induced Tertullian to write his Apology, and several other books in defence of the Christians.

The mention of Tertullian naturally directs our attention to the progress of Christianity, in a region which we have hitherto had no occasion to notice, viz. the Roman province of Africa. This whole country, once the scene of Carthaginian greatness, abounded with Christians in the second century, though of the manner in which the gospel was introduced, and of the proceedings of its first preachers there, we have no account. A numerous church existed at Carthage in the latter end of the second and beginning of the third century, of which Tertullian was one of the pastors. He may be said to have flourished from the year 194 to 220, though, if we may rely on the correctness of some of our historians, "he exhibited a striking instance, how much wisdom and weakness, learning and ignorance, faith and folly, truth and error, goodness and delusion, may be mixed up in the composition of the same person." His works, which were written in Latin, have been handed down to us; and it certainly is matter of regret, that, in general, the subjects on which he wrote, are not more important. Nor can it be denied, that there was much of the ascetic in his composition. He seems to have been deeply impressed with apprehensions that a spirit of lukewarmness and indifference was coming upon the churches, and with the fear of their being infected by the customs of the pagans around them; which he laboured to counteract by enforcing a discipline rigorous in the extreme. It is however due to him to say, that he defended, with great clearness and ability, the doctrine of the revealed distinction in the Godhead, against Praxeas, who had propagated sentiments subversive of the Christian faith. In

"

• Hawies's Church History, vol. i. p. 192.

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that work he treats of the Trinity in unity-Father, Son, and Holy Spirit-yet one God;-of the Lord Jesus Christ as both God and man; as at once the Son of man and the Son of God;-and of the Holy Spirit as the Comforter and Sanctifier of believers; and this he describes as the rule of faith which had obtained from the beginning of the gospel.

But his Apology for the Christians is an invaluable treatise; it exhibits a most pleasing view of the spirit and behaviour of the disciples of Jesus at that time, and of their adherence to the faith, order, and discipline of the churches planted by the apostles. The reader will not be displeased at my introducing in this place, the following interesting sentences; it is however proper to premise, that I give them rather as an abridgment, than as an exact transcript of my author, though his ideas are carefully preserved.

"We pray for the safety of the emperors to the eternal God, the true, the living God, whom emperors themselves would desire to be propitious to them, above all others who are called gods. We, looking up to heaven, with outstretched hands, because they are harmless, with naked heads, because we are not ashamed, without a prompter, because we pray from the heart; constantly pray for all emperors and kings, that they may have a long life, a secure empire, a safe palace, strong armies, a faithful senate, a well moralized people, a quiet state of the world; whatever Cæsar would wish for himself in his public or private capacity. I cannot solicit these things from any other than from HIM from whom I know I shall obtain them, if I ask agreeably to his will; because he alone can do these things: and I expect them from him, being his servant, who worship him alone, and am ready to lose my life in his service. Thus then let the claws of wild beasts pierce us, or their feet trample on

us, while our hands are stretched out to God: let crosses suspend us, let fires consume us, let swords pierce our breasts-a praying Christian is in a frame for enduring any thing. How is this, ye generous rulers? Will ye kill the good subjects who supplicates God for the emperor? Were we disposed to return evil for evil, it were easy for us to avenge the injuries which we sustain. But God forbid that his people should vindicate themselves by human force; or be reluctant to endure that by which their sincerity is evinced. Were we disposed to act the part, I will not say of secret assassins, but of open enemies, should we want forces and numbers? It is true we are but of yesterday, and yet we have filled all your towns, cities, islands, castles, boroughs, councils, camps, courts, palaces, senate, forum;* we leave you only your temples. For what war should we not be ready and well prepared, even though unequal in numbers; we, who die with so much pleasure, were it not that our religion requires us rather to suffer death than to inflict it? If we were to make a general secession from your dominions, you would be astonished at your solitude. We are dead to all ideas of worldly honour and dignity; nothing is more foreign to us than political concerns; the whole world is our republic.

"We are a body united in one bond of religion, discipline, and hope. We meet in our assemblies for prayer. We are compelled to have recourse to the divine oracles

⚫ I cannot but think that this language of Tertullian is much too strong, and that the reader who would not be misled, should receive it with some degree of qualification. There can be no doubt that the profession of Christianity had spread extensively at the commencement of the third century; but paganism was still the religion of the empire, and if any reliance can be placed upon Gibbon's calculation as it respects this matter, "not more than a twentieth part of the subjects of the Roman empire had enlisted themselves under the banuers of the cross before the conversion of Constantine."

for caution and recollection on all occasions.

We nou

rish our faith by the word of God, we erect our hope, we fix our confidence, we strengthen our discipline, by repeatedly inculcating precepts, exhortations, corrections, and by excommunication when it is needful. This last, as being in the sight of God, is of great weight; and is a serious warning of the future judgment, if any one behave in so scandalous a manner as to be debarred from holy communion. Those who preside among us, are elderly persons, not distinguished for opulence, but worthiness of character. Every one pays something into the public chest once a month, or when he pleases, and according to his ability and inclination, for there is no compulsion. These gifts are, as it were, the deposit of piety. Hence we relieve and bury the needy, support orphans and decrepit persons; those who have suffered shipwreck, and those who, for the word of God, are condemned to the mines or imprisonment. This very charity of ours has caused us to be noticed by some: See, say they, how these Christians love one another."

"But we Christians look upon ourselves, as one body, informed as it were by one soul; and, being thus incorporated by love, we can never dispute what we are to bestow upon our own members. And is it any great wonder, that such charitable brethren as enjoy all things in common, should have such frequent love-feasts? For this it is you traduce us, and reflect upon our little frugal suppers, not only as infamously wicked, but as scandalously excessive. The nature of this supper you may understand by its name, for it is the Greek word for love. We Christians think we can never be too expensive, because we consider all to be gain that is laid out in doing good. When therefore we are at the charge of an entertainment, it is to refresh the bowels of the needy. We feed the hungry, because we know God takes a peculiar

delight in seeing us do it. If therefore we feast only with such brave and excellent designs, I leave you from thence to guess at the rest of our discipline in matters of pure religion. Nothing earthly, nothing unclean, has ever admittance here. Our souls ascend in prayer to God, before we sit down to meat. We eat only what suffices nature, and drink no more than is strictly becoming chaste and regular persons. We sup as servants that know we must wake in the night to the service of our Master, and discourse as those who remember that they are in the hearing of God. When supper is ended, every one is invited forth to sing praises to God; and by this you may judge of the measure of drinking at a Christian feast. As we begin, so we conclude all with prayer, and depart with the same tenor of temperance and modesty we came; as men who have not so properly been drinking, as imbibing religion."*

There is something noble in the following appeal, with which Tertullian closes his apology.

"And now, O worshipful judges, proceed with your shew of justice, and believe me, ye will be still more and more just in the opinion of the people, the oftener you make them a sacrifice of Christians. Crucify, torture, condemn, grind us all to powder if you can; your injustice is an illustrious proof of our innocence, and for the proof of this it is that God permits us to suffer; and by your late condemnation of a Christian woman to the lust of a pander, rather than the rage of a lion, you notoriously confess that such a pollution is more abhorred by a Christian, than all the torments and deaths you can heap upon her. But do your worst, and rack your inventions for tortures for Christians. "Tis all to no purpose; you do but attract the notice of the world, and make it fall

• Reeves's Apologies, vol. i. p. 302-339. ›