tion, and before a sword wreathes a crown.' What also must we say to (Satan's) Hmiting his chief priest' to a single marriage? He, too, has his virgins; he, too, has his proficients in continence. 3 Suppose now we revolve in our minds the superstitions of Numa Pompil- ius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known * mo- t roseness of the Jewish law? Since, therefore, I he has shown such emulation in his great aim ' of expressing, in the concerns of his idolatr}^ i those very things of which consists the ad- j ministration of Christ's sacraments, it follows, ' of course, that the same being, possessing still the same genius, both set his heart upon,5 and succeeded in, adapting* to his profane and rival creed the very documents of divine things and of the Christian saints ^ — his inter- pretation from^their interpretations, his words from their words, his parables from their para- bles. For this reason, then, no one ought to doubt, either that "spiritual wickednesses," from which also heresies come, have been in- troduced by the devil, or that there is any real difference between heresies and idolatry, seeing that they appertain both to the same author and the same work that idolatry does. They either pretend that there is another god in opposition to the Creator, or, even if they acknowledge that the Creator is the one only God, they treat of Him as a different being from what He is in truth. The consequence is, that every lie which they speak of God is in a certain sense a sort of idolatry CHAP. XLI. THE CONDUCT OF HERETICS: ITS FRIVOLITY, WORLDLINESS, AND IRREGULAR- ITY. THE NOTORIOUS WANTONNESS OF THEIR WOMEN.
I must not omit an account of the conduct ® also of the heretics — how frivolous it is, how worldly, how merely human, without serious- ness, without authority, without discipline, as suits their creed. To begin with, it is doubt- ful who is a catechumen, and who a believer; » " Et sub gladio redimit coronam " is the text of this obscure sentence, which seems to allude to a pretended martyrdom. Com- pare Tertullian's tract, de Corona, last chapter.
2 The Flamen Dialis. See Tertullian's tract, ad Uxorem, i, 7.
"iXCorrupiio optinti pessinta. Compare the surprising parallels of M. Hue between debased Christianity and the Paganism of Thibet, etc. Souvenirs (Tun voyage, etc. Hazlitt's translation, 4 Morositatera lUam. [He refers to the minute and vexatious ordinances complained of by St. Peter (Acts xiv, 10,) which Latin Christianity has ten-folded, in his name.]
5 Gestiit.
6 Attemperare.
7 i.e., the Scriptures of the New Testament. B CoDverMtionis.
they have all access alike, they hear alike, they pray alike — even heathens, if any such happen to come among them. "That which is holy they will cast to the dogs, and their pearls," although (to be sure) they are not real ones, "they will fling to the swine."' Simplicity they will have to consist in the overthrow of discipline, attention to which on our part they call brothelry.'° Peace also they huddle up" anyhow with all comers; for it matters not to them, however different be their treatment of subjects, provided only they can conspire to- gether to storm the citadel of the one only Truth. All are puffed up, all offer you knowl- edge. Their catechumens are perfect before they are full-taught." The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact ex- orcisms, to undertake '^ cures — it may be even to baptize.'^ Their ordinations, are carelessly administered, '5 capricious, changeable.'* At one time they put ticnnces in office; at another time, men who are bound to some secular em- ployment; '^ at another, persons who have apos- tatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service.'^ And so it comes to pass that to-day one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who to- morrow is a layman. For even on laymen do they impose the functions of priesthood.
CHAP. XLII. HERETICS WORK TO PULL DOWN AND TO DESTROY, NOT TO EDIFY AND ELE- VATE. HERETICS DO NOT ADHERE EVEN TO THEIR OWN TRADITIONS, BUT HARBOUR DIS- SENT EVEN FROM THEIR OWN FOUNDERS.
But what shall I say concerning the minis- try of the word, since they make it their busi- ness not to convert the heathen, but to subvert ' our people? This is rather the glory which they catch at, to compass the fall of those who stand, not the raising of those who are down. Accordingly, since the very work which they purpose to themselves comes not from the building up of their own society, but from the demolition of the truth, they undermine our edifices, that they may erect their own. Only 9 See Matt. vii. 6.
