[11] "/Hoc enim lignum tunc in sacramento erat/" (Adv. Judaeos, xii.).
[12] "/Nolite verba, cum sacramentum meum erit canendum,providenter quaerere/ ."
[13] "/Quid enim sunt aliud quaeque corporalia sacramenta nisi quaedam quasi verba visibilia sacrosancta quidem, veruntamen mutabilia at temporalia/ ?" (Contra Faustum Manichaeum., Lib. xix. Cap. 16.).
[14] ("De Praescriptione Haereticorum" xl.) At his best, however, Tertullian, at least in one of his works, did seem to go farther than this, and to recognise in the instinctive strivings of natural religion the witness of the soul to the truths revealed in Christ ("De Testimonio Animae").
[15] The "Guide des ceremonies civiles" (Par Lux, Paris, 1902).
[16] See i Cor. i. 14-15. "For Christ sent me not to baptize but to preach the Gospel."
[18] Aug. de Baptismo Lib. iv. Cyprian had instanced this as a case of baptism of blood, but Augustine pointed out that the penitent thief suffered not as a Christian, but in punishment for a crime.
[20] It is more generally held at present by scholars that the Didache was written in Egypt; but would not this prayer rather befit the hilly country of Phrygia, where afterwards Montanus taught?
[21] Rev. W. Tuckwell: "Reminiscences of Oxford."
[22] "Mundi imago divinae sapientise et potentiae praeconium."
[27] Tim. iv. 6. Cf. Phil. iii. 17: "If I be poured forth as a libation upon the sacrifice and service (Liturgy) of your faith;"
[28] Irenaeus is apparently the first to use the term ιερεύς (sacrificing priest) instead of the earlier title of πρεσβύτερος (elder).
[29] This suggestion, and several of the preceding ones, are set forth with much greater fulness and clearness by Mr. St. George Stock in the Hibbert Journal for January, 1906.
[30] Ѐστι [Ѐστιν]δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων ἔλεγχοςou οὐ βλεπομένων Heb 11:1.
[32] It is possible that some day this difficulty might be surmounted by the willingness of a small group of such Free Church leaders to receive conditional episcopal consecration at the hands of some friendly Gregorian or Nestorian Bishops. They could then preach from the pulpit in Church or Cathedral at the invitation of the authorities of the Church of England, and, by receiving their episcopal orders conditionally, they would place no stigma on their Nonconformist colleagues. The Free Churches would then be somewhat in the position of the old Celtic Churches before the conquest of Britain by Latin Christianity, when Bishops did not rule by monarchial methods over fixed dioceses, but exercised a more personal influence from their monastic homes, where sometimes several Bishops resided together at once. We should thus have a Free Church College of Bishops exercising authority by reason of their personal and spiritual qualifications and seeking no other sanction than the weight which such an influence would give.