45 1 Cor. xv. 27, 28.

46 Prov. viii. 22, according to the LXX.

47 Here, as often in early writers, the Sapiential books are included under this name.

48 St. Luke xi. 9.

1 St. Matt. xxviii. 19, 20.

2 Reading non antea.

3 Cf. St. Matt. xi. 27.

4 Reading a se, instead of alter.

5 This is merely a verbal paradox, to illustrate the inadequancy of language to treat of of God. God is ex hypothesi author of all things, and contains all things in Himself. But the negative term `immortal 0' excludes death, and its concomitant of disease, pain, & c., from God's sphere.

6 St. Matt. iii. 17; xvii. 5. Again in § 23 Hilary says that these words were often repeated.

7 St. John x. 38.

8 Ib. xiv. 9.

9 Ib. v. 26.

10 Ib. xvii. 15.

11 Ib. xvii. 10. the words which follow, "and Whatsoever the Father hath He Hath given to the Son," printed in the editions as a Scriptural citation, are evidently a gloss which has crept into the tect. The words do not occure in Scripture, but are used by Hilary in § 10 of this Book.

12 Col. ii. 9.

13 Omitting ease.

14 St. John xiv. 28.

15 Ib. x. 30.

16 Ib. xiv. 9.

17 Ib. x. 38.

18 Ib. xvi. 28.

19 Ib. I. 18.

20 The citation which is interpolated in § 8, where see the note, and cf. St.Matt. xi. 25.

21 St. John v. 26.

22 Isai. liii. 8.

23 reading observa.

24 St. Matt. xi. 27.

25 St. John v. 26.

26 1 Cor. i. 20.

27 The healing of the blind man, St. John ix. 1 ff., is treated as a special case distinct from more ordinary cases of blindness.

28 St. John i. 1.

29 Gen. i. 1.

30 I.e. how to reconcile the Unity of God with the Divinity of Christ. To say that the Word is God might seem to contradict the Unity by asserting the existence of a second God.

31 Reading a cognitione temportis.

32 Col. i. 16.

33 Cf. Col. i. 16.

34 I.e. potentially.

35 St. John x. 30.

36 Ib. xiv. 9.

37 Ib. xvi. 15.

38 Ib. v. 26.

39 St. Matt. xi. 27.

40 Col. ii. 9. the argument of §§ 28-20 is not easy. They begin with the possible objection to All things made through Him, that this would include the Father among the Son's creations. The answer is found in the following words, Without Him was not anything made. These show that the Son was not alone in His work; the Father is co-existent. But they raise another difficulty. What if the Father were the sole agent in creation, the Son only His inseparable Companion, yet taking no share in the work? The answer is found in the preceding words, All things were made through Him, amplified and explained by St. Paul when He says that it was through Him and in Him. In Him, because when the Son, the future Creator, was born, the world was potentially created; in Him also because He is Life, and thus the condition of all existence. Again, the truth of the words, All things were made through Him, is shewn by the manner of His birth. It was instantaneous, and He was born endowed with all His powers. We may say therefore that He was the author of His own existence; All things were made through Him, with the necessary exception of the Father.

41 Isai. liii. 8.

42 St. John i. 4.

43 Reading sint.

44 St. Matt. xvii. 5. See the note to § 8.

45 St. John xiv. 28.

46 Ib. 12.

47 Ib. xi. 41.

48 Ib. xvii. 5.

49 St. Matt. xvi. 17.

50 St. John xvii. 5.

51 Ib. i. 1.

52 Ib. i. 3.

53 Ib. i. 10.

54 Ib. xvi. 28.

55 Ib. i. 18.

56 Ib. x. 30.

57 Ib. xiv. 11.

58 Ib. x. 38.

59 St. Matt. xvi. 16.

60 St. Luke i. 35.

61 St. John iii. 8.