152 [Matt. xiii. 28. But for our Lord's foreshowing, the existence of so much evil in the Church would be the greatest stumbling-block of the faithful.]
153 The "eccleisastical canon" here recognised, marks the existence, at this period, of canon-law. See Bunsen, Hippol., book iii. p. 105.]
154 1 Cor. xi. 19.
155 doki/mouj, same word as above translated "approved."
156 [A most important testimony to the primitive rule of faith. Negatively it demonstrates the impossibility of any primitive conception of the modern Trent doctrine, that the holder of a particular see is the arbiter of truth and the end of controversy.]
157 [A just comment on the late Vatican Council, and its shipwreck of the faith. See Janus, Pope and Council, p. 182.]
85 158 [One of the most important testimonies of primitive antiquity. Elucidation III.]
159 Luke ix. 62.
160 [A reference to the sickening and profane history of an apocryphal book, hereafter to be noted. But this language is most noteworthy as an absolute refutation of modern Mariolatry.]
161 Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel: but they are sought for in vain in Ezekiel, or in any other part of Scripture. [The words are not found in Ezekiel, but such was his understanding of Ezek. xliv. 2.]
162 [2 Pet. iii. 16.]
163 [Nothing is Catholic dogma, according to our author, that is not proved by the Scriptures.]
164 Heb. i. 1.
165 [Absolutely exclusive of any other source of dogma, than "the faith once delivered to the saints." Jude 3; Gal. i. 6-9.]
166 [th= kuriakh=| grafh= ... au0th=| xrw/meqa krithri/w|. Can anything be more decisive, save what follows?]
167 [An absolute demonstration of the rule of Catholic faith against the Trent dogmas.]
168 [Opposition to the Scriptures is the self-refutation of false dogma.]
169 [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
170 [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
171 An apocryphal Scripture probably.
172 [At every point in this chapter, the student may recognise the primitive rule of faith clearly established.]
173 [Strong as this language is, it is based on 2 Pet. i. 4.]
174 [The divine tradition is here identified with "things delivered by the blessed apostles."]
175 1 Cor. x. 1, 3, 4.
176 Luke vi. 46, combined with Matt. vii. 21.
177 ei! tij instead of h!tij.
178 1 Cor. iv. 19.
179 Rom. xiii. 9.
180 [When we reach The Commonitory of Vincent of Lerins (a.d. 450), we shall find a strict adherence to what is taught by Clement.]
181 Those who initiate into the mysteries.
182 [See the quotation from Milman, p. 166, supra.]
183 9H me\n ga\r tou= Kuri/ou kata\ th\n parousi/an didaskali/a, a0po\ Au0gou/stou kai\ Tiberi/ou Kai/sarosa0rcame/nh, mesou/ntwn tw=n Au0gou/stou xro/nwn teleiou=tai. In the translation, the change recommended, on high authority, of Au0gou/stou into Tiberi/ou in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Au0gou/stou, the clause must then be made parenthetical, and the sense would be: "For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed." The obejction to this (not by any means conclusive) is, that it does not specify the end of the period.
The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord's ministry lasted only a year, and, consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teacing of the Gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.
184 Qeoda/di a0khkoe/nai is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Qeoda= (or Qeuda=) diakhkoe/nai.
185 Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Baslides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certianly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing the Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense meq' o!n of course will bear, although it does seem somewhat harsh, as "after" thus means "before."
186 [This chapter illustrates what the Nicene Fathers understood by their language about the "One Holy Catholic and Apostolic Church."
187 [I restore this important word of the Greek text, enfeebled by the translator, who renders it by the word "universal", which, though not wrong, disguises the force of the argument.]
188 Luke x. 22.
189 [The swine, e.g., has the parted hoof, but does not ruminate; hence he is the hypocrite,-an outward sign with no inward quality to correspond, the foulest of the unclean.]
190 Luke vi. 46.