507 Vid. supr. pp. 74, 172, and notes. vid. also Serap. i. 32 init. iv. fin. contr. Apoll. i. 6, 8, 9, 11, 22; ii. 8, 9, 13, 14, 17-19. `The doctrine of the Church should be proved, not announced (apodeiktikwj ouk apofantikwj); therefore shew that Scripture thus teaches.' Theod. Eran. p. 199. Ambros. de Incarn. 14. Non recipio quod extra Scripturam de tuo infers. Tertull. Carn. Christ. 7. vid. also 6. Max. dial. v. 29. Heretics in particular professed to be guided by Scripture. Tertull. Proescr. 8. For Gnostics vid. Tertullian's grave sarcasm: `Utantur haeretici omnes scripturis ejus, cujus utuntur etiam mundo.' Carn. Christ. 6. For Arians, vid. supr. Or. i. 1, n. 4. And so Marcellus, `We consider it unsafe to lay down doctrine concerning things which we have not learned with exactness from the divine Scriptures.' (leg. peri wn . . para twn). Euseb. Eccl. Theol. p. 177, d. And Macedonians, vid. Leont. de Sect. iv. init. And Monophysites, `I have not learned this from Scripture; and I have a great fear of saying what it is silent about.' Theod. Eran. p. 215; also Hilar. ad Const. ii. 9. Hieron. c. Lucif. 27. August. Ep. 120, 13.
509 Ep. Aeg. 4. Sent. D. 3. c. infr. 59 init. 67. fin. note infr. on iii. 8.
512 patrikhn, vid. de Syn. 45, n. 1.
513 periergazesqai, vid. iii. 18.
515 1 Cor. iii. 10, 1 Cor iii. 11; Didym. Trin. iii. 3. p. 341.
517 Letter 59. 6. Leon. Ep. 28. 3.
521 Didym. Trin. iii. 3. p. 342.
526 The Catholic doctrine seems to be, that Adam innocent was mortal, yet would not in fact have died; that he had no principle of eternal life within him, but was sustained continually by divine power, till such time as immortality should have been given him. vid. Incarn. 4. Cf. Augustine, de pecc. mer. i. 3. Gen. ad lit. vi. 20. Pope Pius V. condemned the assertion of Baius, Immortalitas primi hominis non erat gratiae beneficium sed naturalis conditio. His decision of course is here referred to only historically.
531 ainigma, supr. i. 41, n. 9.
533 autosofia vid. infr. note on iv. 2.
537 Didymus argues in favour of interpreting the passage of created wisdom at length, Trin. iii. 3. He says that the context makes this interpretation necessary.
538 1 John ii. 23; Matt. x. 40.
539 Athan. here considers wisdom as the image of the Creator in the Universe. He explains it of the Church, de Incarn. contr. Ar. 6. if it be his [but see Prolegg. ch. iii. §1 (36)]; (and so Didym. Trin. iii. 3 fin.) Cf. Jerome, in Eph. iv. 23, Eph. iv. 24. Naz. Orat. 30, 2. Epiphanius says, `Scripture has nowhere confirmed this passage (Prov. viii. 22), nor has any Apostle referred it to Christ.' (vid. also Basil. contr. Eunom. ii. 20.) Hoer. 69. pp. 743-45. He proceeds to shew how it may apply to Him.
548 Eccles. viii. 1; Eccles. vii. 10.
549 Ecclus. i. 9, Ecclus. i. 10.
552 Cf. contr. Gent. 2, 30, 40, &c. vid. also Basil. de Sp. S. n. 19. Cyril. in Joan. p. 75.
554 This is drawn out somewhat differently, and very strikingly in contr. Gent. 43. The Word indeed is regarded more as the Governor than the Life of the world, but shortly before he spoke of the Word as the Principle of permanence. 41 fin.
555 to auto gar legein ouk oknhteon: where Petavius, de Trin. ii. 1. §8. ingeniously but without any authority reads ouk oknei qeon. It is quite a peculiarity of Athan. to repeat anti to apologize for doing so. The very same words occur supr. 22, c. Orat. iii. 54, a. Serap. i. 19, b. 27, e. Vid. also 2, c. 41, d. 67, a. 69, b. iii. 39 init. vid. especially supr. p. 47, note 6.
558 Isa. i. 22. Infr. iii. 35. Ep. Aeg. §17. Ambros. de Fid. iii. 65. p. 157. note 4.
560 The whole of this passage might be illustrated at great length from the contr. Gent. and the Incarn. V. D. vid. supr. notes on 79. Cf. c. Gent. 34, and Incarn. 11, 41, 42, &c. Vid. also Basil. contr. Eunom. ii. 16.
561 John xiv. 9; 1 John ii, 23. and so Cyril in Joan. p. 864. vid. Wetstein in loc.
565 Here again the sugkatabasij has no reference whatever to a figurative gennhsij, as Bishop Bull contends, but to His impressing the image of Wisdom on the works, or what He above calls the Son's image, on which account He is prwtotokoj.
573 John xiv. 9, John xiv. 10.
574 enepompeusate. `The ancients said pompeuein "to use bad language," and the coarse language of the procession, pompeia. This arose from the custom of persons in the Bacchanalian cars using bad language towards by-standers, and their retorting it.' Erasm. Adag. p. 1158. He quotes Menander,
epi twn amacwn eisi pompeiai tinej
sfodra loidopoi.