The apology of Tertullian

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CHAPTER XXI.

Dissersi, talabundi, et soli ac coeli sui Eatorres, etc. Justi Martyr in his First polora, sec. 62, takes notice that it was a capita crime sor a Ie so much

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vagabondie opte, anished country an climate, troilin about theworid ithout an Show of Overnment, ither divine or humaniandis completet miserable that he have no the oor privileget visit themoly and like strangers, o se a Mot upo thei native soli and while the sacred Mitingidi forethreaten these Calamities, the did likewis continuali inculcate that the time ould Comeabo ut the las days hen ut os ver nation and Countrymodwould choos Himself aseopte that hould servemim more Dith- fully upon homine ould hed a reater measure O grace in proportion to the merit of the Munder of this ne worship. The proprietor therei ore of this grace, and the master of this institution, this Son o Righteousnes an tutor of mankind was declare the

at the nam o Son, o the mode of His generation for it Wasno stor an incestuous mixture of brother an SiSter no stoman violation o a god illi his Kn aughter, or another man'Swise, in the disguis of a Serpent, or a buli, O a ShOWer of gold These are the modes o generation illi ou Jove, and

as to et a Mot upo the Hol Land. An Eusebius fio Aristo eliseus urges likewis that by the la an constitutions of Adrian the Jews were prohibitedio castisve their yes toward Jerusalem. Eus lib. iv. Hist. Eccles Cap. 6. Tertullian observes the fame herea and so likewise in his book against the Jews, CAP. 3, po WhiclijO Wil se some remarks by Dr. Grabe in his sicilem Tat. SeC. 2, P. 3I, and certainly the distinguishin miser of this vagabon peopte even to this danis a strange livin monument of the divine rati, a mari Setupo themi God so the murder of His Christ, and thei obdurate infidelity. But then it ought also to e observed that a God in judment ath catteredihem through ali nations and no suffere them to have a oot of re lan in allthe worid, et He hath preserve thei nam an nation in ali places, a diStinctsrom allither eople, ascis the had continue in themoly Land in hichmis ProVidence and goodnes are conspicuous that accordinito the prophecies almis appotnte time the vel may be ahen way rom thei faces that the may lookupo Him hom the have pierced, and e converte to that Jesus hom heyliave crucified an eve since blasphemed.

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Zen, determines the Logos tot the Creator an adjuster of very thing in nature. The Same Logosi amrms tot Called by the nam eos Fate God, indis Iove, and Necessit os ali hings Cleanthes δwil have the author of the wori to e a spirit hicli pervades ever partis it And, Christians also do amrma spirit o belli prope substanCe of the Logos by Whom ali hings ere made, in hicli e subsiste die fore e a spoken ut, and wa thewisdom that assis ted at the Creation, and the poWer that residedove the hole ork. The Logos o Wor issu in sortii rom that spiritual substance at the Creation of the worid, and generaled by thatissuin o progression is for thi reason Calle the Son o God, and the God Dona His unit os substance illi God the ather, o Godis a Spirit. An imperfeci mage of this o have in the derivationo a a stom theiod of the sun for this a is a pari Withou any diminutio of the whole, ut the sun is alWays in the ray, e Cau Seth ra is always rom the sun nor is the SubstanC Separated, utoni extended. Thus is it in Some measure in the eterna generatio of the Logos me is a spiriti a spirit, a God of God, as one

