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1 Gal. vi. 14.

2 Cf. Athanas. (de Incurn. § 18, 49).

3 Rom v 17, 18.

4 1 Tim. ii. 6.

5 1 Cor. i. 18, 23.

6 Ex. xii. 23.

7 John i. 29.

8 Cf. Cat. i. 3; xvii. 35, 36.

9 1 Pet. ii. 22, quoted from Isa. liii. 9.

10 Luke xxiii. 14.

11 Matt. xxvii. 24.

12 Luke xxiii. 41. Cf. Cat. xiii. 30, 31. The Benedictine Editor remarks, "We know not whence Cyril took the notion that the two robbers were present at the trial of Jesus." He may have inferred from the words e'n tw= au/tw= kri/mati that the sentence of crucifixion was pronounced on them at the same time as on Jesus.

13 do/kmsij. Cf. Ignat. smyrn. § 2: "He suffered truly, as also He raised Himself truly: not as certain unbelievers say, that He suffered in semblance (to\ dokei=n au'to\n peponqe/nai)." See § 37, below.

14 fantasiw/dhj. Athanas. c. Apollinar. § 3: "Supposing the exhibition and the endurance of the Passion to be a mere show (fqntasi/an)."

15 Matt xxvii. 63.

16 Cf. iv. 10; x. 19.

17 Matt. v. 28.

18 1 Pet. ii. 22, 23.

19 Matt. xvi. 22, 23.

20 Ib. xxvi. 2.

21 Ib. xx. 18.

22 Luke ix. 5.

23 Ps. xli. 9.

24 "ta\j eu'logi/aj. The word has this meaning in Chrysostom and Cyril of Alexandria also; afterwards it came to signify consecrated bread, distinct form that of the Eucharist. Vid. Bingham, Antiq. xv. 4, § 3." (R. W. C.)

25 The custom of sending the bread of the Eucharist was forbidden in the latter part of the 4th century by the Synod of Laodicea, Canon 14: "At Easter the Host shall no more be sent into foreign dioceses as eulogiae." Bp. Hefele (Councils II. p. 308) says - "It was a custom in the ancient Church, not indeed to consecrate, but to bless those of the several breads of the same form laid on the altar which were not needed for the Communion, and to employ them partly for the maintenance of the Clergy, and partly for distributing them to those of the faithful who did not communicate at the Mass." See Eusebius (Hist. Eccles. V. 24), with the note thereon in this Series.

26 Matt. xxvi. 25.

27 John xii. 23.

28 See Cat. ii. 14, note 4.

29 John xiii. 31.

30 Ib. xvii. 5.

31 Ib. x. 18.

32 There is so close a resemblance between the remainder of this Lecture and the explanation of the same Article of the Creed by Rufinus, that "I have no doubt," says the Benedictine Editor, "that Rufinus drew from Cyril's fountains." Cf. Rufin. de Symbolo, § 19, sqq.

33 Isa. lii. 15.

34 Cf. Acts ii. 9: Parthians and Medes and Elamites. These Jewish converts of the day of Pentecost would naturally be the first heralds of the Gospel in their respective countries. On the dispersion of the Apostles, "Parthia, according to tradition, was allotted to Thomas as his field of labour" (Euseb. Hist. Eccl. III. 1;; cf. I. 13). An earlier notice of the tradition is found in the Clementine Recoginitions, L. IX. c. 29, where the Pseudo-Clement professes to have received a letter from "Thomas, who is preaching the Gospel among them."

35 Rom. xv. 21, quoted from Isaiah, u s.

36 Gal. iv. 25.

37 Lam. iv. 20: The breath of our nostrils, the anointed of the Lord, was taken in their pits.

38 Ibid.

39 1 Cor. ii. 4. The simple style of the New Testament is defended by Origen, c. Celsum., iii. 68, and in many other passages.

40 Cyril alludes to the same proverb in the Homily on the Paralytic, c. 14: "Word resists word, but a deed is irresistible." The Jerusalem Editor refers to Gregory Nazianzen (Tom. II. p. 596): Do/gw palai/ei pa=j lo/goj.

41 1 Cor. i. 23.

42 Ecclus. iv. 31: Let not thine hand be stretched out to receive, and shut when thou shouldest repay. The passage is quoted in the Didaché, c. iv., Barnnab. Epist. c. xix, and Constit. Apost. VII. 11.

43 Ps. lxxvii. 19. The Benedictine Editor, with no authority but the Latin version by Grodecq, inserts a quotation of Job ix. 8: Who walketh on the sea, as on a pavement. Cf. xi. 23.

44 Ps. xxxviii. 11.

45 Ib. lv. 21.

46 Matt. xxvi. 49.

47 Luke xxii. 48.

48 Cf. Phil. Jud. de Plantatione Noë, § 33: "And his name was called Judah, which being interpreted is "confession to the Lord." In Gen. xlix. 8 the name is differently interpreted: "Judah, thou art he whom thy brethren shall praise." The root has both senses "to confess," and "to praise," which are closely allied since to "confess" is to "give God the glory" (Josh. vii. 19).

49 Ps. cix. 1-3.

50 Ps. lix. 6. The exposition was probably given in a sermon preached to the whole congregation, not in these Lectures.

51 Zech. xi. 12.

52 Ib.

53 Ib. xi. 13.

54 Matt. xxvii. 3, 5

55 Matt. xxvii. 3, 7.

56 Ib. v. 4.

57 Ib. v. 6.

58 Isa iii. 9: (R. V.) they have rewarded evil unto themselves. Say ye of the righteous, that it shall be well with him/ In the Septuagint, from which Cryil quotes, there is an evident interpolation of Wisdom ii. 12: Let us lie in wait for the righteous; because he is not for our turn (du/sxrhstoj, as in Cyril).

59 Ps. ii. 3.

60 Isa. iii. 14.

61 Deut. xxxii. 6.

62 Isa. liii. 1.

63 Ibid.

64 Isa. 1. 6.; Matt. xxvii. 26.

65 John xii. 25.

66 Hosea x. 6: (R. V.) It also shall be carried unto Assyria for a present to king Jareb. This passage is applied in the same manner to Luke xxiii. 7 by Justin M. (Tryph. § 103), Tertullian (c. Marcion. iv. 42), and Rufinus (de Symbolo, § 21), who adds, - "And rightly does the Prophet add the name `Jarim, 0' which means `a wild vine, 0' for Herod was. . . a wild vine, i.e. of an alien stock." For the various interpretations of the name see the Commentaries on Hosea v. 13, and x. 6; Schrader, Cuneijorm Inscriptions, II. § 439, Driver, Introduction to O. T. Literature, p. 283.

67 Luke xxiii. 6, 7.

68 Ibid. xxiii. 12.

69 Job xii. 24: (R. V.) He taketh away the heart of the chiefs of the people of the earth. The rendering "who reconciles" (o 9 dialla/sswn Sept.) is forbidden by the context.

70 Some Mss. have h'nesxeto or h'nei/xeto, "He submitted to stand."

71 Josh. xix. 15.

72 Isa. lvii. 4.

73 Jer. xii. 8.

74 Ibid. v. 7.

75 Matt. xxvii. 13.

76 Ps. xxxviii. 14.

77 Ibid. v. 13.

78 "Perhaps in some Homily" (Ben. Ed.).

79 Ps. cix. 25.

80 Cant. iii. 11.

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