On Note M, P. 402. On The Absolute Necessity Of Confession.
ADDITIONAL NOTES
On Apol. c. 21. p. 48. n.
Chrysologus (Serm. 57. de Symb. Ap.) uses nearly the same words as T. “The Son proceeded from The Father, not receded, nor, to succeed to The Father, did He go forth from The Father, but He went forth to abide ever in The Father,” (processit Filius, non recessit, nec successurus Patri, &c.)
ON NOTE D, ON THE MILLENNIUM, P. 128.
S. Jerome in Is. l. xvii. c. 60. v. 19. 20. uses language which might seem to imply that he himself received the doctrine of the Millennium, in a spiritual sense; but in saying that he does not differ from the Millenarians as to the period when these prophecies shall be accomplished, he probably means only that it shall be at the end of all things, but in Heaven, not on earth. The passage is, “From this section, we are compelled to refer all which has been and is about to be said, to the last time, when, heaven and earth passing away, the office of the sun and moon shall cease, and the Lord Himself shall be the everlasting Light; so that what the Millenarians assert shall be fulfilled carnally, we believe are to be spiritually, differing as to the quality of the promises not as to the period,” and, in the same context, he paraphrases, c. 62. v. 7. “So long ought ye to ask, until Jerusalem which fell in the Jews, and is a by-word and curse, shall be the praise of the whole world;” and, on v. 9. “These things (Matt. 14:25.) are in part being fulfilled in the Church, when the Lord saith to His disciples, ‘Drink, My friends, and be ye inebriated’ with ‘the wine which maketh glad the heart of man.’ And in midday doth Joseph drink with his brethren. And it shall be fulfilled more completely, when the earth shall be inebriated with the blessings of the Lord.” This period he explains (on c. 60 fin.) to be “the consummation of all things and the second coming of the Saviour,” but so also does S. Augustine place the Millennium after the Day of Judgment. It seems very unlikely, however, that had S. Jerome held a spiritual Millennium, he should speak so very often as he does against the fleshly Millenarians, without intimating the doctrine which he held.
ON NOTE F, P. 253. 1. 6. ON THE HUMAN APPEARANCE OF OUR LORD.
It is to be observed, on the other hand, that S. Irenæus, to whom T. owes so much, quotes this same Scripture of the lowliness of His Humanity. The Old Latin translator uses the word indecorus. “The Divine Scriptures attest both of Him, that He was a Man without beauty (indecorus) and subject to suffering, and sitting on the foal of an ass; vinegar and gall are given Him to drink, and He is despised of the people, and descends even to death, and that He is the Lord,” &c. iii. 19. 2. S. Cyril of Alexandria ad loc. uses St. Clement’s word εὐτελῆ of His being “found in fashion as a man.” “We saw Him, and He had neither appearance nor beauty, i.e Divine Beauty, but His Form was without honour (ἄτιμον). For petty and mean (σμικρὰ καὶ εὐτελῆ) and without honour are human things altogether, compared to the Divine and exceeding excellence and incomparable brightness of Beauty of that Nature Which is above all things. It is said accordingly, ‘fairer than the sons of men.’ “
On p. 262. de Baptismo, c. 5. “The image is considered to be in His [for ‘his’] Form, the likeness in His [for ‘his’] Eternity.
Tertullian draws a distinction, as other Fathers have done, (see not p. 262.) between the “Image” and the “Likeness” spoken of in Gen. 1:26. He refers the former to the impress of the Divine Character bestowed on man at the Creation, lost at the Fall, and in part recovered in Baptism: the latter to the gift of Immortality, the “likeness” of God’s Eternity, conferred at the Creation, (Gen. 2:7.) annulled at the Fall, (Rom. 5:12.) restored in the covenant of the Gospel, (2 Tim. 1:10.) For the use of the word “Form” (effigies) in the sense above noted compare 2 Cor. 3:18. “we are transformed into the same image,” (τὴν αὐτὴν εἰκόνα μεταμορφούμεθα,) Rom. 8:29. “He predestinated to be conformed to the image of His Son,” (συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὑτοῦ.) Who Himself is declared to be, in a way inherent in Himself, “in the form of God,” (ἐν μορφῇ Θεοῦ) Phil. 2:6. Gal. 4:19. “of whom I travail in birth again, until Christ be formed (μορφωθῇ) in you,” on which latter passage Theophylact says, “He would say, Ye have defaced the ‘form’ (μορφὴν) of Christ, which ye had in yourselves from Baptism, and ye need again another regeneration and re-formation, (ἀναπλασίως) that the Form of God (ἡ μορφὴ τοῦ Θεοῦ) may again be in you, so that ye may bear on you an Impress from Him.” (ἐξ αὐτοῦ χαρακτηρίζεσθαι.) [Tr.]
ON P. 274. NOTE
The same text occurs in S. Jerome on Is. 57, 8.
On Note I, §. ult. p. 326.
Passages in which S. Clem. Alex. entitles The Son The Will of The Father, are Pædag. iii. ult. “The Good Will (Βούλημα) of The Good Father,” and Strom. v. 1. p. 547. “Almighty Will,” θέλημα παντοκρατορικὸν, add c. 9. p. 573. and Orig. de Princ. quoted by Coteler. on Recogn. i. 24. where The Holy Ghost is entitled “The Will proceeding from the First Will,” (The Son.)
ON NOTE M, P. 402. ON THE ABSOLUTE NECESSITY OF CONFESSION.
Bingham (15. 8. 6.) quotes part of the following passage from Laurentius Bp. of Novaria, (A.D. 507.) Hom. 1. de Pœnit. B. P. ix. 466, 7. “God is in thee. He will be to thee penitence, and a fountain, and Baptism, and remission, Who never ceaseth nor faileth in thee.—Hast thou fallen after Baptism?—What then? is hope perished? Not so. Thou hast in the font received the sign, not of despair but of mercy.—From that day and hour that thou camest forth from the laver, thou art to thyself a perpetual fountain, an abiding remission. Thou hast no need of a teacher, or the hand of a priest. As thou wentest up from the sacred font, thou wert clothed with a white robe, and anointed with the mystic ointment; the invocation was pronounced over thee, and the Threefold Power came upon thee, which, into thee, a new vessel, poured this new teaching. Thenceforth He made thee a judge to thyself, and gave thee knowledge, of thyself to discern good and evil, i.e. acceptableness and sin. And because while remaining in this body thou couldest not be free from sin, after Baptism He has set thy remedy within thyself, He hath placed remission in thine own option, that thou seek not a priest, when need requireth, but thyself, as a skilled and clear-sighted master, correct thine error within thyself, and by repentance wash away thy sin.—Abiding penitence is placed within men as a font.”