104 Gibbon produces as an instance of the indiscreet ardour of the primitive Christians. His view is, in my opinion, confirmed by the context; 105 for Tertullian introduces the story by observing that the Christians voluntarily presented themselves, in order to convince the governors that they were not afraid of death; and afterwards calls upon Scapula, the Proconsul of Africa, whom he is addressing, to reflect how many thousands he would destroy, and what utter ruin he would bring upon Carthage, if he persisted in his cruel intentions. Whatever might be the motive which dictated the act, its effect certainly was to put an end to the persecution. Antoninus, after he had ordered a few to be led away to punishment, either influenced by compassion, or observing that the resolution of the survivors was unshaken, dismissed them with the exclamation," Miserable men! if you wish to die, have you not precipices or halters?"

We find, as we might expect from the change which took place in Tertullian's opinions, some inconsistency in his language respecting the conduct to be pursued by Christians in times of persecution. As he advanced in

104 Chap. xvi. p. 552. Ed. 4to.
105 Ad Scapulam, c. 5.

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life, his notions became continually more severe. We have 106 already observed that, in the Tract de Patientiâ, he speaks as if it were allowable for a Christian to consult his safety by flight. But in the Tract de Fugâ in Persecutione— which was written after his secession from the Church, and is described, perhaps too harshly, by Gibbon, as a compound of the wildest fanaticism and most incoherent declamation-he denounces flight in time of persecution as an impious attempt to resist the divine will. 107 ❝ Persecutions," he argues, "proceed from God, for the purpose of proving the faith of Christians: 108 the attempt, therefore, to avoid them is both foolish and wicked; foolish, because we cannot escape the destiny assigned us by God; wicked, because by fleeing from persecution, we appear to set ourselves in opposition to his will, and to accuse him of cruelty. 109 Our Saviour, it is true, said to his disciples, When they persecute you in one city, flee to another.' But this injunction applied only to their particular circumstances: had they been cut off in the very outset of their mi

106 See the passage quoted in chap. i. note 79. Compare ad Uxorem, L. i. c. 3. Etiam in persecutionibus melius est ex permissu fugere de oppido in oppidum, quam comprehensum et distortum negare. Atqui isti beatiores, qui valent beati testimonii confessione non excidere.

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nistry, the Gospel could not have been diffused throughout the world. The same reason will account for the conduct of Christ, in withdrawing himself from the fury of the Jews. His bitter agony in the garden, which is urged in defence of flight in time of persecution, was designed to refute by anticipation the heretical notion that he had neither a human body nor soul and his prayer to God- Let this cup pass from me'-will not justify us in endeavouring to flee from danger, since he immediately subjoined, Not my will, but thine be done'."

Allusion has already been made to a passage in the Tract which we are now considering; where Tertullian speaks of the immense revenue which might be collected, if each Christian was allowed to purchase the free exercise of his religion for a sum of money.112 This measure indeed had not been resorted to as a source of revenue to the state; but it had suggested itself to the avarice of the provincial governors as an excellent expedient for replenishing their private coffers; and we find that not only individuals, but whole Churches were in the habit of purchasing exemption from persecution. Tertullian, as

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might be expected, condemns this practice in the strongest terms. "Christians," he says, "who have been redeemed with the precious blood of Christ, may not redeem their lives with money. If such a practice was to become universal, no instance of martyrdom could occur. God would no longer be glorified by the sufferings of his faithful servants, and thus one end of the Christian dispensation would be defeated."

Two of Tertullian's Treatises relate expressly to the subject of martyrdom. One of them, entitled ad Martyres, is a brief address to certain Christains who had been cast into prison on account of their religion; pointing out to them various topics of consolation, and exhorting them to courage and constancy under their sufferings. It might be supposed, that the duty of preparation for the cruel fate which awaited them would have left them neither time nor inclination to engage in disputes with each other.11 They appear, however, to have disagreed in prison; and part of Tertullian's Address is taken up in warning them not to allow the enemy of their salvation to gain a triumph by their dissensions. Their disputes appear from our author's expressions to have been of a personal character. Our Reformers

in Queen Mary's days, when confined in prison, and expecting to be brought to the stake, wrote and dispersed Tracts against each other on the doctrine of Predestination.

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With respect to the other Tract, entitled Scorpiace, we have already observed that it was directed against the Gnostics and Valentinians, who denied that a Christian was under any obligation to encounter martyrdom." God," they said, "cannot desire the death of the innocent; nor can Christ who died for man, wish man to die in turn for him." The aim, therefore, of our author, is to shew, that it is the bounden duty of Christians to endure the severest sufferings, rather than do any act which can be construed into a participation in idolatry. 116 The heinousness of that sin in the sight of God is proved by the numerous denunciations in the Old Testament against it; and by the severe punishments inflicted on the Israelites, for adopting the rites of their idolatrous neighbours. 117 But when God forbids us to commit idolatry, he evidently forbids us to shrink from any danger to which we may be exposed by our

117

c. 4.

This notion is carried to the utmost pitch of extravagance, in the Tract de Idololatriâ, c. 22.