places, in order that they may minister to mortals." [Lib. vi. Sec. iii. p.
755.]

Is it possible to suppose that this teacher in Christ's school had any
idea of a Christian praying to saints or angels? In the last passage,
the language in which he quotes the errors of heathen superstition to
refute them, so nearly approaches the language of the Church of Rome
when speaking of the powers of saints and angels to assist the
suppliant, that if Clement had entertained {127} any thought whatever of
a Christian praying for aid and intercession to saint or angel, he must
have mentioned it, especially after the previous passage on the
absurdity and gross ignorance of praying for any good at the hands of
any other than the one true God.

In common with his contemporaries, Clement considered the angels to be,
as we mortals are, in a state requiring all the protection and help to
be obtained by prayer; he believed that the angels pray with us, and
carry our prayers to God: but the thought of addressing them by
invocation does not appear to have occurred to his mind. At the close of
his Paedagogus he has left on record a form of prayer to God alone very
peculiar and interesting. He closes it by an ascription of glory to the
blessed Trinity. But there is no allusion to saint, or angel, or virgin
mother.

* * * * *

SECTION IV.--TERTULLIAN.

Tertullian, of Carthage, was a contemporary of Clement of Alexandria,
and so nearly of the same age, that doubts have existed, which of the
two should take priority in point of time. There is a very wide
difference in the character and tone of their works, as there was in the
frame and constitution of their minds. The lenient and liberal views of
the erudite and accomplished master of the school of Alexandria, stand
out in prominent and broad contrast with the harsh and austere doctrines
of Tertullian.

Tertullian fell into errors of a very serious kind by joining himself to
the heretic Montanus; still on his {128} mind is discoverable the
working of that spirit which animated the early converts of
Christianity; and his whole soul seems to have been filled with a desire
to promote the practical influence of the Gospel.

Jerome, the oracle on such subjects, from whom the Roman Catholic Church
is unwilling to allow any appeal, expressly tells us that Cyprian[47],
who called Tertullian the Master, never passed a single day without
studying his works; a