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282 I.e. the field party. The Meletians were so called because, denied access to the churches of the city, they had to worship in the open air outside the walls.

283 upostasij=substantia. It is the word used in Heb. i. 3, "The express image of his person [R. V. substance]." Except at Alexandria it was usual to speak of one hypostasis as of one ousia in the Divine Nature. But at Alexandria from Origen downwards three hypostases had been ascribed to the Deity. Two explanations are given of the latter formula: (1) That at Alexandria upostasij was taken in the sense of proswpon, so that by "three hypostases" was meant only "three persons." (2) That "three hypostases" was an inexact expression standing for "three hypostatic persons" or "a threefold hypostasis." This latter seems to be the true account of the matter. See an interesting note in Newman, Arians of the Fourth Century, Appendix IV.

284 In the Nicene Creed the Son is declared to be "of one substance [ousia] with the Father."

285 This decree allowed the formula of "three hypostases" to be susceptible of an orthodox interpretation. It did not, however, encourage its use.

286 ousia.

287 Cauterio unionis inurimur. Sabellius recognized three "aspects" in the Godhead but denied "three persons," at least in the Catholic sense.

288 Ex. iii. 14.

289 Ursicinus, at this time anti-pope; Auxentius, Arian bishop of Milan.

290 2 Cor. xi. 14.

291 I.e. the followers of the orthodox Bishop Meletius, who, as they had no church in Antioch, were compelled to meet for worship outside the city.

292 These appear to have been semi-Arians or Macedonians. Silvanus of Tarsus was their recognized leader.

293 Matt. xv. 28.

294 Luke xi. 7, Luke xi. 8.

295 Luke xviii. 10-14.

296 Jon. iii. 5, Jon. iii. 10.

297 Luke xxiii. 43.

298 Luke xv. 20.

299 Luke xv. 5.

300 Acts ix. 8.

301 Acts viii. 3.

302 2 Cor. xii. 10.

303 See Letter XV.

304 Hor. Epist. i. 11, 27.

305 The three rival claimants of the see of Antioch. Paulinus and Meletius were both orthodox, but Meletius derived his orders from the Arians and was consequently not recognized in the West. In the East, however, he was so highly esteemed that some years after this he was chosen to preside over the Council of Constantinople (a.d. 391). Vitalis, the remaining claimant, a follower of Apollinaris, but much respected by the orthodox on account of his high character.

306 Matt. xix. 28.

307 Joh. xxi. 18.

308 Phi. iii. 20, R.V.

309 Ps. xxxix. 1, 2 Vulg.

310 Ps. xxxviii. 13, Ps. xxxviii. 14.

311 Cf. 1 Cor. xiii. 7.

312 Cyprian, Letter LV. Cf. Cic. T. Q. v. accipere quam facere praestat injuriam.

313 Virg. A. i. 539-541.

314 Subsistenets.

315 The contemporary bishops of Rome and Alexandria.

316 Tert. Apol. 40, s. f.

317 1 Cor. iv. 12.

318 Gen. iii. 19.

319 2 Thess. iii. 10.

320 Isa. xlii. 14, LXX.

321 Ps. xxiv. 1.

322 Was Jerome thinking of Constantine's rebuke to the Novatian bishop at Nicaea, "Plant a ladder for thyself, Acesius, and mount alone to heaven"?

323 Gal. vi. 14.

324 Who this was is unknown. The extant document purporting to contain this confession is not genuine.

325 John xii. 41.

326 Jerome greatly prides himself on this explanation, and frequently reverts to it.

327 Luke xxiv. 32.

328 Cf. Augustine's dictum: "The New Testament is latent in the Old; the Old Testament is patent in the New."

329 See Augustine's letters to Jerome, passim.

330 Ps. xlv. 10, Ps. xlv. 11.

331 According to the Vulgate.

332 Gen. xi. 31; Gen. xii. 1.

333 Ps. xxvii. 13.

334 Gen. xix. 17.

335 Luke ix. 62.

336 Matt. xxiv. 17, Matt. xxiv. 18.

337 Joh. viii. 44, R.V.

338 1 Joh. iii. 8.

339 Cant. i. 5.

340 Eph. v. 31, Eph. v. 32.

341 Nu. xii. 1.

342 Cant. i. 4.

343 Cant. viii. 5, LXX.

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