'tinc enim Zeno determinat aucta orem LactantiuS, lib. V. Sec. 9 P. 86, justi says that the term λόγος is much more expressive of the alter of the worid, than the Latin Verbum o Sermo, a signifyin both the or and Wisdom of God Andaad, stili continue the Logos instea of themor inou Englisti translation, it had methiniis, been a term more majesti an more expressive of the personalit of Christ than the ord This Logos a preachedii by Zeno a the dispose of nature an the framer of the worid, and was calle sometime Fate, God, in o Jove, etc. Says Lactantius in the placeabove cited jus as u author Spealis here. Concerning this Zeno the praeceptoros Antigonus and Munder of the Stoics, se Diom aer lib. Vii. - Cleans es in Spiritum conrerit. Concerning the doctrinem Cleanthes, Zeno' disciple, viae Lactant. lib. i. Sec. 5 P. 2. Cita e Sermo insit Pronuncianti, etc. There is a three id generatio of the Son o God frequently mentione by the primitive riters. The rst is thetrue an prope generatio of the Son, hich was seo the atherie re allworlds. The secon is the progression of the Logos hominis ather at thecreation, hichahe Cali προέλευσις, ερευξις, etc. The hirn was at His incarnationi the wom of the Blessed Virgin overshadowed by the power of themost High. The secondain o generation is that hicli Tertullian inis at in the wordscited For the fuller satisfactio in his Oin I advis the reade to consuli Bisho Buli's incomparabie Defence of the Nicene ait , cap. v. Concerning the co-eternit of the Son. An S likewise, cap. 7, sec. 5, here e ill findseverat things in his place leared, and ur author vindicate beyon exceptionas to the doctrine of the consubstantialit of the Son. De Deo Derιs N Lumen de Lumine This similitude Da a from the sun, o a light rom a light, is notato heclookexupomas a suilland adequale illustrationos the mode how the Soni God was generate by the ather nor ill anythingi natur give S a perfeci representatio oscit. It is ha Justin Martyr and others have chosen to represent i by no do I lino a belle to make this incomprehensibi myster apprehended, hichris at the drive at anxit serves

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light is generate by another the original parent light remainingentire an undiminished notWithstanding the Communication sitself to many the lighis Thus it is that the Logos hi h came forti stom God is both God and the o of God, and thos tW areone Hen erit is that a spirit os a spirit, or a God of God mahesanother in mode of subsistenCe, ut o in number in orde of nature, ut no in numeriCalnes Orcidentit os essenceri an so the Son is subordinate to the ather asine Comes stommim a the principie, ut is neve separated. his ra os God the descended, ascit a foretoid, po a certain Virgin, an in heroomb asincarnaled, and ein there fuit forme the God man, a borninio the worid the divine an human nature mahing up this perSon, a Soul and bod does ne man. The fleshieing rought an perfecte by a divine Spirit, a nursed an gre u to the statur os a man, and then addresse the Jews, and reache and worked mira les amon them and this is the Christ the odis Christians. Dyo pleas now ou ma receive his great truth in the natur os a fabie like ne of ours, illo have iue yo myproose though it is a truth that ould o b unknown to thoseamong ou ho malicio usi dresse u their Wn inventions onpurpos to destro it. The Jew likewis fuit ellone stomthei propheis that Christoas to Come, and the are no in expectation o Him and the reat Clashing etWeen us and themis Chi est iapon his ver account, that the do no belleve Himatready Come. For there being two advenis of Christ describe in the propheis, the rst hicli is disCharge and ver, amelymis state of humiliatio an sustering in human esti. The seCond, whicli sint hand too in the conclusion of the worid, in hich HeWill exert His majesty, and come in a fuit explication os divine glory. y no understanding the sirst the fixe onlympo theseCon advent, hicli is describe in the mos pompolis and laring metaphors, and whi Cli strue the Carnai ancy illi the mos agree- able impressions Andri Was the jus judgmentis Godmpo them for their in that withhelo thei understandings rom feeing this sirs Coming, hich had the understood, the had belleved, and by

sussicienti to declare thei sense an notion oscit, namely that Christ rom alleternit di co-exist with the Father, a light does illi the sun thalme a Godo God, ithout an diminutio of the divine substance, as ne light is hindled stom another, etc. I is evident likewis stom his expression o God o God, as Light of Light what the notionis the Fathers was about the divinit o Christheire the estahlishment of the Nicene Fathers, ho malle se of this exPreSSion

in thei creed.

