[352]Cypr. lxxiii. sec. 12.[353]In this and the next two chapters Augustine is examining the seventieth epistle of Cyprian, from himself and thirty-one other bishops, to Januarius, Saturninus, Maximus, and fifteen others.[354]In the question, "Dost thou believe in eternal life and remission of sins through the holy Church?" Cypr.l.c.[355]John ix. 31.[356]Acts ix. 4.[357]Matt. xxv. 45.[358]1 John ii. 19.[359]John xx. 23.[360]Matt. vi. 15.[361]Cypr.Ep.lxxi., which is examined by Augustine in the remaining chapters of this book.[362]Tit. iii. 11.[363]Rom. ii. 1.[364]Rom. ii. 21.[365]1 Cor. vi. 10.[366]Wisd. i. 5.[367]Cyprian, in the laying on of hands, appears to refer to confirmation, but Augustine interprets it of the restoration of penitents. Cp.III. xvi. 21.[368]Gal. iii. 27.[369]2 Cor. vi. 16.[370]1 Sam. xix. 23.[371]Mark ix. 38.[372]Eph. v. 27. Cp. Aug.Retract.ii. 18, quoted above,I.xvii. 26.[373]"Docibilis;" and so the passage (2 Tim. ii. 24) is quoted frequently by Augustine. The English version, "apt to teach," is more true to the original,διδακτικος.[374]See Eph. iv. 4-6.[375]1 Cor. xv. 32.[376]1 Cor. i. 13.[377]1 Cor. xv. 12.[378]Cant. iv. 12, 13.[379]Eph. v. 27.[380]Cant. ii. 2.[381]Rom. ii. 29.[382]Ps. xlv. 14.[383]Ps. xl. 5.[384]Rom. viii. 28.[385]2 Tim. ii. 19.[386]See Gal. vi. 1.[387]Ps. cxix. 28.[388]See Phil. iii. 15.[389]Pet. iii. 20, 21.[390]Cypr.Ep.lxxiii. sec. 20.[391]John xx. 23.[392]Matt. xxiii. 3.[393]1 Tim. i. 5.[394]Wisd. ix. 15.[395]See Phil. iii. 15.[396]Gal. ii. 14.[397]Cant. vi. 8.[398]Eph. v. 27; cp. Aug.Retract.ii. 18.[399]Cant. iv. 12, 13.[400]John xx. 23.[401]Conc. Carth., introduction.[402]Cypr.Ep.lxxiii. sec. 22.[403]Cypr.Ep.lxix. sec. 11.[404]De baptismi simplicitate ubique agnoscendam consuetudinem. Migne approves of the reading of some MSS., "De baptismi simplicitate ubique agnoscenda," etc., "maintaining the custom of the universal Church to acknowledge everywhere the identity of baptism."[405]Eph. iv. 2, 3.[406]Phil. iii. 15.[407]Bilta was in Mauritania.[408]Eph. iv. 4, 5.[409]Conc. Carth. sec. 1.[410]1 John iii. 15.[411]This section is wanting in theMSS.and in the edition of Amerbach, so that it has been supposed to have been added by Erasmus from Cyprian (Conc. Carth. sec. 2),—the name Felix, which is not found in Cyprian, being derived from the following section of Augustine. Migirpa, or Misgirpa, was in Zeugitana.[412]Adrumetum was an ancient Phœnician settlement, made a Roman colony by Trajan, on the coast of the Sinus Neapolitanus, some ninety miles south-east of Carthage.[413]Thamugadis, a town in Numidia, on the east side of Mount Aurasius. The whole opinion of Novatus (Conc. Carth. sec. iv.) is omitted in the MSS.[414]The words in Cyprian are, "sanctissimæ memoriæ virorum." The decree referred to is one of the Council held by Agrippinus.[415]Tubunæ, a town in Mauritania Cæsariensis.[416]Prov. ix. 12, according to the LXX. version, the passage being altogether absent in the Hebrew, and consequently in the English version. The whole opinion of Nemesianus is wanting in theMSS.and in the edition of Amerbach; and in that of Erasmus it is somewhat different, having been subsequently revised by the Louvain editors to bring it into harmony with the answer of Augustine and the text of Cyprian (Conc. Carth. sec. 5).[417]Prov. ix. 18, according to the LXX. version only.[418]John iii. 5.[419]Gen. i. 2.[420]Viz. baptism and the laying on of hands; the latter sacramental ordinance being similarly spoken of by Aug.Ep.lxxii. sec. 1, as efficacious only when preceded by Catholic baptism.