17 Figurae nostra tu/w=oi h0mw=n Gr. in figura facta sunt nostri. Vulg.
28 Vid. Retr. l. i. c. 14. n. l. "In this book I said, `in which &c. 0' but I have otherwise explained those words of the Apostle Paul, and as far as I can see, or rather as is apparent from the plain state of the case, much more suitably, in the book entitled De Spiritu et Literâ, though this sense too is not to be utterly rejected." 2 Cor. iii. 6.
29 2 Cor. iii. 14. quoniam, o_ti Gr. "which veil," Eng. T.
40 i. e. Faustus. v. Conf. b. v. c. vi. § 10.
41 i. e, S. Ambrose. v. Conf. b. v. c. xiii. xiv. § 23, 24, 25.
45 cf. Retract. b. i. ch. xiv. 2. "I also said, `For there are two &c. 0' In these words of mine if `those who have already found 0' whom we have said to be `now in possession, 0' are in such sort understood to be `most happy, 0' as that they are so not in this life, but in that we hope for, and aim at by the path of faith, the meaning is free from error: for they are to be judged to have found that which is to be sought, who are now there, whither we by seeking and believing, that is by keeping the path of faith, do seek to come. But if they are thought to be or to have been such in this life that seems to me not to be true: not that in this life no truth at all can be found that can be discerned by the mind, not believed on faith; but because it is but so much, what there is of it, as not to make men `most blessed. 0' For neither is that which the Apostle says,We see now through a glass in a riddle and now I know in part (1 Cor. xiii. 12), incapable of being discerned by the mind. It is discerned, clearly, but does not yet make us most blessed. For that makes men most blessed which he saith, but then face to face, and, then I shall know even as I am known. They that have found this, they are to be said to stand in possession of bliss, to which leads that path of faith which we keep, and whither we desire to arrive at by believing. But who are those most blessed, who are already in that possession whither this path leads, is a great question. And for the holy Angels indeed, there is no question but they be there. But of holy men already departed, whether so much may yet be said of them as that they stand already in that possession, is fairly made a question. For they are already freed from the corruptible body that weigheth down the soul (Wisd. 9.), but they still wait for the redemption of their body (Rom. 8.), and their flesh resteth in hope, nor is yet glorified in the incorruption that is to come. (Ps. 16.) But whether for all that they are none the less qualified to contemplate the truth with the eyes of the heart, as it is said, Face to face, there is not space to discuss here."
47 cf. Retract. b. i. ch. 14. 2. "Also what I said, `for to know great and noble and even divine things, 0' we should refer to the same blessedness. For in this life whatsoever there be of it know amounts not to perfect bliss, because that part of it which remains unknown is far more without all comparison."
48 cf. Retract. b. i. ch. xiv. 3. "And what I said `that there is a great difference whether anything be grasped by sure reason of mind, which we call knowing, or whether for practical purposes it be entrusted to common fame or writing, for posterity to believe it, 0' and presently after, `what therefore we know, we owe to reason; what we believe to authority; 0' is not to be so taken as that in conversation we should fear to say we `know 0' what we believe of suitable witnesses. For when we speak strictly we are said to know that only which by the mind's own firm reason we comprehend. But when we speak in words more suited to common use, as also Divine Scripture speaketh, we should not hesitate to say we know both what we have perceived with our bodily senses, and what we believe of trustworthy witnesses, whilst however between one and the other we are aware what difference exists."
52 cf. Retract. b. i. ch. 14. 4. "Also what I said, `No one doubts that all men are either fools or wise, 0' may seem contrary to what is read in my third book On Free Will, (c. 24.) `as though human nature admitted of no middle state between folly and wisdom. 0' But that is said when the question was about the first man, whether he was made wise, or foolish, or neither: since we could in no wise call him foolish, who was made without fault, since folly is a great fault, and how we could call him wise, who was capable of being led astray, did not appear. So for shortness I thought well to say, `as though human nature admitted of no middle state between folly and wisdom. 0' I also had infants in view, whom though we confess to bear with them original sin, yet we cannot properly call either wise or foolish, not as yet using free will either well or ill. But now I said that men were either wise or foolish, meaning those to be understood who are already using reason, by which they are distinguished from cattle, so as to be men; as we say that `all men wish to be happy. 0' For can in so true and manifest a statement be in fear of being supposed to mean infants, who have not yet the power of so wishing?"
54 Or "begetting,"-suscipiendis.
55 Ben. ed.-a modo. Mss. admodum.
62 cf. Retract. b. i. c. 14. 5. "In another place, where I had made mention of the miracles, which our Lord Jesus did, while He was here in the Flesh, I added, saying, `Why, say you, do not those things take place now? 0' and I answered, `Because they would not move unless they were wonderful, and if they were usual they would not be wonderful. 0' But this I said because not so great miracles, nor all take place now, not because there are none wrought even now."
63 Quotidiana, i. e. each day till evening.
64 He clearly means the Apostolic office and presidency in general. For illustration, see St. Cyprian on the Unity of the Church, §. 3 and 4. vid. Oxf. Tr. p. 134, and note.
65 The plural "successiones." Compare Con. Faustus, b. xiii. § 13, xxxii. § 19, xxxiii. § 6, 9.
69 cf. Retr. b. i. ch. 14. 6. "But in the end of the book I say, `But since this discourse of ours, &c. 0' This I did not say in such sort as though I had not hitherto written anything against the Manichaeans, or had not committed to writing anything at all about Catholic doctrine, when so many volumes before published were witnesses that I had not been silent on either subject; but in this book written to him I had not yet begun to refute the Manichaeans, and had not yet attacked those follies, nor had I as yet opened anything great concerning the Catholic Church itself; because I hoped that after that beginning made, I should write to that same person what I had not yet here written."