7 Acts iv. 32.
8 Cf. Ps. cix. 6.
9 S. Matt. ix. 13.
10 S. Luke xix. 10.
11 S. Matt. ix. 3.
12 S. John viii. 11; this famous section therefore is recognized by S. Leo: see Bright's note 69.
13 See Serm. LIV. chap. vi. n. 2.
1 S. John i. 14.
2 2 Cor. v. 19.
3 1 Cor. vii. 19.
4 Gal. iii. 27-29.
5 1 Cor. xv. 28.
6 S. Matt. xxviii. 20.
7 Col. i. 18-20: the word Divinitatis (of the Godhead) is omitted by some of the mss. here.
8 Cf. Phil. ii. 6, 7.
9 Sacramentum (with its saving efficacy) et exemplum (with its spur to exertion), see Bright's n. 74.
10 1 Pet. ii. 21-24: notice the reading of the Vulgate indicanti se iniuste for the correct tw= kri/nonti dikai/wj (namely God).
11 S. John i. 17.
12 Rom. x. 4.
13 S. John i. 13.
14 Cf. Gen. xxii. 18.
15 S. John x. 16.
16 Ib. xxi. 17.
17 The renouncing of the Devil and all his works and the professing of faith in GOD have always preceded the rite of Baptism: see Bright's notes 78 and 142.
18 Corpus regenerati fiat caro crucifixi an almost unduly strong assertion of the union between Christ, the Head and the members of His body, the Church effected by Holy Baptism : see Hooker, Eccl. Pol. v. 60. 2, quoted by Bright, n. 79.
19 Cf. Ps lxxvii. 10 (LXX.) and 1 Cor. xvii. 6.
20 1 Cor. v. 8.
21 ut in id, quod sumimus, transeamus. He uses the same strong expression in Letter LIX. 2, ut accipientes virtutem coelestis cibi, in carnem ipsius qui caro nostra factus est, transeamus.
22 Col. iii. 3, 4.
1 Erigendi sursum nostri cordis the liturgical allusion is the same as that noticed in Sermon LXXIV. 5, n. 6.
2 The epithet sanctus is of doubtful genuineness here.
3 This calculation is based apparently on that of Prosper's Chronicon, which again, follows that of Eusebius.
4 There is another reading here, ut (for et) non tam de futuris quam de proesentibus (for proeteritis) , &c., which the Ballerinii probably do right to reject. Trans. "foretold so long before that the language of the prophets is concerned not so much with the future as with the present."
5 Acts iv. 27, 28; it is perhaps worth noticing that Leo does not strictly follow the Biblical account in saying that the Apostle's were "full of the Holy Ghost" at the time of uttering this prayer: v. 31 says they were so filled afterwards.
6 Acts ii. 37-41.
7 Consecrando mysteriis I think he has, as so often, the institution of the Holy Eucharist especially in his mind together, of course, with other sacramental ordinances (such as Holy Baptism and matrimony) which our Saviour blessed with His sanction and made the means of holiness to His disciples.
8 Apocrypha, Hist. of Susanna, v. 56: said by Daniel to one of the two elders; cf. also Acts ix. 15, and S. John xvii. 12.
9 This last privilege which Leo, with curious sarcasm, co-ordinates with the other three is spoken of twice by S. John, viz. xii. 6, and xiii. 29.
10 Redemptorem etiam tuum ne tibi parceres, vendidisti. It seems to me that Leo's preaching power is nowhere better shown than in the passages where he draws out the heinousness of Judas' guilt: cf Sermon LVIII. chaps. 3 and 4, and Sermon LXII. chap. 4.
11 Aliud est in sacramento, aliud in exemplo, cf. Serm. LXIIL chap. 4. n. 7.
12 Exigantur: another reading perhaps more in keeping with the context and Leo's usual language is erigantur (raised): cf. Lett. XXVIII. (Tome), chap. 3, humana augens, divina non minuens, etc.
13 Cf. 1 Cor. iv. 7, and 1 Tim. iv. 14.
14 Cf. 1 Cor. iv. 7, and 1 Tim. iv. 14.
15 Ps. xxii. 1.