[421]Eph. iv. 3-6.[422]Quoniam Spiritus Deus est, et de Deo natus est. These words are found at the end of John iii. 6 in the oldest LatinMS.(in the Bodleian Library), and their meaning appears to be, as given in the text, that whatsoever is born of the Spirit is spirit, since the Holy Ghost, being God, and born of, or proceeding from God, in virtue of His supreme power makes those to be spirits whom He regenerates. If the meaning had been (as Bishop Fell takes it), that "he who is born of the Spirit is born of God," the neuter "de Deo natum est" would have been required. To refer "Spiritus Deus est," with Migne, to John iv. 24, "God is a Spirit," reverses the grammar and destroys the sense of the passage. The above explanation is taken from the preface to Cyprian by the monk of St. Maur (Maranus), p. xxxvi., quoted by Routh,Rel. Sac.iii. 193.[423]Gal. v. 19-21.[424]Cypr.Ep.xi. sec. 1.[425]Prov. ix. 12, according to the LXX. version.[426]John iii. 5.[427]Acts viii. 13.[428]Wisd. i. 5.[429]John iii. 6.[430]Gal. v. 19-21.[431]Lambæse was one of the chief cities in the interior of Numidia, on the confines of Mauritania.[432]Conc. Carth. sec. vi.[433]Castrum Galbæ was also in Numidia.[434]Matt. v. 13. "Id quod salietur ex eo, ad nihilum valebit."[435]Matt. xxviii. 18, 19.[436]Recedendo infatuati contrarii facti sunt. Dr. Routh, from a Ms. in his own possession, inserts "et" after "infatuati,"—"have lost their savour and become contrary to the Church."[437]Prov. xiv. 9, from the LXX.[438]John xx. 23.[439]1 John ii. 9.[440]Ex. xx. 13, 15.[441]Cirta, an inland city of the Massyli in Numidia, was rebuilt by Constantine, and called Constantina.[442]See below, on sec. 25.[443]Ex Scripturis deificis.[444]There are two letters extant from Cyprian to Stephen, No. 68, respecting Marcianus of Arles, who had joined Novatian, and No. 72, on a Council concerning heretical baptism. It is clear, however, fromEp.lxxiii. sec. 1, that this Council, and consequently the letter to Stephen, was subsequent to the Council under consideration; and consequently Augustine is right in ignoring it, and referring solely to the former. Dr. Routh thinks the words an interpolation, of course before Augustine's time; and they may perhaps have been inserted by some one who had Cyprian's later letter to Stephen before his mind.[445]Segermæ in Numidia.[446]Girba, formerly Meninx, an island to the south-east of the Lesser Syrtis.[447]In baptismi trinitate. "Quia trina immersione expediebatur, in nomine Patris, Filii, et S. Spiritus."—Bishop Fell.[448]Matt. xxviii. 19.[449]Erroris offectura. Other readings are "offensa" and "effectura."[450]Cediæ has been identified, but perhaps without sufficient reason, with Quidias, or Quiza, in Mauritania Cæsariensis.[451]Matt. xii. 30.[452]1 John ii. 18.[453]Matt. vii. 22, 23.[454]Bagai, or Vacca, in the interior of Numidia. See oni.v. 7.[455]Matt. xv. 14.[456]1 Cor. xv. 32.[457]Rom. viii. 6.[458]Mileum, or Mireum, a Roman colony in Numidia, noted as the seat of two Councils.[459]Hippo Regius, the see of Augustine himself, was on the coast of Numidia.[460]Badis in Numidia.[461]Matt. vi. 15.[462]Eph. iv. 3.[463]Phil. iii. 15.[464]Abbir Germaniciana was in Zeugitana.[465]1 John iii. 15.[466]Thuccabori was perhaps the same as Tucca in Byzacene.[467]Matt. vii. 24.[468]Cypr.Serm. de Laps.[469]Matt. vii. 24, 26.[470]It is pointed out by the Louvain editors that this passage shows that Augustine considered our Lord's precept to comprehend everything contained in the Sermon on the Mount.[471]Luke vi. 37.[472]Matt. vi. 14, 15.[473]1 Pet. iv. 8.