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Him theresore the could no se to e a God in the hvmbledisguis of a man; et Seeing the miracles e did the crie Himdown or a conjurer, o dealin with the devit, hen He asturning the deviis uti ali hei possession a a Wor Speahing; and with the fame ord id sight return to the lind, and treturned, an CleanSed the lepers, an ne brace the paralytic joinis, an spolie the dea to se, and ad the element Obey, stilling the torms, and walhing po the eas, an demonStratingHimself tot the Logos o God that is, the ancient frSt-begotienWord, invested Withiowe and Wisdom, and supporte by the Spirit, at hos doctrine the ver doctor of the la stood agitast, and thechies among the JeWs were so exasperate against Him, Speciallya seein suCh number of eopte throngin after im, that attength, by mere violenCe an importunit os remonstrating theyextorte sentenc against Him to e crucifie from ontius itate, the governor of Syria unde Tiberius. An ali his Christ Himself foretoid the would do whiches Will grant yo tole an argument notis Considerable for the authorit o His mission, ad notini the propheis long efore Concurre in very particular. At lengthbein fastene to the cross, an havin Cried ut an Commended His spirit into the and of His ather,me ave u the hostis Hi Own CCOrd, and o prevente the executioner' breakin Hisbones by dyin in His Wn time, an fulsille a prophec by sodoing. oreover in the Same momen He dismisse life the light departe sto the uia, and the orid a benighte a noonday, and thos men ho Cknowledged his Clipse, ut ere unaC- quainte With the prophecies that foretoid it pon Christ' death, and findiniit impossibi tote solve by the law of nature, at laStroundi dente the faci and et this onder of the world ou have related, and the relation reserve in Our archive to thi Jay.

ake the hear of this eopte sat an mali thei earcheavy, and shut theireyes Lles the see illi thei eyes, andiear illi thei ears, and understand withthei heari, an convert, an heaealed. V ISa. i. O. Deligetistina utiqueretιtavertint. An eclipse of the sun at a sui moon a this was is by the known law of nature demonstrativel impossit,ie, and this it was made itis much aken notice of by the ancient astronomers Dionysius the Areopagite, Apollophanes the ophist by Phlegon in his Oi mpiari, etc. Viae paraphrase of Zephyrus, and the notes os amelius, and Speciali the annotations o Grotius pon ait xxvii. 45, here this passage of Tertullian is ahen

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66 eritillians solo F for the Christians.

and that a faith whicli proposes infinite reward should labour undersorne di culties, that bellevin might be a viriue, an no a necessity. ut illi some of His discipies e di eat an drinhfori days in Galilee, a province of Judea, instructing them in allthe should each, and then havin ordaine them to the ossice of

i Nec ille se in vulgus eduxit, etc. These and the ollowing ord give thetrue eason hy Christ after His resurrection Ouid not howmimself publiclyto limis crucifiers. Because He ould not esto upo suci obstinate offenders, holad abused alimis forme miracles, suci an eviden e a must in a manne have forced them to elieve, hether the would o nori and theresorei is sal in the Acts of the Aposties, x. o, Mi God aisedis the hiruday, and Showed Him peni notrio at theseople, ut unt Witnesse chosen before of God even torus, holi eat an drin withraim aster He rose stomthe dead. MDocens eos qui docerent, dehinc ordinatis eis ad O ium Praedicanaei, etc. It is ver evident in his place that our author malles a notorious distinctionbetween Christ eachin His apostles in ha the should instruct the worid, and His ordaining them to the ossice an authorit o preachin thos instructions; and as Christ was senta His Father, o by the fame authorit di He commis- Sion His apostles to ordain thers, an promise to e illi them to the en os the worid. An theresore to a that the eople have a natura right to ordainthei own ministers, is in effectri say the have a natura right to do a thingwhen Christias determine to the contrary. An hecause the poSiles gave thepeopte a liberint choose hom the would have so deacons there re the had right to ordain them to that ossice by prayer an imposition os their Wn

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was a Christian sent Tiberius Caesar an account of at these proceedings relatin to Christ and the Caesar ha been Christians too Could the ages have bornesit, Deithe suci Caesarcha no been neCessar an unavoidabie in Such times, o Could Christians have Comerio e Caesars. The postles, in obedience to theirmaster's Command went bout reaChin through the worid, persecuted by the JeWs to the ast egree, ut suffering victoriously, in fullassurance of the truth; ut at length the infideis ah in the advantage of the barbarous Nero' reign the were force to So the

