formed an undisputed canon. Tertullian's nomenclature for the Bible (see Rönsch, Das N. T. Tertullian's, pp. 47–49) is alone sufficient record of the high value attached to the writings in the custody of "the one Holy Catholic Church." The sacred Scriptures contained the solution of every difficulty (cf. de Idolotat. c. iv. et pass.). It was the armoury of weapons offensive and defensive which the church permitted her children alone to use (cf. de Praes. c. xv., etc.), for she alone had taught them to use them aright. With such an equipment and in defence of "mother" church (ad Mart. c. i.; de Orat. c. ii. and aliter). Tertullian went forth to attack the "heresies " of men who, calling themselves Christians, yet abandoned the apostolic tradition for doctrines whose parentage he attributed to the devil, and whose precepts he scorned as derived from non-Christian religious systems and speculations, or as the offspring of self-willed wickedness.
De Praescriptione Haereticorum.—This treatise, with its title drawn from the language of jurisprudence, consists of (i), an introduction (cc. i.–xiv.), (ii) the main division of the work (cc. xv.–xl.). It is more than probable that it originated in the desire to emphasize the doctrinal stability of the African church in the face of some fresh tendency towards Gnosticism in general and the views of Marcion especially. (i), Persons of weak faith and character (c. iii.) were unsettled because some once accounted firm in the faith were passing over to heresy; and it was not sufficient simply to refer to Scripture, which the Gnostic teachers could apply as much as the orthodox. For the time Tertullian conceived no better way of meeting their difficulty than by positive injunction to refuse appeal to Scripture to their would-be seducers, to note the character of the heretics, and to surrender themselves entirely to the guidance of the church. The authority men advanced for their deviations from the faith was nothing less than the words of the Lord, "Seek, and ye shall find" (Matt. vii. 7). Tertullian argues that Christ's words could bear no such interpretation; they contained advice to search after definite truth and to rest content with it when found. There was safety only in the belief that "Christus instituit quod quaeri oportet, quod credi necesse est." Parables (Luke xi. 5, Luke xv. 8, Luke xviii. 2, 3) taught the same lesson—"finis est et quaerendi et pulsandi et petendi." Therefore Christians were to seek "in their own, from their own, and concerning their own; and only such questions as might be deliberated without prejudice to the rule of faith.
This mention of the regula fidei leads (c. xiii.) to the statement of it. This passage is therefore one of the most important in Tertullian's writings as an index to the articles of the Christian faith believed and accepted in his day (consult Pusey's notes in loco). This "rule" the Christians held to have been taught by Christ. Tertullian is quite willing (c. xiv.) that it should be examined, discussed, and explained to novices by some "doctor gratia scientiae donatus." But he gives a caution. It was not Biblical skill ("exercitatio scripturarum") but faith which saved (cf. Luke xviii. 42). Faith lay deposited in this "rule"; it had a law, and in the keeping of that law came salvation. "Cedat curiositas fidei, cedat gloria saluti."
(ii) Chaps. xv.–xl.—Heresy was sometimes defended on the ground that heretics used and argued from the Scriptures. But, answered Tertullian, their use of them was "audacious" and not to be admitted. None but they whose were the Scriptures had a right to use them. Tertullian adopts this position not from any distrust of his cause, but in accordance with apostolic injunctions (c. xvi.; cf. I. Tim. vi. 3, 4; Tit. iii. 10). Heretics did not deal fairly with the Scriptures; one passage they perverted, another they interpreted to suit their own purposes (cf. c. xxxviii.). A man might have a most admirable knowledge of the Scripture, but yet make no progress with heretical disputants. Everything he maintained they would deny, everything he denied they would maintain. As a result, the weak in faith, seeing neither side had decidedly the better in the discussion, would go away confirmed in uncertainty. Certain questions had therefore to be settled. Where was the true faith? Whose were the Scriptures? From whom, through whom, when, and to whom had been handed down the "disciplina qua fiunt Christiani"? It might be assumed that wherever the true Christian discipline and faith was, there would be also the true Scriptures, true exposition, and all true Christian traditions (c. xix.). In Christ, Tertullian finds Him Who first delivered the faith openly to the people or privately to His disciples, of whom He had chosen twelve "destinatos nationibus magistros." These twelve (St. Matthias having been chosen in the place of Judas) went forth and founded churches everywhere; and from them other churches derived then, and still derived, the tradition of faith and the seeds of doctrine. Hence their name of "apostolic churches." Though so many, they sprang from but one, the primitive church founded by the apostles. Thus all were primitive, all apostolic, all one; and this unity was proved by their peaceful inter-communion, by the title of brotherhood, and by the exercise of hospitality—all of which owed their basis and continuance to one and the same sacramental faith. From this was to be deduced the first rule (c. xxi.) None were to be received (cf. Matt. xi. 27) as preachers but those (apostles) whom the Lord Jesus Christ appointed and sent. A second rule was that what the apostles preached could only be proved by those churches which the apostles themselves founded, to which they preached, and to which they afterwards sent epistles. All doctrine therefore which agreed with these apostolic churches ("matricibus et originalibus fidei") was to be counted true, and firmly held as having been received by the church from the apostles, by the apostles from Christ, by Christ from God; and all doctrine must be pronounced false which contained anything contrary to the truth declared by the churches and apostles of Christ and of God. These rules Tertullian and his co-religionists affirmed to be held by the Holy Church to which they belonged: "Communicamus cum
