cipline and conduct. It is said that its founder professed himself the promised Comforter, through whom the Church was to be perfected; he provided prophets as organs of the new revelation, and called Catholics Psychici or carnal. Tertullian distinctly recognises even the process of development in one of his Montanistic works. After speaking of an innovation upon usage, which his newly revealed truth required, he proceeds, "Therefore hath the Lord sent the Paraclete, that, since human infirmity could not take all things in at once, discipline might be gradually directed, regulated and brought to perfection by the Lord's Vicar, the Holy Ghost. 'I have yet many things to say to you,' he saith, 'but ye, &c.' What is this dispensation of the Paraclete but this, that discipline is directed, Scriptures revealed, intellect reformed, improvements effected? Nothing can take place without age, and all things wait their time. In short, the Preacher says "There is a time for all things.' Behold the creature itself gradually advancing to fruit. At first there is a seed, and a stalk springs out of the seed, and from the stalk bursts out a shrub, and then its branches and foliage grow vigorous, and all that we mean by a tree is unfolded; then there is the swelling of the bud, and the bud is resolved into a blossom, and the blossom is opened into a fruit, and it for a while rudimental and unformed, till, by degrees tempering its own age, it is matured into mildness of flavour. So too righteousness, for there is the same God both of righteousness and of the creature, was at first, in its rudiments, a nature fearing God; thence, by means of Law and Prophets, it advanced into infancy; thence, by the gospel, it burst forth into its youth; and now, by the Paraclete, it is fashioned into maturity."1

Not in one principle or doctrine only, but in its whole system, Montanism is a remarkable anticipa1 De Virg. Vel. 1.

1

tion or presage of developments which soon began to show themselves in the Church, though they were not perfected for centuries after. Its rigid maintenance of the original Creed, yet its admission of a development, at least in the ritual, has just been instanced in the person of Tertullian. Equally Catholic in their principle, whether in fact or anticipation, were most of the other peculiarities of Montanism: its rigorous fasts, its visions, its commendation of celibacy and martyrdom, its contempt of temporal goods, its penitential discipline, and its centre of unity. The doctrinal determinations and the ecclesiastical usages of the middle ages are the true fulfilment of its self-willed and abortive attempts at precipitating the growth of the Church. The favour shown to it for a while by Pope Victor is an evidence of its external resemblance to orthodoxy; and the celebrated Martyrs and Saints in Africa, in the beginning of the third century, Perpetua and Felicitas, or at least their Acts, betoken that same peculiar temper of religion, which, when cut off from the Church a few years afterwards, quickly degenerated into a heresy. A parallel instance occurs in the case of the Donatists. They held a doctrine on the subject of Baptism similar to that of St. Cyprian: "Vincentius Lirinensis," says Gibbon, referring to Tillemont's remarks on that resemblance, "has explained why the Donatists are eternally burning with the devil, while St. Cyprian reigns in heaven with Jesus Christ." And his reason is intelligible: it is, says Tillemont, "as St. Augustine often says, because the Donatists had broken the bond of peace and charity with the other Churches, which St. Cyprian had preserved so carefully."2

may

These are specimens of the raw material, as it be called, which whether as found in individual Fathers within the pale of the Church, or in heretics 2 Mem. Eccl. t. 6, p. 83.

1 Hist. t. 3, p. 312.

[CHAP. VI. external to it, she had the power, by means of the continuity and firmness of her principles, to convert to her own uses. She alone has succeeded in thus rejecting evil without sacrificing the good, and in holding together in one things which in all other schools are incompatible. Gnostic or Platonic words are found in the inspired theology of St. John. Unitarian writers trace the doctrine of our Lord's divinity to the Platonists; Gibbon the idea of the Incarnation to the Gnostics. The Gnostics too seem first to have systematically directed the intellect upon matters of faith; and the very term "Gnostic" has been taken by Clement to express his perfect Christian. And, though ascetics existed from the beginning, the notion of a religion higher than the Christianity of the many, was first prominently brought forward by the Gnostics, Montanists, Novatians, and Manichees. And while the prophets of the Montanists prefigure the Church's Doctors, and their inspiration her infallibility, and their revelations her developments, and the heresiarch himself is the unsightly anticipation of St. Francis, in Novatian again we discern the aspiration of nature after such creations of grace as St. Benedict or St. Bruno. And so the effort of Sabellius to complete the mystery of the Ever-blessed Trinity failed: it became a heresy; grace would not be constrained; the course of thought could not be forced;-at length it was realized in the true Unitarianism of St. Augustine.