'° Lenocinium. " Pandering " is Archdeacon Dodgson's word.
" Miscent.
" Edocli.
'3 Reproraittere.
'4 Compare Tertullian's tract, de Bapt. i. and</f Veland. Virg. viii. [Also, Epiphan. iv. p. 453, Ed. Oehler.]
15 Temerarise. « "6 They were constantly changing their ministers. It was a say- ing of the heretics, " Alius hodie episcopus, eras alius " (Rigalt.).
>7 Sseculo obstrictos.
'SPromereri est.
ON PRESCRIPTION AGAINST HERETICS.
[chap. xliv.
deprive them of the law of Moses, and the prophets, and the divinity of the Creator, and they have not another objection to talk about. The consequence is, that they more easily ac- complish the ruin of standing houses than the erection of fallen ruins. It is only when they have such objects in view that they show them selves humble and bland and respectful Otherwise they know no respect even for their own leaders. Hence it is [supposed] that schisms seldom happen among heretics, be- cause, even when they exist, they are not obvious.' Their very unity, however,^ is schism. I am greatly in error if they do not amongst themselves swerve even from their own regulations, forasmuch as every man, just as it suits his own temper, modifies the tradi- tions he has received after the same fashion as the man who handed them down did, when he moulded them according to his own will. The progress of the matter is an acknowledg- ment at once of its character and of the man- ner of its birth. That was allowable to the Valentinians which had been allowed to Val- entinus; that was also fair for the Marcionites which had been done by Marcion — even to innovate ortlhe faith, as was agreeable to their own pleasure. In short, all heresies, when throughly looked into, are detected harbouring dissent in many particulars even from their own founders. The majority of them have not even churches. ^ Motherless, house- less, creedless, outcasts, they wander about in their own essential worthlessness.* CHAP. XLIII. — LOOSE COMPANY PREFERRED BY HERETICS. UNGODLINESS THE EFFECT OF THEIR TEACHING THE VERY OPPOSITE OF CATHOLIC TRUTH, WHICH PROMOTES THE FEAR OF GOD, BOTH IN RELIGIOUS ORDI- NANCES AND PRACTICAL LIFE.
It has also been a subject of remark, how extremely frequent is the intercourse which heretics hold with magicians, with mounte- banks, with astrologers, with philosophers; and the reason is,s that they are men who de- vote themselves to curious questions. " Seek, and ye shall find," is everywhere in their minds. Thus, from the very nature of their .conduct, may be estimated the quality of their ifaith. In their discipline we have an index of their doctrine. They say that God is not to be feared; therefore all things are in their X ' Non parent.
2 Enini. [E.jr. The Trent system of Unity, alas! is of this sort.]
3 Hence the saying, " Wasps make combs, so Marcionites make churches" {seeouTAn/i-Afarc/on,p. 187); describing the strange- ness and uselessness of the societies, not (as Gibbon said) their number (Dodgson).
* Sua in vilitate. Another reading, pronounced corrupt by Oeh- ler, has "quasi sibi latae vagantur," i/.t/. " All for themselves, as it were, they wander " etc. (Dodgson).
5 Scilicet.
view free and unchecked. Where, however is God not feared, except where He is not? Where God is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as theirs. But where God is, there exists " the fear of God, which is the beginning of wis- dom."* Where the fear of God is, there is Seriousness, an honourable and yet thought- ful' diligence, as well as an anxious careful- ness and a well-considered admission (to the sacred ministry)^ and a safely-guarded «> com- munion, and promotion after good service, \and a scrupulous submission (to authority), and a devout attendance,'" and a modest gait, and a united church, and God m all things.
