4. Once more. In the tract de Monogamia (c. 3) the author says that since the date of St. Paul's first Epistle to the Corinthians "about 160 years had elapsed." Here, again, did we only know with certainty the precise date of that epistle, we could ascertain "about" the date of the tract. But (a) the date of the epistle is itself variously given, Burton giving it as early as a.d. 52, Michaelis and Mill as late as 57; and (b) Tertullian only says, "Armis circiter clx. exinde productis;" while the way in which, in the ad Natt., within the short space of three chapters, he states first [33] that 250, and then (in c. 9) that 300, years had not elapsed since the rise of the Christian name, leads us to think that here again [34] he only desires to speak in round numbers, meaning perhaps more than 150, but less than 170.
These specimens must suffice, though it might be easy to add to them. There is, however, another classification of our author's writings which has been attempted. Finding the haplessness of strict chronological accuracy, commentators have seized on the idea that peradventure there might be found at all events some internal marks by which to determine which of them were written before, which after, the writer's secession to Montanism. It may be confessed that this attempt has been somewhat more successful than the other. Yet even here there are two formidable obstacles standing in our way. The first and greatest is, that the natural temper of Tertullian was from the first so akin to the spirit of Montanism, that, unless there occur distinct allusions to the "New Prophecy," or expressions specially connected with Montanistic phraseology, the general tone of any treatise is not a very safe guide. The second is, that the subject-matter of some of the treatises is not such as to afford much scope for the introduction of the peculiarities of a sect which professed to differ in discipline only, not doctrine, from the church at large.
Still the result of this classification seems to show one important feature of agreement between commentators, however they may differ upon details; and that is, that considerably the larger part of our author's rather voluminous productions [35] must have been subsequent to his lamented secession. I think the best way to give the reader means for forming his own judgment will be, as I have said, to lay before him in parallel columns a tabular view of the disposition of the books by Dr. Neander and Bishop Kaye. These two modern writers, having given particular care to the subject, bringing to bear upon it all the advantages derived from wide reading, eminent abilities, and a diligent study of the works of preceding writers on the same questions, [36] have a special right to be heard upon the matter in hand; and I think, if I may be allowed to say so, that, for calm judgment, and minute acquaintance with his author, I shall not be accused of undue partiality if I express my opinion that, as far as my own observation goes, the palm must be awarded to the Bishop. In this view I am supported by the fact that the accomplished Professor Ramsay, [37] follows Dr. Kaye's arrangement. I premise that Dr. Neander adopts a threefold division, into:
1. Writings which were occasioned by the relation of the Christians to the heathen, and refer to their vindication of Christianity against the heathen; attacks on heathenism; the sufferings and conduct of Christians under persecution; and the intercourse of Christians with heathens:
2. Writings which relate to Christian and church life, and to ecclesiastical discipline:
3. The dogmatic and dogmatico-controversial treatises.
And under each head he subdivides into:
a. Pre-Montanist writings; b. Post-Montanist writings:
thus leaving no room for what Kaye calls "works respecting which nothing certain can be pronounced." For the sake of clearness, this order has not been followed in the table. On the other side, it will be seen that Dr. Kaye, while not assuming to speak with more than a reasonable probability, is careful so to arrange the treatises under each head as to show the order, so far as it is discoverable, in which the books under that head were published; i.e., if one book is quoted in another book, the book so quoted, if distinctly referred to as already before the world, is plainly anterior to that in which it is quoted. Thus, then, have:
Neander.
I. Pre-Montanist.
1. De Poenitentia.
2. De Oratione.
3. De Baptismo.
4. Ad Uxorem i.
5. Ad Uxorem ii.
6. Ad Martyres.
7. De Patientia.
8. De Spectaculis.
9. De Idololatria.
10. 11. Ad Nationes i. ii.
12. Apologeticus.
13. De Testimonio Animæ.
14. De Præscr. Hæreticorum.
15. De Cult. Fem. i.
16. De Cult. Fem. ii.
II. Montanist.
17-21. Adv. Marc. i. ii. iii. iv. v.
