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1 Ex ratione universis ostensionibus procedente. The words are very obscure.
3 "Initium facturae," which Grabe thinks should be thus translated with reference to Jas. i. 18.
4 [Compare Clement, cap. 49, p. 18, this volume.]
6 In allusion to the mixture of water in the eucharistic cup, as practixed in these primitive times. The Ebionites and others used to consecrate the element of water alone.
8 Viz., the Son and the Spirit.
13 [Again, the carefully asserts that the bread is the body, and the wine (cup) is the blood. The elements are sanctified, not changed materially.]
14 The Greek text, of which a considerable portion remains here, would give, "and the Eucharist becomes the body of Christ."
19 This is Harvey's free rendering of the passage, which is in the Greek (as preserved in the Catena of John of Damascus): kai dia touto hnesxeto o Qeoj thn eij thn ghn hmwn analusin. In the Latin: Propter hoc passus est Deus fieri in nobis resolutionem. See Book iii. cap. xx. 2.
21 We have adopted here the explanation of Massuet, who considers the preceding period as merely parenthetical. Both Grabe and Harvey, however, would make conjectural emendations in the text, which seem to us to be inadmissable.
22 The ancients erroneously supposed that the arteries were air-vessels, from the fact that these organs, after death, appear quite empty, from all the blood stagnating in the veins when death supervenes.
29 The old Latin has "audivimus," have heard.
30 1 Thess. v. 23. [I have before referred the student to the "Biblical Psychology" of Prof. Delitzsch (translation), T. & T. Clark, Edinburgh, 1868.]
46 Grabe, Massuet, and Stieren prefer to read, "the face of the living God;" while Harvey adopts the above, reading merely "Domini," and not "Dei vivi."
51 This is adopting Harvey's emendation of "voluntatem" for "voluntate."
54 Lev. xi. 2; Deut. xiv. 3, etc.
57 1 Cor. ii. 14, iii. 1, etc.