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62 i.e., because "he does not nominally eat," etc.
63 [Note the Christian Schoolmaster, already distinguished as such, implying the existence and the character of Christian schools. Of which, learn more from the Emperor Julian, afterwards.]
65 Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.
67 i.e., on an idol, which, as Isaiah says, is "vanity."
70 Col. iii. 5. It has been suggested that for "quamvis" we should read "quum bis;" i.e., "seeing covetousness is twice called," etc. The two places are Col. iii. 5, and Eph. v. 5.
71 Matt. v. 34-37; Jas. v. 12.
72 [The aversion of the early Christian Fathers passim to the ceremonial use of incense finds one explanation here.]
73 i.e., the demons, or idols, to whom incense is burned.
75 i.e., The demon, in gratitude for the incense which the man daily feeds him with, ought to depart out of the possessed at his request.
77 See above, chaps. v. and viii. [One is reminded here of the famous pleasantry of Dr. Johnson; see Boswell.]
80 Matt. vi. 25, 31, etc. : Luke xii. 22-24.
81 Matt. vi. 28; Luke xii. 28.
82 Matt. xix. 21; Luke xviii. 22.
83 Luke ix. 62, where the words are, "is fit for the kingdom of God."
84 Matt. vi. 24; Luke xvi. 13.
85 Matt. xvi. 24; Mark viii. 34; Luke ix. 23, xiv. 27.
86 Luke xiv. 26; Mark x. 29,30; Matt. xix. 27-30. Compare these texts with Tertullian's words, and see the testimony he thus gives to the deity of Christ.
88 Matt. iv. 21, 22, Mark i. 19,20; Luke v. 10, 11.
89 Matt. ix. 9; Mark ii. 14; Luke v. 29.
91 Matt. xix. 26; Luke i. 37, xviii. 27.
92 The treatise De Spectaculis [soon to follow, in this volume.]
94 See 2 Cor. vi. 14. In the De Spect. xxvi. Tertullian has the same quotation (Oehler). And threre, too, he adds, as here, "between life and death."
95 John xvi. 20. It is observable that Tertullian here translates ko/smoj by "seculum."
96 i.e., Lazarus, Luke xvi. 19-31.
97 "Apud infernos," used clearly here by Tertullian of a place of happiness. Augustine says he never finds it so used in Scripture. See Ussher's "Answer to a Jesuit" on the Article, "He descended into hell." [See Elucid. X. p. 59, supra.]
98 i.e., if you are unknown to be a Christian: "dissimulaberis." This is Oehler's reading; but Latinius and Fr. Junis would read "Dissimulaveris," = "if you dissemble the fact" of being a Christian, which perhaps is better.
99 So Mr. Dodgson renders very well.
100 Matt. x. 33; Mark viii. 38; Luke ix. 26; 2 Tim. ii. 12.
101 Isa. lii. 5; Ezek. xxxvi. 20, 23. Cf. 2 Sam. xii. 14; Rom. ii. 24.
102 [This play on the words is literally copied from the original-"quae tunc me testatur Christianum, cum propter ea me detestatur."]
107 i.e., by sinning (Oehler), for "the wages of sin is death."
108 There seems to be a play no the word "convivere" (whence "convivium," etc.), as in Cic. de Sen. xiii.
110 [This is noteworthy. In the earlier days sabbaths (Saturdays) were not unobserved, but, it was a concession pro tempore, to Hebrew Christians.]
111 i.e., perhaps your own birthdays. [See cap. xvi. infra.] Oehler seems to think it means, "all other Christian festivals beside Sunday."
112 ["An Easter Day in every week."-Keble.]
113 i.e., a space of fifty days, see Deut. xvi. 10; and comp. Hooker, Ecc. Pol. iv. 13, 7, ed. Keble.
115 See chap. ix. p. 152, note 4.
116 Matt. xxii. 21; Mark xii. 17; Luke xx. 25.
117 See Gen. i. 26,27,ix. 6; and comp. 1 Cor. xi. 7.
118 The word is the same as that for "the mouth" of a river, etc. Hence Oehler supposes the "entrances" or "mouths" here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane's note.
119 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurences.]
120 Rom. xiii. 1, etc.; 1 Pet. ii, 13, 14.
124 Matt. v. 14; Phil. ii. 15.
126 Tertullian should have added, "and a man's on a woman." See Deut. xxii. 5. Moreover, the word "cursed" is not used there, but "abomination" is.
127 Because it was called toga virilis-"the manly toga."
128 [1 Cor. viii. The law of the inspired apostle seems as rigorous here and in 1 Cor. x. 27-29.]
129 This is Oehler's reading; Regaltius and Fr. Junius would read "liberti" = freedmen. I admit that in this instance I prefer their reading; among other reasons it answers better to "patronis" = "patrons."
130 Majores. Of course the word may be rendered simply "ancients;" but I have kept the common meaning "forefathers."
131 "The judge condemns, the legislator fore-condemns."-Rigaltius (Oehler.)
133 [Not us Christians, but us Roman citizens.]
137 Or, "free" or "good" "birth."