Christia religio in their own Christia biood. v I shali ake

bring in thos to Convert ou to the faith, for hos salie it is thatyo are infideis. In the meantime o are o ook upon his asthe series an econom of the Christia religion have laidbefore o an aCCount of the originali ou SeCt, of Our name, and of the author oscit; et no a there re no thro Such diri and infamympo ChriStians, nor harbour an opinio that this account isno accordin to truth; forcit is no reason able to belleve that any one hould thin it allowable torii formis religion for every an by sayin he adore one, hil in his in he adore another, dentes the very deit he adores, an translates divine honou stomliis own o to that ther, and by suChis translation ianworshipsthe godae orshipS. ut e say e re Christians, an sanit tothe whole orid, unde the and of the executioner, an in the

Otii nec fas est ulli de sua eligione mentiri. Pamelius bring sori this passage in great State, ascis it made notabiffor the papisis against certain heretics of his time, ho justified lyinisor thei religion. I do not know ha hereticshe means andri thereae any that o so the certaini do vernili, and against the apostle' rulem notioin evit that good a come of it; ut adae considere some certain casuist of theiriwn, he might have spare this reflection. Dicimus etpalam dicimus, et vobis torquentibus lacerati et cruenti vociferamur, Deum colimus fer Christum. The primitive Christians ere not shame orasrai to proclaim, to proclaim it to the whole orid, and unde the hand of the executioner, and weltering in theiriwn blood that the worshippe God through Christ. Do e ver rea o any generatio of men o reed O martyrdombesore, ho thought it long ill the were pon the rach, and o Cheersu and stedlas unde the mos intolerable torment. What a resties posture of incldoes Socrates heiray the wises and est of heathenii illi ha misgivingsandit of hope and ear does h delive himself in that most amous discourse, supposed tot made by him a litile bes ore his death, about a future states Vid. Plat Phaed. Do e find that haedo, Cebes, Crito, an Simmias, o any of his greates friends, who ere present at his death, condemnin his murde in the Areopagus, and asserting the worshimosine go a the Christians did Did

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ΜUSpeus at Athens, and elampus at Argos, an Trophonius in Boeotia, ere nolint these men ho initiate these severa Countries in thei religion An to turn my ye upon OU, Wh are themaster of the orld was it no the a Numa Pompilius, hobound n these eau burdens o Ceremon an SuperStition pon

not lato asterwardidodge bout an disguis himself unde seigned names, and Sa an unganthe mos excellent trullis for the securit of his hi, An didno at the academic asterward kee much pon the reserve, sor ea that dogmatigin should seno them aster thei master Socrates Θ How the comes itto pas that Christians, and Christians only, should dareno suffer at this rate aboveat the philosophers in the worid, and that the fame generatio of men hould hold on sufferinisor seu hundred years together, tili the had subdue the woridb dying for thei religion P ad not Christians the fame fesh andilood, thesam sense an Delingos ther mei and id the no destre appines asmuch as Other mei Is so the nothin but the clearest the mos powersu and convincin arguments could possibi engag such numbers of men in a particularworship and suppor them unde it in defiance of eath in the most shochingcircumstances And with what face could a Christianisse to persuade aleathento embra e suo a persecute religion, ithout the Cleares Convictions imagin- able This argument Do the primitive sufferings, an seo the anne of them for the truthis Christianit Pinsist upo the longer nolint hecauserit is stron in iiself, and so osten appeale to in these Apologies, butaecauserio me iti more moving, an apter o tali hol of the eari, than ali the speculative

proos in nature.

Lictierit et Christo commentari Divinitatem, rem pros= iam. Here it is observabi that Tertullian calis the divinit o Christ, Rem propriam, an XpreS-sion hicli denotes our aviou to beras trul and reatly God a man cani saluto e the proprietor of anything in the sense of the law. Thus hentur avioursaid, vi Fathe worketh hitherio, an I work,' the Jews ought to kill Him,

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brightest peopte in the worid a people linde an lost in their