[474]Cypr.Ep.lxxiii. sec. 12.[475]Tuburbo was in Zeugitana.[476]Phil. iii. 15.[477]See above,III.cc. xiv. xv.[478]Matt. xiii. 29.[479]1 Kings iii. 26.[480]Sufetula was a town of Byzacene, twenty-five miles from Sufes, of which the name is a diminutive.[481]Lares was a town of importance in Byzacene.[482]Matt. vii. 23.[483]John i. 33.[484]Macomades was in Numidia.[485]Flebiles et tabidos. This is otherwise taken of the repentant heretics, "Melting with the grief and wretchedness of penitence;" but Bishop Fell points out that the interpretation in the text is supported by an expression in c. xxxiii. 63: Mens hæretica, quæ diuturna tabe polluta est.[486]Adulteros. So all theMSS.of Augustine, though in Cyprian is sometimes found "adulterinos." In classical Latin, however, "adulter" is sometimes used in the sense of "adulterinus." Cassius seems to have had in mind Heb. xii. 8, "Then are ye bastards, and not sons."[487]Jer. ii. 21.[488]Vicus Cæsaris is unknown, unless it be the same as Nova Cæsaris in Numidia.[489]Carpis was in Zeugitana, on the borders of Tunis.[490]Fiant. Another reading in someMSS.of Cyprian (not found in those of Augustine) is, "quomodo Christianos faciunt," which is less in harmony with the context.[491]Matt. xii. 30.[492]Ps. cxliv. 11-15, from the LXX.[493]Cypr.Ep.xi. ad Clericos, sec. 1.[494]Thabraca was on the coast of Numidia, the frontier town towards Zeugitana, at the mouth of the Tucca.[495]Uthina was in Zeugitana.[496]Burug or Burca was in Mauritania Cæsariensis.[497]In the Eng. version this is, "He that washeth himself after touching a dead body, if he touch it again, what availeth his washing?"—Ecclus. xxxiv. 25.[498]Contra Parmenianum,II.x. 22.[499]Rom. vi. 23.[500]Rom. viii. 6.[501]1 Tim. v. 6.[502]John i. 33.[503]Matt. vi. 15.[504]Ps. xxxv. 12.[505]Cant. vi. 9.[506]Sicca was in Zeugitana.[507]Thenæ was in Byzacene.[508]Matt. xxviii. 19.[509]Vaga was in Numidia.[510]John xiv. 6.[511]Thebaste was in Numidia.[512]Ammedera and Ammacura were in Numidia.[513]Phil. iii. 15.[514]See Cant. iv. 12.[515]Ch. xxi. 37.[516]2 Cor. ii. 15.[517]Muzuli is perhaps the same as Mazula in Numidia.[518]Thasbalte was in Byzacene.
[352]Cypr. lxxiii. sec. 12.
[352]Cypr. lxxiii. sec. 12.
[353]In this and the next two chapters Augustine is examining the seventieth epistle of Cyprian, from himself and thirty-one other bishops, to Januarius, Saturninus, Maximus, and fifteen others.
[353]In this and the next two chapters Augustine is examining the seventieth epistle of Cyprian, from himself and thirty-one other bishops, to Januarius, Saturninus, Maximus, and fifteen others.
[354]In the question, "Dost thou believe in eternal life and remission of sins through the holy Church?" Cypr.l.c.
[354]In the question, "Dost thou believe in eternal life and remission of sins through the holy Church?" Cypr.l.c.
[355]John ix. 31.
[355]John ix. 31.
[356]Acts ix. 4.
[356]Acts ix. 4.
[357]Matt. xxv. 45.
[357]Matt. xxv. 45.
[358]1 John ii. 19.
[358]1 John ii. 19.
[359]John xx. 23.
[359]John xx. 23.
[360]Matt. vi. 15.
[360]Matt. vi. 15.
[361]Cypr.Ep.lxxi., which is examined by Augustine in the remaining chapters of this book.
[361]Cypr.Ep.lxxi., which is examined by Augustine in the remaining chapters of this book.
[362]Tit. iii. 11.
[362]Tit. iii. 11.
[363]Rom. ii. 1.
[363]Rom. ii. 1.
[364]Rom. ii. 21.
[364]Rom. ii. 21.
[365]1 Cor. vi. 10.
[365]1 Cor. vi. 10.
[366]Wisd. i. 5.
[366]Wisd. i. 5.
[367]Cyprian, in the laying on of hands, appears to refer to confirmation, but Augustine interprets it of the restoration of penitents. Cp.III. xvi. 21.
