[743] Col. iii. 3.

[744] Matt. viii. 22.

[745] Rom. viii. 10.

[746] "Apud inferos," i.e. in hell, in the sense in which the word is used in the Psalms and in the Creed.

[747] Matt. xxv. 46.

[748] Rev. xxi. 1.

[749] Rev. xv. 2.

[750] Rev. xxi. 2-5.

[751] Isa. xlv. 8.

[752] Ps. xlii. 3.

[753] Ps. vi. 6.

[754] Ps. xxxviii. 9.

[755] Ps. xxxix. 2.

[756] 2 Cor. v. 4.

[757] Rom. viii. 23.

[758] Rom. ix. 2.

[759] Augustine therefore read νεικος, and not with the Vulgate, νίκη.

[760] 1 Cor. xv. 55.

[761] 1 John i. 8.

[762] 2 Pet. iii. 3-13. The whole passage is quoted by Augustine.

[763] 2 Thess. ii. 1-11. Whole passage given in the Latin. In ver. 3 refuga is used instead of the Vulgate's discessio.

[764] Augustine adds the words, "Sicut dicimus, Sedet in amicum, id est, velut amicus; vel si quid aliud isto locutionis genere dici solet."

[765] Suetonius' Nero, c. 57.

[766] 1 John ii. 18, 19.

[767] 1 Thess. iv. 13-16.

[768] 1 Cor. xv. 22.

[769] 1 Cor. xv. 36.

[770] Gen. iii. 19.

[771] 1 Cor. xv. 51.

[772] Isa. xxvi. 19.

[773] Isa. lxvi. 12-16.

[774] Gal. iv. 26.

[775] Matt. v. 8.

[776] Isa. lxv. 17-19.

[777] Phil. iii. 19.

[778] Rom. viii. 6.

[779] Gen. vi. 3.

[780] Luke xii. 49.

[781] Acts ii. 3.

[782] Matt. x. 34.

[783] Heb. iv. 12.

[784] Song of Sol. ii. 5.

[785] Isa. lxvi. 18.

[786] Rom. iii. 23.

[787] Isa. lxvi. 22-24.

[788] As the Vulgate: cadavera virorum.

[789] Here Augustine inserts the remark, "Who does not see that cadavera (carcases) are so called from cadendo (falling)?"

[790] Matt. xxv. 30.

[791] 1 Cor. xv. 28.

[792] 1 John iii. 9.

[793] Isa. lvi. 5.

[794] Dan. vii. 15-28. Passage cited at length.

[795] Dan. xii. 1-3.

[796] John v. 28.

[797] Gen. xvii. 5, and xxii. 18.

[798] Dan. xii. 13.

[799] Ps. cii. 25-27.

[800] 1 Cor. vii. 31.

[801] 1 John ii. 17.

[802] Matt. xxiv. 35.

[803] 2 Pet. iii. 6.

[804] 2 Pet. iii. 10, 11.

[805] Matt. xxiv. 29.

[806] Æneid, ii. 694.

[807] Ps. l. 3-5.

[808] Isa. liii. 7.

[809] Matt. xxvi. 63.

[810] Ch. 21.

[811] 1 Thess. iv. 17.

[812] Hos. vi. 6.

[813] Ch. 6.

[814] Matt. xxv. 34.

[815] In his Proem. ad Mal.

[816] See Smith's Bible Dict.

[817] Mal. iii. 1-6. Whole passage quoted.

[818] Isa. iv. 4.

[819] 1 John i. 8.

[820] Job xiv. 4.

[821] Rom. i. 17.

[822] Isa. lxv. 22.

[823] Prov. iii. 18.

[824] Wisd. i. 9.

[825] Rom. ii. 15, 16.

[826] Mal. iii. 17-iv. 3.

[827] Mal. iv. 4.

[828] John v. 46.

[829] Mal. iii. 14, 15.

[830] Mal. ii. 17.

[831] In innocentibus.

[832] Ps. lxxiii.

[833] Mal. iv. 5, 6.

[834] 2 Kings ii. 11.

[835] Mal. ii. 17, iii. 14.

[836] Isa. xlviii. 12-16.

[837] Isa. liii. 7.

[838] Zech. ii. 8, 9.

[839] Matt. xv. 24.

[840] John vii. 39.

[841] Ps. xviii. 43.

[842] Matt. iv. 19.

[843] Luke v. 10.