CHAP. XLIV. HERESY LOWERS RESPECT FOR CHRIST, AND DESTROYS ALL FEAR OF HIS GREAT JUDGMENT. THE TENDENCY OF HERETICAL TEACHING ON THIS SOLEMN ARTICLE OF THE FAITH. THE PRESENT TREATISE AN INTRODUCTION TO CERTAIN OTHER ANTI-HERETICAL WORKS OF OUR AUTHOR.
These evidences, then, of a stricter disci- pline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judg- ment, when "we must all stand before the judgment-seat of Christ," " to render an ac- count of our faith itself before all things. What, then, will they say who shall have de- filed it, even the virgin which Christ com- mitted to them with the adultery of heretics? I suppose they will allege that no injunction was ever addre.ssed to them by Him or by His apostles concerning depraved " and per- verse doctrines assailing them,'^ or about their avoiding and abhorring the same. (He and His apostles, perhaps,) will acknowledge "*that the blame rather lies with themselves and their disciples, in not having given us previ- ous warning and instruction! They '^ will, be- sides, add a good deal respecting the high authority of each doctor of heresy, — how that these mightily strengthened belief in their own doctrine; how that they raised the dead.
7 Attonita, as if in fear that it might go wrong (Rigalt.).
8 In contrast to the opposite fault of the heresies exposed above.
9 Deliberata, where the character was -we// weighed previous to admission to the eucharist.
•o Apparitio, the duty and oflSce of an apparitor, or attendant on men of higher rank, whether in church or state.
'= Scscvis.
'3 Futuris.
'4 It seems to us, that this is the force of the strong irony, indi- cated by the " credo," which pervades this otherwise unintelligible passage. Dodgson'.s version seems untenable: " Let them (the heretics) acknowledge that the fault is with themselves rather than with those who prepared us so long beforehand."
■5 Christ and His apostles, as before, in continuation of the strong irony.
CHAP. XLIV.]
ON PRESCRIPTION AGAINST HERETICS.
restored the sick, foretold the future, that so they might deservedly be regarded as apostles. As if this caution were not also in the written record: that many should come who were to work even the greatest miracles, in defence of the deceit of their corrupt preaching. So, for- sooth, they will deserve to be forgiven! If, however, any, being mindful of the writings and the denunciations of the Lord and the apostles, shall have stood firm in the integrity t)f the faith, I suppose they will run great risk of missing pardon, when the Lord answers: I plainly forewarned you that there should be teachers of false doctrine in my name, as well as that of the prophets and apostles also; and to my own disciples did I give a charge, that they should preach the same things to you. But as for you, it was not, of course, to be supposed ' that you would believe me! I once gave the gospel and the doctrine of the said rule (of life and faith) to my apostles; but afterwards it was my pleasure to make con- siderable changes in it! I had promised a resurrection, even of the flesh; but, on second thoughts, it struck me "" that I might not be able to keep my promise! I had shown my- • This must be the force of a sentence which is steeped in irony: " Scilicet cum vos non crederetis." We are indebted to Oehler for restoring the sentence thus.
■* Recogitavi.
self to have been born of a virgin; but this seemed to me afterwards to be a discreditable thing. 3 I had said that He was my Father, who is the Maker of the sun and the showers; but another and better father has adopted me! I had forbidden you to lend an ear to heretics; but in this I erred! Such (blasphemies), it is possible,* do enter the minds of those who go out of the right path,s and who do not de- fend * the true faith from the danger which besets it. On the present occasion, indeed, our treatise has rather taken up a general position against heresies, (showing that they must) all be refuted on definite, equitable, and necessary rules, without =■ any comparison with the Scriptures. For the rest, if God in His grace permit, we shall prepare answers to certain of these heresies in separate treatises." To those who may devote their leisure in read- ing through these (pages), in the belief of the truth, be peace, and the grace of our God Jesus Christ for ever.'
3 Turpe. 4Capit.
5 Exorbitant.
6 Cavent.
7 This sense comes from the " repellendas " and the " a col- latione Scripturarum."
8 Specialiter. He did this, indeed, in his treatises against Mar- cion, Hermogenes, the Valentinians, Praxeas, and others. [Tnese are to follow in this Series. Kaye (p. 47) justly considered this sentence as proving the De Prescript, a. preface to all his treat- ises against particular heresies.]
