Tertullian nevertheless, from this time forward, believed the spirit of God to have spoken in Montanus, and his two prophetesses Priscilla and Maximilla; and to have made by them some farther discoveries, for the greater perfection of Christians, than had been made before. He approved of the longer, more strict and more frequent fasts of the Montanists; condemned second marriages, as unlawful in all; and denied the power of the church to pardon any great sins committed after baptism; that is, to receive again to communion any who had fallen into fornication, adultery, or any such like offences after their baptism. He also often arrogantly calls his own people spiritual, and the catholies, as contemptuously, animal or carnal. : II. We proceed to consider his testimony to the books of the New Testament. C I begin with a passage of Tertullian concerning the four gospels, and their authors, taken out of his books against Marcion, written in the year of Christ 207 or 208. of In the first place we lay this down for a certain truth, that the evangelic scriptures [literally, evangelic instrument] have for their authors the apostles, to whom the work of publishing the gospel was committed by the Lord himself. And if also [it have for authors] apostolical men, not them alone, but with the apostles, and after the apostles. [Which was very fit.] Forasmuch as the preaching of the disciples might have been suspected as liable to the charge of a desire of glory, if not supported by the authority of the masters, yea, 'Christ, who made the apostles masters. To conclude, among the apostles John and Matthew [first] teach us the faith: among apostolical men Luke and Mark refresh it, going upon the 'same principles, as concerning the one God the creator, and his Christ born of a virgin, the 'accomplishment of the law and the prophets.' And soon after: But Marcion having got 'the epistle of Paul to the Galatians, who blames the apostles themselves, as not walking uprightly, according to the truth of the gospel [ch. ii. 14.], and also charges some false apostles 'with perverting the gospel of Christ, sets himself to weaken the credit of those gospels' 'which are theirs, and are published under the name of apostles, or likewise of apostolical 'men.' [That is, are published under the name of apostles, or however of apostles and apostolical men.] These passages shew at once the number of the gospels universally received, the names of the four evangelists, Matthew, Mark, Luke, and John, and their proper characters; two of which were apostles, and companions of Christ himself; and the other two apostolical men, or companions of Christ's apostles. tures, in this place, Tertullian means the collection of the 'theirs,' or 'their own,'' quæ propria,' I have translated Sed & si nubendi jam modus ponitur, quem quidem apud nos spiritalis ratio, Paracleto auctore, defendit, unum in fide matrimonium præscribens. Adv. Marcion. 1. i. p. 452. B. Hanc & Ezechiel novit, & apostolus Joannes vidit, & qui apud fidem nostram est, novæ prophetiæ sermo testatur, ut etiam effigiem civitatis ante repræsentationem ejus conspectui futuram in signum prædicarit. Adv. M. 1. iii. p. 499. B. b Vid. De Monogam. c. 12. & alibi. c Vid. De Pudicitia, c. 19. p. 740. D. 741. d Mirarer Psychicos, si solâ luxuriâ tenderentur, quâ sæpius nubunt; & non etiam ingluvie lacerarentur, quâ jejunia oderunt....Ag-highest authority. And because all the four gospels are not nosco igitur animalem fidem studio carnis, quâ tota constat, tam multivorantiæ quam mulcinubentiæ pronam; ut merito spiritalem disciplinam pro substantia æmulam, in hac quoque specie continentiæ accuset. De Jejuniis, c. 1. p. 701. A. B. Licet nec hoc Psychici curent. De Monog. c. 11. p. 684. A. Evasisti, Psychice, si velis, vincula disciplinæ totius. Ib. c. 12. p. 685. B. e Adv. Marcion. 