bold = Main text
   Book, Chapter                                   grey = Comment text

 1      I, 2 |        CERDON, TEACHES A DUALITY OF GODS; HOW HE CONSTRUCTED THIS
 2      I, 2 |            of Pontus introduces two Gods, like the twin Symplegades
 3      I, 2 |          saw most clearly their two gods, blind though they were;
 4      I, 2 |         looks like many. One of his gods, therefore, whom he was
 5      I, 3 |        point of number: whether two Gods may be admitted, by poetic
 6      I, 4 |      UNTENABLE, FOR WHY STOP AT TWO GODS?~But some one may contend
 7      I, 4 |          follows, then, that if two gods are compared, as two kings
 8      I, 5 |            THE GROUND; PLURALITY OF GODS, OF WHATEVER NUMBER, MORE
 9      I, 5 |          forbids the belief in more gods than one, because the self-same
10      I, 5 |     supposition supreme, both being gods, neither of them is more
11      I, 5 |             now, if, when I saw two Gods before me (who, being both
12      I, 5 |        worship neither of these two Gods than one of them with some
13      I, 6 |        THEORY. HE PRETENDS THAT HIS GODS ARE EQUAL, BUT HE REALLY
14      I, 6 |          that Marcion makes his two gods equal. For while we have
15      I, 6 |             assumption of two equal Gods; but nevertheless, by teaching
16      I, 6 |         well that Marcion makes his gods unequal: one judicial, harsh,
17      I, 6 |            for any diversity in his gods, because, having once confessed
18      I, 6 |       Creator. When, therefore, two gods are pronounced to be two
19      I, 6 |             when you confessed both gods to be divine, you confessed
20      I, 7 |        mighty; He judgeth among the gods." And again, "I have said,
21      I, 7 |         again, "I have said, Ye are gods." As therefore the attribute
22      I, 7 |            although they are called gods, so is it to the Creator.
23      I, 7 |             the Gentiles are called gods. Yet not one of them is
24      I, 7 |           as far as they are called gods (i.e. supreme beings, on
25      I, 7 |            can neither set up equal gods nor unequal ones. For there
26      I, 7 |             whole matter of the two gods is at issue, we have yet
27      I, 8 |         such a novelty "as has made gods even for the heathen by
28      I, 9 |            been lavished on unknown gods; that, however, is the idolatry
29      I, 9 |            Athens. And on uncertain gods; but that, too, is only
30      I, 9 |              Furthermore, uncertain gods are not well known, because
31      I, 9 |            the present question two gods are propounded, the unknown
32      I, 9 |            As, therefore, it is two gods which are the subject of
33      I, 9 |       because they are both of them gods. Those things, therefore,
34      I, 10|         name as God, and the God of gods, and said, "If God grant,"
35      I, 11|             the vast crowd of false gods somewhere find room for
36      I, 11|          world has presumed to call gods those men whom it sometimes
37      I, 13|            he calls a fiery kind of gods; whilst concerning the world,
38      I, 15|             DEITIES. INSTEAD OF TWO GODS, MARCION REALLY (ALTHOUGH,
39      I, 15|             UNCONSCIOUSLY) HAD NINE GODS IN HIS SYSTEM.~After all,
40      I, 15|             begin to reckon up your gods. There will be local space
41      I, 15|        space which has enclosed two gods, both God and matter. For
42      I, 15|             reckon up so far, three gods as Marcion's, the Maker,
43      I, 15|            assume that he holds two gods, whereas he implies no less
44      I, 16|        ASSUMES THE EXISTENCE OF TWO GODS FROM THE ANTITHESIS BETWEEN
45      I, 16|             and invisible, with two gods for their authors, and so
46      I, 18|        easily to fashion for itself gods, than to follow the true
47      I, 19|          contend for a diversity of gods also. Since, therefore,
48     II, 1 |     treatment of the subject of two Gods in opposition to Marcion,
49     II, 1 | subject-matter, defining one of the gods to have no existence at
50     II, 12|          the separation of your two Gods, regarding in their separate
51     II, 26|      believed that there were other Gods, like the worshippers of
52     II, 29|          shown that one (of the two Gods you teach) was a God of
53    III, 15|             that as the Son of both Gods may be fitly called Christ,
54    III, 15|            there be that are called gods, whether in heaven or in
55    III, 15|     different dispensations for two Gods they admit into this diversity
56    III, 15|         could be more useful of two Gods being rival ones, than if
57     IV, 1 |             into two, nay, diverse, gods one for each Instrument,
58     IV, 15|             distinction whereby two gods are made; and when this
59     IV, 17|           to deduce out of them two gods, according to Marcion's
60     IV, 26|         were required for different gods! Now, he who had advanced
61     IV, 31|             said to Aaron, "Make us gods, which shall go before us;
62     IV, 34|             is here no diversity of gods, but only a difference in
63     IV, 35|          towards a diferenee in the gods, as tending to the abasement
64     IV, 36|            shown us that one of two gods was the supremely good;
65      V, 2 |             are two gospels for two gods; and the apostle made a
66      V, 3 |          short, faith in one of two gods cannot possibly admit us
67      V, 4 |         them which by nature are no gods," he censured the error
68      V, 4 |           may argue a difference of gods. If, however, He also announces
69      V, 7 |            there be that are called gods, whether in l heaven or
70      V, 7 |          clear not as if there were gods in reality, but as if there
71      V, 7 |            were some who are called gods, without being truly so.
72      V, 7 |        amongst those who are called gods, without being so; since,
73      V, 7 |        since, even if they had been gods, "to us there is but one
74      V, 11|            said and believed to be "gods many"), yet "the blessed
75      V, 11|            cannot possibly make two gods; for they have already (
76      V, 12|           enters not the kingdom of Gods); when, again, he "espouses
77      V, 12|          was one of conduct, not of gods. If "Satan himself, too,
78      V, 13|            of dispensations, not of gods. He enjoins those who are
79      V, 13|          and say that there are two gods, one just and the other
80      V, 18|      children." Of what use are two gods to me, when the discipline
81      V, 18|              what a host of Creator Gods there must be! For why should
82      V, 18|      dispensation? As there are two gods, must there also be two
83      V, 18|        either they are both of them gods, if both of them are devils;
84      V, 18| apprehension that they would become gods; His prohibition was meant