[367]Cyprian, in the laying on of hands, appears to refer to confirmation, but Augustine interprets it of the restoration of penitents. Cp.III. xvi. 21.
[368]Gal. iii. 27.
[368]Gal. iii. 27.
[369]2 Cor. vi. 16.
[369]2 Cor. vi. 16.
[370]1 Sam. xix. 23.
[370]1 Sam. xix. 23.
[371]Mark ix. 38.
[371]Mark ix. 38.
[372]Eph. v. 27. Cp. Aug.Retract.ii. 18, quoted above,I.xvii. 26.
[372]Eph. v. 27. Cp. Aug.Retract.ii. 18, quoted above,I.xvii. 26.
[373]"Docibilis;" and so the passage (2 Tim. ii. 24) is quoted frequently by Augustine. The English version, "apt to teach," is more true to the original,διδακτικος.
[373]"Docibilis;" and so the passage (2 Tim. ii. 24) is quoted frequently by Augustine. The English version, "apt to teach," is more true to the original,διδακτικος.
[374]See Eph. iv. 4-6.
[374]See Eph. iv. 4-6.
[375]1 Cor. xv. 32.
[375]1 Cor. xv. 32.
[376]1 Cor. i. 13.
[376]1 Cor. i. 13.
[377]1 Cor. xv. 12.
[377]1 Cor. xv. 12.
[378]Cant. iv. 12, 13.
[378]Cant. iv. 12, 13.
[379]Eph. v. 27.
[379]Eph. v. 27.
[380]Cant. ii. 2.
[380]Cant. ii. 2.
[381]Rom. ii. 29.
[381]Rom. ii. 29.
[382]Ps. xlv. 14.
[382]Ps. xlv. 14.
[383]Ps. xl. 5.
[383]Ps. xl. 5.
[384]Rom. viii. 28.
[384]Rom. viii. 28.
[385]2 Tim. ii. 19.
[385]2 Tim. ii. 19.
[386]See Gal. vi. 1.
[386]See Gal. vi. 1.
[387]Ps. cxix. 28.
[387]Ps. cxix. 28.
[388]See Phil. iii. 15.
[388]See Phil. iii. 15.
[389]Pet. iii. 20, 21.
[389]Pet. iii. 20, 21.
[390]Cypr.Ep.lxxiii. sec. 20.
[390]Cypr.Ep.lxxiii. sec. 20.
[391]John xx. 23.
[391]John xx. 23.
[392]Matt. xxiii. 3.
[392]Matt. xxiii. 3.
[393]1 Tim. i. 5.
[393]1 Tim. i. 5.
[394]Wisd. ix. 15.
[394]Wisd. ix. 15.
[395]See Phil. iii. 15.
[395]See Phil. iii. 15.
[396]Gal. ii. 14.
[396]Gal. ii. 14.
[397]Cant. vi. 8.
[397]Cant. vi. 8.
[398]Eph. v. 27; cp. Aug.Retract.ii. 18.
[398]Eph. v. 27; cp. Aug.Retract.ii. 18.
[399]Cant. iv. 12, 13.
[399]Cant. iv. 12, 13.
[400]John xx. 23.
[400]John xx. 23.
[401]Conc. Carth., introduction.
[401]Conc. Carth., introduction.
[402]Cypr.Ep.lxxiii. sec. 22.
[402]Cypr.Ep.lxxiii. sec. 22.
[403]Cypr.Ep.lxix. sec. 11.
[403]Cypr.Ep.lxix. sec. 11.
[404]De baptismi simplicitate ubique agnoscendam consuetudinem. Migne approves of the reading of some MSS., "De baptismi simplicitate ubique agnoscenda," etc., "maintaining the custom of the universal Church to acknowledge everywhere the identity of baptism."
[404]De baptismi simplicitate ubique agnoscendam consuetudinem. Migne approves of the reading of some MSS., "De baptismi simplicitate ubique agnoscenda," etc., "maintaining the custom of the universal Church to acknowledge everywhere the identity of baptism."
[405]Eph. iv. 2, 3.
[405]Eph. iv. 2, 3.
[406]Phil. iii. 15.
[406]Phil. iii. 15.
[407]Bilta was in Mauritania.
[407]Bilta was in Mauritania.
[408]Eph. iv. 4, 5.
[408]Eph. iv. 4, 5.