1. i. c. 15. p. 440. B. f Constituimus in primis, evangelicum instrumentum aposfolos auctores habere, quibus hoc munus evangelii promulgandi ab ipso Domino sit impositum. Si & apostolicos, non tamen solos, sed cum apostolis, & post apostolos. Quoniam prædicatio discipulorum suspecta fieri posset de gloriæ studio, si non adsistat illi auctoritas magistrorum, immo Christi, qui magistros apostolos fecit. Denique nobis fidem ex apostolis Joannes & Matthæus insinuant; ex apostolicis, Lucas et Marcus instaurant, iisdem regulis exorsi, quantum ad unicum Deum attinet creatorem, & Christum ejus, natum ex virgine, supplementum legis & prophetarum. Adv. Marc. 1. iv. c. 2. p. 502. D. 503. A. By the evangelical scrip written by apostles, and therefore, strictly speaking, are not all theirs; nor, according to Tertullian, in themselves of the first and highest authority; after saying, they were theirs, and published under the name of apostles,' he corrects himself, or represents the case more distinctly; adding, or ' likewise of apostolical men; that is, of apostles, or how. ever of apostles and apostolical men. That this is what Tertullian means, is evident from a passage, where he joins together the words properly' and principally,' and ascribes the highest and primary authority to apostles only: Disciplina igitur apostolorum proprie quidem instruit ac determinat principaliter sanctitatis omnis erga templum Dei antistitem, & ubique de ecclesiâ eradicantem omne sacrilegium pudicitiæ, sine ullâ restitutionis mentione. Volo tainen ex redundantia alicujus etiam comitis apostolorum testimonium superducere idoneum confirmandi de proximo jure disciplinam magistrorum. Exstat enim & Barnabæ titulus ad Hebræos. De Pudicitia, c. 20. p. 741. B. C. III. In the next passage to be here taken, Tertullian asserts against Marcion the genuineness and integrity of the copies of St. Luke's gospel, owned by himself and Christians in general. For this he appeals to divers apostolical churches. He asserts at the same time the truth of the other three gospels; and that Christians had the fullest persuasion of the genuineness and authority of the gospels which they had received, upon the ground of a very sure and credible testimony of the churches, from the time of writing them to his own age. a In a word,' says he, if it be certain, that is most genuine which is most ancient, that 'most ancient which is from the beginning, and that from the beginning which is from the apostles; in like manner it will be also certain, that has been delivered from the apostles 'which is held sacred in the churches of the apostles. Let us then see, what milk the Corin'thians received from Paul; to what rule the Galatians were reduced; what the Philippians 'read; what the Thessalonians, the Ephesians, and likewise what the Romans recite, who are 'near to us, with whom both Peter and Paul left the gospel sealed with their blood. We have 'also churches which are the disciples of John; for though Marcion rejects his Revelation, 'the succession of bishops traced up to the beginning will shew it to have John for its author. We know also the original of other churches [that is, that they are apostolical]. I say then, 'that with them, but not with them only which are apostolical, but with all who have fellowship with them in the same faith, is that gospel of Luke received from its first publication, 'which we so zealously maintain: that is, the genuine entire gospel of Luke, not that which had been curtailed and altered by Marcion. He adds presently afterwards: 'The same authority of the apostolical churches will support the other gospels, which we have from 'them, and according to them [that is, according to their copies]: I mean John's and Matthew's; although that likewise, which Mark published, may be said to be Peter's, whose in'terpreter Mark was. For Luke's Digest also is often ascribed to Paul. And indeed it is easy to take that for the master's, which the disciples have published.' IV. It has been sometimes said, that Tertullian here supposes the gospels of Mark and Luke to have been reviewed, and then approved and confirmed, by the apostles Peter and Paul; since he is willing to allow them to be the gospels of those apostles, though written by apostolical men. But I think that Tertullian means no more, than that they were the gospels of these apostles, for the matter or substance of them. He had just before mentioned particularly the authority of the gospels written by Matthew and John, who were apostles: he adds, that the other two, though written by apostolical men, were of the like authority; because it is reasonable to suppose that what