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Apologetic

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Introductory Note.

[430] Isa. xi. 1.

[431] Ps. xx. 7.

[432] Rev. xviii. 4. [He understands this of Rome.]

[433] Phil. iii. 20.

[434] John xvi. 20.

[435] 1 Cor. vii. 39.

[436] [A suggestive interpretation of the baptismal vow, of which see Bunsen, Hippol., Vol. III., p. 20.]

Chapter XIV.

[437] 1 Cor. xi. 10. [Does he here play on the use of the word angels in the Revelation? He seems to make it = elders.]

[438] Rev. iv. 4.

[439] 1 Tim. ii. 9; 1 Pet. iii. 3.

[440] [A very striking collocation of Matt. 27.34; Luke 24.42.]

Chapter XV.

[441] Rev. ii. 10; Jas. i. 22.

[442] 2 Tim. iv. 8.

[443] Rev. vi. 2.

[444] Rev. x. 1.

I.

[445] See Kaye, pp. 408–415.

V. To Scapula.

[446] [See Elucidation I. Written late in our author’s life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?— Jer. xxxi. 20; Hos. xi. 8.]

Chapter II.

[447] [Kaye points out our author’s inconsistencies on this matter. If Caractacus ever made the speech ascribed to him (Bede, or Gibbon, cap. lxxi.) it would confirm the opinion of those who make him a convert to Christ: “Quando cadet Roma, cadet et mundus.” Elucidation II.]

[448] [On this sort of Demonology see Kaye, pp. 203–207, with his useful references. See De Spectaculis, p. 80, supra.]

Chapter III.

[449] [An obvious play on the ambiguity of this word.]

[450] [Notes of the time when this was written. See Kaye, p. 57.]

 

 

 

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