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46 Deut. iv. 39.

47 Deut x. 14, 15.

48 Deut. x. 17.

49 Deut. vi. 13, x. 20

50 Deut. vi. 4.

51 Ps. lxxxvi. 8, lxxi. 19.

52 Ps. xviii. 31.

53 Josh. xxiii. 7, in Sept.

54 Gen. iii. [The same thought occurs in Homily X. 10, 11 -R.]

55 Deut. viii. 11.

56 Deut. xiii. 1-3.

57 Matt. vi. 33.

58 Luke xi. 52.

59 [Compare Homily XVII. 4.-R.]

60 Matt. xi. 27. [Comp. Luke. x. 22. This objection is given in Homilies XVIII. 4.-R.]

61 John v. 23.

62 This chapter presents the topic which is made the main point in a subsequent discussion with Simon; see Homily xviii.-R.]

63 [With chaps. 50, 51, comp. Homily XVII, 13, etc.-R.]

64 We render by a periphrasis the expressions ineffabili quadain ratione comertum. The meaning seems to be, that the belief of the existence and unity of God is not the result of reasoning, not of intuition or instinct.

65 [The argument of Simon here differs from that represented in Homilies xvii., XVIII. There Simon asserts that the Framer of the world is not the highest God, because He is not both just and good. Comp. also book iii. 37, 38.-R.]

66 [The attitude of the Apostle Peter toward the Old Testament is differently represented in the Homilies, where false views are admitted to exist in the Scriptures. Comp. Homilies 11. 38, 40, 41, 51, 111.

67 That is, you take the idea of substance from the God of the Jews, and only enlarge it by the addition of the words above all.

68 Luke xi. 22.

69 [This story (chaps. 62-65) is peculiar to the Recognitions. In Homily XVII. 14-19 there is an argument against the trustworthiness or supernatural visions, which is supposed to be anti-Pauline in its aim.-R.]

70 [The remaining chapters of this book hare no exact parallel in the Homilies.-R.]

71 That is, have no visible or sensible species, according to the Platonic theory of perception.

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