0' so as to be wholly this." - Epistle of Justinian to Partriarch of Constantinople.
151 Ps. cxvi. 7.
152 "The understanding (Nouj) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices." - Jerome's Epistle to Avitus. From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original.
153 John xii. 27.
154 Matt. xxvi. 38.
155 Animam.
156 John x. 18.
157 Ps. xliv. 19.
158 The original of this passage is found in Justinian's Epistle to Menas, Patriarch of Constantinople, apud finem. "In that beginning which is cognisable by the understanding, God, by His own will, caused to exist as great a number of intelligent beings as was sufficient; for we must say that the power of God is finite, and not, under pretence of praising Him, take away His limitation. For if the divine power be infinite, it must of necessity be unable to understand even itself, since that which is naturally illimitable is incapable of being comprehended. He made things therefore so great as to be able to apprehend and keep them under His power, and control them by His providence; so also He prepared matter of such a size (tosauthn ulhn) as He had the power to ornament."
159 Wisdom xi. 20: "Thou hast ordered all things in measure, and number, and weight."
160 Gen. i. 1.
161 1 Cor. xv. 41.
162 Vilioribus et asperioribus.
163 Inferna.
164 Col. i. 16.
165 John i. 1, 2.
166 Ps. civ. 24.
167 Rom. ix. 11, 12.
168 The text runs, "Respondet sibi ipse, et ait," on which Ruaeus remarks that the sentence is incomplete, and that "absit" probably should be supplied. This conjecture has been adopted in the translation.
169 Rom. viii. 20, 21.
170 2 Tim. ii. 20.
171 2 Tim. ii. 21.