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38 S. John xvii. 14, John xvii. 15.
41 Ps. civ. [ciii.] 29, Ps. civ. [ciii.] 30.
42 Manes, or Manicheus, born about a.d. 240, seems to have desired to blend Christianity and Zoroastrianism. The fundamental point of his teaching was the recognition of a good and an evil creator. For a full account, see art. "Manicheans," in Dict. Ch. Biog.
55 1 Cor. viii. 6. The argument from the exact force of prepositions is often urged by the Fathers, as by St. Athanasius and St. Basil among the Greeks. The Latins also use it, as St. Ambrose here, but occasionally the same Greek prepositions are variously rendered, which destroys the force of the argument. With regard to the two prepositions ex and de St. Augustine gives a very good explanation, De Natura Bon, c. 27: "Ex ipso [of Him] does not always mean the same as de ipso [from Him]. That which is from Him can be said to be of Him, but not everything which is of Him is rightly said to be from Him. Of Him are the heavens and the earth, for He made them, but not from Him, because not of His substance." But neither the Vulgate nor even St. Ambrose himself is quite consistent in this matter.
58 Phil. iii. 2, Phil. iii. 3.
60 Spiritus is Latin for wind and spirit. See note on §63 of this book.
65 St. Ambrose would seem to be alluding to a certain party amongst the Sabellians, who, to avoid the charge of being Patripassians, maintained that Christ before His Incarnation was one with the Father, from Whom He then emanated, in Whom after His Passion He was again reabsorbed. Cf. De Fide, V. 162.
69 It has been generally held that our Lord's Soul was from the first endowed with all the fulness of which a human soul is capable, having, for instance, perfect knowledge of all things past, present, and to come: the only limit being that a finite nature cannot possess the infinite attributes of the Godhead.