[2285] 1 John iii. 18-20.
[2286] [Better, "judge ill," i.e., condemn.--J.H.M.]
[2287] Male senserit.
[2288] John xv. 13.
[2289] 1 John iii. 16.
[2290] 1 John iii. 17.
[2291] 2 Cor. xii. 15.
[2292] 1 Cor. iv. 3.
[2293] 1 Cor. xiii. 3.
[2294] 2 Cor. i. 12.
[2295] Gal. vi. 4.
[2296] Persuademus.
[2297] 1 John iii. 19.
[2298] Matt. vi. 1-3. Infra, Hom. viii. 19, Serm. cxlix. 10-13.
[2299] Comp. de Serm. Dom. in Monte, ii. 6-9, where having discussed and rejected several other explanations, St. Augustin rests in the interpretation, that "the left hand" denotes the carnal will looking aside to earthly rewards and the praise of men: "the right hand," the singleness of heart which looks straight forward to the will and commandment of God. Serm. cxlix. 15; Enarr. in Psa. 65, sec. 2.
[2300] Ps. cxxxix. 7, 8.
[2301] Ps. xxxii. 7.
[2302] 1 John iii. 21.
[2303] Germana.
[2304] 1 John iii. 21, 22.
[2305] John xiii. 34.
[2306] 2 Cor. vi. 11, 12; id. xii. 15.
[2307] John xv. 22.
[2308] 1 John i. 8.
[2309] 2 Cor. xii. 7-9.
[2310] Sacramentum.
[2311] Job. i. 11, 12.
[2312] 1 John iii. 3, 8.
[2313] John viii. 44.
[2314] Gen. iii. 1-6.
[2315] Certa dispensatione.
[2316] Luke viii. 32. Dimisit, not misit: so, Expulsa et in porcos permissa dæmonia: "the demons cast out from the man and allowed to go into the swine." Quæst. Evang. ii. 13. Quod in porcas in montibus pascentes ire permissa sunt, &c. "That they were allowed to go into the swine feeding upon the mountains, betokens unclean and proud men over whom through the worship of idols the demons have dominion."
[2317] Rom. i. 24.
[2318] Enarr. in Ps. cxxx. sec. 1; Serm. cccliv. 7.
[2319] Rom. viii. 26, 27.
[2320] Rom. v. 5.
[2321] 1 John iii. 23.
[2322] 1 John iii. 24.
[2323] Manebit.
[2324] Rom. v. 5.
[2325] [Abideth. R.V.--J.H.M.]
[2326] [He gave us. R.V.--J.H.M.]
[2327] Acts ii. 4.
[2328] The neophytes.
[2329] Rom. v. 5.
[2330] 1 John iv. 1.
[2331] Donatists.
[2332] John vii. 37-39.
[2333] Prov. ix. 18; LXX.
[2334] Rev. xvii. 15.
[2335] Prov. xvi. 22.
[2336] Prov. ix. 18; LXX.
[2337] Cognoscitur, so Vulg. representing the reading of some mss. ginosketai. But the best authorities have ginoskete.
[2338] 1 John iv. 2, 3.
[2339] Supra, Hom. iii. 7-9.
[2340] Tit. i. 16.
[2341] John i. 1.
[2342] John xv. 13.
[2343] Qui solvit Christum in carne venisse. Edd. Erasm. Lugd. and Ven. omit in carne venisse, but the Louvain editors attest that they are found in the mss. of Augustin. Ed. Par. (Bodl. mss. ext. Laud. 116, a late one, have them). Infra, Hom. vii. 2. Omnis qui solvit J.C., et negat eum in carne venisse. The printed Vulg. has, Omnis spiritus qui solvit Christum ex Deo non est. In Serm. 182 and 183, preached some time later on this text, Aug. reads it, Omnis sp. qui non confitetur (and, qui negat) Jesum Christum in carne venisse. S. Cypr. Test. adv. Jud. ii. 18, qui autem negat in carne venisse, de Deo non est. S. Iren. iii. 18, in the ancient Latin version, Et omnis sp. qui solvit Jesum Christum, non est ex Deo. Tertull. adv. Marcion. v. 16, præcursores antichristi spiritus, negantes Christum in carne venisse et solventes Jesum, sc. in Deo creatore. De jejun. adv. Psych. 1, non quod alium Deum prædicent...., nec quod Jesum Christum solvant. De carne Christi, 24. Qui negat Christum in carne venisse, hic antichristus est: where he says, the apostle "by clearly marking one Christ, shakes those who argue for a Christ multiform, making Christ one, Jesus another, &c." Leo Ep. x. 5. ad Flavian, seems to have read in the Gr. diairoun. Other Latin authorities for the reading qui solvit are cited by Mill. in loc. Socrates H. E. vii. 32, affirms, that in the old mss. the reading was pan pneuma ho luei ton 'Iesoun apo tou Theou ouk ?sti: adding, that the expression was expunged from the old copies by those who would fain separate the Godhead from the Man of the Incarnation, oi chorizein apo tou tes oikonomias anthropou boulomenoi ten theoteta. (Valesius in loc. suggests that Socrates may have read in his mss. ho luei ton 'Iesoun apo tou Theou, ek tou Theou ouk ?sti: Matthäi, that he wrote, ë me homologei, toutestin, ho luei.) But no extant mss. acknowledge the reading: and the Greek Fathers headed by S. Polycarp ad Philipp. sec. 7 (pas hos an me homologe 'I.Ch. en sarkhi eleluthenai,) bear witness to the received text: only Cyril. de recta Fide ad Reginas being cited by Mill for the reading luei. This reading may (as Mill has suggested, comp. Grot. in loc.) have originated in a marginal gloss, directed against the Gnostics. Thus in a scholion edited by Matthäi it is said: "For the precursors of Antichrist were the heresies, whose characteristic mark it is by the means of false prophets and spirits luein ton 'Iesoun, to unmake Jesus, by not confessing that He is come in the flesh."
[2344] Solverit.
[2345] Matt. v. 19.
[2346] S. Aug. de Serm. Dom. in Monte, i. 21. Qui ergo solverit et docuerit homines...i.e., secundum id quod solvit, non secundum id quod invenit et legit...Qui autem fecerit et docuerit sic (houtos for outos) h.e. secundum id quod non solvit. Here he takes docuerit sic in the sense of teaching men by and agreeably with the practice of the teacher, which is that of breaking the commandments: "whosoever shall break one of these least commandments and in that way shall teach men," solverit et secundum suam solutionem docuerit. But supra, Hom. in Ev. cxxii. 9, he seems to make it parallel with Matt. xxiii. 3, "they say and do not:" qui docent bona loquendo quæ solvunt male vivendo. Comp. Serm. cclii. 3. His full meaning appears to be, that together with the good teaching in words, there goes a sort of teaching (quasi docet) not in words but in the deeds.
[2347] Rom. ii. 21.
[2348] So in Serm. cclii. 3: de Civ. D. xx. 9; but otherwise explained above, Tract. cxxii. 9.
[2349] Matt. xxiii. 3.