the disciples published is the same that was taught by their masters, or perfectly agreeable to their doctrine: and therefore what they have published has in it the very authority of those apostles. He supposes, likewise, that the gospels of Mark and Luke are confirmed and authorized by the gospels of Matthew and John, without intimating in the least that they were reviewed, and expressly approved, by either of these apostles. This is apparent from what he says at the beginning of the first passage here cited: 'If also apostolical men, not them alone, but with apostles, and after apostles. Forasmuch as the preaching for work] of the disciples might have been suspected as liable to the charge of a desire of glory, if not supported by the authority of the masters, yea of Christ, who made the apostles masters.' This is still more apparent from what follows in the same book against Marcion, when he says, that if Marcion had introduced a gospel under the name of Paul himself, that work ■ In summâ, si constat id verius quod prius, id prius quod et ab initio, id ab initio quod ab apostolis; pariter utique constabit, id esse ab apostolis traditum, quod apud ecclesias apostolorum fuerit sacrosanctum. Videamus,quod lac a PauloCorinthii hauserint; ad quam regulam Galatæ sint recorrecti; quid legant Philippenses, Thessalonicenses, Ephesii; quid etiam Romani de proximo sonent; quibus evangelium & Petrus & Paulus sanguine quoque suo signatum reliquerunt. Habemus & Joannis alumnas ecclesias. Nam, etsi Apocalypsin ejus Marcion respuit, ordo tamen episcoporum ad originem recensus in Joannem stabit auctorem. Sic & cæterarum generositas recognoscitur. Dico itaque apud illas, nec solas jam apostolicas, sed apud universas, quæ illis de societate sacramenti confœderantur, id evangelium Lucæ ab initio editionis suæ stare, quod cum maxime tuemur. Adv. Marcion. 1. iv. c. 5. p. ipsius Pauli nomine evangelium Marcion intulisset, non suf- 6 alone would not be of sufficient credit, if unsupported by his predecessors. For it would be 'reasonable to consider what was that gospel which was in being before Paul.' He then insists on Paul's jourrey to Jerusalem, to confer with those who were apostles before him, and says: If even Luke's instructor wished to have the authority of his predecessors for 'his faith and preaching, how much more may I desire it [their authority, the authority 'of the former apostles] for Luke's gospel, which was necessary for the gospel of his 'master?' And more follows there to the like purpose. That is, I may justly expect that Luke's gospel be found agreeable to the gospels written by apostles, or I cannot receive it as of authority. And he supposes that the preaching and gospels of Apostles derive their authority from Christ himself, who made then masters: not that their gospels were reviewed and approved by Christ, but because it is reasonable to conclude, that what they have written is no other than the doctrine which they received from him, and which he commanded them to publish to the world. So in another place he calls the whole collection of the gospels, the gospel of the Lord.' They are his gospel for the matter and substance, not as written, or expressly approved by him after they were written. d b Exactly in this manner had Justin Martyr spoke before, calling the gospels the Commentaries, or histories, of the apostles of Christ; not that they were all written by apostles, but because they contain the doctrines and sense of the apostles, as Dodwell justly explains him. Justin also calls them His,' that is, Christ's commentaries, [not Peter's commentaries, meaning St. Mark's gospel, as Mr. Jones' supposed,] as containing the doctrine preached by Christ during his ministry here upon earth. e Tertullian's opinion then was this: That the gospels of Mark and Luke are supported by the authority of the apostles; forasmuch as it is reasonable to think that they contain the very doctrine of the apostles Peter and Paul, whom they particularly attended; and are also agreeable to the gospels written by the apostles Matthew and John; and have the testimony of the churches that they are genuine: and all the gospels are authorized by Christ, as truly representing his doctrine. Ör: It may be