9 Elucidation V.
ELUCIDATIONS.
(Prescription, Chap. I., p. 243, Supra.)
In adopting this expression frOm the Roman Law, Tertullian has simply puzzled be- ginners to get at his idea. Nor do they learn much when it is called a demurrer, which, Tf I comprehend the word as used in law-cases, is a rejoinder to the testimony of the other party, amounting to— "Well, what of it? It does not prove your case. " Something like this is indeed in Tertullian's use of the term prescription; but Dr. Holmes furnishes what seems to me the best explanation, (though he only half renders it,) "the Prescriptive Rule against Heresies. " In a word, it means, " the Rule of Faith asserted against Heresies. " And his practical point is, it is useless to discuss Scripture with convicted (Titus iii. lo, ii,) heretics; every one of them is ready with " his psalm, his doctrine, his interpretation, " and you may argue fruitlessly till Doomsday. But bring them to the test of {Quod Semper, etc.), the apostolic prcescriptioji (I. Cor. xi. id).— We have no such custom neither the Churches of God State this Rule of Faith, viz. Holy Scripture, as interpreted from the apostolic day: if it proves the doctrine or custom a 7i(rvelty, then it has no foundation, and even if it be liarmless, it cannot be innocently professed against the order and peace of the churches.
266 ELUCIDATIONS.
II.
The extent to which Bp. Kaye has stretched his notice of this critic is to be accounted for by the fact that, for a time, the German School of the last century exerted a sad influence in England. In early life Dr. Pusey came near to being led away by it, and Hugh James Rose was raised up to resist it. Semler lived (at Halle and elsewhere) from a.d. 1725 to 1 791. Kahnis in his invaluable manual, named below, thus speaks of his Patristic theories: "The history of the Kingdom of God became, under his hands, a world of atoms, which crossed each other as chaotically as the masses of notes which lay heaped up in the memory of Semler...Under his pragmatical touches the halo of the martyrs faded, etc." In/ernal Hist, of German Protestantism (since circa 1750,) by Ch. Fred. Aug. Kahnis, D.D. (Lutheran) Professor at Leipzig. Translated. T. and F. Clark, Edinburgh, 1856.
III.
(Peter, cap. xxii. note 6, p. 253.)
In the treatise of Cyprian, De Unitate, we shall have occasion to speak fully on this interesting point. The reference to Kaye may suffice, here. But, since the inveterate con- fusion of all that is said of Peter with all that is claimed by a modern bishop for himself promotes a false view of this passage, it may be well to note (i) that St. Peter's name is expounded by himself (I. Peter, ii. 4, 5,) so as to make Christ the Rock and all believers " lively stones " — or Peters — by faith in Him. St. Peter is often called the rock, most justly, in this sense, by a rhetorical play on his name: Christ the Rock and all believers ^^ lively stofies,'' being cemented with Him by the Spirit. But, (2.) this specialty of St. Peter, as such, belongs to him [Cephas) only. (3.) So far as transmitted it belongs to no particular See. (4.) The claim of Rome is disproved by Prcescription. (5.) Were it otherwise, it would not justify that See in making new articles of Faith. (6.) Nor in its Schism with the East. (7.) When it restores St. Peter's Doctrine and Holiness, to the Latin Churches, there will be no quarrel about pre-eminence. Meantime, Koxnt' s fallibility is expressly taught in Romans xi. 18-21.
IV.
IV.
(The Apostles, cap. xxv. p. 254.)
Nothing less than a new incarnation of Christ and a new commission to new apostles can give us anything new in religion. This prcescription is our Catholic answer to the Vatican oracles of our own time. These give us a new revelation, prefacing the Gospels (i) by defining the immaculate conceptioti of Mary in the womb of her mother; and (2) adding a new chapter to the Acts of the Apostles, in defining the infallibility of a single bishop.
