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that was no inscribe with a scene o Caesar' fresti an fresti distributing the doles to the eople, hicli are sua at thei first Comin to the throne Θ e liould se these Wishes, I say, in theirhearis for Caesar's death, even in the moment that their mouili areful of cry for Caesar' life aCCordin to that of the poet λ
But a Christia dares no more tali their ord in his mouit, hantheir isties in his heari; ut his ou ill a is ob and tote considered as ob only. ut et me telljoha this Ob are Romans, and the ors to os enenates e have the Romans then fietterran are certaini belle subjecis, and thei fidelit greater in proportion to thei quality no a man of the Senatorian or equestria order ut is ali subjection an no a reati os re
Domitian was by the Sigeriuses an Partheniuges Θ No these parricides isd mistahe nothwere me of rank, an RomanS and no a Christia amon them. An these ratior just bessire the perpetratio of this horrid impiet offere sacrifice for Caesar' hi , and wore by Caesar' genius, illi religio in thei faces, and murde in thei hearis, and brande the Christians illi the Character o publi enemies. ut the principat an abetior of this iched Conspirac against Severus hicli are ait detected, and piched uinas the gleaning after a viniage of rebellion. Blessme with ha load of laurei di the signatig thei gate on
De nostris annis utiter auseat annoS.
Vnde Cassii, et Nigri, et Albini Whoeve has a min to se a particular account of these Tyranni, and thos that adhere to them, a reanthe lis of Avidius Cassius in Vulcatius, the lis of Niger in Spartianus, and thato Albinus in Capitolinus. Se also the preface of Baldwinus bes ore inutius FeliX. Post Vindemiam Parricidarum Racematio Superstes How his passage determines the time of this Apology, I have atready mentione&; and that relates notato the death of lautianus, accordin to BaroniuS, tom ii. Annal. P. 264, and accordin to r. Doctwell, C s. As. i. cap. I, p. 282, ut to thedeath of ertinax, is to me mos probabie ro the histor o Zosimus, lib. i. ,
de Militibus qui Pertinacem necaverant, et italano tradiderant imperium, acerba Sat licia sumpsit.
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Caesar' birthday With hat extraordinar illuminations id their orches overcas the sunt' ith What exquisite an statelytables di the tali up the forum i Not in truthoo Celebrate thepublic oy but to tali omens stom hence of thei oWn future empire, an to inaugurate his mage of their opes, even pon CaeSar'Sfestival by calling theniselves in thei hearis by the nam o Caesar. The likeWiSe pay the Same observarices h are so offCi Ous in ConSUlting StrologerS, an Soothsayers, an augurs, an magiCianSabout the lis of the emperorso M these fortune-tellingoris deliveredi, falle angeis, and interdicted by God the Christian neve applyto in an Cause of theirs. For hat busines has a man tot SoCurious about Caesar's life who has no designingainst it, O OXpeCtations rom it For e seldom asti question about ou deareStfriendS, With the Same intentos e do bouimur maSters and the solicitude os relations and the Curiosit of Slaves are generali Upou very different principies.
I the Casei thus, that suci, as are Mund traitor in the ver factshal be indulge the ille o Romans, hy are e dente thebene11 of that ille horare ni thought traitori Can e notae Roman withou bein rebeis, ecause so many Romans have been 1 und guili is rebellion That piety, veneration, and loyalty
Lxcernis vestibula entibilabant. It was the manner of the Grecians toexpres the Celebrationi festiva daysi φωσὶ κα στεφανωριασι by illuminationSand coronet of owers. An Persius, speakin o Herod's birthday, has these
cIdq. I fenestrdDisgosiue in em nebrιlam vomuere Lucerna. But the Christians ould no expres their o h light an laureis an sor Candies, e find an expres prohibition against them in the Apostolica Canons, can. O-Si quis Christianus oleum tulerit ad sacra Gentilium, vel Fnagoiam Ludoeorum, estis ipsormn diebus, etsi lucernas accen erit, de Societate pellatur. Cui Astrologios et Aruspices, et Arreti; es, et Maro de Coerarun capite consultant Our author mentions these Severa SOrt os conjurors, ecauS many of them ad been ut o death pon his account hy Severus. For huS Spartianus in his life of Severus, Multos e iam, quasi Chaldaeos, aut vates, de Sua salute consulissent, interemit.
