them; a testimony against thine own that the heathen may blush for their hatred and mockery of us." The testimony of the soul to God is found in popular phrases indicative of knowledge and fear of God; then it is adjured to speak about immortality and the resurrection of the body (c. iv.; cf. Apol. xlviii.).
Adversus Judaeos.—The authenticity and integrity of the treatise, as usually printed, have both been disputed; the latter with justice, the former needlessly, and principally on account of the discredit attaching to the latter portion. Chaps. i.–viii. are certainly Tertullian's, written while still a churchman. The latter chapters are different, both in character and style. The treatise was occasioned by a dispute between a Christian and a heathen converted, not to Christianity but to Judaism. Practically, the question between them was the exclusion or not of Gentiles from the promises of God. But there was a preliminary question. Was any one expected, and if expected, had any one come, "novae legislator, sabbati spiritalis cultor, sacrificiorum aeternorum antistes, regni aeterni aeternus dominator," or was His advent still matter of hope? (c. vii.). The fulfilment of prophecy rightly understood was the answer. Tertullian does not need to prove that the Christ should come. Every Jew believed and hoped it. Is. xlv. 1 was sufficient proof of it. (He renders the passage differently from the present Hebrew text, and with one especially interesting variation, reading, "Thus saith the Lord God to my Christ the Lord (Κυρίῳ)," etc., instead of "to Cyrus (Κύρῳ) His anointed," etc. So also in adv. Prax. cc. xi. xxviii.] In the then fulfilment of this prophecy he sees the proof that the Christ had come. Upon whom but upon Christ had the nations believed?—nations such as (int. al.) Moors, Spaniards, Gauls, Britons, "inhabiting places inaccessible to the Romans but subjugated to Christ" (in the same chapter he speaks of them as "shut up within the circuit of their own seas"), Germans and others, unknown to him, and too numerous to mention. Christ reigned everywhere, was adored everywhere: "omnibus aequalis, omnibus rex, omnibus judex, omnibus Deus et Dominus est."
B. Tertullian the Priest.—Tertullian had hitherto written as a layman. The writings now to be considered indicate more or less directly that he had become a priest (cf. de Baptismo, cc. xvii. xviii.). Persecution was for a time suspended. It is highly probable that about this time a synod of African bishops met at Carthage to discuss matters affecting the organization, discipline, and teaching of the church; and the occasion may have been used to ordain one who, as an "apologist," had proved himself so fearless a champion of the church. Questions concerning heretical baptism, and the attitude of the church towards the heretical sects, were very probably discussed, and Tertullian's lost treatise on heretical baptism was written in Greek to circulate the synod's decisions beyond the confines of the African church.
Other points, however, dealing with Christian life and ethics, came before him in his work in Carthage as a priest. The flock looked to their pastors for guidance: prayer, baptism, repentance, and the discipline connected with them; woman's dress and woman's life, married or unmarried; pleasures, amusements, how far lawful or unlawful,—all were matters upon which direction was desirable, and to all does Tertullian apply himself. Roughly divided, the treatises were practical and doctrinal, but the division must not be pressed too closely.
(1) Practical Treatises.—De Oratione. (a) Of the Lord's Prayer specifically (cc. i.–xi.); (b) of prayer generally—times, places, and customs (cc. xii.–end).
(a) As Christ was Spirit, Word, and Reason, so His prayer was formed of three parts: the word by which it was expressed, the spirit by which alone it had power, the reason by which it was appropriated (the reading is disputed); and the practice of prayer was recommended with three injunctions: that it should be offered up in secret, marked by modesty of faith," and distinguished by brevity. It was in very truth "breviarium totius evangelii." It is reckoned as containing seven clauses, the doxology not being given; and each clause is considered separately. The comments are reflections rather than interpretations; and if unequal and sometimes fanciful, they are very beautiful and can never be read without profit. His own summary (c. ix.) is a mine of spiritual thought. He approves of other prayers being used corresponding with the special circumstances of him who prays, but never to the omission of this, the regular and set form of prayer.
(b) Certain ceremonies, "empty" (vacuae) Tertullian calls them, but illustrative of many an interesting point of ritual and practice of the time, are next considered: Washing the hands before prayer; praying with the cloak taken off; sitting after prayer; the kiss of peace; the "Stations" (c. xix. ; see Oehler's note); the dress of women, and veiling or non-veiling of virgins; kneeling in prayer; place and time of prayer; prayer when brethren met or parted; prayer and psalm. The closing chapter, dealing with the power and effect of prayer, is one of the gems of Tertullian's writings. "Never," he cries, "let us walk unarmed by prayer. Under the arms of prayer guard we the standard of our emperor; in prayer await we the angel's trump. Angels pray; every creature prays. 'Quid amplius? Etiam ipse Dominus oravit.'"
De Baptismo.—One Quintilla, "a viper of the Cainite heresy," had sought to destroy baptism. "What good could water do? Was it to be believed that a man could go down into the water, have a few words spoken over him, and rise again the gainer of eternity?" (see c. vi.). Quintilla was apparently a Gnostic, and the very simplicity of the means of grace repelled her. "Miratur simplicia quasi vana, magnifica quasi impossibilia." Her sneers had corrupted some; others were disturbed by such doubts as, Why was baptism necessary? Abraham was justified without it. The Christ Himself did not baptize. No mention was made in Scripture of the baptism of the apostles; St. Paul himself was bidden not to practise it.
