549 The text of this obscure passage runs thus: "Quia ex quo duo sunt, ingenitam habentes naturam, ex eo necesse est etiam habere unumquemque ipsorum vetus Testamentum. et fient duo vetera 'I'estamenta; si tamen ambos antiquos et sine initio esse dicis." The Codex Bobiensis gives a briefer but evidently corrupt reading. "ex quo duo sunt ingenita habentes naturam ipsorum Testamentum, et fient," etc.
554 The Codex Bobiensis gives, "exponere et a Patre ut convenit." For these meaningless words Valesius proposed to read, "exponere et aperire ut convenit." The Codex Casinensis, however, offers the satisfactory reading, "exponere et aptare convenit."
557 The text runs: "tametsi prudentiam, gloriam etiam, nostrorum nonnulli assecuti sunt, tamen hoc vos deprecor ut eorum quae ante me dicta sunt, testimonium reservetis." Routh suggests prudentia = Although by their prudence some have gained glory, etc.
570 The text gives, "Virgo castissima et immaculata ecclesia," = the most pure virgin and spotless church. But the word "ecclesia" is probably an erroneous addition by the hand of the scribe. Or, as Routh hints, there may be an allusion, in the word ecclesia, to the beginning of the twelfth chapter of the Apocalypse. [See Pearson, On the Creed, art. iii. p. 290.]
584 In the Codex Casinensis the sentence stands in this evidently corrupt form: "cum enim peccatis bonus et gravatus ad discipulatum diligit." We adopt the emendation given in Migne: "cum enim peccatis onustos et gravatos ad discipulatum delegit."
594 We have adopted Migne's arrangement of these clauses. Routh, however, puts them thus: And that it may be made more intelligible to you, etc.,... (for in forgetfulness, etc., you have turned off, etc.), listen to me now for a brief space.
598 Gal. iv. 4. The reading is, "cum autem fuit Dei voluntas in nobis." The Vulgate, following the ordinary Greek text, gives, "at ubi venit plenitudo temporis." And so Irenaeus, Tertullian, Cyprian, etc. [This should have been in the margin of the Revised Version.]
600 1 Cor. vi. 14. The text here inserts the words cum illo, which are found neither in the Greek, nor in the Vulgate, nor in Irenaeus, Adv. Haeres., v. 6, 7 [vol. i. pp. 530, 532, this series], nor in Tertullian, Adv. Marc., v. 7, etc. [vol. iii. p. 443, this series]. According to Sabatier, however, they are found in Jerome, Ep. ad Amand.
609 It would seem that Archelaus read the passage in Matthew as meaning, notwithstanding, he that is less, is, in the kingdom of heaven, greater than he. Thus, he that is less is understood to be Jesus in His natural relations. [A very lean and hungry proculdubio of the author.]
610 Routh appends a note here which may be given. It is to this effect: I am afraid that Archelaus has not expressed with sufficient correctness the mystery of the Divine Incarnation, in this passage as well as in what follows; although elsewhere he has taught that the Lord Jesus was conceived by divine power, and in ch. xxxiv. has called the Virgin Mary Dei genetrix, Qeoto/koj. For at the time of the Saviour's baptism the Holy Spirit was not given in His first communication with the Word of God (which Word, indeed, had been united with the human nature from the time of the conception itself), but was only received by the Christ a0nQrwpi/nwj and oi0konomikw=j, and for the sake of men. See Cyril of Alexandria, De Rectâ Fide, xxxiv. vol. v. 2, p. 153, editio Auberti. [Routh, R.S., vol. v. p. 178.]
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