6. Opera, Gr., ed. R. Klotz, 4 vols 12mo, Lips., 1831. 7. Liber "Quis dives salvetur," Gr. et Lat., ed. C. Seguario, 8vo, Trajecti, 1816.

8. Liber "Quis dives salvetur," Gr., cur. H. Olshausen, 12mo, Regiom., 1831.

In Bibliotheca Patrum &c. studio Gallandii, vol. ii, are "Clem- vide entis Alexandrini fragmenta, quæ Græce tantum in nova editione Oxoniensi leguntur:" also "Fragmenta quæ in eadem editione desiderantur."

In the third Article, viz: "Apud Macarium Chrysocephalum, V

Orat. xi in Lucam sub finem. ex MS. Bibl. Bodl. cod. 211 Barocc." -in the parable of the Prodigal son, sections vi, vii, is the following passage:

Ενδύσατε γὰρ αὐτόν, φησι, τὴν στολὴν τὴν πρώτην· ἣν εὐθὺς τετυχηκὼς τοῦ βαπτίσματος ἔσχε. Τὴν δόξαν φημὶ τὴν τοῦ βαπτίσματος, τῶν ἁμαρτημάτων τὴν ἄφεσιν, τήν τε τῶν ἄλλων ἀγαθῶν χορηγίαν, ἧς ἔτυχεν εὐθὺς τῆς κολυμβήθρας ἁψάμενος. ̓Αλλ ̓ οὓς εὑρίσκει Χριστὸς ἀπολωλότας μετὰ τὴν ἁμαρτιαν τὴν εἰς βάπτισμα, τούτους ὁ θεομάχος Ναυάτος ἀπόλλυσι.

Latin version:

"Induite enim illum," inquit, "stolam primam, quam habuit tunc statim quum baptismus ipsi contigit. Gloriam intelligo baptismatis, remissionem peccatorum, et aliorum bonorum exhibitionem, quam statim, quum lavacrum attigit, est consequutus....

Sect. 7.

Sed quos post peccatum in baptismo commissum perditos Christus iterum reperit, hos Novatus Dei adversarius vult perdere.

In English, thus :

"Put on him" said he, "the first robe which he had immediately after baptism was administered

to him. I mean

the glory of baptism, the remission of sins, and the supplying of other good gifts, which he obtained when he attained the font.......

Sect. 7.

But those, whom after a sin committed in baptism Christ has found to be again lost, those, I say, the new enemy of God wishes to destroy.

Pædagogus, lib. i, c. 6.

Ναὶ μὴν καὶ συγγενειάν τινα πρὸς τὸ ὕδωρ φυσικωτάτην ἔχει τὸ γάλα, καθάπερ ἀμέλει πρὸς τὴν πνευματικὴν τροφὴν τὸ λουτρὸν τὸ πνευματικόν· οἱ γοῦν ἐπιῤῥοφῶντες τῷ προειρημένῳ γάλακτι ψυχροῦ ὀλίγον ὕδατος, ὠφελοῦνται παραχρῆμα· οὐ γὰρ ἀποξύνεσθαι τὸ γάλα ἐᾷ ἡ πρὸς τὸ ὕδωρ κοινωνία, οὐκ ἀντιπαθείᾳ τινὶ, προσπεπαινομένου δὲ προσπαθείᾳ. Καὶ ἣν ὁ Λόγος ἔχει πρὸς τὸ βάπτισμα κοινωνίαν, ταύτην ἔχει τὸ γάλα τὴν συναλλαγὴν πρὸς τὸ ὕδωρ. Δέχεται γὰρ μόνον τῶν ὑγρῶν τοῦτο καὶ τὴν πρὸς τὸ ὕδωρ μίξιν, ἐπικάθαρσιν παραλαμβανόμενον· καθάπερ τὸ βάπτισμα ἐπὶ ἀφέσει ἁμαρτιῶν.

In Latin:

Quinetiam lac quoque habet maxime naturalem cum aqua cognationem, quemadmodum scilicet cum nutrimento spiritali lavacrum spiritale. Qui itaque in prædicto lacte frigidæ aquæ parum exsorbent, statim juvantur; non sinit enim lac acescere, quæ est illi cum aqua societas, non propter repugnantiam aliquam, sed dum per conjunctam illi affectionem maturatur. Et quam habet Verbum cum baptismo societatem, eandem habet lac cum aqua convenientiam : hoc enim solum ex humidis suscipit cum aqua mixtionem, receptum propter purgationem, quemadmodum baptismus propter remissionem peccatorum.

English translation:

Milk, moreover, has a most natural affinity to water, even as the Spiritual laver has to Spiritual food. Those, for instance, who sip a little cold water into the milk aforesaid, are immediately benefitted. For the fellowship with the water does not suffer the milk to turn sour, not by means of any antipathy, but it is rendered mature, by a kind of affinity. As is the communion between the Word and Baptism, such is the connexion which the milk has to the water. For this is the only liquid which admits a mixture with water, being taken for purification, as Baptism is for the remission of sins.

XXV. TERTULLIAN.

DR WADDINGTON gives the following account of Tertullian

:

Tertullian was a presbyter of the Church of Carthage; and he appears to have received ordination about the year 192 A. D. at the age of forty-five. He is described by Jerome as a man of eager and vehement character, and the works, which have reached us from his hand, attest the truth of that description. Thirty-one of these are still extant, and their various objects were, to defend the Faith against the calumnies and oppression of the heathen; to secure its purity from the pollution of heresy; and to establish the discipline and amend the morality of the faithful. His 'Apology' stands without question among the most valuable monuments of early Christianity and his moral writings must have been eminently serviceable to converts who had been educated in no fixed principles; and whose habits could scarcely have escaped the general contagion of profligacy. Respecting the literary merits of his compositions - whatever censure it may be necessary to express on the abruptness of his periods, the frequent inaccuracy of his inferences,

and the predominance of his irregular and African imagination-though we may sometimes smile at his rhetoric, and sometimes distrust his historical assertions we cannot forbear everywhere to recognize his power. The strength and conciseness of his phraseology, the severity of his sarcasm, and his rude and fearless eloquence, indicate a vigour and vehemence, which we find in no other Antenicene writer.

With this very vehemence was connected his inconstancy. After writing After writing many tracts against various heresies, he suddenly adopted the opinions of the least rational, perhaps, of all heretics-the Montanists. St Jerome ascribes this apostacy "to the indignity and contumely with which he had been treated by the clergy of Rome." But this sinister excuse will only save his reason at the expense of his moral principle. It is, however, certain that, after his desertion,* he published much bitter and exaggerated declamation both against the practices of the church and the deportment of its ministers.

MOSHEIM, in his Ecclesiastical History, writes thus of Tertullian : Hitherto we have made no mention of the Latin writers, who employed their pens in the Christian And, indeed, the only one of any note we find in this century, is Tertullian, by birth a Carthaginian, who, having first embraced the profession of

Learned writers do not profess to have ascertained with confidence which of Tertullian's treatises were written before, which after, his apostacy. The testimony of St Jerome (Catal. Eccles. Script.) is, however, express as to the following having been written after: DE PUDICITIA, DE PERSECUTIONE, DE JEJUNIIS, DE MONOGAMIA, DE ECSTASI libros sex, et septimum, quem ADVERSUS APOLLONIUM composuit.