ADDENDA AND ERRATA.

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7. OMIT the quotation in note 4 from De Monogamiâ, c. 4.
20. 1. 2. After in all ages insert of the Church.

31. note 48. for audiit read audiet, and afterwards in the
quotation from the Tract de Pudicitiâ, c. 21. non for

nec.

84. note 170. 1. 6. for eos read eas.

88. note 178. add L. iv. c. 18.

92. note 3. for c. 4. read c. 5.

106. note 24. On referring a second time to the passage in
Eusebius, I observe that he mentions the storm of
thunder and lightning on the authority of Apolli-
narius, who was prior to Tertullian.

108. note 26. for c. 3. read Sect. 3.

118. note 46. add from the Tract de Jejuniis, c. 13. “Nisi
forte in Senatus-consulta et in Principium mandata,

coitionibus opposita, delinquimus.

134. note 79. 1. 4. for should read would.

140. note 89. 1. 14. for soceres read socrus.

143. note 100. for c. 1. v. 33.
154. note 125. for Rom. xiii. 4.

read c. 1. v. 23.

read Rom. xiii. 1.

160. note 140. 1. 7. for L. i. read L. v.

192. note 19. 1. 2. for c. 9. sub fine read c. 17. sub fine.
1. 13. after de Resurrectione Carnis add c. 40.

224. note 3. 1. 8. for disciplinæ read disciplina.
226. note 6. 1. 3. for competat read competant.
228. note 8. l. 3. after disciplinæ insert sacerdotalis.
229. note 10. add at the end "

c. 37."

232. note 15. The remark of Pamelius was made upon the
quotation, not from the Tract de Fugâ in Persecu-

tione, but from that de Pudicitiâ, as was observed in
Chap. I. note 121.

234. note 20. 1. 8. for L. ii. c. 2. read L. ii. c. 1.

238. 1. 10. for putes read putas.

239. 1. 17. for adegit read adigit.

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239. note 34. for de Pœnitentiâ read de Pudicitiâ.

243. note 46. for 1 Cor. ix. 5. read 1 Cor. xi. 5.
249. note 60. add to the quotation, " sed quia desiimus.”
253. note 70. 1. 3. for proximo read proximè.

257. note 79. add at the end," See p. 239."

260. 1.8. On again referring to Lardner, I observe that he states
Proculus the Montanist to have lived at the beginning

of the third century.

262. 1. 19. for centuries read century.

278. 1. 20. for events read wants.

note 49. for ne pati read ne ultra pati.

281. 1. 16. dele it.

note 57. for 2 Tim. ii. 10. read 2 Tim. ii. 18.
282. note 64. for Matt. xx. 18.

read Matt. x. 28.

297. 1. 4. While the present work was passing through the
press, I received a copy of the translation of Dr. Schleier-
macher's Critical Essay on the Gospel of St. Luke. In a
learned and ingenious Introduction prefixed to the transla-
tion, the Translator has made some 1 remarks on the superi-
ority ascribed by Tertullian to Tradition over Scripture,
with a particular reference to the Tract de Præscriptione
Hæreticorum. He admits that "Tertullian's argument is
perfectly consistent with Protestant principles;" and that
"the Tradition which is the subject of controversy between
Roman Catholics and Protestants is very different from the
Traditio Apostolorum spoken of by Tertullian (de Præscr,
Hæret. c. 21.)." But he afterwards states "what he con-
ceives to be an incontestable fact, that the maxims of the
Protestant Church with respect to the use of the Scrip-
tures are, as different from those which prevailed in all
ages, from the time of Tertullian down to the Reforma-
tion, as from those which now prevail in the Roman
1 p. cxxxv. et seq.

Catholic Church." Having in the course of the present work expressed a different opinion, viz. that Tertullian's language respecting Tradition corresponds exactly with that of the Church of England-one, and certainly not the least important, branch of the Protestant Church-I was induced, by the learned Translator's remark, to re-consider the subject; and I must confess that, after having again perused the Tract de Præscriptione Hæreticorum, I discover no reason for coming to a different conclusion from that which I had before formed.

From the commencement of the Treatise it appears that the minds of many members of the Church were disquieted by the rapid progress of heresy. They were surprised and scandalised at the divisions which prevailed among those who called themselves Christians: and their surprise was increased by observing that men of high reputation for wisdom and piety from time to time quitted the Church, and attached themselves to one or other of the heretical sects. Tertullian, therefore, in the first four Chapters of the Tract contends that the existence and prevalence of heresy ought not to be a matter of surprise; since Christ had predicted that heresies would arise, and St. Paul had affirmed that the very purpose of their existence was to prove the faith of Christians.

In the fifth and sixth Chapters, he appeals to the authority of the same Apostle, in proof of the mischievous nature of heresy; and in the seventh, traces the tenets of the different sects to the Grecian philosophy. In the eighth, he states that the Heretics gained many converts to their opinions by persuading men that it was the duty of every Christian to search the Scriptures, "Seek," they said, " and you shall find; knock, and it shall be opened unto you, are the injunctions of Christ himself." Tertullian, in reply, first contends that those injunctions were delivered in the very outset of Christ's ministry, and addressed especially

to the Jews, who, by searching their Scriptures-those of the Old Testament-might have learned that He was the Messiah predicted by the prophets. "But grant," Tertullian continues," that the injunction was addressed indiscriminately to all mankind, still it is evident that Christ intended to propose some definite object of search; and when that was attained, to release his followers from the labor of further enquiry. He could not mean that they were to go on searching for ever. They were to enquire what was the doctrine which he had actually delivered; and when they had found it, they were to believe. If, after having been once satisfied that they have found the truth, Christians are to recommence their enquiries as often as a new opinion is started, their faith can never be settled or stedfast. At least, it must be allowed to be absurd and useless to seek the truth among the Heretics, who differ as widely from each other as they do from the Church; or among those who, having believed as we do, have deserted their original faith, and having been once our friends, are now our enemies 2."

In the thirteenth Chapter, Tertullian lays down what he calls the rule of faith, Regula Fidei; and 3 promises to prove that it was delivered by Christ. In the fourteenth, he says that all our enquiries into Scripture should be conducted with reference and in subordination to that Rule. But as the Heretics rested their whole cause upon an appeal to Scripture, asserting that their doctrine was derived from it, and that the rule of faith could only be found ex litteris fidei, in those books which are of the faith, Tertullian proceeds, in the fifteenth and following chapters, to assign the reasons of which we have given a sketch, in the fifth Chapter of the present work, p. 290. why, in arguing with the Heretics, he declined all appeal to the Scriptures.

2 cc. 9, 10, 11, 12.

3 He fulfils this promise in cc. 20, 21.