45 following the punctuation of the older Editions, and placing the full stop after, instead of before, the sentence "cum Filius ita honorandus ut Pater sit."
46 St. John xi. 4, "through him" = through Lazarus. The Greek is , "thereby" (R.V.).
47 St. Mark xii. 29-31; cf. Matt. xxii. 36-40.
62 i.e. He does not mean whatsoever the Father hath the created world; nor is the giving and receiving to be understood in a material sense, cf. c. 72.
63 St. John xvi. 15. The "He" is the Holy Ghost; see the context.
66 1 Cor. viii. 6; see above, c. 32.
70 Phil. ii. 11. The Greek is , to the glory of God the Father (R.V.): see note on c. 8.
73 Ib. 18. the Jews sought the more to kill Him, because He not only broke the Sabbath, but also called God His own Father, making Himself equal with God.
78 that both Father and Son work implies that They are two distinct Persons and forbids us to suppose a union of Father and Son, which gerges them into one Person.
91 The unity of the Father and the Son does not mean that the Son's body was derived from the Father, as in human conception the father is in the son; but the Son Who derived His incorporeal nature from the Father at the generation, afterwards assumed a human body for the Incarnation. Thus Hilary clears himself of any Patripassian or Marcellian construction which might be put on his words.
93 Ib. x. 38: cf. xiv. 10, 11.
100 Rom. viii. 3. Here Hilary's de pecccato peccatum...condemnans must mean `by means of sin. 0' In Latin of this date de is often instrumental.
101 St. John xiv. 31. The words `but that the world...even so I do, 0' are generally connected with the previous sentence, and the last sentence, `arise, let us go hence, 0' is regared as the breaking off of the discourse. But the words, `But that the world, 0' & c., do not stand in very clear connection with the previous sentence, and the view here suggested has much to be said for it.
103 St. Matt. xxiv. 36; St. Mark xiii. 32.