0' we are not to understand that Christ by His precepts filled up what was wanting in the law; but what the literal command failed in doing from the pride and disobedience of men is accomplished by grace....So, the apostle says, `faith worketh by love.
0' " So, again, we read in Serm. cxxv.: "Quia venit dare caritatem, et caritas perficit legem; merito dixit non veni legem solvere sed implere." And hence in his letter to Jerome (Ep. clxvii. 19), he speaks of the "royal law" as being "the law of liberty, which is the law of love." See p. 348, note 4, above.
68 Ps. civ. 24. See p. 297 note 1, above.
69 1 Cor. viii. 6.
70 Augustin, in his letter to Jerome (Ep. clxvi. 4) on "The origin of the human soul," says: "The soul, whether it be termed material or immaterial, has a certain nature of its own, created from a substance superior to the elements of this world." And in his De Gen. ad Lit. vii. 10, he speaks of the soul being formed from a certain "spiritual matter," even as flesh was formed from the earth. It should be observed that at one time Augustin held to the theory that the souls of infants were created by God out of nothing at each fresh birth, and only rejected this view for that of its being generated by the parents with the body under the pressure of the Pelagian controversy. The first doctrine was generally held by the Schoolmen; and William of Conches maintained this belief on the authority of Augustin,-apparently being unaware of any modification in his opinion: "Cum Augustino," he says (Victor Cousin, Ouvrages ined. d'Abelard, p. 673), "credo et sentio quotidie novas animas nom ex traduce non ex aliqua substantia, sed ex nihilo, solo jussu creatoris creari." Those who held the first-named belief were called Creatiani; those who held the second, Truduciani. It may be noted as to the word "Traduciani", that Tertullian, in his De Anima, chaps. 24-27, etc., frequently uses the word tradux in this connection. Augustin, in his Retractations, ii. 45, refers to his letter to Jerome, and urges that if so obscure a matter is to be discussed at all, that solution only should be received: "Quae contraria non sit apertissimis rebus quas de originati peccato fides catholica novit in parvulis, nisi regenerentur in Christo, sine dubitatione damnandis." 0n Tertullian's views, see Bishop Kays, p. 178, etc.
71 See xi. sec. 7, and note, above; and xii. sec. 33, and note, below. See also the subtle reasoning of Dean Mansel (Bampton Lectures, lect. ii.), on the inconsequence of receiving the idea of the creation out of nothing on other than Christian principles. And compare Coleridge, The Friend, iii. 213.
72 Isa. vi. 2, and xxxvii. 16.
73 Col i. 16.
74 Gen. i. 9.
75 See p. 165, note 4, above.
76 See p. 176, note 5, above.
77 Ps. xxii. 25.
78 It is curious to note here Fichte's strange idea (Anweisung sum seligen Leben, Werke, v. 479), that St. John, at the commencement of his Gospel, in his teaching as to the "Word," intended to confute the Mosaic statement, which Fichte-since it ran counter to that idea of "the absolute" which he made the point of departure in his philosophy-antagonizes as a heathen and Jewish error. On "In the Beginning," See p. 166, note 2, above.
79 See p. 48, note, and p. 164, note 2, above.
80 John viii. 44.
81 1Tim. i. 8.
82 As to all truth being God's, See vii. sec. 16, and note 3, above; and compare x. sec. 65, above.
83 1 Cor. iv. 6.
84 Mark xii. 30, 31.
85 Ps. viii. 8.
86 "Ex familiaritate carnis," literally, "from familiarity with the flesh."
87 "Parvulis animalibus."
88 In allusion, perhaps, to Prov. xxvii. 8: "As a bird that wandereth from her nest, so is a man that wandereth from his place."
89 See p. 166, note 2.
90 John viii. 23.
91 See a similar argument in his Con. adv. Leg. et Proph. i. 9; and sec. 29, and note, above.
92 See xi. sec. 29, above, and Gillies' note thereon; and compare with it Augustin's De. Gen. ad Lit. v. 5: "In vain we inquire after time before the creation as though we could find time before time, for if there were no motion of the spiritual or corporeal creatures whereby through the present the future might succeed the past, there would be no time at all. But the creature could not have motion unless it were. Time, therefore, begins rather from the creation, than creation from time, but both are from God."
93 See p. 164, note 2, above.
94 1Tim. i. 8.
95 See p. 183, note, above; and on the supremacy of this law of love, may be compared Jeremy Taylor's curious story (Works, iv. 477, Eden's ed.): "St. Lewis, the king, having sent Ivo, Bishop of Chartres, on an embassy, the bishop met a woman on the way, grave, sad, fantastic, and melancholy, with fire in one hand, and water in the other. He asked what those symbols meant. She answered, `My purpose is with fire to burn Paradise, and with my water to quench the flames of hell, that men may serve God without the incentives of hope and fear, and purely for the love of God.
0' "
96 See end of note 17, p. 197, below.
97 Ps. cxliii. 10.
98 Augustin, as we have seen (See notes, pp. 65 and 92), was frequently addicted to allegorical interpretation, but he, none the less, laid stress on the necessity of avoiding obscure and allegorical passages when it was necessary to convince the opponent of Christianity (De Unit. Eccl. ch. 5). It should also be noted that, however varied the meaning deduced from a doubtful Scripture, he ever maintained that such meaning must be sacrae fidei congruam. Compare De Gen. ad Lit. end of book i.; and ibid. viii. 4 and 7. See also notes, pp. 164 and 178, above.