; 1 Pet. ii. 2, sincere milk. Clem. Alex. calls Baptism so, Pedag. i. 6. And in Constitut. Apost. vi. 23, the Eucharist is styled, a reasonable Sacrifice. The word was used to distinguish Christian mysteries from Jewish. Rationale est spirituale."-W. W.
235 Ps. xix. 4.
236 Phil. iii. 19.
237 Rom. xvi. 18.
238 Phil. iv. 18.
239 Ibid. ver. 10.
240 Ibid. vers. 11-13.
241 Phil. iv. 14.
242 Compare p. 160, note 2, above.
243 Ps. iv. 1.
244 Compare his De Bono Conjug. ch. xxi., where he points out that while any may suffer need and abound, to know how to suffer belongs only to great souls, and to know how to abound to those whom abundance does not corrupt.
245 Phil. iv. 15, 16.
246 Ibid. ver. 17.
247 Matt. x. 41, 42.
248 1 Kings xvii. See p. 133, note 2, above.
249 We have already referred (p. 69, note 5, above) to the cessation of miracles. Augustin has a beautiful passage in Serm. ccxliv. 8, on the evidence which we have in the spread of Christianity-it doing for us what miracles did for the early Church. Compare also De Civ. Dei, xxii. 8. And he frequently alludes, as, for example, in Ps. cxxx., to "charity" being more desirable than the power of working miracles.
250 Gen. i. 31.
251 In his De Gen. con. Manich. i. 21, he enlarges to the same effect on Gen. i. 31.
252 He alludes in the above statements to the heretical notions of the Manichaeans. Their speculations on these matters are enlarged on in note 8 on p. 76.
253 1 Cor. ii. 12.
254 Matt. x. 20.
255 See the end of note 1, p. 74.
256 Rom. v. 5.
257 In his Retractations, ii. 6, he says: "Non satis considerate dictum est; res enem in abdito est valde."
258 Compare De Gen. con. Manich. ii. 15.
259 " `Concipiendam,
0' or the reading may be `concupiscendam,
0' according to St. Augustin's interpretation of Gen. iii. 16, in the De Gen. con. Manich. ii. 15. `As an instance hereof was woman made, who is in the order of things made subject to the man; that what appears more evidently in two human beings, the man and the woman, may be contemplated in the one, man; viz. that the inward man, as it were manly reason, should have in subjection the appetiteof the soul, whereby we act through the bodily members.
0' "-E. B. P.
260 See p. 165, note 4, above.
261 Gen. i. 31.
262 Rom. iv. 5.
263 See p. 165, note 2, above.
264 "The peace of heaven," says Augustin in his De Civ. Dei, xix. 17, "alone can be truly called and esteemed the peace of the reasonable creatures, consisting as it does in the perfectly ordered and harmonious enjoyment of God, and of one another in God. When we shall have reached that peace, this mortal life shall give place to one that is eternal, and our body shall be no more this animal body which by its corruption weighs down the soul, but a spiritual body feeling no want, and in all its members subjected to the will." See p. 111, note 8 (end), above.
265 Compare his De Gen. ad Lit. iv. 9: "For as God is properly said to do what we do when He works in us, so is God properly said to rest when by His gift we rest."
266 Matt. vii. 7.