96 "Modulo," in the sense of dispensation or economy. See Oehler and Rigault. on The Apology, c. xxi.
97 "In his representation of the distinction (of the Persons of the Blessed Trinity), Tertullian sometimes uses expressions which in aftertimes, when controversy had introduced greater precision of language, were studiously avoided by the orthodox. Thus he calls the Father the whole substance, the Son a derivationfrom or portion of the whole." (Bp. Kaye, On Tertullian, p. 505). After Arius, the language of theology recieved greater precision; but as it is, there is no doubt of the orthodoxy of Tertullian's doctorine, since he is so firmly and ably teaches the Son's consubstantiality with the Father-equal to Him and inseperable from him. [In other words, Tertullian could not employ a technical phraseology afterwards adopted to give precision to the same orthodox ideas.]
99 Ps. vii. 5.
100 John xiv. 16.
102 Matt. v. 37.
104 As correlatives, one implying the existence of the other.
105 Matt. xix. 26.
106 Luke xviii. 27.
107 1 Cor. i. 27.
108 Gen. xviii. 14.
109 An ironical reference to a great paradox in the Praxean heresy.
111 For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.
113 Ps. ii. 7.
114 In allusion to Ps. cx. 3 (Sept.)
115 Isa. xlii. 1.
116 Isa. xlix. 6.
117 Isa. lxi. 1 and Luke iv. 18.
118 Ps. lxxi. 18.
119 Ps. iii. 1.
122 Ps. cx. 1.
123 Tertullian reads Kuri/w| instead of Ku/rw|, "Cyrus."
124 Isa. xlv. 1.
125 Isa. liii. 1, 2.
126 [See Elucidation III., and also cap. xxv. infra.]
127 [See De Baptismo, cap. v. p. 344, Ed. Oehler, and note how often our author cites an important text, by half quotation, leaving the residue to the reader's memory, owing to the impetuosity of his genius and his style: "Monte decurrens velut amnis, imbres quem super notas aluere ripas fervet, etc."]
128 Gen. i. 26.
129 Gen. iii. 22.
130 Gen. i. 27.
131 Gen. i. 3.
132 John i. 9.
134 Gen. i. 6, 7.
135 Gen. i. 14, 16.
136 John i. 3.
137 John i. 1.
138 [Kaye thinks the Athanasian hymn (so called) was composed by one who had this treatise always in mind. See p. 526.]
140 Ps. xlv. 6, 7.
141 Isa. xlv. 14, 15 (Sept.)
142 John i. 1.
143 Ps. cx. 1.
144 Isa. liii. 1.
145 Gen. xix. 24.
146 Ps. lxxxii. 6.
151 Rom. i. 7.
152 Rom. ix. 5.
154 Ex. xxxiii. 13.
157 Spiritus here is the divine nature of Christ.
158 Ex. xxxiii. 11.
159 Gen. xxxii. 30.
160 Num. xii. 6-8.
161 1 Cor. xiii. 12.
162 Mark ix. 4; Matt. xvii. 3.
165 Comp. ver. 13 with ver. 11 of Ex. xxxiii.
166 Gen. xxii.
168 John xiv. 28.
169 Lam. iv. 20. Tertullian reads, "Spiritus personae ejus Christus Dominus." This varies only in the pronoun from the Septuagint, which runs, Pneu=ma prosw/pou h9mw=n Xristo\j Ku/rioj. According to our A.V., "the breath of our nostrils, the annointed of the Lord" (or, "our annointed Lord"), allusion is made, in the destruction of Jerusalem by the Babylonians, to the capture of the king-the last of David's line, "as an annointed prince." Comp. Jer. lii. 9.
170 1 Cor. xi. 3.
172 John i. 18.
173 1 Tim. vi. 16.
174 Ex. xxxiii. 20; Deut. v. 26; Judg. xiii. 22.
175 1 John i. 1.
176 1 John i. 1.
177 John i. 1, 2.