22. De Anima.
23. De Carne Christi.
24. De Res. Carn.
25. De Cor. Mil.
26. De Virg. Vel.
27. De Ex. Cast.
28. De Monog.
29. De Jejuniis.
30. De Pudicitia.
31. De Pallio.
32. Scorpiace.
33. Ad Scapulam.
34. Adv. Valentinianos.
35. Adv. Hermogenem.
36. Adv. Praxeam.
37. Adv. Judæos.
38. De Fuga in Persecutione.
Kaye.
I. Pre-Montanist (probably).
1. De Poenitentia. [38]
2. De Oratione.
3. De Baptismo.
4. Ad Uxorem i.
5. Ad Uxorem ii.
6. Ad Martyres.
7. De Patientia.
8. Adv. Judæos.
9. De Præscr. Hæreticorum. [39]
II. Montanist (certainly).
10. Adv. Marc. i.
11. Adv. Marc. ii. [40]
12. De Anima. [41]
13. Adv. Marc. iii.
14. Adv. Marc. iv. [42]
15. De Carne Christi. [43]
16. De Resurrectione Carnis. [44]
17. Adv. Marc. v.
18. Adv. Praxeam.
19. Scorpiace. [45]
20. De Corona Militis.
21. De Virginibus Velandis.
22. De Exhortatione Castitatis.
23. De Fuga in Persecutione.
24. De Monogamia. [46]
25. De Jejuniis.
26. De Pudicitia.
III. Montanist (probably).
27. Adv. Valentinianos.
28. Ad Scapulam.
29. De Spectaculis. [47]
30. De Idololatria.
31. De Cultu Feminarum i.
32. De Cultu Feminarum ii.
IV. Works respecting which nothing certain can be pronounced.
33. The Apology. [48]
34. Ad Nationes i.
35. Ad Nationes ii.
36. De Testimonio Animæ.
37. De Pallio.
38. Adv. Hermogenem.
A comparison of these two lists will show that the difference between the two great authorities is, as Kaye remarks, "not great; and with respect to some of the tracts on which we differ, the learned author expresses himself with great diffidence." [49] The main difference, in fact, is that which affects two tracts upon kindred subjects, the de Spectaculis, and Idololatria, the de Cultu Feminarum (a subject akin to the other two), and the adv. Judæos. With reference to all these, except the last, to which I believe the Archdeacon does not once refer, the Bishop's opinion appears to have the support of Archdeacon Evans, whose learned and interesting essay, referred to in the note, appears in a volume published in 1837. Dr. Kaye's Lectures, on which his book is founded, were delivered in 1825. Of the date of his first edition I am not aware. Dr. Neander's Antignostikus also first appeared in 1825. The preface to his second edition bears date July 1, 1849 [50] . As to the adv. Judæos, I confess I agree with Neander in thinking that, at all events from the beginning of c. 9, it is spurious. If it be urged that Jerome expressly quotes it as Tertullian's, I reply, Jerome so quotes it, I believe, when he is expounding Daniel. Now all that the adv. Jud. has to say about Daniel ends with the end of c. 8. It is therefore quite compatible with the fact thus stated to recognize the earlier half of the book as genuine, and to reject the rest, beginning, as it happens, just after the eighth chapter, as spurious. Perhaps Dr. Neander's Jewish birth and training peculiarly fit him to be heard on this question. Nor do I think Professor Ramsay (in the article above alluded to) has quite seen the force of Kaye's own remarks on Neander. [51] What he does say is equally creditable to his candour and his accuracy; namely: "The instances alleged by Dr. Neander, in proof of this position, are undoubtedly very remarkable; but if the concluding chapters of the tract are spurious, no ground seems to be left for asserting that the genuine portion was posterior to the third Book against Marcion, [52] --and none, consequently, for asserting that it was written by a Montanist." With which remark I must draw these observations on the genuine extant works of Tertullian to a close.
