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77 Ps. lxxxix. 25.

78 Ps. lxxxix. 27.

79 Ps. lxxxix. 26.

80 Ps. lxxxix. 28, 29.

81 Ps. lxxxix. 35, 36, 37.

82 Heb. vi. 17.

83 Heb. vi. 18.

84 Is. lv. 3.

85 Is. lv. 4. Is. lv. 5, lxx.

86 Isaiah xi. 1.

87 Isaiah xi. 2.

88 I. Cor. xii. 8.

89 A. V. "reprove with equity for the meek of the earth;" Sept. elegcei touj tapeinouj thj ghj.

90 Isaiah xi. 4.

91 Is. xi. 6.

92 Isaiah xi. 10.

93 Isaiah xi. 9.

94 Acts ii. 30-31.

95 Acts xiii. 23.

96 2 Tim. ii. 8.

97 Romans i. 1-3.

98 Matt. i. 2.

99 John i. 14.

100 A kenh elpiso pistij would be a faith which could not possibly be realized; and mataia elpij a hope of not impossible but very improbable fulfilment. But the distinction between kenoj and mataioj is hardly borne out by their use in the text.

101 Ephes. ii. 6.

102 John i. 14.

103 John i. 14.

104 Phil. ii. 5. Phil. ii. 8.

105 John x. 33.

106 John ix. 16.

107 Matt. viii. 27.

108 I. John iv. 2, I. John iv. 3.

109 Ed. Ben. I. 2. 207.

110 Gal. iii. 13.

111 I Ep. ad Cled. i. Ed. Paris. p. 744.

112 II. Cor. v. 21. Gal. iii. 13.

113 Isaiah liii. 4.

114 de Incar. Dom. Sac. vi. II. Ed. Ben. p. 716. The Latin of Ambrose, which is not exactly rendered by Theodoret, is as follows:-"Sic scriptum est, inquiunt, quia Verbum caro factum est (Ioan 1, 14). Scriptum est, non negro: sed considera quid sequatur; sequitur enim: Et habitavit in nobis, hoc est, illud Verbum quod carnem suscepit, hoc habitavit in nobis, hoc est, in carue habitavit humana.

"Miraris ergo quia scriptum est: Verbum caro factium est, cum caro assumpta sit a Dei Verbo: quando de peccato quod non habuit, scriptum est quia peccatum factus est, hoc est, non natura operationeque peccati, utpote in similitudinem carnis peccati factus: sed ut peccatum nostrum in sua carne crucifigeret, susceptionem pro nobis infirmitatum obnoxii jam corporis peccati carnalis assumpsit.

Desinant ergo dicere naturam Verbi in corporis naturam esse mutatam; ne pari interpretatione videatur natura Verbi in contagium mutata peccati Aliud est enim quod assumpsit, et aliud quod assumptum est."

115 Compare note on page 72.

116 "In the Eastern church till nearly the end of the fourth century we find, as has been said, the divine celebration of Christ's nativity and baptism on January 6th. The date of the severance of the two can be approximately fixed, for Chrysostom refers to it as a matter of merely a few years' standing, in a sermon probably delivered on the Christmas day of 386 a.d. How far back we are to refer the origin of this two-fold festival it is not easy to determine, the earliest mention of any kind being the allusion by Clement of Alexandria to the annual commemoration of Christ's baptism by the Basilidians (Stromata, lib. i. c. 21). At any rate by the latter part of the fourth century the Epiphany had become one of the most important and venerable festivals in the Eastern church."

Dict. Christ. Ant. i. 617.

117 Chrys. Ed. Sav. II. p. 598.

118 Gal. iii. 13.

119 The modern reader will not omit to note the bearing of these patristic interpretations of the scriptural statements that the word was "made" flesh and that Christ was "made" a curse on later controversies concerning Transubstantiation.

120 On the northern seaboard of Syria. Severianus was at one time Chrysostom's commissary and afterwards his determined opponent.

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