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188 Edomita, cf. chap. xix. sub init. and xxix.
199 [See Vol. II. p. 71 (this series), for an early example of this Communicatio idiomatum.]
202 Praesumitis. [So of generation, Sonship, etc.]
205 Praestantiam, "Qua scilicet praestat praemia vel supplicia" (Rigalt.).
207 Catholic, because diffused throughout creation (Pamelius).
208 Matt. v. 45. T. predicts this (by the word pluentem) strictly of the "goodness" of God, the quam.
220 Refrigeria. [1 Cor. ix. 10.]
222 Deut. xxxii. 35; Rom. xii. 19.
232 Edomantis, cf. chap. xv. sub fin. and xxix.
235 Quaestiones, alluding to Isa. i. 18: deu=te kai\ dialexqw=men, le/gei Ku/rioj.
236 Alluding to Isa. lvii. 6: "Loose the bands of wickedness."
238 A lax quotation, perhaps, of the next clause in the same verse: "Break every yoke."
239 Isa. lviii. 7, slightly changed from the second to the third person.
246 Ps. xxiv. 4,5. He has slightly misquoted the passage.
247 Ps. xxxiii. 18,19, slightly altered.
253 Sepiae isti. Pliny, in his Nat. Hist. ix. 29, says "The males of the cuttles kind are spotted with sundry colours more dark and blackish, yes, and more firme and steady, than the female. If the female be smitted with the trout-speare, they will come to succour her; but she again is not so kind to them: for if the male be stricken, she will not stand to it, but runs away. But both of them, if they perceive that they be taken in such streights that they cannot escape, shed from them a certain black humor like to ink; and when the water therewith is troubled and made duskish, therein they hide themselves, and are no more seen" (Holland's Translation, p. 250). Our epithet "saucy cuttle" comes from Shakespeare, 2 Henry IV. 2, 4, where, however, the word seems employed in a different sense.
255 Relucentem, "Rekindled" by the confutation.
256 Vasa = the jewels and the raiment mentioned in Ex. iii. 22.
257 Nomine. [Here our author exhibits his tact as a jurisconsult.]
260 For a discussion of the spoiling of the Egyptians by the Iraelites, the reader is referred to Calmet's Commentary, on Ex. iii. 22, where he adduces, besides this passage of Tertullian, the opinions of Irenaeus, adv. Hoeres. iv. 49; Augustine, contra Faust. ii. 71; Theodoret, Quoest. in Exod. xxiii.; Clement of Alex. Stromat. i. 1; of Philo, De Vita Moysis, i.; Josephus, Antiqq. ii. 8, who says that "the Egyptians freely gave all to the Israelites:" of Melchior Canus, Loc. Theoll. i. 4. He also refers to the book of Wisdom, x. 17-20. These all substantially agree with our author. see also a full discussion in Selden, De Jure Nat. et Gentium, vii. 8, who quotes from the Gemara, Sanhedrin, c. ii. f. 91a; and Bereshith Rabba, par. 61 f., 68, col. 2, where such a tribunal as Tertullian refers to is mentioned as convened by Alexander the Great, who, after hearing the pleadings, gave his assent to the claims of the advocates of Israel.
263 Singulis nummis. [Clem. Alex. Strom. i. 23. Vol. II., p. 336, supra.]
264 Gratia Hebraeorum, either a reference to Ex. iii. 21, or meaning, perhaps, "the unpaid services of the Hebrews."
267 Ex. i. 18, 22. [An ingenious and eloquent defence.]