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614 Fructum fenoris: the interest.
616 Primis quibusque praeceptis.
617 Balbutientis adhuc benignitatis. [Elucidation IV.]
618 Pignus reddes dati (i.e., fenoris) is his reading of a clause in Ezek. xviii. 16.
621 Luke vi. 35. In the original the phrase is, ui9oi\ tou= u/yi/stou.
622 One of the flagrant errors of Marcion's belief of God. See above, chap. xi.
625 Ante duos unum. Before God made Adam and Eve one flesh, "I was created Adam, not became so by birth."-Fr. Junius.
628 Non in animam sed in spiritum.
646 Luke vi. 41-45. Cerdon is here referred to as Marcion's master, and Apelles as Marcion's pupil.
647 Scandalum. See above, book i. chap. ii., for Marcion's perverse application of the figure of the good and the corrupt tree.
648 In hoc solo adulterium Marcionis manus stupuisse miror. He means that this passage has been let uncorrupted by M. (as if his hand failed in the pruning process), foolishly for him.
652 Temptabat. Perhaps, "was tampering with them."
656 Comp. Epiphanius, Hoeres. xlii., Refut. 7, for the same argument: Ei0 ou0de\ e0n tw=| 'Israh\l toiau/thn pi/stin eu\ren, k.t.l. "If He found not so great faith, even is Israel, as He discovered in this Gentile centurion, He does not therefore condem the faith of Israel. For if He were alien from Israel's God, and did not pertain to Him, even as His father, He would certainly not have inferentially praised Israel's faith" (Oehler).
657 Nec exinde. This points to Christ's words, "I have not found such faith in Israel."-Oehler.
662 Eam talem, that is, the faith of Israel.
667 Comp. Epiphanius, Hoeres. xlii., Schol. 8, cum Refut.; Tertullian, De Proescript Hoeret. 8; and De Bapt. 10.
668 Ut ulterius. This is the absurd allegation of Marcion. So Epiphanius (Le Prieur).
670 Scandalum. Playing on the word "scandalum" in its application to the Baptist and to Marcion.
671 "It is most certain that the Son of God, the second Person of the Godhead, is in the writings of the fathers throughout called by the title of Spirit, Spirit of God, etc.; with which usage agree the Holy Scriptures. See Mark ii. 8; Rom. i. 3, 4; 1 Tim. iii. 16; Heb. ix. 14; 1 Pet. iii. 18-20; also John vi. 63, compared with 56."-Bp. Bull, Def. Nic. Creed (translated by the translator of this work), vol. i. p. 48 and note X. [The whole passage should be consulted.]
672 Ex forma prophetici moduli.
673 Tertullian stands alone in the notion that St. John's inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.]
674 Ut in massalem suam summam.
686 That is, not the Creator's Christ-whose prophet John was-therefore a different Christ from Him whom John announced. This is said, of course, on the Marcionite hypothesis (Oehler).
688 Luke vii. 26, 27, and Mal. iii. 1-3.
692 That is, Christ, according to Epiphanius. See next note.
693 Comp. the Refutation of Epihanius (Hoeres. xlii. Refut. 8): "Whether with reference to John or to the Saviour, He pronounces a blessing on such as should not be offended in Himself or in John. Nor should they devise for themselves whatsoever things they heard not from him. He also has a geater object in view, on account of which the Savious said this; even that no one should think that John (who was pronounced to be greater than any born of women) was greater than the Savious Himself, because even HE was born of a woman. He guards against this mistake, and says, `Blessed is he who shall not be offended in me. 0' He then adds, `He that is least in the kingdom of heaven is greater than he. 0' Now, in respect of His birth in the flesh, the Saviour was less than he byu the space of six months. But in the kingdom He was greater being even his God. For the Only-begotten came not to say aught in secret, or to utter a falsehood in His preaching, as He says Himself, `In secret have I said nothing, but in public, 0' etc. (Ka!n te pro\j 'Iwa/nnhn e!xoi\elipj\a0lla\ meta\ par0r9hsi/aj)."-Oehler.
695 Tantundem competit creatori.
699 Comp. Epiphanius, Hoeres. xlii., Refut. 10, 11.
702 Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: I'unai=kej plou/siai a0na/sthte, kai\ a0kou/sate th=j fwnh=j mou: qugate/rej e0n e0lpi/di ei0sakou/sate lo/gouj mou. 9Hme/raj e0niautou= mnei/an poih/sasqe e0n o0du/nh| met' e0lpi/doj