[28] De Gestis Pelag. v. (15), 'Sicut veteri Testamento si esse ex Deo bono et summo negetur, ita et novo fit injuria si veteri aequetur.' S. Augustine does not perhaps carry out the recognition of this principle as fully as some other of the Fathers: for refs. see pp. 229 ff.
[29] S. Matt. xix. 8.
[30] See pp. 329 ff.
[31] Religion of the Semites. Edinburgh, 1889, p. 4.
[32] p. 329, note 2. The passage here added is from S. Chrysost. in Matt. vi. 3. The same idea is discerned by Bp. Lightfoot in S. Paul; see on Gal. iv. 11.
[33] I use the word 'myth' for those primitive stories on p. 356. The legitimacy of this use may be disputed, see e.g. Riehm, Einleitung, p. 342. But I endeavour to explain exactly the sense in which the word is used. On Strauss's application of the myth theory to the Gospel narratives, I should quite assent to the remarks of Dr. Mill, Mythical Interpretation of the Gospels (Cambridge, 1861), pp. 97, 98.
[34] S. John i. 14, xix. 35, xxi. 24; 1 S. John i. 1-3.
[35] S. Luke i. 1-4.
[36] I would call attention in this connection to Dr. Salmon's remarks on S. Jude's use, even in the New Testament canon, of the traditions contained in the Assumption of Moses, and his quotation of the book of Enoch: see at the end of his lecture on S. Jude's Epistle in the Introduction to the New Testament.
[37] Cf. Riehm, Einleitung, i. p. 246: 'Das Gesetzbuch kann nicht erst unter Josia geschrieben sein, sondern es muss spätestens zur Zeit des Hiskia entstanden sein, und zwar bevor dieser König seine Reformation ganz durchgeführt hatte.'