[438:1] Euseb. v. 16.

[438:2] It would appear, however, that it maintained a lingering existence for several centuries.  Even Justinian, about A.D. 530, enacts laws against the Montanists or Tertullianists.

[438:3] Isaiah xlv. 5, 7.

[439:1] Augustin, “Contra Epist.  Fundamenti,” c. 13.

[439:2] On the ground that their oil is the food of light!  Schaff’s “History of the Christian Church,” p. 249.

[441:1] We find Tertullian, after he became a Montanist, dwelling on the distinction of venial and mortal sins.  See Kaye’s “Tertullian,” pp. 255, 339.

[441:2] Rom. vi. 23.

[442:1] 1 Thess. v. 22.

[442:2] James i. 15.

[442:3] See Cudworth’s “Intellectual System,” with Notes by Mosheim, iii. p. 297.  Edition, London, 1845.

[442:4] See Hagenbach’s “History of Doctrines,” i. p. 218.

[442:5] See Kaye’s “Tertullian,” p. 348.

[442:6] The doctrine of Purgatory, as now held, was not, however, fully recognised until the time of Gregory the Great, or the beginning of the seventh century.

[443:1] See Mosheim’s “Institutes,” by Soames, i. 166.

[443:2] Marcion, it appears, declined to baptize those who were married.  “Non tinguitur apud illum caro, nisi virgo, nisi vidua, nisi caelebs, nisi divortio baptisma mercata.”—­Tertullian, Adver.  Marcionem, lib. i. c. 29.

[443:3] See Neander’s “General History,” ii. 253.

[443:4] In the “Westminster Review” for October 1856, there is an article on Buddhism, written, indeed, in the anti-evangelical spirit of that periodical, but containing withal much curious and important information.

[444:1] Col. ii. 23.

[446:1] The most remarkable instance of this is the condemnation of the word [Greek:  homoousios], as applied to our Lord, by the Synod of Antioch in A.D. 269.  It is well known that the very same word was adopted in A.D. 325, by the Council of Nice as the symbol of orthodoxy; and yet these two ecclesiastical assemblies held the same views.  See also, as to the application of the word [Greek:  hupostauis], Burton’s “Ante-Nicene Testimonies,” p. 129.

[446:2] “The inference to be drawn from a comparison of different passages scattered through Tertullian’s writings is, that the Apostle’s Creed in its present form was not known to him as a summary of faith; but that the various clauses of which it is composed were generally received as articles of faith by orthodox Christians.”—­Kaye’s Tertullian, p. 324.

[446:3] These may be found in Routh’s “Reliquiae.”  Eusebius has preserved many of them.

[447:1] “Si quis legat Scripturas.....et erit consummatus discipulus, et
similis patrifamilias, qui de thesauro suo profert nova et
vetera.”—­Irenaeus, iv. c. 26, Sec. i.

[447:2] “Ubi fomenta fidei de scripturarum interjectione?”—­Tertullian, Ad Uxorem, lib. ii. c. 6.