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454 Gen. v. 24; 2 Kings ii. 11.
461 Ver. 17. The word is spittle, which the LXX. uses in the fifteenth verse for the "dust" of the Hebrew Bible.
462 Isa. xlii. 4, Sept; quoted from the LXX. by Christ in Matt. xii. 21, and by St. Paul in Rom. xv. 12.
463 An allusion to some conceits of the Valentinians, who put men of truest nature and fit for Christ's grace outside of the oceanbounded earth, etc.
468 Deut. viii. 3; Matt. iv. 4.
469 Luke xx. 36; Matt. xxii. 30.
474 In this apostrophe to the soul, he censures Marcion's heresy.
475 Compare the De Carne Christi.
476 See the De Proescript. Hoeret. ch. xxxviii. supra, for instances of these diverse methods of heresy. Marcion is mentioned as the mutilator of Scripture, by cutting away from it whatever opposed his views; Vaneltinus as the corrupter thereof, by his manifold and fantastic interpretations.
477 See the Adv. Valentinianos, supra.
478 Joel. ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter's interpretation of this text (As see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.]
479 We follow Oehler's view here, by all means.
482 See Soames' Anglo Saxon Church, cap. xii. p. 465, and cap. xi. pp. 423-430. See also the valuable annotations of Dr. Routh's Opuscula, Vol. II. pp. 167-186.
1 The error of Praxeas appears to have originated in anxiety to maintain the unity of God; which, he thought, could only be done by saying that the Father, Son and Holy Ghost were one and the same. He contended, therefore, according to Tertullian, that the Father himself decended into the virgin, was born of her, suffered, and was in a word Jesus Christ. From the most startling of the deductions from Praxeas' general theory, his opponents gave him and his followers the name of Patripassians; from another point in his teaching they were called Monarchians. [Probable date not earlier than A.D. 208].
8 Probably Victor. [Elucidation II.]
9 Had admitted them to communion.
10 "The connection renders it very probable that the hic quoque of this sentence forms an antithesis to Rome, mentioned before, and that Tertullian expresses himself as if he had written from the very spot where these things had transpired. Hence we are led to conclude that it was Carthage."-Neander, Antignostikus, ii. 519, note 2, Bohn.
11 On the designation Psychici, see our Anti-Marcion, p. 263, note 5, Edin.
12 [This statement may only denote a withdrawal from the communion of the Bishop of Rome, like that of Syprian afterwards. That prelate had stultified himself and broken faith with Tertullian; but, it does not, necessarily, as Bp. Bull too easily concludes, define his ultimate seperation from his own bishop and the North-African church.]
14 The Church afterwards applied this term exclusively to the Holy Ghost. [That is, the Nicene Creed made it technically applicable to the spirit, making the distinction marked between the generation of the Word and the procession of the Holy Ghost.]
16 See our Anti-Marcion, p. 119, n. 1. Edin.