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It was under Severus, because under one of the better Emperors (c. v. p. 13.) before he became a persecutor, (ib. and T. praises him c. 4.) and as the result of old laws, (c. 2—4.) i. e. before À. 202 ; after the conspiracy of Albinus (c. 35.) A.D. $96, 7., while the remains of the conspirators were being gleaned up, public rejoicings held at Rome, and a largess given, (ib.) as did Severus, upon his victory over Albinus, A. 198. (Herodian, Hist. iii. 8.) upon which he set out on the war against the Parthians (Spartian. in Sever. c. 14.) alluded to, probably, c. 37. (see Mosheim Disq. de æt. Apol.) Lumper, (Hist. S. Patr. t. vi. c. 1. §. 16.) places it A. 199, imagining the "gleaning" c. 25. to be that of the adherents of Niger. S. Clement Al. mentions copious streams of the blood of martyrs shed daily," at the same time, before the edict of Severus, (Strom. ii. p. 494.) another proof that the sufferings of the early Christians were not confined to the great persecutions; they were demanded by the populace. Allix infers, from the way in which T. speaks of Rome and the Romans, (c. 9. 21. 35.) that the Apology was not written at Rome; it is addressed to the executive (c. i. 2. 9. 50.) in a Proconsulate, (c. 45. see Bp. Kaye, Tert. p. 52.) so that Eusebius is probably mistaken in saying it was addressed to the Roman Senate. (H. Ê. v. 5.) S. Jerome says of it, (Ep. 70. ad Magnum, §. 5.) "What more learned than Tertullian, what more acute? His Apology and his Books against the Gentiles comprise the whole range of secular learning."] If it be not allowed you, Lords of the Roman empire, sitting above all, to judge, in an open and exalted spot, at the very summit almost of the city, openly to look about you, and publicly to examine what there be of very truth in the cause of the Christians; if in this instance alone your authority be either afraid or ashamed to make enquiry in public, touching the diligent use of justice; if finally, as hath just now happened, the enmity against this sect, having too much exercised itself in private condemnations", formeth an obstacle to their defence, let the truth be permitted to reach your ears even by the secret way of silent writings. She asketh no favour for her a On account of the popular eagerness, inf. c. 35. 37. 40. 49. 50. Ep. of Churches of Vienne, Eus. H. E. v. 1. inf. p. 10. n. k. b Judiciis, i. e. having exercised severity against their own families, (see c. 3. and perhaps ad Scap. c. 3.) they were the less fitted to be judges. B cause, because she feeleth no John 15, 18. 19. Others, indiciis 'informations;' T. com- 1 John plains of treachery, c. 7. Add Justin M. 3, 13. Apol. 2. §. 12. Orig. c. Cels. i. 3. Heb. 11, Theodoret, 1. i. c. 6. v. 34. Ruf. H. E. 13. v. 1. Ju and in are in MSS. often scarcely distinguishable, and often transcribed wrongly. C Comp. ad Scap. 1. 2 Christianity hated unheard. Implies suspicion of its truth. APOL. wonder at her condition. I. 1. She knoweth that she liveth a stranger upon earth, that among aliens she easily findeth foes; but that she hath her birth, her home, her hope, her favour, and her worth in the heavens. One thing meanwhile she earnestly desireth, that she be not condemned unknown. If she be heard, what loss cometh thereby to the laws, supreme within their own dominion? Will not their power boast the more in this, that they will condemn Truth even when she hath been heard? But if they condemn her unheard, besides the ill-repute of injustice, they will merit also the suspicion of a certain consciousness, as being, namely, unwilling to hear that, which when heard, they could not condemn'. This therefore we lay before you as the first argument for the injustice of your hatred towards the name of Christians. Which injustice the same plea, namely, ignorance, which seemeth to excuse it, aggravateth and convicteth. For what more unjust than that men should hate that of which they know nothing, even if the thing deserve their hatred? For then doth it deserve, when it be known whether it do deserve. But when knowledge of the desert be wanting, whence is the justice of the hatred maintained? which ought to be approved, not by the event, but by previous conviction! When then men hate for this reason, because they know not what manner of thing that, which they hate, is, why may it not be of such a sort as that they ought not to hate it? Thus from either point we prove either against them, that they are both ignorant, in that they hate, and hate unjustly, in that they are ignorant. It is an evidence of that ignorance, which, while it is made the excuse, is the condemnation of injustice, when all, who aforetime hated because they quale were ignorant what it was which they hated', as soon as sit quod oderant they cease to be ignorant, cease also to hate. From being added such, they become Christians, to wit from conviction, and 1 begin to hate what they were, and to profess what they hated, and are as numerous as indeed we are publicly declared to be. Men cry out that the state is beset, that the Christians are in their fields, in their forts, in their Aug. de Civ. Dei, i. 15. v. fin. f Lact. v. init. Minuc. p. 256, ap. Lac." |