Novatian

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Introductory Notice to Novatian, a Roman Presbyter.

^[5179] According to Pamelius, ch. xvi.

^[5180] John ii. 19.

^[5181] John x. 18.

^[5182] John i. 3.

^[5183] [John v. 19. The infirmities of language are such that cunning men like Petavius can construct anti-Nicene doctrine out of Scripture itself; and the marvel is, that the Christian Fathers before the Council of Nicæa generally use such precision of language, although they lacked the synodical definitions.]

^[5184] Col. i. 15.

^[5185] John iii. 31, 32.

^[5186] John iv. 38.

^[5187] Isa. ix. 6.

^[5188] Col. i. 15. [But not a creature, for the apostle immediately subjoins that He is the Creator and final Cause of the universe. Moreover, the first-born here seems to mean the heir of all creation, for such is the logical force of the verse following. So, πρωτοτοκεῖα (in the Seventy) = heirship. Gen. xxv. 31.]

^[5189] 1 Tim. ii. 5.

^[5190] Col. ii. 15.

^[5191] Perhaps the emendation homine instead of homo is right. “He puts on and puts off humanity, as if it were a kind of tunic for a compacted body.”

^[5192] Gen. xlix. 11.

Chapter XXII. Argument—That the Same Divine Majesty is in Christ, He Once More Asserts by Other Scriptures.

^[5193] According to Pamelius, ch. xvii.

^[5194] Phil. ii. 6-11.

^[5195] [Not “a seipso Deus.” See Bull, Defens., vol. v. p. 685.]

Chapter XXIII. Argument.—And This is So Manifest, that Some Heretics Have Thought Him to Be God the Father, Others that He Was Only God Without the Flesh.

^[5196] According to Pamelius, ch. xviii.

^[5197] [The Noetians, Hippol., p. 148, supra.]

^[5198] [Irenæus, vol. i. p. 527.]

Chapter XXIV. Argument.—That These Have Therefore Erred, by Thinking that There Was No Difference Between the Son of God and the Son of Man; Because They Have Ill Understood the Scripture.

^[5199] According to Pamelius, ch. xix.

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