[Footnote 47:  The words of Jerome, who refers to the circumstance more than once, are very striking:  “I saw one Paulus, who said that he had seen the secretary (notarium) of Cyprian at Rome, who used to tell him that Cyprian never passed a single day without reading Tertullian; and that he often said to him, ‘Give me the Master,’ meaning Tertullian.”—­Hieron. vol. iv. part ii. p. 115.]

A decided line of distinction is drawn by Roman Catholic writers between the works of Tertullian written before he espoused the errors of Montanus, and his works written after that unhappy step.  The former they hold in great estimation, the latter are by many considered of far less authority.  I do not see how such a distinction ought to affect his testimony on the historical point immediately before us.  If indeed he had held the doctrine of the invocation of saints whilst he continued in the full communion of the Church, and rejected it afterwards, no honest and sensible writer would quote his later opinions against the practice.  But we are only seeking in his works for evidence of the {129} matter of fact,—­Is there any proof in the works of Tertullian that the invocation of saints formed a part of the doctrine and practice of the Catholic Church in his time[48]?  His works will be found in the note, arranged under those two heads, as nearly as I can ascertain the preponderating sentiments of critics[49].

[Footnote 48:  The reader, who may be induced to consult the work of the present Bishop of Lincoln, entitled, “The Ecclesiastical History of the second and third Centuries, illustrated from the writings of Tertullian,” will there find, in the examination and application of Tertullian’s remains, the union of sound judgment, diligence in research, clearness of perception, acuteness in discovery, and great erudition mingled with charity.]

    [Footnote 49:  Works of Tertullian before he became a
    Montanist:—­

    Adversus Judaeos. 
    The Tract ad Martyres. 
    The two Books ad Nationes. 
    The Apology, and the Tract de Praescriptione Haereticorum. 
    The Tract de Testimonio Animae. 
    The Tracts de Patientia, de Oratione, de Baptismo, de
    Poenitentia. 
    The two books ad Uxorem.

    Works written after he espoused Montanism:—­

The Tracts de Spectaculis and de Idololatria, though others say these should be ranked among the first class.  The Tracts de Corona, and de Fuga in persecutione, Scorpiace, and ad Scapulam.  The Tracts de Exhortatione Castitatis, de Monogamia, de Pudicitia, de Jejuniis, de Virginibus Velandis, de Pallio, the five books against Marcion, the Tracts adversus Valentinianos, de Carne Christi, de Resurrectione Carnis, adversus Hermogenem, de Anima, adversus Praxeam, de Cultu Foeminarum.]

I will detain you only by a very few quotations from this father.