[409]Conc. Carth. sec. 1.
[409]Conc. Carth. sec. 1.
[410]1 John iii. 15.
[410]1 John iii. 15.
[411]This section is wanting in theMSS.and in the edition of Amerbach, so that it has been supposed to have been added by Erasmus from Cyprian (Conc. Carth. sec. 2),—the name Felix, which is not found in Cyprian, being derived from the following section of Augustine. Migirpa, or Misgirpa, was in Zeugitana.
[411]This section is wanting in theMSS.and in the edition of Amerbach, so that it has been supposed to have been added by Erasmus from Cyprian (Conc. Carth. sec. 2),—the name Felix, which is not found in Cyprian, being derived from the following section of Augustine. Migirpa, or Misgirpa, was in Zeugitana.
[412]Adrumetum was an ancient Phœnician settlement, made a Roman colony by Trajan, on the coast of the Sinus Neapolitanus, some ninety miles south-east of Carthage.
[412]Adrumetum was an ancient Phœnician settlement, made a Roman colony by Trajan, on the coast of the Sinus Neapolitanus, some ninety miles south-east of Carthage.
[413]Thamugadis, a town in Numidia, on the east side of Mount Aurasius. The whole opinion of Novatus (Conc. Carth. sec. iv.) is omitted in the MSS.
[413]Thamugadis, a town in Numidia, on the east side of Mount Aurasius. The whole opinion of Novatus (Conc. Carth. sec. iv.) is omitted in the MSS.
[414]The words in Cyprian are, "sanctissimæ memoriæ virorum." The decree referred to is one of the Council held by Agrippinus.
[414]The words in Cyprian are, "sanctissimæ memoriæ virorum." The decree referred to is one of the Council held by Agrippinus.
[415]Tubunæ, a town in Mauritania Cæsariensis.
[415]Tubunæ, a town in Mauritania Cæsariensis.
[416]Prov. ix. 12, according to the LXX. version, the passage being altogether absent in the Hebrew, and consequently in the English version. The whole opinion of Nemesianus is wanting in theMSS.and in the edition of Amerbach; and in that of Erasmus it is somewhat different, having been subsequently revised by the Louvain editors to bring it into harmony with the answer of Augustine and the text of Cyprian (Conc. Carth. sec. 5).
[416]Prov. ix. 12, according to the LXX. version, the passage being altogether absent in the Hebrew, and consequently in the English version. The whole opinion of Nemesianus is wanting in theMSS.and in the edition of Amerbach; and in that of Erasmus it is somewhat different, having been subsequently revised by the Louvain editors to bring it into harmony with the answer of Augustine and the text of Cyprian (Conc. Carth. sec. 5).
[417]Prov. ix. 18, according to the LXX. version only.
[417]Prov. ix. 18, according to the LXX. version only.
[418]John iii. 5.
[418]John iii. 5.
[419]Gen. i. 2.
[419]Gen. i. 2.
[420]Viz. baptism and the laying on of hands; the latter sacramental ordinance being similarly spoken of by Aug.Ep.lxxii. sec. 1, as efficacious only when preceded by Catholic baptism.
[420]Viz. baptism and the laying on of hands; the latter sacramental ordinance being similarly spoken of by Aug.Ep.lxxii. sec. 1, as efficacious only when preceded by Catholic baptism.
[421]Eph. iv. 3-6.
[421]Eph. iv. 3-6.
[422]Quoniam Spiritus Deus est, et de Deo natus est. These words are found at the end of John iii. 6 in the oldest LatinMS.(in the Bodleian Library), and their meaning appears to be, as given in the text, that whatsoever is born of the Spirit is spirit, since the Holy Ghost, being God, and born of, or proceeding from God, in virtue of His supreme power makes those to be spirits whom He regenerates. If the meaning had been (as Bishop Fell takes it), that "he who is born of the Spirit is born of God," the neuter "de Deo natum est" would have been required. To refer "Spiritus Deus est," with Migne, to John iv. 24, "God is a Spirit," reverses the grammar and destroys the sense of the passage. The above explanation is taken from the preface to Cyprian by the monk of St. Maur (Maranus), p. xxxvi., quoted by Routh,Rel. Sac.iii. 193.