Doctrine too is percolated, as it were, through different minds, beginning with writers of inferior authority in the Church, and issuing at length in the enunciation of her Doctors. Origen, Tertullian, nay Eusebius and the Antiochenes, supply the materials, from which the Fathers have wrought out comments, or treatises. St. Gregory Nazianzen and St. Basil digested into form the theological principles of Origen; St. Hilary and St. Ambrose are both indebted

to the same great writer in their interpretations of Scripture; St. Ambrose again has taken his comment on St. Luke from Eusebius, and certain of his Tracts from Philo; St. Cyprian called Tertullian his Master; and traces of Tertullian, in his almost heretical treatises, may be detected in the most finished sentences of St. Leo. The school of Antioch, in spite of its heretical taint, formed the genius of St. Chrysostom. And the Apocryphal gospels have contributed many things for the devotion and edification of Catholic believers.1

The deep meditation which seems to have been exercised by the Fathers on points of doctrine, the debate and turbulence yet lucid determination of Councils, the indecision of Popes, are all in different ways, at least when viewed together, portions and indications of the same process. The theology of the Church is no randoin combination of various opinions, but a diligent, patient working out of one doctrine out of many materials. The conduct of Popes, Councils, Fathers, betokens the slow, painful, anxious taking up of new elements into an existing body of belief. St. Athanasius, St. Augustine, St. Leo are conspicuous for the repetition in terminis of their own theological statements; on the contrary it has been observed of Tertullian, that his works "indicate no ordinary fertility of mind in that he so little repeats himself or recurs to favourite thoughts, as is frequently the case even with the great St. Augustine."2

Here we see the difference between originality of mind and the gift and calling of a Doctor in the Church; the holy Fathers just mentioned were intently fixing their minds on what they taught, grasping it more and more closely, viewing it on various sides, trying its consistency, weighing their own separate expressions. And thus if in some 1 Galland. t. 3, p. 673, note 3.

2 Vid. Preface to Oxford Transl. of Tertullian, where the character of his mind is admirably drawn out.

cases they were even left in ignorance, the next generation of teachers completed their work, for the same unwearied anxious process of thought went on. St. Gregory Nyssen finishes the investigations of St. Athanasius; St. Leo guards the polemical statements of St. Cyril. Clement may hold a purgatory, yet tend to consider all punishment purgatorial; St. Cyprian may hold the unsanctified state of heretics, but include in his doctrine a denial of their baptism; St. Hippolytus may believe in the personal existence of the Word from eternity, yet speak confusedly on the eternity of His Sonship; the Council of Antioch might put aside the Homoüsion, and the Council of Nicæa impose it; St. Hilary may believe in a purgatory, yet confine it to the day of judgment; St. Athanasius and other Fathers may treat with almost supernatural exactness the doctrine of our Lord's incarnation, yet imply, as far as words go, that He was ignorant in His human nature; the Athanasian Creed may admit the illustration of soul and body, and later Fathers discountenance it; St. Augustine might first be opposed to the employment of force in religion, and then acquiesce in it. Prayers for the faithful departed may be found in the early liturgies, yet with an indistinctness which included St. Mary and the Martyrs in the same rank with the imperfect Christian whose sins were as yet unexpiated; and succeeding times might keep what was exact, and supply what was deficient. Aristotle might be reprobated by certain early Fathers, yet furnish the phraseology for theological definitions afterwards. And in a different subject-matter, St. Isidore and others might be suspicious of the decoration of churches; St. Paulinus and St. Helena advance it.

3. There is in truth a certain virtue or grace in the Gospel which changes the quality of doctrines, opinions, usages, actions, and personal characters which become incorporated with it, and makes them right and acceptable to its Divine Author, when before they were either contrary to truth, or at best but