Footnote 644: John xiii. 2. Footnote 645: Prov. iv. 23. Footnote 646: Heb. ii. 1. Footnote 647: Eph. iv. 27. Footnote 648: Eph. vi. 12. Footnote 649: Sine maxima subversione sui. Footnote 650: Acts ix. 15. Footnote 651: Sine aliquâ pernicie sui. Footnote 652: John xvi. 33. Footnote 653: Phil. iv. 13. Footnote 654: 1 Cor. xv. 10. Footnote 655: Rom. viii. 38, 39. The word “virtus,” δύναμις, occurring in the text, is not found in the _text. recept._ Tischendorf reads Δύναμεις _in loco_ (edit. 7). So also Codex Sinaiticus. Footnote 656: Excelsa et profunda. Footnote 657: Ps. xxvii. 1-3. Footnote 658: Palæstricæ artis exercitiis. Footnote 659: John xix. 11. Footnote 660: Tribus ordinibus. Footnote 661: Cf. Job i. 10, 11. “Nisi in faciem benedixerit tibi.” The Hebrew verb בָּרַךִּ has the double signification of “blessing” and “cursing.” Cf. Davidson’s _Commentary on Job_, p. 7. Septuag. εὐλογήσει. Footnote 662: Matt. x. 29. Footnote 663: Cf. Job vii. 1. The Septuagint reads, πότερον οὐχὶ πειρατήριον, etc.; the Vulgate, “militia;” the Masoretic text has צָבָא. Cf. Davidson’s _Commentary on Job_, _in loc._ CHAPTER III. ON THREEFOLD WISDOM. 1. The holy apostle, wishing to teach us some great and hidden truth respecting science and wisdom, says, in the first Epistle to the Corinthians: “We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of the world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of the world knew: for had they known it, they would not have crucified the Lord of glory.”[664] In this passage, wishing to describe the different kinds of wisdom, he points out that there is a wisdom of this world, and a wisdom of the princes of this world, and another wisdom of God. But when he uses the expression “wisdom of the princes of this world,” I do not think that he means a wisdom common to all the princes of this world, but one rather that is peculiar to certain individuals among them. And again, when he says, “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory,”[665] we must inquire whether his meaning be, that this is the same wisdom of God which was hidden from other times and generations, and was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets, and which was also that wisdom of God before the advent of the Saviour, by means of which Solomon obtained his wisdom, and in reference to which the language of the Saviour Himself declared, that what He taught was greater than Solomon, in these words, “Behold, a greater than Solomon is here,”[666]—words which show, that those who were instructed by the