[422]Quoniam Spiritus Deus est, et de Deo natus est. These words are found at the end of John iii. 6 in the oldest LatinMS.(in the Bodleian Library), and their meaning appears to be, as given in the text, that whatsoever is born of the Spirit is spirit, since the Holy Ghost, being God, and born of, or proceeding from God, in virtue of His supreme power makes those to be spirits whom He regenerates. If the meaning had been (as Bishop Fell takes it), that "he who is born of the Spirit is born of God," the neuter "de Deo natum est" would have been required. To refer "Spiritus Deus est," with Migne, to John iv. 24, "God is a Spirit," reverses the grammar and destroys the sense of the passage. The above explanation is taken from the preface to Cyprian by the monk of St. Maur (Maranus), p. xxxvi., quoted by Routh,Rel. Sac.iii. 193.
[423]Gal. v. 19-21.
[423]Gal. v. 19-21.
[424]Cypr.Ep.xi. sec. 1.
[424]Cypr.Ep.xi. sec. 1.
[425]Prov. ix. 12, according to the LXX. version.
[425]Prov. ix. 12, according to the LXX. version.
[426]John iii. 5.
[426]John iii. 5.
[427]Acts viii. 13.
[427]Acts viii. 13.
[428]Wisd. i. 5.
[428]Wisd. i. 5.
[429]John iii. 6.
[429]John iii. 6.
[430]Gal. v. 19-21.
[430]Gal. v. 19-21.
[431]Lambæse was one of the chief cities in the interior of Numidia, on the confines of Mauritania.
[431]Lambæse was one of the chief cities in the interior of Numidia, on the confines of Mauritania.
[432]Conc. Carth. sec. vi.
[432]Conc. Carth. sec. vi.
[433]Castrum Galbæ was also in Numidia.
[433]Castrum Galbæ was also in Numidia.
[434]Matt. v. 13. "Id quod salietur ex eo, ad nihilum valebit."
[434]Matt. v. 13. "Id quod salietur ex eo, ad nihilum valebit."
[435]Matt. xxviii. 18, 19.
[435]Matt. xxviii. 18, 19.
[436]Recedendo infatuati contrarii facti sunt. Dr. Routh, from a Ms. in his own possession, inserts "et" after "infatuati,"—"have lost their savour and become contrary to the Church."
[436]Recedendo infatuati contrarii facti sunt. Dr. Routh, from a Ms. in his own possession, inserts "et" after "infatuati,"—"have lost their savour and become contrary to the Church."
[437]Prov. xiv. 9, from the LXX.
[437]Prov. xiv. 9, from the LXX.
[438]John xx. 23.
[438]John xx. 23.
[439]1 John ii. 9.
[439]1 John ii. 9.
[440]Ex. xx. 13, 15.
[440]Ex. xx. 13, 15.
[441]Cirta, an inland city of the Massyli in Numidia, was rebuilt by Constantine, and called Constantina.
[441]Cirta, an inland city of the Massyli in Numidia, was rebuilt by Constantine, and called Constantina.
[442]See below, on sec. 25.
[442]See below, on sec. 25.
[443]Ex Scripturis deificis.
[443]Ex Scripturis deificis.
[444]There are two letters extant from Cyprian to Stephen, No. 68, respecting Marcianus of Arles, who had joined Novatian, and No. 72, on a Council concerning heretical baptism. It is clear, however, fromEp.lxxiii. sec. 1, that this Council, and consequently the letter to Stephen, was subsequent to the Council under consideration; and consequently Augustine is right in ignoring it, and referring solely to the former. Dr. Routh thinks the words an interpolation, of course before Augustine's time; and they may perhaps have been inserted by some one who had Cyprian's later letter to Stephen before his mind.
[444]There are two letters extant from Cyprian to Stephen, No. 68, respecting Marcianus of Arles, who had joined Novatian, and No. 72, on a Council concerning heretical baptism. It is clear, however, fromEp.lxxiii. sec. 1, that this Council, and consequently the letter to Stephen, was subsequent to the Council under consideration; and consequently Augustine is right in ignoring it, and referring solely to the former. Dr. Routh thinks the words an interpolation, of course before Augustine's time; and they may perhaps have been inserted by some one who had Cyprian's later letter to Stephen before his mind.
[445]Segermæ in Numidia.
[445]Segermæ in Numidia.
[446]Girba, formerly Meninx, an island to the south-east of the Lesser Syrtis.
[446]Girba, formerly Meninx, an island to the south-east of the Lesser Syrtis.
[447]In baptismi trinitate. "Quia trina immersione expediebatur, in nomine Patris, Filii, et S. Spiritus."—Bishop Fell.
