Anf-02 vi.iv.i.vii Pg 6.1
Anf-02 vi.iv.ii.xv Pg 11.2
Anf-02 vi.iv.ii.xv Pg 9.1
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.
nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 v.x.vi Pg 5
Ps. xxxii. 1; Rom. iv. 7, etc.
For, strictly speaking, there cannot any longer be reckoned ought against the martyrs, by whom in the baptism (of blood) life itself is laid down. Thus, “love covers the multitude of sins;”8255 8255
Anf-02 vi.iv.i.vii Pg 6.1
Anf-02 vi.iv.ii.xv Pg 11.2
Anf-02 vi.iv.ii.xv Pg 9.1
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.
nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 v.iv.vi.xiii Pg 32
Tertullian, by the word “enjoins” (monet), seems to have read the passage in Rom. v. 1 in the hortatory sense with ἔχωμεν, “let us have peace with God.” If so, his authority must be added to that exceedingly strong ms. authority which Dean Alford (Greek Test. in loc.) regrets to find overpowering the received reading of ἔχομεν, “we have,” etc. We subjoin Alford’s critical note in support of the ἔχωμεν, which (with Lachmann) he yet admits into his more recent text: “AB (originally) CDKLfh (originally) m 17 latt (including F-lat); of the versions the older Syriac (Peschito) (and Copt;of the fathers, Chrysostom, Cyril, Theodoret, Damascene, Thephylact, Œcumenius, Rufinus, Pelagius, Orosius, Augustine, Cassiodorus,” before whom I would insert Tertullian, and the Codex Sinaiticus, in its original state; although, like its great rival in authority, the Codex Vaticanus, it afterwards received the reading ἔχομεν. These second readings of these mss., and the later Syriac (Philoxenian), with Epiphanius, Didymus, and Sedulius, are the almost only authorities quoted for the received text. [Dr. H. over-estimates the “rival” Codices.]
With what God? Him whose enemies we have never, in any dispensation,5815 5815 Nusquam.
been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature? Now, as peace is only possible towards Him with whom there once was war, we shall be both justified by Him, and to Him also will belong the Christ, in whom we are justified by faith, and through whom alone God’s5816 5816 Ejus.
enemies can ever be reduced to peace. “Moreover,” says he, “the law entered, that the offence might abound.”5817 5817
Anf-02 vi.iv.iii Pg 157.1
Anf-03 v.viii.xlvi Pg 9
Rom. vii. 17, 20, 23.
Our members, therefore, will no longer be subject to the law of death, because they cease to serve that of sin, from both which they have been set free. “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and through7596 7596 Per delinquentiam: see the De Carne Christi, xvi.
sin condemned sin in the flesh,”7597 7597
Anf-02 vi.iv.iii Pg 158.1
Anf-03 v.viii.xlvi Pg 9
Rom. vii. 17, 20, 23.
Our members, therefore, will no longer be subject to the law of death, because they cease to serve that of sin, from both which they have been set free. “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and through7596 7596 Per delinquentiam: see the De Carne Christi, xvi.
sin condemned sin in the flesh,”7597 7597
Anf-03 v.viii.xlvi Pg 12
Rom. vii. 20.
But the condemnation of sin is the acquittal of the flesh, just as its non-condemnation subjugates it to the law of sin and death. In like manner, he called “the carnal mind” first “death,”7599 7599
Anf-02 vi.ii.x Pg 9.1
1583 Cod. Sin. inserts, “having received.”