[844] Matt. xii. 29.

[845] Zech. xii. 9, 10.

[846] So the Vulgate.

[847] John v. 22.

[848] Isa. xlii. 1-4.

[849] John i. 32.

[850] Matt. xvii. 1, 2.

[851] Ps. xli. 5.

[852] John v. 29.

[853] Matt. xiii. 41-43.

[854] Matt. xxv. 46.

[855] Luke xvi. 24.

[856] Æneid, vi. 733.

[857] Ch. 3, 5, 6.

[858] Aristotle does not affirm it as a fact observed by himself, but as a popular tradition (Hist. anim. v. 19). Pliny is equally cautious (Hist. nat. xxix. 23). Dioscorides declared the thing impossible (ii. 68).—Saisset.

[859] So Lucretius, ii. 1025:

[860] Alluded to by Moore in his Melodies:

[861] Æneid, iv. 487-491.

[862] See the same collocation of words in Cic. Nat. deor. ii. 3.

[863] The etymologies given here by Augustine are, "monstra," a monstrando; "ostenta," ab ostendendo; "portenta," a portendendo, i.e. præostendendo; "prodigia," quod porro dicant, i.e. futura prædicant.

[864] Isa. lxvi. 24.

[865] Mark ix. 43-48.

[866] 2 Cor. xi. 29.

[867] Isa. li. 8.

[868] Ecclus. vii. 17.

[869] Rom. viii. 13.

[870] 1 Cor. xiii. 9, 10.

[871] Matt. xxv. 41.

[872] Luke xvi. 24.

[873] Rev. xx. 10.

[874] "Talio," i.e. the rendering of like for like, the punishment being exactly similar to the injury sustained.

[875] Ex. xxi. 24.

[876] Luke vi. 38.

[877] Remanerent. But Augustine constantly uses the imp. for the plup. subjunctive.

[878] Plato's own theory was that punishment had a twofold purpose, to reform and to deter. "No one punishes an offender on account of the past offence, and simply because he has done wrong, but for the sake of the future, that the offence may not be again committed, either by the same person or by any one who has seen him punished."—See the Protagoras, 324, b, and Grote's Plato, ii. 41.

[879] Æneid, vi. 733.

[880] Job vii. 1.

[881] Compare Goldsmith's saying, "We begin life in tears, and every day tells us why."

[882] Ecclus. xl. 1.

[883] 2 Tim. ii. 19.

[884] Rom. viii. 14.

[885] Gal. v. 17.

[886] "Fari."

[887] See Aug. Ep. 98, ad Bonifacium.

[888] On the heresy of Origen, see Epiphanius (Epistola ad Joannem Hierosol.); Jerome (Epistola 61, ad Pammachium); and Augustine (De Hæres. 43). Origen's opinion was condemned by Anastasius (Jerome, Apologia adv. Ruffinum, and Epistola 78, ad Pammachium), and after Augustine's death by Vigilius and the Emperor Justinian, in the Fifth Œcumenical Council (Nicephorus Callistus, xvii. 27, and the Acts of the Council, iv. 11).—Coquæus.

[889] Ps. lxxvii. 9.

[890] Ps. xxxi. 19.

[891] Rom. xi. 32.

[892] John vi. 50, 51.

[893] 1 Cor. x. 17.

[894] Matt. xxiv. 13.

[895] 1 Cor. iii. 11-15.

[896] Jas. ii. 13.

[897] Matt. xxv. 33.

[898] Matt. vi. 12.

[899] Matt. vi. 14, 15.

[900] Matt. xxv. 41.

[901] Rev. xx. 10.

[902] 2 Pet. ii. 4.

[903] Matt. xxv. 41.

[904] Matt. xxv. 46.

[905] 2 Tim. ii. 25, 26.

[906] Matt. xii. 32.

[907] Matt. xxv. 34, 41, 46.

[908] Ps. lxxvii. 9.

[909] Ps. lxxvii. 10.

[910] Ps. cxliv. 4.

[911] Matt. v. 45.

[912] It is the theory which Chrysostom adopts.

[913] Matt. xxv. 41, 46.

[914] Rev. xx. 10.

[915] Isa. lxvi. 24.

[916] Ps. xxxi. 19.

[917] 1 John iv. 18.

[918] 1 Cor. i. 30, 31.

[919] Rom. x. 3.

[920] Ps. xxxiv. 8.