depended upon that the gospels were written by the persons whose names they bear. The apostles have truly preached and written the doctrine they received from Christ. The apostolical men have also faithfully published in writing what they received from apostles. All the gospels are therefore supported by the authority of apostles, yea of Jesus Christ. g It is likewise plain why this high authority is ascribed to the apostles above all others: they were immediately appointed by Christ to publish the gospel to the world; and had the largest measure of the gifts of the Spirit, a measure peculiar to themselves. V. In these passages we have seen the authority, genuineness, and sincerity of all the four gospels asserted with the fullest assurance, and upon the best ground. I shall nevertheless add a few more concerning the gospels of St. Matthew, St. Luke, and St. John. 1. And especially Matthew, the most faithful historian of the gospel, as being a com'panion of the Lord, for no other reason than that we might be informed of the origin of illuminator Lucæ auctoritatem antecessorum & fidei & prædicationi suæ optavit, quanto magis eam evangelio Lucæ expostulem, quæ evangelio magistri ejus fuit necessaria ? Aliud est, si penes Marcionem a discipulatu Lucæ cœpit religionis Christianæ sacramentum. Cæterum, si & retro decucurrit, habuit utique authenticam paraturam, per quam ad Lucam usque pervenit, cujus testimonio adsistente, Lucas quoque possit admitti. Adv. Marcion. 1. iv. c. 2. p. 503. C. C. a Unus omnino baptismus est nobis, tam ex Domini evangelio, quam ex apostoli literis. De Baptismo, c. 15. p. 262. And see before, n. p. 419. DIS EY TOIS ATTOμνημονεύμασι των αποσόλων αυτω δεδηλωται. Justin, p. 559. C. See before, ch. 10. n. p. 345. d Sic autem illa tribuit [Justinus] apostolis, quod apostolorum dogmata mentemque complecterentur, ut una tamen aliorum agnoscat in scriptione operam qui fuerint apostolos sectati. Dissert. Iren. i. sect. 40. p. 70. • Και το είπειν μετωνομάκεναι αυτον Πείρον ένα των αποςόλων, και γεγράφθαι εν τοις απομνημονευμασιν αυτό γεγενημένον και τελό. Dialog. p. 333. D. New and Full Method, &c. v. iii. p. 92. If there be any difficulty in understanding this of Christ, it might be conjectured, that, instead of aule, Justin wrote avluv, meaning the apostles but I see no difficulty herein, as we find the scriptures of the New T. in general sometimes called the scriptures of the Lord. [See ch. 12. p. 352,] and the collection of gospels the gospel of the Lord.' Sequere admonitio nem cui divinitas patrocinatur. Spiritum quidem Dei etiam thæus, fidelissimus evangelii commentator, ut comes Domini, 'Christ according to the flesh, began in this manner: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." He quotes likewise some of the last words of this gospel Baptism is appointed, and the form prescribed: "Go ye," saith he, "teach the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." 2. Moreover, Luke was not an apostle, but apostolical; not a master, but a disciple; certainly less than his master; certainly so much later, as he is a follower of Paul, the last of the apostles.' I have put down this passage, as expressing again the true character of Luke: but Tertullian does not say this with a design to diminish St. Luke's testimony, whose gospel he just now said he and all Christians in general zealously maintained;' but because Marcion, with whom he is here arguing, received Luke's gospel only, and curtailed even that. 3. Having quoted many passages out of St. John's gospel, he adds: How these things 'were spoken, certainly so famous an evangelist and disciple as John knew better than Praxeas.' VI. The Acts of the Apostles are often quoted by Tertullian under that title. 1. So that afterwards,' says he, we find, in the Acts of the Apostles, that they who had 'John's baptism had not received the Holy Ghost, nor so much as heard whether there was 'any.' Acts xix. 1, 2, 3. Once, and I think but once, he has expressly ascribed this book to St. Luke; calling it Luke's commentary,' or history. 