cording to him, was not confined to the Clergy or to any particular order of men, but was possessed by all Christians in common.-Tertullian mentions also the practice 153 of exsufflation, or of blowing away any smoke or savour which might arise from the victims on the altar, &c. in order to escape the pollution of idolatry.

We will conclude our observations on this branch of the Internal History of the Church, by referring the reader to a passage, in which there is an allusion to 154 the custom of publicly announcing the third, sixth, and ninth hours.

153 De Idololatriâ, c. 11. Quo ore Christanus thurarius, si per templa transibit, spumantes aras despuet, et exsufflabit, quibus ipse prospexit? Ad Uxorem, L. ii. c. 5. Quum aliquid immundum flantis explodis.

154 De Jejuniis, c. 10.

CHAP. VII.

CONCERNING THE HERESIES AND DIVISIONS WHICH TROUBLED THE CHURCH.

1

We now come to the last, and unhappily not the least extensive, of the five branches into which Mosheim divides the Internal History of the Church-the Heresies by which its repose was troubled during the second century. But before I proceed to consider his enumeration of Christian sects, I must briefly call the reader's attention to Tertullian's Tract against the Jews. Mosheim, in his chapter on the Doctrine of the Church, has observed "that Justin Martyr and Tertullian embarked in a controversy with the Jews, which it was not possible for them to manage with the highest success and dexterity, as they were very little acquainted with the language, the history, and the learning of the Hebrews, and wrote with more levity and inaccuracy than such a subject would justify." That Tertullian was

1 Century II. Part ii. c. 3. Sect. 7.

unacquainted with the language of the Hebrews may be allowed; but thoroughly conversant as he was with the Septuagint Version of the Old Testament, his knowledge of their history could be little inferior to that of the Hebrews themselves. Whether, however, he was well or ill qualified to manage the controversy with them, it must be at once interesting and instructive to enquire in what manner the controversy was actually conducted by the early Christians.

Our author begins his Tract adversus Judæos with disputing the claim set up by the Jews to be considered exclusively as the people of God. In support of this claim, they alleged in the first place, that they were the descendants of the younger brother Jacob, of whom it was predicted that he should rule over the elder Esau-in the second, that the Law was given to them by Moses. Tertullian contends on the contrary that the Christians, inasmuch as they were posterior in time to the Jews, were in fact the descendants of the younger brother: and with respect to the Law he observes that mankind never were without

2 We have observed that Tertullian sometimes speaks as if he was acquainted with Hebrew. Chap. I. note 145. 3 cc. 1, 2. See Genesis xxv. 23.

a law. God gave Adam a law, 'in which were contained all the precepts of the decalogue. Moreover, the written law of Moses was nothing more than a repetition of the natural unwritten. law; by obeying which the patriarchs gained the favor of God, although they neither kept the Jewish sabbath nor practised the Jewish rite of circumcision.

5

Hence, proceeds Tertullian, it is evident that circumcision does not confer, as the Jews pretend, an exclusive title to the favor of God. Abraham himself pleased God, before he was circumcised. Carnal circumcision was designed as a mark, by which the Jews might be distinguished from other nations in all ages—but particularly in these latter days, when the heavy judgements predicted by the prophets are fallen upon them. We may also collect with certainty, from the prophetic writings, that carnal circumcision was not intended to be of perpetual observance. 7 Jeremiah speaks of a spiritual circumcision, as well as

7

6

4 Tertullian points out the manner in which our first parents violated each of the commandments of the decalogue by eating the forbidden fruit, c. 2. See Chapter V. p. 326.

6 Tertullian supposes the prediction in Isaiah i. 7. to have referred to the edict of Adrian, by which the Jews were prevented from setting foot in Jerusalem.

of a new covenant, which God was to give to his people.

8

In like manner the observance of the sabbath was not designed to be perpetual. The Jews indeed say that God sanctified the seventh day from the creation of the world, because on that day he rested from his work. But the sanctification spoken of applies to an eternal, not a temporal sabbath. For what evidence can be produced that either Adam, or Abel, or Enoch, or Noah, or Abraham, kept the sabbath? It is evident, therefore, that the circumcision, the sabbath, and the sacrifices appointed under the Mosaic dispensation were intended to subsist only until a new lawgiver should arise, who was to introduce a spiritual circumcision, a spiritual sabbath, and spiritual sacrifices.

Having thus shewn that the Mosaic dispensation was not designed to be perpetual, but preparatory to another system, 10 Tertullian says that the great point to be ascertained is, whether the exalted personage, pointed out by the prophets as the giver of a new law-as enjoining a spiritual sabbath and spiritual sacrifices as the eternal ruler of an eternal king