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21 S. John xv. 22, John xv. 23.
22 Orig. "derogare." Derogare was a Roman law-term, meaning to repeal a law in part, to restrict or modify it-hence it came to be used generally of diminishing or taking away from anything already established.
24 "After" somewhat as in "Neither reward us after our iniquities"-i.e. (1) according to, and so (2) "by virtue of." Here the second stage of the metaphorical usage seems to be arrived at.
25 Referring to Christ's sinlessness.
29 The citation is from 1 Cor. iii. 8. Paul and Apollos are omoousioi, "of one substance, nature, essence," in so far as the definition of man can be applied to each. But the presence of Paul does not carry with it the presence of Apollos, and the existence of Paul is not bound up, save accidentally, with that of Apollos. Paul could not say, "He that hath seen me hath seen Apollos." No human being can say that of another, even though the other be a twin and closely resembling him in appearance. The root of the difference is in the difference between the Creator and the creature, the Eternal, knowing neither beginning of life nor end of days, existing from everlasting to everlasting, and that which lives under conditions and limits of time and space.
33 i.e. that the Father is not a Spirit (S. John iv. 24) but exists in bodily shape.
38 Namely, the error of postulating two mutually exclusive infinites.
39 S. John ii. 4. For the walking on the sea, vide S. Mark vi. 48.
40 As a matter of fact, gnats and insects generally are far from being the least wonderful of God's works. In them as much as, if not more than, in anything we may recognize His eternal power and wisdom and Godhead. Cf. Prov. vi. 6-8.
41 S. John i. 3; Ps. xxxiii. 6.
43 Cf. Aristotle, Eth. Nic. I. viii. 15.
44 Cf. Aristotle, Eth. Nic. I. viii. 15.
45 1 Pet. ii. 7, from Isa. xxviii. 16.