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64 Ps. ii. 1.

65 Gen. iii. 3. Why tree, &c. A striking contrast of the means of Redemption by the Cross of Christ with the circumstances of the Fall.

66 S. John xix. 17.

67 Gen. iii. 6-23.

68 S. Matt. xxvii. 35.

69 For the sake of resurrection. One translator carries on the contrast, and renders "to atone for the insurrection," sc. of Adam. The preposition u 9pep seems decisive against this.

70 Rev. ii. 7; xxii. 14.

71 1 Cor. iii. 9; iv. 1; 2 Cor. vi. 1.

72 One of their wise men, the author of the treatise peri\ fusw=n, ascribed to Hippocrates.

73 Those who, &c. miga/daj, cf. xxi., 10, where monadikoi; and oi 9 th=j e'rmui/aj are distinguished from miga/dej and oi 9 th=j e'pimici/aj. Clémencet here holds that oi 9 th=j e'rhmi/aj are hermits as distinguished from coenobites, but does not hint at any further subdivision between the koinwnikoi; and the miga/dej. Cf. also xliii. 62; xxi. 19. Montaut, "Revue Critique, &c." (pp. 48-52) attempts to distinguish between the miga/dej and the koinwnikoi/. But although he confirms the overthrow by Clémencet of the views of previous translators, he leaves Clémencet's own position really unweakened. S. Gregory uses the two terms as practically convertible. In xxi.. § 19, (which Montaut misinterprets) he explains that the life of the coenobite is a hermit-life in its relation to the world which he has forsaken, while it has opportunities in community-life for the growth of those virtues which are required by the relation of man to man. Cf. Bened. edition (Clémencet), Praef. Gener., Pars. II., § iii. sub finem.

74 The source of persuasiveness, lit., "the medicine of persuasion."

75 condescension, lit., `equity, 0' dealing gently with their weakness, not exacting the literal fulfilment of the law.

76 Are requisite to form, lit., by 'actual. . . they become clear to.'

77 Numb. xx. 17.

78 Prov. iv. 27.

79 S. Luke xii. 42.

80 Worlds, i.e. the invisible and visible. of which S. Greg. held that the former was created before the latter. cf. Orat. xviii. 3; xxvii. 10; xxviii. 31; xxxviii. 10; xl. 45.

81 Dissolution; some translate `return 0' - i.e. of the Ascension; referring the `'resurrection. &c. 0'to mankind in general.

82 Origninal. Perhaps better 'supreme.'

83 illumination. Some apply this to Holy Baptism, with its preliminary instruction.

84 Contracting, i.e. by the Sabellian heresy. A parallel passage in almost identical terms is Orat. xx. 6.

85 Atheism. This term is used of Sabellianism xviii. 16. xx. 6. xxi. 13. xliii. 30, in the sense in which it is here explained. Cf. Petav. de Trin. I. vi. 3, sqq.

86 Madness of Arianism, xxi. 13. xxxiv. 8. xliii. 30.. This term is applied in a letter of Constantine after the Council of Nicaea. It is called Judaism also Orat. xx. 6 as frequently by S. Athanasius. Cf. Petav. de Trin. I. ix. 8.

87 Piety, eu'la/beta. i. e. The pious readily and attentively receive instruction in morality or generally received truth, but are more suspicious and intolerant than ordinary people, if, at a time when any theological question is hotly debated, a preacher touches upon any point connected with it, and so stirs party feeling or personal prejudice.

88 The primary hope. This term is used of the full knowledge and confession of the doctrine of the Holy Trinity, Orat. xxxii. 23; where its necessary connection with Christianity and the life of the soul is insisted on. For its vital importance cf. Liddon, Bamp. Lect. pp. 435, 6, and its bearing on the Mediatorial Work of Christ, and so on our salvation. Ibid. Lect. VIII. esp. pp. 472-9 (5th ed.). S. Cyr. Hier. Catech. 13. 2. S. Cyr. Alex. de S. Trin. dial. 4. tom v. pp. 508, 509. S. Proclus Hom. in Icarn. 5. 6. 0. Bright. Hist. of the Church. p. 149.

89 Rom. x. 2.

90 Luke xii. 47.

91 Ps. lxxiii. 8. (lxx).

92 2 Tim. iii. 8.

93 S. Matt. vii. 6; viii. 32.

94 Eph. iv 14.

95 Doctrines and dogmas. Elias takes the former to refer to morality and the latter to belief.

96 1 Cor. iii. 1, 2; Heb. v. 12-14.

97 1 Cor. ii. 6.

98 Heb. v. 14.

99 Rom. xiv. 2.

100 Col. i. 11. 16, 17.

101 Eph. iv. 13.

102 2 Cor. ii. 16,17.

103 Isai. i. 27.

104 Ps. civ. 15.

105 Ventriloquists. Isai viii. 19, "Wizards."

106 Ezek. iii. 20; xxxiii. 8.

107 I. e., venerable for wisdom due to experience.

108 Law. Not definitely enacted, but a custom constantly observed. It applied to the earlier and later chapters of Ezekiel and the Song of Solomon.

109 Exterior, Origen, Hom. 5, in Levit., speaks of the 'body, soul, and spirit of Scripture.'

110 Alone. If, as many Mss. we read mo/lij, "with difficulty." This is preferred by the Bened. note.

111 Degrees, etc. Heb. v. 14 V. "use" (in the singular), the sense is "any rule for confining the use of difficult passages of Holy Scripture to those whose experience is a guarantee against their abuse."

112 1 Sam. ii. 11.

113 S. Matt. xxiii. 7.

114 "More spiritual and noble." - This is ironical.

115 S. Luke viii. 6.

116 Ecclus. xxv. 9.

117 Eccles. x. 5.

118 Prov. xxvi. 12.

119 Their grace, to\ xa/sisma. Elias takes this of the power to heal diseases. Tillemont of miracles in general. Perhaps better of the special position as Apostles to the Jews and to the Gentiles (Gal. ii. 8, 9) where the term is xa/rij.

120 1 Cor. ix. 22.

121 2 Cor. xi. 23 et seq.

122 1 Cor. iv. 12; ix. 18.

123 Ib. iv. 9.

124 His cause reading tou=: v. 1. tw=n.

125 Tit. ii. 14.

126 2 Cor. xi. 28, 29.

127 Pressure e'pistasi/an, 2 Cor. xi. 28, e'pi/stasin.

128 Eph. vi. 5, 9.

129 Rom. xiii. 1-3.

130 Eph. v. 25, 22.

131 Eph. vi. 1-4.

132 1 Cor. vii. 3, 8, 25, 31.

133 Rom. xiv. 3, 6.

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