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made urgetve ample satisfactio by returning evit for evit, had weno thought it unlawful to qui the Core fine injur With another. But God orbi that an of this divine sect hould see revengeb sire, after the anne of men, o grvdge to Suffer halcis sentio refine them.
Cur bello non ZAnnei, etc. In the preliminar discourse to this Apology, Iliave hown a large rom his and the foregoin chapter that it was no forwant ither of strengili or courage that the primitive Christians sat stili and suffere haut purei the revereno the bore to the character o God in theemperor, rite thei hands, an Securei thei passions, an perfecti go thebetier os self-preservation It was the doctrine an example of thei suffering Μaster hicli ad them contento go his rugged a to eaven; ando cannot ut thin this extraordinary, supernatural patience, a mighty, Strong, and movin argument for the truth o Christianity, to se iis professor in such numbers, and sor Some ages, So illingi compi Muth a religion hich, as Tertullian says, augiit me the mos choose atheroo e ille than to kili. But hecause the measures of Christia obedience to the Supreme POwer are no-where belle argue an more clearly state both Dom Scripture an antiquity, and Do these passages, than by the Right Reverend and learned Bishopis Sarumhimself in ii. Mur Conserenoes, Irinted at Glasgo in the ear a 673, Irecommend the reade so fuller satisfactio on this ea to thos excellent dialogues However, o Par the should e ut o print, I hal give im atast sortis encouragement to rea the whole. Thus theni expresses his eat with a justi fiatile primitive armisi, p. I7- Whatever ther cases allo Os, certainly the defence of religioni armiis neve tot admitte the natur of the Christia religio is such that it excludes ali carnat weapons sto iis defence. And when I conside ho expressi Christ sorbid His discipies to resis evit, Mati. XXV. 39, o Severet that resistanc is condemne by t. laul, and that condemnation is declare the punishment of it Pam force to cry oui Oh twhat times are e falle in in hicli me clare against the express law of thegospe defend that practic upo whicli God hath passe this condemnation Iswhosoever rea the leas of these commandmenis, and teach men o to do, shali e calle the leas in the ingdomo God, what hal thei portio bewhoueach men to brea one of the greates of these commandmentS, Such a areth law of eace an subjection Θ And what may we o look o sto such
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Inter licitas Factiones. The politicians and statesmen troubled not their headsmuch about an religion, ut onlyrio suppor that which was by law established, and there ein a law against the Heteris atready mentioned the proSecuted the Christians unde the notion o a societ clangerous to the State, amon therest,ithout distinction These Christian meetings, tibi confremabantur oraturi, et verbi divini interfrelationem accepturi, ac sacras Sinnax , habituri, theycalle Conventicula, aith Heraldus Vid. Observat in Arnob. lib. iv. Spectaculis vestris in tantum renunciamus, etc. his charge of Sequestering themselves rom the public sporis an pleasures is urge against the Christians by the heathen inminutius and it is certain the thought themselves oblige solo do by thei baptisma vow, hich was an engagement upo thei admission to renounc the devit an ali his ortis, pomps, and leasures that is, ait St. Cyril, at M t. i. p. 3IO, the Sight an sporis of the theatre, an such like vanities. The looken in good truth upo thes public pastimeS, no oni aSscenes of soli and lewdness, buti idolatry a places here the devit eminentlyruled, and rechone ali his own who came there and accordingi Tertullian de Spera cap. 26 p. 83, telis us o a Christian woman who, goin to the theatre, was there possessed by an evi spirit, ho pon his ejeciment ein demandestho he ursi et upo a Christian immediatet replied, I id ut hat was jus anditiing, sores ound her po my Wn ground. V
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whicli,eano is Winito superstition and idolatry, and neve arepresentintinny Dyour diversions. e have noth in toto illi themadnes of the Cirque, With the obscenenes of the stage, and the crueit of the amphitheatre, and the vanit of the Xystus. The Epicurea se tris tolerate in the exerCis O thei pleaSures, and wh are e su Ch intolerable offender for non, Conformin Withyo in potnt of pleasure Nay, is mortification is the Christianpleasure, here is the harm t yoti initie a harm it is tot urselves
Cum isti vanitate. The Xystus was a galler o portico os great tengiliandareadth, an plante about with trees, here in the winter time the athletae performed. id AleX. ab Aiax tom ii Cap. 9, p. 639. It wa certaini a placetoo here philosopher an men o learning et sor here it was usti Martyrmet an disputed with Trypho the Jew.