2. He had a great respect for this book. And truly he [Christ] fulfilled the promise he 'had made [of sending the Spirit, who should lead the disciples into all truth ;] the Acts of the Apostles attesting the descent of the Holy Spirit. Which scripture they who do not ' receive, cannot be of the Holy Spirit; nor can they prove the Holy Spirit to have been sent 'to the disciples, nor can they defend the church: forasmuch as they have nothing to shew, ' when, and with what beginnings, this body was formed. This passage shews the great authority and usefulness of this book; and that Christians had then no authentic account of the first preaching and progress of the gospel, after our Saviour's resurrection, beside this one book of the Acts of the Apostles; out of which Tertullian has quoted so many passages, and which we still have. h 3. Moreover in another place, in a long argument from the epistle to the Galatians, speaking of Paul, he says: Then relating his own conversion, how of a persecutor he became an apostle, he confirms the scripture of the Apostolical Acts; in which likewise the substance of 'that epistle is confirmed, that there were some who interposed, and said, that men ought to be 'circumcised, and keep the law of Moses.' See Gal. i. 13, to the end; ch. ii. 1—5, Acts, xv. Tertullian proceeds in the history of that dispute, and the decision of it, as recorded in the Acts; and calls it again the Acts of the Apostles: and says likewise once more, that the 'performance of the promise of the Holy Ghost cannot be otherwise proved, but from the instrument of the Acts,' as he there calls it. VII. Most of St. Paul's epistles are expressly and frequently quoted by Tertullian. k 1. I will therefore by no means say Gods, nor Lords: but I will follow the apostle, so 'that if the Father and the Son are to be mentioned together, I will say God the Father, and Lex enim tinguendi imposita est, & forma præscripta. Ite, inquit, docete nationes, tinguentes eas in nomen Patris & Filii & Spiritus Sancti. De Baptismo, cap. 13. p. 262. B. Porro Lucas non apostolus, sed apostolicus; non magister, sed discipulus; utique magistro minor; certe tanto posterior, quanto posterioris apostoli sectator Pauli sine dubio. Adv. Marc. I. iv. c. 2. p. 503. B. c Nam ex iis commentatoribus quos habemus, Lucam videtur Marcion elegisse, quem cæderet. Ibid. Hæc quomodo dicta sint, evangelizator, et utique tam clarus discipulus Joannes, magis quam Praxeas novit. Adv. Praxeam. cap. 23. p. 655. D. Adeo postea in Actis apostolorum invenimus, quoniam qui Joannis baptismum habebant, non accepissent Spiritum Sanctum, quem ne auditu quidem noverant. De Baptismo, cap. 10. p. 260. B. f Porro, cum in eodem commentario Lucæ, & tertia hora orationis demonstretur, sub quâ Spiritu Sancto initiati, pro ebriis habebantur; & sexta, quâ Petrus ascendit in superiora, &c. De Jejuniis, c. 10. p. 708. B. 8 Et utique implevit repromissum, probantibus Actis apostolorum descensum Spiritûs Sancti. Quam Scripturam qui mon recipiunt, nec Spiritûs Sancti esse possunt, qui necdum Spiritum possint agnoscere discentibus missum, sed nec eccle- i Quod si et ex hoc congruunt Paulo apostolorum Acta, cur ea respuatis jam apparet, ut Deum scilicet non alium prædicantia quam Creatorem, quando nec promissio Spiritûs Sancti aliunde probetur exhibita, quam de instrumento Actorum. Ibid. C. ... k Itaque Deos omnino non dicam, nec Dominos; sed apostolum sequar, ut si pariter nominandi fuerint pater et filius, Deum patrem appellem, et Jesum Christum Dominum nominem. Solum autem Christum potero Deum dicere, sicut idem apostolus: Ex quibus Christus, qui est, inquit, Deus, super omnia benedictus in ævum omne. Adv. Praxeam, cap. 13. p. 645. D. 'Jesus Christ the Lord. But when I mention Christ only, I can call him God, as the apostle 'does :' "Of whom Christ came, who is," says he, "over all, God blessed for ever," Rom. ix. 5. This epistle is often quoted expressly, among other epistles of St. Paul, as written " to the Romans.' b 2. Paul, in the first epistle to the Corinthians, speaks of them who denied or doubted of 'a resurrection.' See 1 Cor. ch. xv. c Tertullian, in his book of Monogamy, computes it to be about 160 years from St. Paul's writing this epistle to the time when he wrote that book. 6 d 3. For indeed they suppose the apostle Paul, in the second to the Corinthians, to have forgiven the same fornicator whom in the first he had declared