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104 Posteriora..

105 Posterius..

106 Phil. ii. 6.

107 2 Cor. v. 6.

108 Wisd. ix. 15.

109 1 Cor. xiii. 12.

110 Ps. xxxix. 5.

111 Ps. cxliii. 2.

112 1 John iii. 2.

113 Gal. vi. 14.

114 Col. ii. 20. Viventes de hoc mundo decernitis.

115 Matt. xxii. 37-40.

116 2 Cor. v. 6, 7.

117 [Augustin here gives the Protestant interpretation of the word "rock," in the passage, "on this rock I will build my church."-W.G.T.S.]

118 Matt. xvi. 18.

119 Rom. x. 9.

120 17 Rom. iv. 25.

121 [The meaning seems to be, that the vivid realization that Christ's body rose from the dead is the reward of a Christian's faith. The unbeliever has no such reward.-W.G.T.S.]

122 Rom. viii. 23.

123 Transitus = passing by.

124 John xiii. 1.

125 Wisd. viii. 1.

126 Isa. lxvi. 1, 2.

127 Transitus.

128 Matt. xxvi. 70-74.

129 Isa. vi. 10; Matt. xiii. 15.

130 Acts ii. 37, 41.

131 Ps. xxxii. 4, 5.

132 [This explanation of the "back parts" of Christ to mean his resurrection, and of "the place that is by him," to mean the church, is an example of the fanciful exegesis into which Augustin, with the fathers generally, sometimes falls. The reasoning, here, unlike that in the preceding chapter, is not from the immediate context, and hence extraneous matter is read into the text.-W.G.T.S.]

133 1 Tim. 1. 17.

134 1 Tim. vi. 16.

135 [The original has an awkward anacoluthon in the opening sentence of this chapter, which has been removed by omitting "quamquam," and substituting "autem" for "ergo."-W.G.T.S.]

136 Ps. ii. 7, 8.

137 Ps. viii. 8.

138 Cast down-A.V.

139 Dan. vii. 9-14.

140 Gen. xviii. 1.

141 See above, chap. vii.

1 [The English translator renders "animalium" by "psychical," to agree with yuxiko/j in 1 Cor. ii. 14. The rendering "natural" of the A.V. is more familiar.-W G. T. S.]

2 [This is an important passage with reference to Augustin's learning. From it, it would appear that he had not read the Greek Trinitarians in the original, and that only "a little" of these had been translated, at the time when he was composing this treatise. As this was from A.D. 400 to A.D. 416-, the treatises of Athanasius (d. 373), Basil (d. 379), Gregory of Nyssa (d. 400?), and Gregory of Nazianzum (d. 390?) had been composed and were current in the Eastern church. That Augustin thought out this profound scheme of the doctrine of the Trinity by the close study of Scripture alone, and unassisted by the equally profound trinitarianism of the Greek church, is an evidence of the depth and strength of his remarkable intellect.-W. G. T. S.]

3 John i. 10.

4 Wisd. i. 7.

5 Matt. iii. 16.

6 Acts ii. 3.

7 Gal. iv. 4.

8 John i. 14.

9 See above, Book ii. chap. vii. n. 13.

10 John ii. 9.

11 Wisd. xvi. 24, 25

12 Wisd. viii. 1.

13 [The original is: "ut sit participatio ejus in idipsum." The English translator renders: "So that it may partake thereof in itself." The thought of Augustin is, that the believing soul though mutable partakes of the immutable; and he designates the immutable as the in idipsum: the self-existent. In that striking passage in the Confessions, in which he describes the spiritual and extatic meditations of himself and his mother, as they looked out upon the Mediterranean from the windows at Ostia-a scene well known from Ary Schefer's painting-he denominates God the idipsum: the "self same" (Confessions IX. x). Augustin refers to the same absolute immutability of God, in this place. By faith, man is "a partaker of a divine nature," (2 Pet. i. 4.)-W.G.T.S.].

14 Ps. cxxii. 3. Vulg.

15 Ps. cii. 26, 27.

16 Ps. civ. 4.

17 Col. i. 16.

18 Wisd. ix. 15.

19 1 Cor. xiii. 12.

20 Phil. i. 23.

21 Rom. viii. 23.

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