Corsrιs sumus de conscientia Religionis, et Discipli=ue Unitate. se are onebod by ur agreement in religio an our unit of discipline. V Ianow nothingles understood, o les regarded than unit os discipline, asci that asino partos Church unity form o worshi and government are now toae pnSSed overwith moderation, though the ancient an best o Christians rechone unit os discipline, as et a salth, necessar to malae them member of the fame Ody. Dr Barro , a trul moderate an good man, in his eXcellent discourse concerning the nil of the Church says, That ali Christians are ne by a specificalunit os discipline, resembling one another in ecclesiastica administrations, whicli are regulate by the indispensabie sanctions an institutions of their fovereign. That the are ali bound to se the fame sacramentS, accordin tolli form appotnted by ur ord, o admittin an substantia alteration. The must phol that sor of order, overnment, an ministry on ali iis substantialiaris, hicli odii appoint inmis Church. V An a litile aster hesays, ahat no wwer ought to abrogate, destroy, infringe, o violate the main form
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and animaled With one and the fame liope. When e Come to the publi ServiCe o God, e Come in a formidabie a bod ascis,eWere o stor heaveni force of prayer, and suci a sorCe is a most gratem violen e to God. When his hol arm o supplicant ismet an dispo sed in odi array, e ali Send p ur prayer forthe life of the emperors, for thei ministers for magistrateS, forthe good of the State, o the eace of the empire, and for retarding the finalio Om. We meet together lihewis for the readin o Hol Scriptures, βand we ah such les sons ut of them aso judge fuit est With the condition of the times, o Confirm iu faith ithe byos discipline constitute hy divine appotniment. Henc the eletians rejected by the Church for introducin ordinations Hence was rius accounte aheretic for meaning to innovate in o grand a potnt of discipline a the subordinationis bishops an presbyters. Upon which ground V sayche at the conclusion of his dis ourse I domo scrupte to affirm the recusant in England o be noles schismatic than an other separatist the are indeed somewhat worse, sormos otherido ni sorbea communion, thesei rudely condemn the Church owhicli the owe obedience, the strive to destro it the are mos desperate rebel against l. V nother person to of known earning the Right Reverendauthor of the Conserenoes bovesaid thus argue sor unit os discipline, Confiii. p. 275 there re the worship of God amon us continue undefiled eveni the consession o ali is the sacrament he administere a be re i the persons ho ossiciateae minister of the gospei then certaini suci a Separate stom our public meetings do forsalae the assemblies of the ainis, and so reali the unit of the spirit and the honesosteace.' And page 28O heloes on- Butis separationi a sin, it mus have a guil o a'igh nature, and such a at whowouldae thought ealous watchmen ought to warn their people of And whatshalli sal of those even Churchmen Who, at a time,lien the laws are gharplylooke to docioin in ur Orship; ut i there e an unbendin in these theynolint withdramand hecome thereb a scandal to thers, ut dra about them divided meetingsa remo thos time-serverso or inconcurrence inmur orshiph lawsul, an to e done at an time, it must be a ut which should e doneat ali times and there re suci master o conscience ought to XPreS an equalit in thet ways, and that the malae the rules of thei concurrence in worshimtoae the law of God, and not the ear of civit punishment. V Whoeverwould se more concerning the nature o Churchinity, and the sinis occasionalconsormity letaim rea the whole Conserenoe. Oramus etiam pro Imperatoriatus, pro Ministris eorrent, etC. ThiS, notwithou good reason, is thought to e the common prayer V mentione by t. Justi jus besore the communion, an much the fame illi that in urCommunion Service so the Churchmilitant the form hereos in the Apostolicat Constitutions is described a large, Const. Apost lib. i. cap. 7, p. 88I, and SO lib.
Viii cap. O, p. IOΙΙ, hicli is stili a further proos that the passage sine naonitore ought notrioae understoodis extempore prayer. Cogimur ad Divinarunt iterarum Commemorationem, etc. his is ust thesam almost,ith what yo had in the conclusion o Justin's Apology, and there fore the Same note a serve so both.
