[1] This book is referred to in another work of Augustine's (contra Advers. Legis et Prophet. i. 18), which was written about the year 420.
[2] 1 Cor. xv. 39.
[3] Rom. iii. 20.
[4] Gal. iii. 11.
[5] John. i. 14.
[6] The Apollinarians.
[7] John. xx. 13.
[8] Gal. v. 19-21.
[9] Wisd. ix. 15.
[10] 2 Cor. iv. 16.
[11] 2 Cor. v. 1-4.
[12] Æneid, vi. 730-32.
[13] Ib. 733, 734.
[14] On the punishment of the devil, see the De Agone Christi, 3-5, and De Nat. Boni, 33.
[15] Rom. iii. 7.
[16] John xiv. 6.
[17] 1 Cor. iii. 3.
[18] 1 Cor. ii. 11-14.
[19] 1 Cor. iii. 1.
[20] Rom. iii. 20.
[21] Gen. xlvi. 27.
[22] See Augustine, De Hæres. 46.
[23] Tusc. Quæst. iv. 6.
[24] Æneid, vi. 719-21.
[25] Tit. i. 8, according to Greek and Vulgate.
[26] John xxi. 15-17. On these synonyms see the commentaries in loc.
[27] Ps. xi. 5.
[28] 1 John ii. 15
[29] 2 Tim. iii. 2.
[30] Phil. i. 23.
[31] Ps. cxix. 20.
[32] Wisd. vi. 20.
[33] Ps. xxxii. 11.
[34] Ps. iv. 7.
[35] Ps. xvi. 11.
[36] Phil. ii. 12.
[37] Rom. xi. 20.
[38] 2 Cor. xi. 3.
[39] Æneid, vi. 733.
[40] Isa. lvii. 21.
[41] Matt. vii. 12.
[42] Ecclus. vii. 13.
[43] Luke ii. 14.
[44] Cat. i. 2.
[45] Ter. Andr. ii. 1, 6.
[46] Æneid, vi. 733.
[47] Æneid, v. 278.
[48] 2 Cor. vii. 8-11.
[49] Tusc. Disp. iii. 32.
[51] Rom. viii. 23.
[52] 1 Cor. xv. 54.
[53] Matt. xxiv. 12.
[54] Matt. x. 22.
[55] 1 John i. 8.
[56] 2 Cor. ix. 7.
[57] Gal. vi. 1.
[58] Ps. xxvi. 2.
[59] Matt. xxvi. 75.
[60] Jas. i. 2.
[61] 1 Cor. iv. 9.
[62] Phil. iii. 14.
[63] Rom. xii. 15.
[64] 2 Cor. vii. 5.
[65] Phil. i. 23.
[66] Rom. i. 11-13.
[67] 2 Cor. xi. 1-3.
[68] Rom. ix. 2.
[69] Rom. x. 3.
[70] 2 Cor. xii. 21.
[71] Mark iii. 5.
[72] John xi. 15.
[73] John xi. 35.
[74] Luke xxii. 15.
[75] Matt. xxvi. 38.
[76] Rom. i. 31.
[77] Ps. lxix. 20.
[78] Crantor, an Academic philosopher quoted by Cicero, Tusc. Quæst. iii. 6.
[79] 1 John i. 8.
[80] 1 John iv. 18.
[81] Rom. viii. 15.
[82] Ps. xix. 9.
[83] Ps. ix. 18.
[84] Matt. v. 28.
[85] Gen. i. 28.
[86] Gen. vi. 6, and 1 Sam. xv. 11.
[87] Eccles. vii. 29.
[88] John viii. 36.
[89] 1 Tim. ii. 14.
[90] Rom. v. 12.
[91] Gen. iii. 12.
[92] Ecclus. x. 13.
[93] Matt. vii. 18.
[94] Defecit.
[95] Ps. lxxiii. 18.
[96] Gen. iii. 5.
[97] Prov. xviii. 12.
[98] That is to say, it was an obvious and indisputable transgression.
[99] Ps. lxxxiii. 16.
[100] Gen. iii. 12, 13.
[101] Phil. ii. 8.
[102] Ps. cxliv. 4.
[103] Cicero, Tusc. Quæst. iii. 6 and iv. 9. So Aristotle.
[104] 1 Thess. iv. 4.
[105] Gen. ii. 25.
[106] An error which arose from the words, "The eyes of them both were opened," Gen. iii. 7.—See De Genesi ad lit. ii. 40.