WE say the that there are a Certain in o spiritua substances existin in nature, hich o by the nam os demons, and the nam is notis a modern Stamp the name and the thingleiniboth wellinown to the philosophers, o Socrates undertook nothing Without the privyCounci of his demon Andio onder, hen this familia is sal toliave heptii clos Compan stom his Childhood to the conClusionos his life continuatly no doubi injectin dissuasive stom Virtue. λThe poets likeWise at o demons, and even the illiterate vulgar

De Hatorium plane a bono. The word immediatet be re Concerning this demon o Socrates are almos exacti transcribe by LactantiuS, lib. i. p. IO3. However I cannotaut say that thi character contradicis at the accounts we have concerning the practice of this demon, sto suo person a were bestabie to understand the matter os faci, ho represent i quite contrar to this character of Tertullian. Nothin occasione more peculations and amuSementi the time of Socrates than his demon, insomuch that ne of his friend went toconsul the oracle bout it Viri Plutarch of the demon of Socrates. Nor ould Socrate mali Simias an answer po the question, and therelare the res of his friend desiste so the future rom askin him an more bout it But Xenophon and lato, ho certaint were tw of his eares friends, and est understood his matter, ere sar rom imagining a some since have done that this demon was nothin more than his natura sagacit or understanding. Thesum of the story, as e haverit in the Dialogue entille Theares, an elSewhere, is his: the directions of this demon ere ni dehortatory butio hom good,

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frequently appinio the when the are in the cursing ood for bya secret instigation o thei mirad when the invoke these demonsi thei imprecations the do in effect invoke Satan, who is the prince of the evit spiriis. lato im set is express for the being

oninto orbear an actiona hen it,ouldie of ill consequence eitheroo Socrates o his friends, eaear a voice, hich was the signo forbear henie eardit not, it was always his arrant to proceex so that ne ould e Pt romtiencerio conclude that the voice a no articulate, ut aiare signinly. AndXenophon reporis that of ali the numberles predictions of whicli, accordin to Tully Antipater collecte a large volume o disaster that ould elat his friends, notine of them falle in the event. But lato's Apolog of Socrates, Camb. Edit. Sec. I, is ver remarkable, here e have a vel plain and Strange account of the operations and natur of this demon. It is ver strange V says SocrateS, addressin his ud ges illi incomparabie calmness justies ore his execution Uthat the prophetic voice of the demon, hicli neve Diledie re os

dissuadinume in matters of the mallest moment, here the consequenCe Ouidbecili, εἴ τι ριέλλοιμι μη ρgως πραξειν, etc., should no in the wors of viis,

accordin to our opinion, e silent, an neithe when I lest mytous in themorning nor,henes en to the bar, nor at the time I have been pleadin here,

hea his sua dissuasive a I not pon oin m duty, o that which would turn to, ad vantage. V Now whenes read the character of Socrates rom those who Certaint were best a quainted with him, he I find hi employinvalliis reason to bring me of hom arre speculation to the knowledge of themselves, and the practice of substantia virtve, hen I in him the greatest master of his passions the mos judicious despiser of riche within his reach, the most temperate, humble, courteous inoffensive ma living in the Gentile orid, hen sin him encourage by his demon to die so the profession of the ne rue God when Justin artyr in his sest solo , sec. 5 says that the evit demons contrived his death sor his attempis to rescue manliin hom the worshipos deviis that he by his hare os reason, id among the Greelis hal the Logos Himself di among the Barbarians, and that both were condemne for the fame good designς;-who, after his, I say, an hin Socrates possesse and governed by an evi spirit poli not ather divinet assiste to reach own idolatry, and ring mora righteousnes into practice, and by Such mean to prepare and qualis the heathe worid o the revelationis the essiali Θ Nam et Satanam exeo amenti voce fronunciat, etc. I do not in that the Roman eve cursed expressty by the nam of Satan buti mahingis of the wordΜalum o a miSchies, ahe ou, as e say an Satan eing the prince of mischie an virtuali includeo in very suci curse the might e sal in his Senserio pronounc Satan in their imprecations. Sed quomodo de Angelis quibus m sua spo=rte corruptis, corruptior ens nonum evaserit, etc. his od opinion e in in both the pologies of Iustin artyr as et a in his o Tertullian, an so likewis in Athenagoras, etc. The ground of it I akerio be this the athers ere generali os opinion