Section 11
John xviii. 10, 11; Matt. xxvi. 52.
See Contr. Cresc. l. III. c. lxvii., l. IV. cc. lx. lxi.
Veracissime. Another reading is "feracissime," "most abundantly."
Some editions have Varius in the place of Geta, referring to Aurelius Antoninus Heliogabalus, of whom Lampridius asserts that he derived the name of Varius from the doubtfulness of his parentage. The MSS. agree, however, in the reading "Getano," which was a name of the second son of Severus, the brother of Caracalla.
Optatus defends the cause of Macarius at great length in his third book against Parmenianus. Of Ursacius he says in the same place: "You are offended at the times of a certain Leontius, of Ursacius, Macarius, and others." And Augustine, in his third book against Cresconius, c. xx., introduces an objection of the Donatists against himself: "But so soon as Silvanus, bishop of Cirta, had refused to communicate with Ursacius and Zenophilus the persecutors, he was driven into exile," Usuardus, deceived by a false story made up by the Donatists, enters in his Martyrology that a pseudo-martyr Donatus suffered on the 1st of March, under Ursacius and Marcellinus, to this effect: "On the same day of the holy martyr Donatus, who suffered under Ursacius the judge and the tribune Marcellinus."
Constitutio quam impetraverunt. Some editions have "quam dederunt Constantio;" but there is no place for Constantius in this history of the Donatists, nor was any boon either sought or obtained from him in their name. The Louvain editors therefore restored "constitutio," which is the common reading of the MSS.
The reign of Constantine lasted about thirty-two years, from 306 to 337 A.D. Julian died, after an independent reign, subsequent to the death of Constantius, of only one year and seven months, at the age of thirty, in a war against the Persians, in 363 A.D.
Simulacri; and so the MSS. The older editions have "adorandi simulacra;" but the singular is more forcible in its special reference to the image on the plain of Dura. Dan. iii.
This is illustrated by the words of Augustine, Epist. 105, ad Donatistas, sec. 7: "Do ye not know that the words of the king were, 'I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are His signs! and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion from generation to generation' (Dan. iv. 2, 3)? Do you not, when you hear this, answer Amen, and by saying this in a loud voice, place your seal on the king's decree by a holy and solemn act?" In the Gothic liturgy this declaration was made on Easter Eve (when the third chapter of Daniel is still read in the Roman Church), and the people answered "Amen."
Nam nemo vivit invitus; et tamen puer ut hoc volens discat, invitus vapulat. Perhaps a better reading is, "Nam nemo vult invitus; et tamen puer ut volens discat," etc., leaving out "hoc," which is wanting in the Fleury MSS.: "No one wishes against his will; and yet a boy, wishing to learn, is beaten against his will."
Job xiv., according to the LXX.
Jer. xv. 15-18, according to the LXX.
Compare Tract. 15 in Joannem, n. 27: "Messiah was anointed. The Greek for 'anointed' is 'Christ,' the Hebrew, Messiah; whence also in Phœnician we have 'Messe' for 'anoint.' For these languages, the Hebrew, Phœnician, and Syrian, are closely cognate, as well as geographically bordering on each other." See also Max Müller's Lectures on the Science of Language, series I. p. 267: "The ancient language of Phœnicia, to judge from inscriptions, was most closely allied to Hebrew."
Apparently misquoted from 1 Sam. ii. 25.
That the Donatists were called at Rome Montenses, is observed by Augustine, de Hœresibus, c. xxix., and Epist. liii. 2; and before him by Optatus, Book II. That they were also called Cutzupitani, or Cutzupitæ, we learn from the same epistle, and from his treatise de Unitate Ecclesæ, c. iii.
Possidius, in the third chapter of his Indiculus, designates this third book as "One book against the second letter of the same."
Some editors have "unitate," but Amerbach and the MSS., "veritate;" and this is supported by sec. 28 below: "De ecclesiæ vel baptismi veritate;" and sec. 22 of the treatise de Unico Baptismo: "Ambulantibus in ecclesiæ veritate."