[447]In baptismi trinitate. "Quia trina immersione expediebatur, in nomine Patris, Filii, et S. Spiritus."—Bishop Fell.
[448]Matt. xxviii. 19.
[448]Matt. xxviii. 19.
[449]Erroris offectura. Other readings are "offensa" and "effectura."
[449]Erroris offectura. Other readings are "offensa" and "effectura."
[450]Cediæ has been identified, but perhaps without sufficient reason, with Quidias, or Quiza, in Mauritania Cæsariensis.
[450]Cediæ has been identified, but perhaps without sufficient reason, with Quidias, or Quiza, in Mauritania Cæsariensis.
[451]Matt. xii. 30.
[451]Matt. xii. 30.
[452]1 John ii. 18.
[452]1 John ii. 18.
[453]Matt. vii. 22, 23.
[453]Matt. vii. 22, 23.
[454]Bagai, or Vacca, in the interior of Numidia. See oni.v. 7.
[454]Bagai, or Vacca, in the interior of Numidia. See oni.v. 7.
[455]Matt. xv. 14.
[455]Matt. xv. 14.
[456]1 Cor. xv. 32.
[456]1 Cor. xv. 32.
[457]Rom. viii. 6.
[457]Rom. viii. 6.
[458]Mileum, or Mireum, a Roman colony in Numidia, noted as the seat of two Councils.
[458]Mileum, or Mireum, a Roman colony in Numidia, noted as the seat of two Councils.
[459]Hippo Regius, the see of Augustine himself, was on the coast of Numidia.
[459]Hippo Regius, the see of Augustine himself, was on the coast of Numidia.
[460]Badis in Numidia.
[460]Badis in Numidia.
[461]Matt. vi. 15.
[461]Matt. vi. 15.
[462]Eph. iv. 3.
[462]Eph. iv. 3.
[463]Phil. iii. 15.
[463]Phil. iii. 15.
[464]Abbir Germaniciana was in Zeugitana.
[464]Abbir Germaniciana was in Zeugitana.
[465]1 John iii. 15.
[465]1 John iii. 15.
[466]Thuccabori was perhaps the same as Tucca in Byzacene.
[466]Thuccabori was perhaps the same as Tucca in Byzacene.
[467]Matt. vii. 24.
[467]Matt. vii. 24.
[468]Cypr.Serm. de Laps.
[468]Cypr.Serm. de Laps.
[469]Matt. vii. 24, 26.
[469]Matt. vii. 24, 26.
[470]It is pointed out by the Louvain editors that this passage shows that Augustine considered our Lord's precept to comprehend everything contained in the Sermon on the Mount.
[470]It is pointed out by the Louvain editors that this passage shows that Augustine considered our Lord's precept to comprehend everything contained in the Sermon on the Mount.
[471]Luke vi. 37.
[471]Luke vi. 37.
[472]Matt. vi. 14, 15.
[472]Matt. vi. 14, 15.
[473]1 Pet. iv. 8.
[473]1 Pet. iv. 8.
[474]Cypr.Ep.lxxiii. sec. 12.
[474]Cypr.Ep.lxxiii. sec. 12.
[475]Tuburbo was in Zeugitana.
[475]Tuburbo was in Zeugitana.
[476]Phil. iii. 15.
[476]Phil. iii. 15.
[477]See above,III.cc. xiv. xv.
[477]See above,III.cc. xiv. xv.
[478]Matt. xiii. 29.
[478]Matt. xiii. 29.
[479]1 Kings iii. 26.
[479]1 Kings iii. 26.
[480]Sufetula was a town of Byzacene, twenty-five miles from Sufes, of which the name is a diminutive.
[480]Sufetula was a town of Byzacene, twenty-five miles from Sufes, of which the name is a diminutive.
[481]Lares was a town of importance in Byzacene.
[481]Lares was a town of importance in Byzacene.
[482]Matt. vii. 23.
[482]Matt. vii. 23.
[483]John i. 33.
[483]John i. 33.
[484]Macomades was in Numidia.
[484]Macomades was in Numidia.
[485]Flebiles et tabidos. This is otherwise taken of the repentant heretics, "Melting with the grief and wretchedness of penitence;" but Bishop Fell points out that the interpretation in the text is supported by an expression in c. xxxiii. 63: Mens hæretica, quæ diuturna tabe polluta est.