[107] Gen. iii. 6.
[108] This doctrine and phraseology of Augustine being important in connection with his whole theory of the fall, we give some parallel passages to show that the words are not used at random: De Genesi ad lit. xi. 41; De Corrept. et Gratia, xi. 31; and especially Cont. Julian. iv. 82.
[109] Gen. iii. 7.
[110] See Plato's Republic, book iv.
[111] The one word being the Latin form, the other the Greek, of the same adjective.
[112] By Diogenes Laertius, vi. 69, and Cicero, De Offic. i. 41.
[113] Gen. i. 28.
[114] Ps. cxxxviii. 3.
[115] Gen. i. 27, 28.
[116] Matt. xix. 4, 5.
[117] Eph. v. 25.
[118] Luke xx. 34.
[119] See Virgil, Georg. iii. 136.
[120] Rom. i. 26.
[121] The position of Calama is described by Augustine as between Constantine and Hippo, but nearer Hippo.—Contra Lit. Petil. ii. 228. A full description of it is given in Poujoulat's Histoire de S. Augustin, i. 340, who says it was one of the most important towns of Numidia, eighteen leagues south of Hippo, and represented by the modern Ghelma. It is to its bishop, Possidius, we owe the contemporary Life of Augustine.
[122] Andr. ii. 1, 5.
[123] 1 Tim. i. 5.
[124] Compare Basil's Homily on Paradise, and John Damascene, De Fide Orthod. ii. 11.
[125] Ps. cxi. 2.
[126] Ps. iii. 3.
[127] Ps. xviii. 1.
[128] Rom. i. 21-25.
[129] 1 Cor. xv. 28.
[130] 1 Cor. xv. 46.
[131] Rom. ix. 21.
[132] Gen. iv. 17.
[133] Comp. De Trin. xv. c. 15.
[134] Gal. iv. 21-31.
[135] Rom. ix. 22, 23.
[136] Wisdom viii. 1.
[137] Lucan, Phar. i. 95.
[138] Gal. v. 17.
[139] Gal. vi. 2.
[140] 1 Thess. v. 14, 15.
[141] Gal. vi. 1.
[142] Eph. iv. 26.
[143] Matt. xviii. 15.
[144] 1 Tim. v. 20.
[145] Heb. xii. 14.
[146] Matt. xviii. 35.
[147] Rom. vi. 12, 13.
[148] Gen. iv. 6, 7.
[149] Literally, "division."
[150] 1 John iii. 12.
[151] We alter the pronoun to suit Augustine's interpretation.
[152] Gal. v. 17.
[153] Rom. vii. 17.
[154] Rom. vi. 13.
[155] Gen. iii. 16.
[156] Eph. v. 28, 29.
[157] C. Faustum. Man. xii. c. 9.
[158] Gen. iv. 17.
[159] Gen. iv. 25.
[160] Lamech, according to the LXX.
[161] Ex. xii. 37.
[162] Virgil, Æneid, xii. 899, 900. Compare the Iliad, v. 302, and Juvenal, xv. 65 et seqq.
[163] Plin. Hist. Nat. vii. 16.
[164] See the account given by Herodotus (i. 67) of the discovery of the bones of Orestes, which, as the story goes, gave a stature of seven cubits.
[165] Pliny, Hist. Nat. vii. 49, merely reports what he had read in Hellanicus about the Epirotes of Etolia.
[166] "Our own mss.," of which Augustine here speaks, were the Latin versions of the Septuagint used by the Church before Jerome's was received; the "Hebrew mss." were the versions made from the Hebrew text. Compare De Doct. Christ. ii. 15 et seqq.
[167] Jerome (De Quæst. Heb. in Gen.) says it was a question famous in all the churches.—Vives.
[168] "Quos in auctoritatem celebriorum Ecclesia suscepit."
[171] On this subject see Wilkinson's note to the second book (appendix) of Rawlinson's Herodotus, where all available references are given.
[172] One hundred and eighty-seven is the number given in the Hebrew, and one hundred and sixty-seven in the Septuagint; but notwithstanding the confusion, the argument of Augustine is easily followed.
[173] Gen. vii. 10, 11 (in our version the seventeenth day).
[174] Gen. viii. 4, 5.
[175] Ps. xc. 10.
[176] Gen. iv. 1.
[177] Gen. iv. 25.
[178] Gen. v. 6.
[179] Gen. v. 8.
[180] Matt. i.
[181] His own children being the children of his sister, and therefore his nephews.