Ubi vobis faventibus loquatur, et victus verum simulans statum, talia vel etiam sceleratiora dicat in me. Mihi sat est ad rem, etc. Morel (Elem. Crit. pp. 326-328) suggests as an improvement, "Ubi vobis faventibus loquatur et victus. Verum si millies tantum talia vel etiam sceleratiora dicat in me, mihi sat est," etc.,—"on which he may speak amidst applause from you, even when beaten. But if he were to make a thousand times as many statements concerning me," etc.
See above, Book I. c. i. sec. 2.
"Favente," which is wanting in the mss., was inserted in the margin by Erasmus, as being needed to complete the sense.
Megalius, bishop of Calama, primate of Numidia, was the bishop who ordained Augustine, as we find in c. viii. of his life by Possidius. Augustine makes further reply to the same calumny, which was gathered from a letter of Megalius, in Contra Cresconium, Book III. c. lxxx. sec. 92, and Book IV. c. lxiv. secs. 78, 79.
Lente, ut dicitur, et bene. Morel (Element. Crit. pp. 140, 141) suggests as an amendment, "lene," as suiting better with "lente."
Lactantius, Book V. c. xiv., tells us of the talents of Carneades, recording that when he was sent on an embassy to Rome by the Athenians, he spoke there first in defence of justice, and then on the following day in opposition to it; and that he was in the habit of speaking with such force on either side, as to be able to refute any arguments advanced by anybody else.
In de Civ. Dei, Book II. c. xxi., Augustine mentions L. Furius Philus, one of the interlocutors in Cicero's Laelus, as maintaining this same view. From the similarity of the name, it has been thought that here Furius and Pilus are only one man.
The MSS. here and below have Protagoras. Both were atheists, according to Cicero, Nat. Deor. I. i. 2, and Lactantius, Book I. c. i.
The Council of Carthage, held on 13th September 401, passed a decree in favour of receiving the clergy of the Donatists with full recognition of their orders.
Jer. xv. 18. See Book II. c. cii. sec. 234, 235.
Ps. cxli. 5. See Book II. c. ciii. sec. 236, 237.
Matt. viii. 29; Mark i. 24; Luke viii. 28.
See Book I. c. x. sec. 11, 12.
See Possidius' Life of St. Augustine, cc. v.-xi.
See Book I. cc. vii. viii. secs. 8, 9.
Ecclus. xxxiv. 25. See Book I. c. ix. sec. 10.
See Book I. cc. iii. iv. secs. 4, 5.
Ministri ejus cui credidistis. See 1 Cor. iii. 4, 5.
See Book III. c. Cresconium, cc. xxvii. xxviii. secs. 30, 32.
See Book I. cc. xxi. xxii. secs. 23, 24.
In Book II. c. xlviii. of his Retractations, Augustine says: "About the same time" (as that at which he wrote his treatise De Gestis Pelagii, i.e. about the year 417), "I wrote also a treatise De Correctione Donatistarum, for the sake of those who were not willing that the Donatists should be subjected to the correction of the imperial laws. This treatise begins with the words "Laudo, et gratulor, et admiror." This letter in the old editions was No. 50,—the letter which is now No. 4 in the appendix being formerly No. 185."
This epistle was produced in the fifth conference of the fifth Synod, when the point was under debate whether Theodorus of Mopsuesta could be condemned after his death.
In the Councils at Rome and Arles.
This digest will be found in the 9th volume of Migne's edition of Augustine's Works, p. 613, etc.
Discerne causam meam. The Eng. Vers. has "plead my cause against an ungodly nation."
This is not found in the extant plays of Terence.
Accipiant: sc. the baptizer and the baptized; and so the MSS. The common reading is 'accipiat.'
That of Carthage, held June 26, 401.
The basilica of Fundus Calvianensis. See C. Crescon. iii. c. 43.
Cod. Theod. i. 52, de Hæreticis.
Pope Innocent I., in his 6th Epistle to Agapitus, Macedonius, and certain other bishops of Apulia, writes to the effect that "canons had been passed at Nicæa, excluding penitents from even the lowest orders of the ministry."
Ps. cxxii. 6: Fiat pax in virtute tua. The English version is, "Peace be within thy walls."