"In the works of grace," said he, "as in the works of nature, which proceed from the same Creator, every thing unfolds itself by certain successive steps. From the seedkernel shoots forth first the plant; then comes the blossom, and finally this becomes the fruit, which itself arrives at maturity only by degrees. So the kingdom of righteousness unfolds itself by certain stages. In the first place, there was the fear of God awakened by the voice of nature, without a revealed law, (the patriarchal religion;) next followed the stage of childhood under the law and the prophets; then that of youth under the gospel; and at length the unfolding of the spiritual life to the ripeness of manhood through the new out-pouring of the Holy Ghost, connected with the appearance of Montanus-through the new instructions of the promised Paraclete."

It is a question difficult to determine, whether Tertullian always remained in the same connection with the Montanistic party, or whether, at some later period, he again inclined more to the Catholic church, and endeavored to strike out a middle path between the two parties.

The reports of Augustin and of Prædestinatus as well as the account given by the latter of a Montanistic work of his, in which he labors to diminish the number of controverted points between the two parties, favor indeed the latter supposition; and on this hypothesis many writings of Tertullian which are moderately Montanistic, or which merely border on such views, might be assigned to a different period of his life.

These accounts, however, are not sufficiently worthy of credit. From the disposition of the man, it may easily be conceived, that he would persevere in the mode of thinking he had once shaped out for himself, and only become the more obstinate by opposition.

It is said that he left the party, and formed a sect of his own, called "Tertullianists," who continued in Africa till Augustin's time, by whose labors their existence as a sect was brought to a close. This, however, furnishes no evi dence in favor of the supposition; for it is possible that this

sect, holding to the peculiar opinions of Tertullian, had been formed at a later period, when separated from the correspondence with the Montanistic churches in Asia.

The writings of this man run through the widest range of topics relating to christian doctrine and to christian life; and it is here particularly important to distinguish those of his works which bear the stamp of Montanism, from those in which there are no traces of that error.

They had manifestly an important influence on the development of Cyprian as a doctrinal writer. Jerome states, after a tradition which was said to have come from a secretary of Cyprian, that the latter was in the habit of reading something daily from the writings of Tertullian, whom he was accustomed to call emphatically the Teacher. He has one work called "His Apology," in which his eloquence and argumentative powers appear most conspicuous. It exhibits a beautiful view of the manners and spirit of the christians of his time. We give a single quotation, which may serve to illustrate the subject, and show what real christianity does for

men.

"We pray," says he, "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 head, because we are not ashamed; without a prompter, because we pray from the heart, constantly pray for all emperors, that they may have a long life, a secure empire, a safe house, strong armies, a faithful senate, a well-moralized people, a quiet state of the world, whatever Cæsar would wish for himself in his public and private capacity. I can not solicit these things from any other than from Him from whom, I know, I shall obtain them, because He alone can do these things, and I am he who may expect them of Him, being His servant, whe worship Him alone, and lose my life in His service. Thus, then, let the hoofs pierce us, while our hands are stretched out to God, let crosses suspend us, let fires consume us, let swords pierce our breasts, let wild beasts

trample on us,—a praying christian is in a frame for enduring any thing."

From this one may form an idea of the purity, integrity, heavenly-mindedness, and passiveness under injuries, for which the first christians were so justly renowned.

Tertullian presents claims to attention, both as the first representative of the theological tendency in the North African church, and as a representative of the Montanistic mode of thinking. He was a man of an ardent and profound spirit, of warm and deep feelings; inclined to give himself up, with his whole soul and strength, to the object of his love, and sternly to repel every thing that was foreign from this. He possessed rich and various stores of knowledge, which had been accumulated, however, at random, and without scientific arrangement. His profoundness of thought was not united with logical clearness and sobriety; an ardent, unbridled imagination, moving in a world of sensuous images, governed him. His fiery and positive disposition, and his previous training as an advocate or rhetorician, easily impelled him, especially in controversy, to rhetorical exaggerations. When he defended a cause, of whose truth he was convinced, we often see in him the advocate, whose sole anxiety is to collect together all the arguments which can help his case, it matters not whether they are true arguments, or only plausible sophisms; and in such cases, the very exuberance of his wit sometimes leads him astray from the simple feeling of truth.

What must render this man a phenomenon presenting special claims to the attention of the christian historian, is the fact that christianity is the inspiring soul of his life and thoughts; that out of christianity an entirely new and rich inner world developed itself to his mind: but the leaven of christianity had first to penetrate through and completely refine that fiery, bold, and withal rugged nature. We find new wine in an old bottle; and the tang which it has contracted there, may easily embarrass the inexperienced judge. He often had more within him than he was able to express; the overflowing mind was at a loss for suitable forms of

phraseology. He had to create a language for the new spiritual matter,—and that out of the rude Punic Latin,—without the aid of a logical and grammatical education, and as he was hurried along in the current of thoughts and feelings by his ardent nature.

And hence this great church-teacher, who unites great gifts with great failings, has been so often misconceived by those who could form no friendship with the spirit which dwelt in so ungainly a form.

He seems to have partaken somewhat of the stoical nature, having little of that sympathy for the weak, which forms a beautiful part of the christian character.

He was of great natural fortitude himself, and most probably of great strength of body, as he lived to an advanced age.

On the manner of his death the historian is silent, but his life is sufficient to show that he took large pains in supporting what he took to be religion, and ever meant to serve God.

CHAPTER VI.

Pantænas.

PECULIAR PHILOSOPHY; LABORS IN INDIA; CHRISTIAN CHARACTER.

NE of the most respectable cities within the precincts of the Roman empire was Alexandria, the metropolis of Egypt.

Here the gospel had been planted by Mark, and from the considerable success which had attended it, in most capital towns, it is probable that many were converted. But of the first pastors of this church, and of the work of God among them, we have no account. Our most distinct information begins with what is evil. The platonic philosophers ruled the taste of this city, which piqued itself on its superior erudition. Ammonias Sacas had reduced there

the notions of the learned into a system, which intended to embrace all sorts of sentiments, and his successors for several ages followed his plan.

We are told that from Mark's time, a christian catechetical school was supported here. Whether it be so or not, Pantænus is the first master of it of whom we have any account.

He figured in the last half of the second century, and was called the "learned Alexandrian teacher."

It would seem from a passage of Eusebius that he was a Hebrew by descent.

He had by tradition the true doctrine, received from Peter, James, John and Paul; and no doubt he deserved this testimony, notwithstanding the unhappy mixture of philosophy which he imbibed in this region.

For he was very much addicted to the sect of the Stoics, a sort of romantic pretenders to perfection, which doctrine flattered human pride, but was surely ill adapted to our natural imbecility, and the views of innate depravity.

The combination of this with christianity must have debased the Divine doctrine very much in the system of Pantænus; and, though his instructions clouded the light of the gospel among those who were disposed implicitly to follow his dictates, yet it is not improbable but that many of the simple and illiterate christians there might happily escape the infection, and preserve, unadulterated, the genuine simplicity of the faith of Christ. The bait of reasoning pride lies more in the way of the learned; and, in all ages, they are more prone to snatch at it.

Pantanus always retained the title of the stoic philosopher, after he had been admitted to eminent employments in the christian church. For ten years he laboriously discharged the office of catechist, and freely taught all that desired him, whereas the school of his predecessors had been more private.

Some Indian ambassadors, (from what part of India they came it is not easy to determine,) entreated Demetrius, then bishop of Alexandria, to send them some worthy person to preach the faith in their country. Pantænus was fixed on as the person, and the hardships he must have endured in it