[485]Flebiles et tabidos. This is otherwise taken of the repentant heretics, "Melting with the grief and wretchedness of penitence;" but Bishop Fell points out that the interpretation in the text is supported by an expression in c. xxxiii. 63: Mens hæretica, quæ diuturna tabe polluta est.
[486]Adulteros. So all theMSS.of Augustine, though in Cyprian is sometimes found "adulterinos." In classical Latin, however, "adulter" is sometimes used in the sense of "adulterinus." Cassius seems to have had in mind Heb. xii. 8, "Then are ye bastards, and not sons."
[486]Adulteros. So all theMSS.of Augustine, though in Cyprian is sometimes found "adulterinos." In classical Latin, however, "adulter" is sometimes used in the sense of "adulterinus." Cassius seems to have had in mind Heb. xii. 8, "Then are ye bastards, and not sons."
[487]Jer. ii. 21.
[487]Jer. ii. 21.
[488]Vicus Cæsaris is unknown, unless it be the same as Nova Cæsaris in Numidia.
[488]Vicus Cæsaris is unknown, unless it be the same as Nova Cæsaris in Numidia.
[489]Carpis was in Zeugitana, on the borders of Tunis.
[489]Carpis was in Zeugitana, on the borders of Tunis.
[490]Fiant. Another reading in someMSS.of Cyprian (not found in those of Augustine) is, "quomodo Christianos faciunt," which is less in harmony with the context.
[490]Fiant. Another reading in someMSS.of Cyprian (not found in those of Augustine) is, "quomodo Christianos faciunt," which is less in harmony with the context.
[491]Matt. xii. 30.
[491]Matt. xii. 30.
[492]Ps. cxliv. 11-15, from the LXX.
[492]Ps. cxliv. 11-15, from the LXX.
[493]Cypr.Ep.xi. ad Clericos, sec. 1.
[493]Cypr.Ep.xi. ad Clericos, sec. 1.
[494]Thabraca was on the coast of Numidia, the frontier town towards Zeugitana, at the mouth of the Tucca.
[494]Thabraca was on the coast of Numidia, the frontier town towards Zeugitana, at the mouth of the Tucca.
[495]Uthina was in Zeugitana.
[495]Uthina was in Zeugitana.
[496]Burug or Burca was in Mauritania Cæsariensis.
[496]Burug or Burca was in Mauritania Cæsariensis.
[497]In the Eng. version this is, "He that washeth himself after touching a dead body, if he touch it again, what availeth his washing?"—Ecclus. xxxiv. 25.
[497]In the Eng. version this is, "He that washeth himself after touching a dead body, if he touch it again, what availeth his washing?"—Ecclus. xxxiv. 25.
[498]Contra Parmenianum,II.x. 22.
[498]Contra Parmenianum,II.x. 22.
[499]Rom. vi. 23.
[499]Rom. vi. 23.
[500]Rom. viii. 6.
[500]Rom. viii. 6.
[501]1 Tim. v. 6.
[501]1 Tim. v. 6.
[502]John i. 33.
[502]John i. 33.
[503]Matt. vi. 15.
[503]Matt. vi. 15.
[504]Ps. xxxv. 12.
[504]Ps. xxxv. 12.
[505]Cant. vi. 9.
[505]Cant. vi. 9.
[506]Sicca was in Zeugitana.
[506]Sicca was in Zeugitana.
[507]Thenæ was in Byzacene.
[507]Thenæ was in Byzacene.
[508]Matt. xxviii. 19.
[508]Matt. xxviii. 19.
[509]Vaga was in Numidia.
[509]Vaga was in Numidia.
[510]John xiv. 6.
[510]John xiv. 6.
[511]Thebaste was in Numidia.
[511]Thebaste was in Numidia.
[512]Ammedera and Ammacura were in Numidia.
[512]Ammedera and Ammacura were in Numidia.
[513]Phil. iii. 15.
[513]Phil. iii. 15.
[514]See Cant. iv. 12.
[514]See Cant. iv. 12.
[515]Ch. xxi. 37.
[515]Ch. xxi. 37.
[516]2 Cor. ii. 15.
[516]2 Cor. ii. 15.
[517]Muzuli is perhaps the same as Mazula in Numidia.
[517]Muzuli is perhaps the same as Mazula in Numidia.
[518]Thasbalte was in Byzacene.
[518]Thasbalte was in Byzacene.