Clearly, had Tertullian known anything of this last dogma of Latin Novelty, he would not have taken the trouble to write this treatise. He would have said to heretics, We can neither discuss Scripture nor Antiquity with you. Rome is the touchstone of dogma, and to its bishop we refer you.
V.
(Truth and Peace, cap. xliv. p. 265.)
The famous appeal of Bishop Jewel, known as " the Challenge at Paul's Cross," which he made io a sermon preached there on Passion Sunday, a.d. 1560, is an instance of " Praescrip- tion against heresies," well worthy of being recalled, in a day which has seen Truth and Peace newly sacrificed to the ceaseless innovations of Rome. It is as follows: — " If any learned man of all our adversaries, or, if all the learned men that be alive, be able to bring ELUCIDATIONS 267 any ofie sufficient sentence out of any old Catholic doctor or father; or out of any old general Council; or out of the Holy Scriptures of God; ' or, any otie example of the primitive Church, whereby it may be clearly and plainly proved, that — i. There was any private mass in the whole world at that time, for the space of six hundred years after Christ; or that — 2. There was then any communion ministered unto the people under one kind; or that — 3. The people had their common prayers, then, in a strange tongue that they understood not; or that — 4. The bishop of Rome was then called an universal bishop, or the head of the universal Church; or that — 5. The people was then taught to believe that Christ's body is really, sub- stantially, corporally, carnally or naturally in the Sacrament; or that — 6. His body is, or may be, in a thousand places or more, at one time; or that — 7. The priest did then hold up the Sacra- ment over his head; or that — 8. The people did then fall down and worship it with godly honour; or that — 9. The Sacrament was then, or now ought to be, hanged up under a canopy; or that — 10. In the Sacrament after the words of consecration there remaineth only the accidents and shews, without the substance of bread and wine; or that — 11. The priest then divided the Sacrament in three parts and afterwards received himself, alone; or that — 12. Whosoever had said the Sacrament is a pledge, a token, or a remembrance of Christ's body, had therefore been judged a heretic; or that — 13. It was lawful, then, to have thirty, twenty, fifteen, ten, or five masses said in one Church, in one day; or that — 14. Images were then set up in churches to the intent the people might worship them; or that — 15. The lay people was then forbidden to read the word of God, in their own tongue: " If any man alive be able to prove any of these articles, by any one clear or plain clause or sentence, either of the Scriptures, or of the old doctors, or of any old General Council, or by any Example of the Primitive Church; I promise, then, that I will give over and sub- scribe unto him."
All this went far beyond the concession of //-^^rr/^/^'<?« which makes little oi any <me saying of any o7ie Father, and demands the general consent of Antiquity; but, it is needless to say that Jewel's challenge has remained unanswered for more than three hundred years, and so it will be to all Eternity With great erudition Jewel enlarged his propositions and maintained all his points. See his works, vol. I., p. 20 et seqq. Cambridge University Press, 1845.
« It must be remembered that an appeal to Scripture lies behind Tertullian's Prescription: only he will not discuss Holy Scrip- ture with heretics.
THE FIVE BOOKS AGAINST MARCION, [TRANSLATED BY DR. HOLMES.]
DEDICATION.
To THE Right Rev. the Lord Bishop of Chester.
My Dear Lord, 1 am gratified to have your permission to dedicate this volume to your Lordship. It is the fruit of some two years' leisure labour. Every man's occupation spares to him some '/.ei^pava xp6vov; and thirty years ago you taught me, at Oxford, how to husband- these opportu- nities in the pleasant studies of Biblical and Theological Science. For that and many other kindnesses I cannot cease to be thankful to you.
But, besides this private motive, I have in your Lordship's own past course an additional incentive for resorting to you on this occasion. You, until lately, presided over the theological studies of our great LTniversity; and you have given great encouragement to patristic litera- ture by your excellent edition of the Apostolic Fathers.' To whom could I more becomingly present this humble effort to make more gene- rally known the great merits of perhaps the greatest work of the first of the Latin Fathers than to yourself?
