te. In thesam chariot, ehin him ho triumphed was the public servant Carried, hohel uina huge heau crown bove the ea of the triumpher both to expressitis merit an his ealines by a glorious eight e could no bear, and withthe mortisying ord justio mentioned. In allusion to this is that of Juvenal,

Clιippe tenet suda=as hanc Publicus, et sibi Consul.

Ne placeat, curru Servus portatur eodem.

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CONCERNING AUGUSTUS CAESAR.

AUGUSTUS, in Munder of the Roman Empire, ould ymo means admit of the style o Dominus, o lord, or his is the urnam os God. Nevertheless, I hould no scrupte to cal the emperor

Augustus, ne Dominum quidem diri se volebat. Suetonius in the lis os Augustus rites thias of his refustu the ille o Dominus, o lord, cap. 33- Domini appellationem, ut maledictum et opprobrium semper exhorruit. Cum spectante eo ludoS, pronunciatum esset in mimo, o Dominum aequum et bonum et universi quasi de ipso dictum exultantes comprobassent Statim manu vultuque indecora adulationes repressit, et insequenti die gravissimo corripuit edicto, Dominumque e posthae appellari, ne a liberis quidem aut nepotibus Suis, vel Seri vel joco, paSsus est atque hujusmodi blanditias etiam inter ipsos prohibuit. Dicam plane Imperatorem Dominum, sed more communi, etc. f the vaherswould e determine by Tertullian, a person o great mortification, a mightysticliter forinnything hichaad the eas appearance of extraordinar piety, and witha an exceedin admirer of ontanus, and the false retender to the Spiritos that age, the might ea hi in his place frankl declaring that he hould

mali no Scruplerio cal the emperor Dominus, o lord, o wn him Supreme, rasae in the foregoin chapter expressescit, subjecto God only, provide thister Dominus might be talien in the common sense, an noways intrenchisPonthe prerogative o God Anythis proviso he had reason to malae, ecauSe the adoration os emperors was then grown into fashion

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CHRISTIANS heresore te unde the odium os publi enem ies, because the join no in the public atteries, in the false antastichonour Whicli are dedicate to emperors pon publi festivais; beCaus the professors of the rue religio Celebrated suCh Solemnities illi sobriet o Conscience, an not illi the liberties of adissolute oy. A might instance of loyalty no doubti O mahebonsires, o bring ut abies and east in the Streeis, an metamorphos the whole it into a averni t malae the Conduit rura Wine, an se the ob suCk u diri an liquor together, and un

Verne Religionis Homines etiam solemnia eorum, conscientia solius quam lascivi celebrant. Hereso have another instance of the primitive Christians complying illi eathen solemnities, o sar a was consistent illi innocenCe.

The festiva here mentioned seem to e a da of rejoicin sor the SuppreSSing the lactio os Niger an his adherenis. The Christians ad n Scrupte toObServe the da with a conscientious mirili, though the would nolcioin in the public debauchery. Civitatem taberna habitu abolefacere. metamorphose the cit into atavem. Agreeable to this description is that os artiat, lib. Vii.

Tonsor, auso, Coquus, Lanius, sua limina Servant, Nunc Roma est, nauser magna Taberna fuit.

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Cur diu laeto non Latiret Fostes obrιmbram)ιi Juvenal, Speat in in the perSon of the eopte applaudin the emperor' happines upo the overthrow of hi enemy, Says, Pone Muri Laet ros Sat. o. Andis again, Sat. Oreentur osus, et grandi ianua Lauro. But his also says our author in the word sollowing was the habit of the stews an lib. ii ad inor. -Procedit de manu Laurea d et Iucernati, ut de novo Consistorio libidinum Publicariam.

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