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42 Luke xv. 8.

43 See note, p. 75, above.

44 Amos v. 4.

45 I Cor. xv. 22; see p. 140, note 3, and note p. 73, above.

46 That is, as knowing Latin.

47 Isa. xlviii. 22.

48 Since "life eternal is the supreme good," as he remarks in his De Civ. Dei, xix. 4. Compare also ibid. viii. sec. 8, where he argues that the highest good is God, and that he who loves Him is in the enjoyment of that good. See also note on the chief good, p. 75, above.

49 Gal. v. 17.

50 See viii. sec. 20, above.

51 John xiv. 6.

52 Ps. xxvii. 1.

53 Ps. xlii. 11.

54 See sec. 29, above.

55 John xii. 35.

56 "Veritas parit odium." Compare Terence, Andria, i. 1, 41: "Obsequiam amicos, veritas odium parit."

57 John viii. 40.

58 See iv. c. 12, and vii. c. 10, above.

59 In connection with Augustin's views as to memory, Locke's Essay on the Human Understanding, ii. 10, and Stewart's Philosophy of the Human Mind, c. 6, may be profitably consulted.

60 Job xxiii.8.

61 See p. 74, note 1, above.

62 Job vii. 1. The Old Ver. rendering -u#&ir#&/

by tentatio, after the LXX. peirath/rion. The Vulg. has militia, which-"warfare" in margin of A. V.

63 "It will not be safe," says Anthony Farindon (vol. iv. Christ's Temptation, serm. 107, "for us to challenge and provoke a temptation, but to arm and prepare ourselves against it; to stand upon our guard, and neither to offer battle nor yet refuse it. Sapiens feret ista, non eliget: `It is the part of a wise man not to seek for evil, but to endure it. 0' And to this end it concerneth every man to exercise th'n pneumatikh'n su/nesin_, `his spiritual wisdom, 0' that he may discover Spiritus ductiones et diaboli seductiones, `the Spirit's leadings and the devil's seducements. 0' " See also Augustin's Serm. lxxvi. 4, and p. 79, note 9, above.

64 We have ever to endure temptation, either in the sense of a testing, as when it is said, "God did tempt Abraham" (Gen. xxii. 1); or with the additional idea of yielding to the temptation, and so committing sin, as in the use of the word in the Lord's Prayer (Matt. vi. 13); for, as Dyke says in his Michael and the Dragon (Works, i. 203, 204): "No sooner have we bathed and washed our souls in the waters of Repentance, but we must presently expect the fiery darts of Satan's temptations to be driving at us. What we get and gain from Satan by Repentance, he seeks to regain and recover by his Temptations. We must not think to pass quietly out of Egypt without Pharaoh's pursuit, nor to travel the wilderness of this world without the opposition of the Amalekites." Compare Augustin, In Ev. Joann. Tract. xliii. 6, and Serm. lvii. 9. See also p. 79, note 3, above.

65 In his 38th Sermon, he distinguishes between continentia and sustinentia; the first guarding us from the allurements of worldliness and sin, while the second enables us to endure the troubles of life.

66 Wisd. viii. 21.

67 In his De Trin. ix. 13 ("In what desire and love differ"), he says, that when the creature is loved for itself, and the love of it is not referred to its Creator, it is desire (cupiditas) and not true love. See also p. 129, note 8, above.

68 I John ii. 16. Dilating on Ps. viii. he makes these three roots of sin to correspond to the threefold nature of our Lord's temptation in the wilderness. See also p 80, note 5, above.

69 In Augustin's view, then, dreams appear to result from our thoughts and feelings when awake. In this he has the support of Aristotle (Ethics, i. 13), as also that of Solomon, who says (Eccles. v. 3), "A dream cometh through the multitude of business." An apt illustration of this is found in the life of the great Danish sculptor, Thorwaldsen. It is said that he could not satisfy himself with his models for The Christ, in the Frauenkirche at Copenhagen,-as Da Vinci before him was never able to paint the face of the Christ in His noble fresco of the Last Supper,-and that it was only in consequence of a dream (that dream doubtless the result of his stedfast search for an ideal) that this great work was accomplished. But see Ep. clix.

70 Ps. ciii. 3.

71 Eph. iii. 20.

72 Ps. ii. 11.

73 See note 4, p. 140, above.

74 1 Cor. xv. 54.

75 Matt. vi. 34.

76 I Cor. xv. 54.

77 In Augustin's time, and indeed till the Council of Orleans, A.D. 538, fasting appears to have been left pretty much to the individual conscience. We find Tertullian in his De Jejunio lamenting the slight observance it received during his day. We learn, however, from the passage in Justin Martyr, quoted in note 4, on p. 118, above, that in his time it was enjoined as a preparation for Baptism.

78 I Cor. ix. 27.

79 Luke xxi. 34.

80 Wisd. viii. 21.

81 Ecclus. xviii. 30.

82 I Cor. viii. 8.

83 Phil. iv. 11-14.

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