I remain, with much respect, My dear Lord, Very faithfully yours, Peter Holmes. Mannamead, Plymouth,' ' [The name of Bishop Jacobson was often introduced in our first volume, in notes to the Apostolic Fathers. He has recently " fallen asleep," after a life of exemplary labour " with good re- port of all men and of the Truth itself." His learning and piety were adorned by a profound humility, which.^ave a primitive cast to his character. At the Lambeth Conference, having the honour to sit at his side, I observed his extreme modesty. He rarely rose to speak, though he sometimes honoured me with words in a whis- per, which the whole assembly would have rejoiced to hear. Like his great predecessor, Pearson, in many respects, the mere filings and clippings of his thought were gold-dust.]
2 [Dr. Holmes is described, in the Edinburgh Edition, as " Do- mestic Chaplain to the Rt. Hon. the Countess of Rothes." He wasB. A. (Oxon.) in 1840, and took orders that year. Was Head- Master of Plymouth Grammar School at one time, and among his very valuable and learned works should be mentioned, as very useful to the reader of this series, his Translation of Bull's De/en- uo Fidei Niceente (two vols. 8vo. Oxford, i8?i), and of the same (reat author's_/«<//V /w>« Eccleeia Catholictr, 8vo. Oxford, 1855.]
PREFACE BY THE TRANSLATOR.'
The reader has, in this volume a translation (attempted for the first time in English) of the largest of the extant works of the earliest Latin Fathers. The most important of Tertullian's writings have always been highly valued in the church, although, as was natural from their varied character, for different reasons. Thus his two best-known treatises, The Apology and The Prescription against Heretics, have divided between them for more than sixteen centuries the admiration of all intelligent readers, — the one for its masterly defence of the Christian religion against its heathen per- secutors, and the other for its lucid vindication of the church's rule of faith against its hereti- cal assailants. The present work has equal claims on the reader's appreciation, in respect of those qualities of vigorous thought, close reasoning, terse expression, and earnest pur- pose, enlivened by sparkling wit and impas- sioned eloquence, which have always secured forTertullian, in spite of many drawbacks, the esteem which is given to a great and favourite author. If these books against Marcion have received, as indeed it must be allowed they have, less attention from the general reader than their intrinsic merit deserves, the neg- lect is mainly due to the fact that the interesting character of their contents is concealed by the usual title-page, which points only to a heresy supposed to be extinct and inapplicalile, whether in the materials of its defence or con- futation, to any modern circumstances. But many treatises of great authors, which have outlived their literal occasion, retain a value from their collateral arguments, which is not inferior to that effected by their primary.sub- ject. Such is the case with the work before us. If Marcionism is in the letter obsolete, there is its spirit still left in the church, which in more ways than one develops its ancient 3 [This preface and the frequent annotations of our author re- lieve the American editor, save very sparingly, from adding notes of his own.]
PREFACE BY THE TRANSLATOR.
[book I.
characteristics. What these were, the reader will soon discover in this volume; but refer- ence may be made even here, in passing, to that prominent aim of the heresy which gave Tertullian his opportunity of proving the es- sential coherence of the Old and the New Testaments, and of exhibiting both his great knowledge of the details of Holy Scripture, and his fine intelligence of the progressive nature of God's revelation as a whole. This constitutes the charm of the present volume, which might almost be designated a Treatise on the Connection betweeen the Je^vish afid the Christian Scriptures. How interesting this subject is to earnest men of the present age, is proved by the frequent treatment of it in our religious literature.' In order to assist che reader to a more efficient use of this vol- ume, in reference to its copiousness of Scrip- ture illustration, a full Index of Scriptural Passages has been drawn up. Another satis- factory result will, it is believed, accompany the reading of this volume, in the evidence which it affords of the venerable catholicity of that system of biblical and dogmatic truth which constitutes the belief of what is called the " orthodox " Christian of the present day. Orthodoxy has been impugned of late, as if