contemplation, and to deem all intercourse with the world a positive hindrance to the attainment of that spiritual elevation at which the Christian ought to aim. Overlooking the clear intimations supplied by the constitution of their own nature, that man is designed for society-overlooking the express declarations of Scripture and the example of our Blessed Lord, whose ministry was one continued course of active benevolence-they took Elias and the Baptist for their models; without reflecting for a moment either upon the peculiar circumstances in which those holy men were placed, or the peculiar objects which they were appointed to accomplish. Thus while they passed their hours in a state of indolent abstractiondischarging no one social duty, and living as if they were alone in the world—they succeeded in persuading themselves and others that they were treading the path which leads to Christian perfection, and pursuing the course most pleasing in the sight of God that they were the especial objects of his regard, were holding habitual intercourse with him, and enjoying a foretaste of that ineffable bliss which would be their portion, when removed from this world of sin and misery to his immediate presence. Hence the stories of dreams and visions, which occur so frequently in the

lives of the saints, and have been too hastily stigmatised as the offspring of deliberate fraud: whereas they were in most instances the creations of a distempered mind, cut off from the active pursuits in which it was designed to be engaged, and supplying their place by imaginary scenes and objects. It forms no part of our plan to enter into a minute detail of the follies and extravagancies which were the natural fruits of the eremitical and monastic modes of life. Let it suffice to have pointed out the sources from which they took their rise; and to have exposed the mischievous consequences of setting up any one mode of life as pre-eminently pure and holy-as rendering those who adopt it the peculiar favourites of heaven.

To return to our author. In refuting the calumnious accusations of the Pagans, he speaks of the Agape, or feast of charity. "Its

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object," he says, "is evident from its name, which signifies love. In these feasts, therefore, we testify our love towards our poorer brethren, by relieving their wants. We commence the entertainment by offering up a prayer to God; and after eating and drinking in moderation, we wash our hands, and lights being intro 54 Apology, c. 39.

duced, each individual is invited to address God in a Psalm, either taken from the Scriptures or the produce of his own meditations. The feast concludes, as it began, with prayer." Tertullian does not expressly say, but it may be fairly inferred, that the materials of the feast were furnished out of the oblations made at the Eucharist; a portion of which appears also to have been allotted to the support of the "martyrs in prison. When we read the above description of the Agape, we cannot but participate in the regret expressed by 56 Dr. Hey, that scandal should have occasioned the discontinuance of an entertainment, so entirely consonant to the benevolent spirit of the Gospel. If, however, we may believe Tertullian, the grossest abuses were introduced into it even in his time: for we find him, 57 in the Tract de Jejuniis, charging the orthodox with the very same licentious practices in their feasts of charity, which the Pagans were in the habit of imputing-and according to the statement in the Apology, falsely imputing-to the whole Christian body. On these contra

55 Imo et quæ justa sunt caro non amittit per curam Ecclesiæ, agapen fratrum. Ad Martyres, c. 2.

56 Book IV. Art. 28. Sect. 5.

57 c. 17. Sed major his est agape, quia per hanc adolescentes tui cum sororibus dormiunt: appendices scilicet gulæ lascivia atque luxuria. Compare the Apology, cc. 7, 8.

dictory assertions of our author, we may remark that the truth probably lies between them. Abuses did exist, but neither so numerous, nor so flagrant, as the enemies of the Gospel, and Tertullian himself, after he became a Montanist, alleged.

Tertullian speaks 58 both of public and private vigils; and says that it was customary for the Christian females to bring water to wash the feet of the brethren, and to visit the dwellings of the poor, for the purpose, it may be presumed, of giving them instruction and relieving their wants. The Romish commentators have endeavoured to defend the religious processions of their Church by the authority of Tertullian; who uses the word 59 Procedendum in the passage from which the preceding remarks are taken. But if we compare it with another passage in the 60 second Tract de Cultu

58 Ita saturantur, ut qui meminerint etiam per noctem adorandum sibi Deum esse. Apology, c. 39. Quis nocturnis convocationibus, si ita oportuerit, a latere suo adimi libenter feret? Ad Uxorem, L. ii. c. 4. Quum etiam per noctem exsurgis oratum, c. 5. Aquam sanctorum pedibus offerre, c. 4. Quis autem sinat conjugem suam, visitandorum fratrum gratiâ, vicatim aliena et quidem pauperiora quæque tuguria circumire? Ibid.

59 Si procedendum erit, &c.

60 c. 11. Ac si necessitas amicitiarum officiorumque gentilium vos vocat, cur non vestris armis induta proceditis? See also c. 12.

Fœminarum, we shall find that the word procedere means "to go from home;" which, 61 Tertullian observes, a Christian female ought never to do, excepting for some religious or charitable purpose.

We will now proceed to the rite of Baptism; on which Tertullian wrote an express Treatise, in confutation of a female, named Quintilla, who denied its necessity, affirming that faith alone was sufficient to salvation. In that Treatise, as well as in other parts of his works, he speaks in strong terms of the efficacy of Baptism. "By 62 it," he says, 66 we are cleansed from all our sins, and rendered capable of attaining eternal life. By 63 it we regain that Spirit of God, which Adam received at his creation, and lost by his transgression." Tertullian connects regeneration

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61 Vobis autem nulla procedendi causa non tetrica; aut imbecillus aliquis ex fratribus visitatur, aut sacrificium offertur, aut Dei verbum administratur, c. 11.

62 See de Pœnitentiâ, c. 6. De Baptismo, cc. 1. 7.

63 De Baptismo, c. 5. sub fine. Recipit enim illum Dei Spiritum, quem tunc de afflatu ejus acceperat, sed post amiserat per delictum. Tertullian usually speaks as if the soul, that is, the vital and intellectual principles, had been communicated when God breathed into the nostrils of Adam the breath of life. Here he appears to confound the soul and spirit. See Chap. III. p. 191. Chap. V. note 169. Aquâ signat, Sancto Spiritu vestit. De Præscriptione Hæreticorum, c. 36.

64 De Animâ, c. 41. See Chap. V. p. 327. De Res. Carnis,