712 We have here followed Oehler's reading, which is more intelligible than the four or five others given by him.
716 Gal. iv. 26.
717 Isa. lx. 8.
718 Oehler and Fr. Junius here read Amos, but all the other readings gave Hosea; but see above, book iii. chap. xxiv., where Amos was read by all.
721 Nihil fecit. This is precisely St. Paul's e0couqenei=n, "to annihilate" (A.V. "despise"), in 1 Thess. v. 20.
724 Si quando corpus in hujus modi praenominatur.
725 1 Thess. v. 23. For a like application of this passage, see also our author's treatise, De Resurrect. Carnis, cap. xlvii. [Elucidation I.]
726 It is remarkable that our author quotes this text of the three principles, in defence only of two of them. But he was strongly opposed to the idea of any absolute division between the soul and the spirit. A distinction between these united parts, he might, under limitations, have admitted; but all idea of an actual seperation and division he opposed and denied. See his De Anima, cap. x. St. Augustine more fully still maintained a similar opinion. See also his De Anima, iv. 32. Bp. Ellicott, in his interesting sermon On the Threefold Nature of Man, has given these references, and also a sketch of patristic opinion of this subject. The early fathers, Justin Martyr, Clement of Alex., Origen, as well as Didymus of Alex., Gregory Nyssen., and Basil, held distinctly the threefold nature. Our own divines, as is natural, are also divided in views. Bp. Bull, Hammond, and Jackson hold the trichotomy, as a triple nature is called; others, like Bp. Butler, deny the possibility of dividing our immaterial nature into two parts. This variation of opinion seems to have still representatives among our most recent commentators: while Dean Alford holds the triplicity of our nature literally with St. Paul, Archdeacon Wordsworth seems to agree with Bp. Butler in regarding soul and spirit as component parts of one principle. See also Bp. Ellicott's Destiny of the Creature, sermon v. and notes.
727 On this paradox, that souls are corporeal, see his treatise De Anima, v., and following chapters (Oehler). [See also cap. x. supra.]
730 Utriusque meriti: "of both the eternal sentences."
731 2 Thess. i. 6-8.
734 2 Thess. i. 8.
736 2 Thess. i. 8.
737 Isa. ii. 19. The whole verse is to the point.
739 The prophets of the Old and the New Testament.
740 1 John iv. 1-3.
741 Solventes Jesum. This expression receives some explanation from the Vulgate version of 1 John iv. 3: "Et omnis spiritus qui solvit Jesum Christum ex Deo non est." From Irenaeus, Vol. I., 443 (Harvey, ii. 89), we learn that the Gnostics divided Jesus from Christ: "Alterum quidem Jesum intelligunt, alterum autem Christum,"-an error which was met in the clause of the creed expressing faith in "One Lord Jesus Christ." Grabe, after Socrates, Hist. Eccles. vii. 32, says that the oldest mss. of St. John's epistle read pa=n pneu=ma o# lu/ei to\n 'Ihsou=n. If so, Tertullian must be regarded as combining the two readings, viz., that which we find in the received text and this just quoted. Thus Grabe. It would be better to say that T. read ver. 2 as we have it, only omitting 'Ihsou=n; and in ver. 3 read the old lection to which Socrates refers instead of pa=n pneu=ma o# mh\ o9mologei\.
742 2 Thess. ii. 9.
746 Marcion, or rather his Christ, who on the hypothesis absurdly employs the Creator's Christ on the flagrantly inconsistent mission of avenging his truth, i.e. Marcionism.
748 Angelum: the Antichrist sent by the Creator.
750 2 Thess. ii. 11.
751 Plagis: "heavy strokes," in opposition to the previous "beneficiis."
752 Praedicationibus: see Rom. i. 20.
756 Deut. xxv. 4.
758 Titulum interpolare gestiit: or, "or corrupting its title."
760 a0nakefalaiw/sasqai, "to sum up into a head."
761 Eph. i. 9, 10.
762 Eph. i. 12.
763 He explains "praesperasse by ante sperasse."
764 Eph. i. 13.
765 Joel ii. 28.
766 Eph. ii. 17.
767 Ps. xxiv. 10.
768 Eph. i. 17.
769 Isa. xi. 2.
770 Eph. i. 18.
771 Isa. xlii. 19 (Sept.).
772 Eph. i. 18.
773 Ps. ii. 8.
774 Eph. i. 19-22.
775 Ps. cx. 1.
776 Ps. viii. 7.
779 Eph. ii. 1, 2.
780 Deo mundi: i.e. the God who made the world.
781 Operator: in reference to the expression in ver. 2, "who now worketh," etc.
783 Isa. xiv. 13, 14. An inexact quotation from the Septuagint.
784 On this and another meaning given to the phrase in 2 Cor. iv. 4, see above, chap. xi.
785 Plane: an ironical particle here.
786 Eph. ii. 3.
787 Eph. ii. 3.
789 Eph. ii. 3.
791 Eph. ii. 10.
792 Literally, "the covenants and their promise."
793 Eph. ii. 11, 12.
794 Conversatio: rather, "intercourse with Israel."
795 Eph. ii. 13.
796 This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13.
797 Eph. ii. 14.
798 Eph. ii. 15.
799 "The law of commandments contained in ordinances."
800 He expresses the proverbial adage very tersely, "non Marrucine, sed Pontice."
803 Conderet: "create," to keep up the distinction between this and facere, "to make."
804 Eph. ii. 10.