135 Ps. ciii. 3-5.
136 Matt. xi. 30.
137 Jas. iv. 6.
138 Ps. xviii. 7.
139 Isa. xiv. 13, 14.
140 Luke xii. 32.
141 Ps. x. 3, in Vulg. and LXX.
142 Isa. xlviii. 10, and Prov. xxvii. 21.
143 Lam. iii. 48.
144 Ps. xix. 12. See note 5, page 47, above.
145 In his De Vera Relig. sec. 92, he points out that adversity also, when it comes to a good man, will disclose to him how far his heart is set on worldly things: "Hoc enim sine amore nostro aderat, quod sine dolore discedit."
146 I John ii. 16. See beginning of sec. 41, above.
147 Lev. xix. 18. See book xii. secs. 35, 41, below.
148 It may be well, in connection with the striking piece of soul-anatomy in this and the last two sections, to advert to other passages in which Augustin speaks of the temptation arising from the praise of men. In Serm. cccxxxix. 1, he says that he does not altogether dislike praise when it comes from the good, though feeling it to be a snare, and does not reject it: "Ne ingrati sint quibus praedico." That is, as he says above, he accepted it for his "neighbour's good," since, had his neighbour not been ready to give praise, it would have indicated a wrong condition of heart in him. We are, therefore, as he argues in his De Serm. Dom. in Mon. ii. 1, 2, 6, to see that the design of our acts be not that men should see and praise us (compare also Enarr. in Ps. lxv. 2). If they praise us it is well, since it shows that their heart is right; but if we "act rightly only because of the praise of men" (Matt. vi. 2, 5), we seek our own glory and not that of God. See also Serms. xciii. 9, clix. 10, etc.; and De Civ. Dei, v. 13, 14.
149 Gal. vi. 3.
150 1 John i. 8.
151 Ps. cxli. 5, according to the Vulg. and LXX. The Authorized Version (with which the Targum is in accord) gives the more probable sense, when it makes the oil to be that of the righteous and not that of the sinner: "Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head."
152 Ps. cix. 22.
153 See his De Civ. Dei, v. 20, where he compares the truly pious man, who attributes all his good to God's mercy, "giving thanks for what in him is healed, and pouring out prayers for the healing of that which is yet unhealed," with the philosophers who make their chief end pleasure or human glory.
154 See xii. sec. 35, below.
155 See ix. sec. 10, note, above, and xi. sec. 39, below.
156 Heb. xii. 1.
157 See p. 153, note 7, above.
158 Ps. xxxi. 22.
159 It would be easy so to do, since even amongst believers, as we find from Evodius' letter to Augustin (Ep. clvi.), there was a prevalent belief that the blessed dead visited the earth, and that visions had an important bearing on human affairs. See also Augustin's answer to Evodius, in Ep. clix.; Chrysostom, De Sacer. vi. 4; and on Visions, See sec. 41, note, above.
160 Eph. ii. 2.
161 See note 5, p. 69, above.
162 2 Cor. xi. 14.
163 In his De Civ. Dei, x. 24, in speaking of the Incarnation of Christ as a mystery unintelligible to Porphyry's pride, he has a similar passage, in which he speaks of the "true and benignant Mediator," and the "malignant and deceitful mediators." See vii. sec. 24, above.
164 Rom. vi. 23.
165 See notes 3, p. 71, and 9 and 11, p. 74, above.
166 1 Tim. ii. 5.
167 Not that our Lord is to be supposed, as some have held, to have been under the law of death in Adam, because "in Adam all die" (1 Cor. xv. 22; see the whole of c. 23, in De Civ. Dei, xiii, and compare ix. sec. 34, note 3, above); for he says in Serm. ccxxxii. 5: "As there was nothing in us from which life could spring, so there was nothing in Him from which death could come." He laid down His life (John x. 18), and as being partaker of the divine nature, could see no corruption (Acts ii. 27). This is the explanation Augustin gives in his comment on Ps. lxxxv. 5 (quoted in the next section) of Christ's being "free among the dead." So also in his De Trin. xiii. 18, he says he was thus free because "solus enim a debito mortis liber est mortuus." The true analogy between the first and second Adam is surely then to be found in our Lord's being free from the law of death by reason of His divine nature, and Adam before his transgression being able to avert death by partaking of the Tree of Life. Christ was, it is true, a child of Adam, but a child of Adam miraculously born. See note 3, p. 73, above.
168 See De Trin. iv. 2; and Trench, Hulsean Lectures (1845), latter part of lect. iv.
169 Medius, alluding to mediator immediately before. See his De Civ. Dei, ix. 15, and xi. 2, for an enlargement of this distinction between Christ as man and Christ as the Word. Compare also De Trin. i. 20 and xiii. 13; and Mansel, Bampton Lectures, lect. v. note 20.
170 Some Mss. omit Cum spiritu sancto.
171 Christ did not, as in the words of a well-known hymn, "change the wrath to love." For, as Augustin remarks in a very beautiful passage in Ev. Joh. Tract. cx. 6, God loved us before the foundation of the world, and the reconcilement wrought by Christ must not be "so understood as if the Son reconciled us unto Him in this respect, that He now began to love those whom He formerly hated, in the same way as enemy is reconciled to enemy, so that thereafter they become friends, and mutual love takes the place of their mutual hatred; but we were reconciled unto Him who already loved us, but with whom we were at enmity because of our sin. Whether I say the truth on this let the apostle testify, when he says: `God commendeth His love towards us, in that, while we were yet sinners, Christ died for us
0' " (Rom. v. 8, 9). He similarly applies the text last quoted in his De Trin. xiii. 15. See also ibid. sec. 21, where he speaks of the wrath of God, and ibid. iv. 2. Compare Archbishop Thomson, Bampton Lectures, lect. vii., and note 95.
172 Rom. viii. 34, which is not "for us wicked ones," but "for us all," as the Authorized Version has it; and we must not narrow the words. Augustin, in Ev. Joh. Tract. cx. 2, it will be remembered, when commenting on John xvii. 21, "that they all may be one...that the world may believe Thou hast sent me," limits "the world" to the believing world, and continues (ibid.sec. 4), "Ipsi sunt enim mundus, non permanens inimicus, qualis est mundis damnationi praedestinatus." On Christ being a ransom for all, see Archbishop Thomson, Bampton Lectures, lect. vii. part 5, and note 101.
173 Phil. ii. 6, 8.
174 Ps. lxxxviii. 5; See sec. 68, note, above.
175 John x. 18.
176 Ps. ciii. 3.
177 Rom. viii. 34.
178 See note 11, p. 140, above.
179 John i. 14.
180 Ps. lv. 7.
181 2 Cor. v. 15.
182 Ps. lv. 22.
183 Ps. cxix. 18.
184 Col. ii. 3. Compare Dean Mansel, Bampton Lectures, lect. v. and note 22.
185 Ps. cxix. 122, Old Ver. He may perhaps here allude to the spiritual pride of the Donatists, who, holding rigid views as to purity of discipline, disparaged both his life and doctrine, pointing to his Manichaeanism and the sinfulness of 1ife before baptism. In his Answer to Petilian, iii. 11, 20, etc., and Serm. 3, sec. 19, on Ps. xxxvi., he alludes at length to the charges brought against him, referring then finally to his own confessions in book iii. above.
186 Ps. xxii. 26. Augustin probably alludes here to the Lord's Supper, in accordance with the general Patristic interpretation.