The next point to which a brief reference must be made is the lost works of Tertullian, lists of these are given both by Oehler and by Kaye, viz.:
1. A Book on Aaron's Robes: mentioned by Jerome, Epist. 128, ad Fabiolam de Veste Sacerdotali (tom. ii. p. 586, Opp. ed. Bened.).
2. A Book on the Superstition of the Age. [53]
3. A Book on the Submission of the Soul.
4. A Book on the Flesh and the Soul.
Nos. 2, 3, and 4 are known only by their titles, which are found in the Index to Tertullian's works given in the Codex Agobardi; but the tracts themselves are not extant in the ms., which appears to have once contained--
5. A Book on Paradise, named in the Index, and referred to in de Anima 55, adv. Marc. iii. 12; and
6. A Book on the Hope of the Faithful: also named in the Index, and referred to adv. Marc. iii. 24; and by Jerome in his account of Papias, [54] and on Ezek. xxxvi.; [55] and by Gennadius of Marseilles. [56]
7. Six Books on Ecstasy, with a seventh in reply to Apollonius: [57] see Jerome. [58] See, too, J. A. Fabricius on the words of the unknown author whom the Jesuit Sirmond edited under the name Prædestinatus; who gathers thence that "Soter, pope of the City, [59] and Apollonius, bishop [60] of the Ephesians, wrote a book against the Montanists; in reply to whom Tertullian, a Carthaginian presbyter, wrote." J. Pamelius thinks these seven books were originally published in Greek.
8. A Book in reply to the Apellesites (i.e. the followers of Apelles [61] ): referred to in de Carne Christi, c. 8.
9. A Book on the Origin [62] of the Soul, in reply to Hermogenes: referred to in de Anima, cc. 1, 3, 22, 24.
10. A Book on Fate: referred to by Fulgentius Planciades, p. 562, Merc.; also referred to as either written, or intended to be written, by Tertullian himself, de Anima, c. 20. Jerome [63] states that there was extant, or had been extant, a book on Fate under the name of Minucius Felix, written indeed by a perspicuous author, but not in the style of Minucius Felix. This, Pamelius judged, should perhaps be rather ascribed to Tertullian.
11. A Book on the Trinity. Jerome [64] says: "Novatian wrote....a large volume on the Trinity, as if making an epitome of a work of Tertullian's, which most men not knowing regard it as Cyprian's." Novatian's book stood in Tertullian's name in the mss. of J. Gangneius, who was the first to edit it; in a Malmesbury ms. which Sig. Gelenius used; and in others.
12. A Book addressed to a Philosophic Friend on the Straits of Matrimony. Both Kaye and Oehler [65] are in doubt whether Jerome's words, [66] by which some have been led to conclude that Tertullian wrote some book or books on this and kindred subjects, really imply as much, or whether they may not refer merely to those tracts and passages in his extant writings which touch upon such matters. Kaye hesitates to think that the "Book to a Philosophic Friend" is the same as the de Exhortatione Castitatis, because Jerome says Tertullian wrote on the subject of celibacy "in his youth;" but as Cave takes what Jerome elsewhere says of Tertullian's leaving the Church "about the middle of his age" to mean his spiritual age, the same sense might attach to his words here too, and thus obviate the Bishop's difficulty.
There are some other works which have been attributed to Tertullian--on Circumcision; on Animals Clean and Unclean; on the truth that God is a Judge--which Oehler likewise rejects, believing that the expressions of Jerome refer only to passages in the Anti-Marcion and other extant works. To Novatian Jerome does ascribe a distinct work on Circumcision, [67] and this may (comp. 11, just above) have given rise to the view that Tertullian had written one also.
There were, moreover, three treatises at least written by Tertullian in Greek. They are:
1. A Book on Public Shows. See de Cor. c. 6.
2. A Book on Baptism. See de Bapt. c. 15.
3. A Book on the Veiling of Virgins. See de V. V. c. 1.
Oehler adds that J. Pamelius, in his epistle dedicatory to Philip II. of Spain, makes mention of a Greek copy of Tertullian in the library of that king. This report, however, since nothing has ever been seen or heard of the said copy from that time, Oehler judges to be erroneous.