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2 That is, of Jupiter, whose temple was in the Capitol.

3 Ps. lvii. 6.

4 Sacerdotium.

5 Apoc. i. 6.

6 1 Pet. ii. 9.

7 That is diocese. The word diocese was in early times the larger expression, and contained many provinces. See Canon II of Constantinople, Bright's edition, and note.

8 Matt. v. 13.

9 Lev. ix. 7.

10 Tit. i. 7.

11 1 Cor. xi. 28.

12 Matt. vii. 6.

13 Numb. xvi. 26.

14 Hos. ix. 4.

15 Matt. vii. 22.

16 Matt. v. 15.

17 Matt. vi. 23-24.

18 Matt. vi. 23-24.

19 2 Cor. vi. 14, 2 Cor. vi. 15.

20 Levit. xxi. 17.

21 Quoted apparently from memory as giving the general sense of passages in Lev. xxi, Lev. xxii.

22 Quoted apparently from memory as giving the general sense of passages in Lev. xxi, Lev. xxii.

23 Gen. i. 2.

24 John v. 2 sq.

25 xix. 2.

26 Is. xi. 3: Matt. iii. 3.

27 John i. 29.

28 Luke i. 43.

29 Acts ix. 17.

30 Matt. xi. 11.

31 Matt. xi. 10.

32 We venture to read `decebat 0' instead of `dicebat. 0' Otherwise, we may render `Thus (the Scripture) said that, 0' etc.

33 Mark i. 4.

34 Mark i. 5.

35 John iii. 31.

36 Matt. iii. 11.

37 John iii. 30.

38 Acts xix. 1, sqq.

39 Triple immersion, that is, thrice dipping the head while standing in the water, was the all but universal rule of the Church in early times. There is proof of its existence in Africa, Palestine, Egypt, at Antioch and Constantinople, in Cappadocia and Rome. See Basil, On the H. Sp. §66, and Apostolical Canons. Gregory the Great ruled that either form was allowable, the one symbolizing the Unity of the Godhead, the other the Trinity of Persons.

40 This ceremony together with the kiss of peace and white robes probably dated from very early times. In the fourth century some new ceremonies were introduced, such as the use of lights and salt, the unction with oil before baptism in addition to that with chrism which continued to be administered after baptism.

41 At Holy Communion the first prayer of the faithful was said by all kneeling. During the rest of the liturgy all stood. At other times of service the rule was for all to kneel in prayer except on Sundays and between Easter and Whitsuntide.

42 The Arians said He was the creature (made out of nothing) through whom the Father gave being to all other creatures.

43 The Macedonians, who became nearly co-extensive with the Semi-Arians about 360, held that the Spirit not being `very 0' God must be a creature and therefore a Servant of God.

44 Sacerdotium-often used by Jerome in a special sense for the Episcopate. He says of Pammachius and of himself (Letter xlv., 3) that many people thought them digni sacerdotio, meaning the Bishopric of Rome.

45 Acts viii. 26 sq.

46 "The philosophical relations of Arianism have been differently stated. Baur, Newman (The Arians, p. 17), and others, bring it into connection with Aristotle, and Athanasianism with Plato; Petavius, Ritter, and Voigt, on the contrary, derive the Arian idea of God from Platonism and Neo-Platonism. The empirical, rational logical tendency of Arianism is certainly more Aristotelian than Platonic. and so far Baur and Newman are right; but all depends on making either revelation and faith. or philosophy and reason, the starting point and ruling power of theology." Doctor Schaff in Dict. of Chris. Biog.

47 Baptism was at this time, as a rule, administered by the bishop alone.

48 This was, approximately, the Patripassian form of the heresy, according to which the person of the Father who is one with the Son, was incarnate in Christ, and the Father might then be said to have died upon the cross. The personality of the Holy Ghost appears to have been denied. With varying shades of opinion and modes of expression the doctrine was expounded by Praxeas (circ. a.d. 200), Noetius (a.d. 220), Sabellius (a.d. 225), Beryllus and Paul of Samosata (circ. a.d. 250).

49 That is the followers of Lucifer, whose see was in Sardinia.

50 Ps. xii. 1. The Luciferians believed that few or none outside their own sect could be saved.

51 Ps. xxx. 9.

52 Mark iii. 27.

53 Ps. ii. 8.

54 Ps. xviii. 15.

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