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Apologetic
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[453] [Our author uses the Greek (μὴ θεομαχεῖν) but not textually of Acts v. 39.]
[454] [Another note of time. a.d. 211. See Kaye, as before.]
[455] [Compare Vol. I., p. 187, this Series.]
[456] [Compare De Fuga, cap. xii. It is incredible that our author could exaggerate in speaking to the chief magistrate of Carthage.]
[457] [Mosheim’s strange oversight, in neglecting to include such considerations, in accounting for the growth of the church, is justly censured by Kaye, p. 124.]
[458] [As a recapitulation I insert this here to close this class of argument for the reasons following.] This treatise resembles The Apology, both in its general purport as a vindication of Christianity against heathen prejudice, and in many of its expressions and statements. So great is the resemblance that this shorter work has been thought by some to have been a first draft of the longer and perfect one. Tertullian, however, here addresses his expostulations to the general public, while in The Apology it is the rulers and magistrates of the empire whom he seeks to influence. [Dr. Allix conjectures the date of this treatise to be about a.d. 217. See Kaye, p. 50.]
[459] Compare The Apology, c. i.
[460] Revincit. “Condemnat” is Tertullian’s word in The Apology, i.
[461] Defendit. “Excusat” in Apol.
[462] Non licet rectius suspicari.
[463] Non lubet propius experiri.
[464] At quin.
[465] Nisi si.
[466] Emendari pudet.
[467] Excusari piget.
[468] Redundantiæ nostræ.
[469] Bona fide.
[470] Pro extremitatibus temporum.
[471] Or perhaps, “to maintain evil in preference to good.”
[472] Certe.
[473] Pristinorum. In the corresponding passage (Apol. i.) the phrase is, “nisi plane retro non fuisse,” i.e., “except that he was not a Christian long ago.”
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