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177 Decessisse.

178 Mulieri.

179 Foeminae.

180 1 Cor. xiv. 34, 35.

181 Luke vi. 30. [See note 4, p. 676.]

182 Matt. vii. 6.

183 1 Tim. v. 22; mhdeni\ omitted, taxe/wj rendered by "facile," and mhde@ by "ne."

184 "Exertam," as in c. xii.: "probatio exerta," "a conspicuous proof."

185 Comp. Acts viii. 26-40.

186 Acts viii. 28, 30, 32, 33, and Isa. liii. 7, 8, especially in LXX. The quotation, as given in Acts, agrees neraly verbatim with the Cod. Alex. there.

187 Tertullian seems to have confused the "Judas" with whom Saul stayed (Acts ix. 11) with the "Simon" with whom St. Peter stayed (Acts ix. 43); and it was Ananias, not Judas, to whom he was pointed out as "An appointed vessel," and by whom he was baptized. [So above, he seems to have confounded Philip, the deacon, with Philip the apostle.]

188 See note 24, [where Luke vi. 30 is shown to be abused].

189 Tertullian has already allowed (in c. xvi) that baptism is not indispensably necessary to salvation.

190 Matt. xix. 14; Mark x. 14; Luke xviii. 16.

191 Or, "whither they are coming."

192 i.e. in baptism.

193 Saecularibus.

194 See beginning of chapter, [where Luke vi. 30, is shown to be abused].

195 Virginibus; but he is speaking about men as well as women. Comp. de Orat. c. xxii. [I need not point out the bearings of the above chapter, nor do I desire to interpose any comments. The Editor's interpolations, where purely gratuitous, I have even stricken out, though I agree with them. See that work of genius, the Liberty of Prophesying, by Jer. Taylor, sect. xviii. and its candid adnissions.]

196 Mark xiv. 13, Luke xxii. 10, "a small earthen pitcher of water."

197 [He means the whole fifty days from the Paschal Feast till Pentecost, including the latter. Bunsen Hippol. III. 18.]

198 Lavacris.

199 Frequentata, i.e. by His frequent appearance. See Acts i. 3, di' h9merw=n tessara/konta o0ptano/menoj au0toi=j.

200 Comp. Acts i. 10 and Luke ix. 30: in each place St. Luke says, a!ndrej du/o: as also in xxiv. 4 of his Gospel.

201 Acts i. 10, 11; but it is ou0rano/n throughout in the Greek.

202 Jer. xxxi. 8, xxxviii. 8 in LXX., where e0n e9orth=| fase/k is found, which is not in the English version.

203 Matt. iii. 6. [See the collection of Dr. Bunsen for the whole primitive discipline to which Tertullian has reference, Hippol. Vol. III. pp. 5-23, and 29.]

204 Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day.

205 See de Orat. c. xxiii. ad fin., and the note there.

206 Matt. xxvi. 41.

207 What passage is referred to is doubtful. The editors point us to Luke xxii. 28, 29; but the reference is unsatisfactory.

208 Lavacrum.

209 Lavacro. Compare the beginning of the chapter.

210 Viz. by their murmuring for bread (see Ex. xvi. 3, 7); and again-nearly forty years after- in another place. See Num. xxi. 5.

211 Aquam: just as St. Paul says the Israelites had been "baptized" (or "baptized themselves") "into Moses in the cloud and in the sea." 1 Cor. x. 2.

212 Matt. iv. 1-4.

213 Lavacro.

214 In prayer: comp. de Orat. c. xiv.

215 i.e. the Church: comp. de Orat. c. 2.

216 1 Cor. xii. 4-12.

217 Matt. vii. 7; Luke xi. 9; ai0tei=te, kai\ doqh/setai, u9mi=n in both places.

218 [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.]

1 [After the discipline of Repentance and of Baptism the Laws of Christian Living come into view. Hence this is the logical place for this treatise. See the Prolegomena of Muratori and learned annotations, in Routh, Opuscula I. p. 173, et sqq. We may date it circa A.D. 192. For much of the Primitive Discipline, concerning Prayer, see Bunsen, Hippol. III. pp. 88-91, etc.]

2 Oehler's punctuation is followed here. The sentence is difficult, and has perplexed editors and commentators considerably.

3 Matt. ix. 16, 17; Mark ii. 21, 22; Luke v. 36, 37.

4 Routh suggests, "fortase quâ sensit," referring to the Adv. Praxeam, c. 5.

5 Sermone.

6 This is Oehler's punctuation. The edition of Pamelius reads: "So the prayer composed by Christ was composed of three pats: of the speech, by which it is enunciated; of the spirit, by which alone it prevails; of the reason, by which it is taught." Rigaltius and subsequent editors read, "of the reason, by which it is conceived;" byt this last clause is lacking in the mss., and Oehler's reading appears, as he says, to "have healed the words." [Oehler's punctuation must stand; but, the preceding sentence justifies the interpolation of Rigaltius and heals more effectually.]

7 John iii. 30.

8 John iii. 31, 32.

9 John i. 12.

10 Matt. xxiii. 9.

11 Isa. i. 2.

12 John x. 30.

13 "i.e., together with the Son and the Holy Spirit" (Oehler);

14 Ex. iii. 13-16.

15 John v. 43.

16 John xii. 28.

17 John xvii. 6.

18 i.e., "any other god."

19 Ps. ciii. 22.

20 Isa. vi. 3; Rev. iv. 8.

21 Isa. xxx. 18.

22 1 Tim. ii. 1.

23 Matt. v. 44.

24 Mr. Dodgson renders, "next to this clause;" but the "forma" referred to seems, by what Tertullian proceeds to add, to be what he had said above, "not that it becomes us to wish God well," etc.

25 We learn from this and other places, that the comparative adverb was wanting in some ancient formuloe of the Lord's Prayer. [See Routh, Opuscula I. p. 178.]

26 See note 3.

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