102 2 Tim. iv. 6.

103 2 Tim ii. 11.

104 2 Tim. i. 8.

105 2 Tim. i. 7.

106 Rom. xiii. 1.

107 Rom. xiii. 6.

108 Matt. xxii. 21.

109 1 Pet. ii. 13.

110 It has been thought that the allusion is to the breaking of the legs of the crucified to hasten their death, not to the beating to which the apostles were subjected by the Jewish council: Acts v. 40.-Tr.

111 Acts vii. 59.

112 James the brother of our Lord, not the James mentioned Acts xii. 2.

113 John xxi. 18.

114 Acts xxi. 11.

115 Matt. xvi. 23 and iv. 10,-a mixing up of two passages of Scripture.

Adversus Omnes Haereses

1 [On p. 14, this volume, see nearly all that need be said, of this spurious treatise. I add a few references to Routh, Opuscula, Vol. 1. p. 160 etc. His honouring it with a place in his work must be my apology for not relegating it to the collection of spurious Tertulliana, sub fine.]

2 [Routh says he inadvertently changed his title to read Advs. Haereticos, but that it is better after all, in view of the opening sentence.]

3 See Acts xxiii. 8, and the references there.

4 Pharisees = Separatists.

5 See Acts viii. 9-24.

6 I use Virtue in this and similar cases in its Miltonic sense.

7 Mundum.

8 Or, "intelligence."

9 Or, "but had undergone a quasi-passion."

10 Magus.

11 Innascibilem;" but Fr. Junius' conjecture, "innoscibilem," is agreeable to the Greek "a!gnwstoj."

12 Mundum.

13 The text here is partially conjectural, and if correct, clumsy. For the sense, see de Anima, c. xxiii. ad init.

14 Or, Abraxes, or Abrasax.

15 Or, Power.

16 Potestates.

17 Mundum.

18 Mundum.

19 Mundum.

20 i.e. probably "Simon the Cyrenian." See Matt. xxvii. 32; Mark xv. 21; Luke xxiii. 26.

21 Alter haereticus. But Fr. Junius suggests "aliter."

22 See Acts vi. 1-6. [But the identity is doubtful.]

23 So Oehler gives in his text. But his suggestion, given in a note, is perhaps preferable: "and of execrable embraces and permixtures, and obscene conjunctions."

24 See Rev. ii. 6.

25 Or, "Serpentarians," from o!fij. a serpent.

26 See Gen. iii. 1-7.

27 See Num. xxi. 4-9.

28 John iii. 14.

29 Eucharistia (neut. pl.) = eu0xaristei=a (Fr. Junius in Oehler): perhaps "the place in which they celebrate the eucharist."

30 These words are intended to give the force of the "illo" of the original.

31 Roberston (Ch. Hist. i. p. 39, note 2, ed. 2. 1858) seems to take this word to mean "Son of Darkness or Chaos."

32 "Seque" Oehler reads here, which appears bad enough Latin, unless his "se" after "extendisse" is an error.

33 Or, "heaven."

34 Or, "what the upper regions were."

35 Filio Deo.

36 Or, "she:" but perhaps the text is preferable.

37 See Gen. iii. 1-7.

38 See de Bapt. c. i.

39 Mundi.

40 Or, Sethoites.

41 "Dicerent;" but Routh (I think) has conjectured "disceret" "when she learned," etc., which is very simple and apt.

42 See 1 Pet. iii. 20.

43 Cf. Gen. ix. 1, 2, 7, 19.

44 Mundum.

45 "Ab illis" is perhaps an error for "ab angelis," by absorption of the first syllable. So Routh has conjectured before me.

46 "Ab illis" is perhaps an error for "ab angelis," by absorption of the first syllable. So Routh has conjectured before me.

47 "Ab angelis:" an erroneous notion, which professed probably to derive support from John i. 17, Acts vii. 53, Gal. iii. 19, where, however, the Greek prepositions should be carefully noted, and ought in no case to be rendered by "ab."

48 Al. Hebion.

49 See Matt. x. 24; Luke iv. 40; John xiii. 16.

50 See Matt. x. 24; Luke iv. 40; John xiii. 16.

51 i.e., as Rig.'s quotation from Jerome's Indiculus (in Oehler) shows, "because in so far as, Christ observed it."

52 Conjugationes. Cowper uses our word "conjugation" in this sense in one of his humorous pieces. ["Pairing-time."] The "syzygies" consisted of one male and one female Aeon each.

53 Oehler separates "in primis;" but perhaps they ought to be united-"inprimis," or "imprimis"-and taken as = "primo ab initio."

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