ought to be "delivered to 'Satan for the destruction of the flesh." Compare 2 Cor. ii. 6-10, with 1 Cor. v. 5. e 4. But of this no more needs to be said, if it be the same Paul, who, writing to the Gala'tians, reckons "heresies" among "the works of the flesh;" and who directs Titus to "reject 'a man that is an heretic, after the first admonition; knowing that he that is such an one is 'subverted, and sinneth, being condemned of himself." f 5. I pass,' says he, to another epistle, which we have inscribed to the Ephesians, but the heretics to the Laodiceans.' Afterwards: According to the true testimony of the 'church, we suppose that epistle to have been sent to the Ephesians, not to the Laodiceans : but Marcion has endeavoured to alter the inscription, upon a pretence of his having made a more diligent enquiry into that matter. But the inscriptions are of no importance, since the 'apostle wrote to all, when he wrote to some.' There are some learned remarks upon the title of this epistle inserted in Mr. La Roche's Literary Journal, beside what has been said by Mill and others. k 6. Of which hope and expectation Paul to the Galatians: "For we, through the Spirit, 'wait for the hope of righteousnes by faith." Gal. v. 5. He does not say we have obtained it; 'but he speaks of " the hope of the righteousness" of God, in the day of judgment, when our reward shall be decided. Of which being himself in suspense, when he writes to the 'Philippians, "If by any means," says he, "I might attain to the resurrection of the dead; 'not, as though I had already attained, or were perfect." Philip. iii. 11, 12. 1 "Be 7. From which things [endless genealogies and unprofitable questions] the apostle * restraining us, expressly cautions us against philosophy, writing to the Colossians: ware lest any man spoil you through philosophy and vain deceit, after the tradition of men, 'not after the instruction of the Holy Spirit." Coloss. ii. 8. m 8. And in the same epistle to the Thessalonians, he [the apostle adds: "But of the times and the seasons, brethren, there is no need that I write to you. For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night.".... [1 Thess. v. 1, 2, 3.1 And in the second [epistle] to the same persons he writes with greater solicitude: "But I beseech you, brethren, by the coming of our Lord Jesus Christ, that ye be not soon shaken in mind, nor be troubled " 2 Thess. ii. 1—7. · a Ut cum ad Romanos, naturâ facere dicens nationes ea quæ sunt legis. De Corona, cap. 6. p. 123. C. Vid. et Scorpiac. c. 13. p. 631. C. D. et alibi. Paulus in primâ ad Corinthios notat negatores et dubitatores resurrectionis. De Præscript. c. 33. p. 243. D. Quum magis nunc tempus in collecto factum sit [vid. 1 Cor. vii. 39,] annis circiter clx. exinde productis. De Monog. cap. 3. p. 675. B. d Revera enim suspicantur Paulum in secundâ ad Corinthios eidem fornicatori veniam dedisse, quem in primâ dedendum Satanæ in interitum carnis pronuntiârit. De Pudicitia, c. 13. P. 728. D. e Nec diutius de isto, si idem est Paulus, qui et alibi hæreses inter carnalia crimina numerat, scribens ad Galatas; et qui Tito suggerit, hominem hæreticum post primam correptionem recusandum, quod perversus sit ejusmodi, et delinquat, ut á semetipso damnatus. De Præscript. cap. 6. p. 232. B. f Prætereo hic, et de aliâ epistolâ, quam nos ad Ephesios præscriptam habemus, hæretici vero ad Laodicenos. Adv. Marcion. 1. v. c. 11. p. 598. C. 8 Ecclesiæ quidem veritate epistolam istam ad Ephesios habemus emissam, non ad Laodicenos; sed Marcion ei titulum aliquando interpolare gestiit, quasi et in isto diligentissimus.ex plorator. Nihil autem de titulis interest, cum ad omnes apos- A quibus nos apostolus refrenans, nominatim philosophiam contestatur caveri oportere, scribens ad Colossenses: Videte ne quis vos circumveniat per philosophiam et inanem seductionem, secundum traditionem hominum, præter providentiam Spiritus Sancti. De Præscr. c. 7. p. 233. A. "Et in ipsâ ad Thessalonicenses epistola suggerit: De temporibus autem et temporum spatiis, fratres, non est necessitas scribendi vobis..... Et in secundâ, pleniore solicitudine, ad eosdem: Obsecro autem vos, fratres, per adventum Domini..... De Resurrectione Carnis, cap. 24. p. 396. C. D. |