marriage, in the celebration of which none of the forms required by the Church has been omitted; and 536 in other places he speaks of the married state, not only as pure, but even honourable. As 357 we remarked with reference to another subject, Tertullian's language varies with the object which he has in view. When he speaks his genuine sentiments, he exaggerates the merit of celibacy; and speaks of the married state as rather permitted, than approved by God. But 358 when he is con

336 Natura veneranda est, non erubescenda. Concubitum libido, non conditio fœdavit. Excessus, non status, est impudicus. Siquidem benedictus status apud Deum: Crescite et in multitudinem proficite. Excessus vero maledictus-adulteria, et stupra, et lupanaria. De Animâ, c. 27. Sanctitas-quæ non matrimonium excludat, sed libidinem-quæ vas nostrum in honore matrimonii tractet. Adv. Marcionem, L. v. c. 15. 337 See note 326. of this Chapter.

338 De Monogamiâ, sub initio. Adv. Marcionem, L. i. c. 29. Sine dubio ex damnatione conjugii ista institutio (the Marcionite custom of refusing baptism to married persons) constabit. Videamus, an justâ: non quasi destructuri felicitatem sanctitatis, ut aliqui Nicolaitæ, assertores libidinis atque luxuriæ; sed qui sanctitatem sine nuptiarum damnatione noverimus, et sectemur, et præferamus, non ut malo bonum, sed ut bono melius; non enim projicimus, sed deponimus nuptias; nec præscribimus, sed suademus sanctitatem; servantes et bonum et melius pro viribus cujusque sectando: tunc denique conjugium exertè defendentes, quum inimicè accusatur spurcitiæ nomine in destructionem Creatoris, qui proinde conjugium pro rei honestate benedixit in crementum generis humani, quemadmodum et universum conditionis in integros et bonos usus. Non ideo autem et cibi damnabuntur, quia operosius exquisiti in gulam committunt ; ut nec vestitus ideo accusabuntur, quia pretiosius comparati

in

tending against Marcion and the other Heretics, who condemned marriage altogether, as an institution of the Demiurge who was opposed to the Supreme God, he stands forth in its defence; though he still asserts the superior purity of a life of celibacy.

We will take this opportunity of introducing two observations in some measure connected with the subject immediately before us. The first is, 339 that in Tertullian's time the practice of making vows of continence had already commenced, and 340 had been found to be productive of evil consequences. The females who made such vows

341

were called

Brides of Christ. The second observation

in ambitionem tumescunt. Sic nec matrimonii res ideo despuentur, quia, intemperantius diffusæ in luxuriam inardescunt. Multum differt inter causam et culpam, inter statum et excessum. Ita hujusmodi non institutio, sed exorbitatio, reprobanda est, secundum censuram institutoris ipsius, cujus est tam, Crescite et multiplicamini, quam et, Non adulterabis, et uxorem proximi tui non concupisces. Here we find an approach to the mode of reasoning which M. Barbeyrac imputes to the Fathers.

339 Viderit et ipsum continentiæ votum. De Virgin. vel. 340 See de Virgin. vel. c. 14.

c. 11.

341 Quot Virgines Christo maritatæ? De Res. Carnis, c. 61. Malunt enim Deo nubere, Deo speciosa, Deo sunt puellæ, &c. Ad Uxorem, L. i. c. 4. Generally, however, such expressions as Christi solius ancillæ. De Virgin. vel. c. 3. Dei ancillæ. De Cultu Fœminarum, L. i. c. 4. L. ii. cc. 1, 11. Nuptæ Christo. De Virgin. vel. c. 16. Benedictæ. De Cultu Fœminarum, L. ii. c. 5. Filiæ sapientiæ. ibid. c. 6. CC 2 Fœminæ

is, that the Roman Catholic notion of the indissolubility of marriage was then unknown. Tertullian 342 on all occasions affirms that it may be dissolved on account of adultery: and though his peculiar tenets would naturally lead him to deny to either party the liberty of marrying again, yet 343 he admits that such marriages actually took place in the Church.

Two charges which M. Barbeyrac brings against Tertullian remain to be mentioned. One is, that, in opposition to our Saviour's express injunction, he passes a sentence of condemnation upon all who in time of persecution consult their safety by flight. The other, that he advances opinions so extravagant and irrational on the subject of Christian patience that, were they generally adopted, the effect must be to place the honest and peaceable part of the community

Fœminæ ad Deum pertinentes. Ad Uxorem, L. i. c. 1. mean only Christian females, as ancilla Diaboli, De Cultu Fœm. L. ii. c. 11. means a heathen female, and Angeli Dei, ibid. c. 3. Christians in general.

342 Ad Uxorem, L. ii. c. 2. De Monogamiâ, c. 9. Tam repudio matrimonium dirimente quam morte. De Patientiâ,

c. 12.

343 Ad Uxorem, L. ii. c. 1. Quarumdam exemplis admonentibus, quæ divortio vel mariti excessu oblatâ continentiæ occasione, &c.

344

at the mercy of the robber and ruffian. In our remarks upon the External History of the Church we gave an account of Tertullian's opinions on the former of those points; and with respect to the 35 latter, it will be sufficient to observe, that his error appears to have arisen partly from too close an adherence to the letter of our Saviour's injunctions; and partly from a strange misapprehension of their meaning.

We will conclude our review of M. Barbeyrac's animadversions, by observing that he seems to have overlooked a passage 346 in the fourth Book against Marcion; in which Tertullian argues, from a passage in Ezekiel, that no interest ought to be taken for the loan of money.

344 Chap. II. p. 147.

345 See the Tract de Patientiâ, cc. 7, 8, 10. In this Tract, which is a panegyric upon patience, Tertullian exhorts his readers to the practice of that virtue, by setting forth the forbearance which God at all times exerts towards sinful man; and the patience exhibited by Christ in taking upon him human flesh, and submitting to every indignity during his residence on earth. There are, however, some passages not unworthy of attention, as c. 9. in which Tertullian enforces the duty of patience under the loss of relations and friends.

346 c. 17. There is an ambiguity in Tertullian's expressions; but we believe that we have given the true meaning.

CHAP. VI.

ON THE CEREMONIES USED IN THE CHURCH.

MOSHEIM, 'in the beginning of his Chapter on the Ceremonies of the Church in the second century, observes, that "in this century many unnecessary ceremonies were added to the Christian worship, the introduction of which was extremely offensive to wise and good men." In support of this statement, he refers to a passage in the Tract de Oratione; in which Tertullian complains that various forms and observances had been introduced into the Christian worship, of which some bore too close a resemblance to the customs and practices of the Gentiles. Of these observances he specifies several-2 the practice, for instance, of washing the hands, or even the whole body, before the commencement of prayer; which he calls a superstitious prac

1

Century II. Part II. Chap. IV.

2 De Oratione, c. 11. Compare de Baptismo, c. 9. sub fine. Quum deditur in crucem, aqua intervenit; sciunt Pilati

manus.