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foreKarti in us liat, are to Xpeci, o by bringin to ur indsthe predictions atready fultilled. An certaint our spiritual lis is Wonderi uti nourishe with read in the Hol Scriptures, uri opes thereb are erected, and ur trus fixe an se illed pon o d. However, eside the bare reading, e Continuali preach and pres the duties of the go spe withol the poWer an argument eare able for it is in these assem biles that e Xhori, reprove, and pas the divine Censure Or SentenCe of XCommunication for thejudgment in his place are delivere With ali solemnity, and after the matures deliberatio imaginable, as ein delivered by menwho no the are pronoun Cin God' Sentence, and Ct withthe fame cautio a i God Stoo visibi amon them; and the Cen Sures here pronounCed re ooked pon as an anticipatio of the udgmen to Come, and the in ne precondemne d by God, Who has innexio suci a degre a to e sit ut uti his ministerssrom the fellowship of the faith fui, the communion o prayers and
sacramenis, and the res of that a Cred Commerce.
nidem etiam exhorrationes, castitationes, et censura Divina,-Summumqzι
futuri fudicii rejudicium est, si quis ita eligiserit ι a Communicatione Orationis et conventias et omnis Sancti commercii releg tum The Churcii subsisted now purei as a spiritu a societ independent of the State, and while it di so,
anxiis censures ere manage magno cum pondere a our author SpeakS, With
great gravit and judgment, the were ookedipo as divine, an an anticipationo the udgmento come. An ha this inherent power of the Church acted stili independently of the civi power, and the eople been ad sensibi of the
necessit of the Communion of the Church in orde to salvation, I anno See why excommunication Should o have a good an effeci, an he a much dreade now, as in the primitive times, po the fame principieS. However, thus much is observabie rom his passage, that men ere irst admonished anuthen reproved more Severely besore the sentence of XCommunication wa paSSed.
Secondiy that this sentence exclude them stomini religious inter ourse Andthirdly that it was lookedipo a the orerunne os future condemnation in thewori to come To the fame purpos Si Cyprian penks-a Pomponiser, Spiritali Gladio superbi, et contru=races necantur, dum de Ecclesi ejiciuntur neque enim vivere foris fouens, cum Domus Dei una sit et nemini saδει esse, nisi in Ecclesii possit. The proud an contumactous are flain illi the spiritualsword by ein cast ut of the Church so the cannot live ithout o beadmitted into any other Church), since the ous o God is ut ne and there cantem salvation to any, ut ni in the Church. V And thus again, de Orat. Domin P. I92-Eucharistiam quotidie ad Uuna Sal ιtis accipimus, infe=wedente aliquo graviore delicto, dum abstenti et non omnitinicantes a Coe Sti Pa=re prohibemur a Christi corpore separamur. We receive the Eucharist every day, a the ood that nou.rishes o salvation and whil for an more grievou offencewe do no Communicate, ut re debarre seo the eavent bread, e re separate stom the od o Christ. V o sar a this martyr rom thini in that excommunication a litile more than the log of a grace-cup, o the Churchminister refusing hi that rea and wine hich was no bought illi his, ut
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Proesident probati quique Seniores, honorem tuum non fretio sed testimonio adesti. The presidin eider here are undoubtedi the fame illi the προεστωτες in Justi Martyr' soregoin Apology that is, the isti ops for ur author, Speaking of the power os excommunicatin where it is lodged telis uiit was in the preSident, ut extra Ecclesiam detur, inerat in Praesidentis incis, lib. de Pud. cap. 4. And thus his schola Si Cyprian de nitate Ecclesiae, Tenere fruatur, et vindicare debemus, maxime Discosi qui in Ecclesia rasidemus. The were Probati Seniores, men o age, an publici approve so thei liis and conversation. For thus again, St. Cyprian in Epist. ad Felicem-Quod ad ipsum videmus divino Auctori at descendere, uti Saceraeos flebe praesente sub vanium oculis deligatur, et lamι atqNe Monetis subtaciis icio et tessimonio comprobetur. Agreeable to the practice of the postles, hocies it to the congregatio a themoSt competent udges o choose itin men, and then the ordaine them to the office of deaconi praye and laying on fiandS. Modicam timisquisque Stipem menstrua die, etc. e have t. aut, I Cor. XVi. I, 2, iving orde to the Churches of Galatia an Corinth sor eeklyoffering for the ainis, ahat upo the firs da of the wee V when the neversalle to receive the sacrament the should very one of them a b him instore accordinuas God a prospere him. V Butes have atready give an account of these Charities, and there re Di remar here, that accorclin to t. Paul'sorder, the collections ere eekl to the time o Justi Martyr, ut in the age following that os Tertullian wein these offering sun to monthly, Menstrua