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23 John i. 14.

24 Rom. viii. 29.

25 [Augustin still addresses himself to the "nature of the rational soul."-A. H. N.]

26 Ps. lxxiii. 28.

27 Ps. xlv. 7.

28 Matt. x. 28, and Luke xii. 4.

29 1 Cor. iii. 17.

30 [We have already encountered in the treatise Concerning two Souls, substantially the same course of argumentation here pursued. The doctrine of the negativity of evil may be said to have been fundamental with Augustin, and he uses it very effectually against Manichaean dualism.-A. H. N.]

31 Matt. v. 8.

32 [The Neo-Platonic quality of this section cannot escape the attention of the philosophical student.-A. H. N.]

33 Vide Preface.

1 Confessions, v. 3, 6.

2 Ps. xxxvii. 23.

3 Col. ii. 5; cf. 1 Thess. iii. 10.

4 1 Cor. iii. 9.

1 Matt. i. 1.

2 2 Tim. ii. 8.

3 1 Cor. xv. 11.

4 Gal. i. 8, 9.

5 1 Cor. xv. 47-49.

6 2 Tim. iv. 4.

7 [This mixture of the substance of Primordial Man, with the kingdom of darkness, and the formation of stars out of portions thereof, was probably a part of primitive Manichaean teaching.-A. H. N.]

8 [Compare Book xx. 2, where Faustus states the Manichaean doctrine of the Jesus patabilis. Beausobre, Mosheim and Baur agree in thinking that Augustin has not distinguished accurately in these two passages between names Christ and Jesus, as used by the Manichaeans. See Baur: Das Manichäische Religionssystem, p. 72.-A. H. N.]

1 Rom. ix. 4, 5.

2 Rom. viii. 23.

3 Gal. iv. 4, 5.

4 Phil. ii. 6.

5 John i. 12.

6 [It cannot be said that Augustin adequately meets the difficulty that Faustus finds in the genealogies of our Lord. Cf. Hervey: The Genealogies of Our Lord, and the recent commentaries, such as Meyer's, Lange's, The International Revision, and especially Broadus on Matthew.-A. H. N.]

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