54 Matt. vi. 8.
55 Ecclus. xxiii. 20.
56 Matt. v. 37.
57 John v. 19.
58 2 Cor. 1. 19.
59 Aen. x. 159, 160.
60 1 John iii. 2.
61 1 John iv. 16.
62 Ps. lxxi. 5.
63 Ps. lxii. 5.
64 Ps. xci. 9.
65 Ps. lix. 17.
66 John iv. 24.
67 Isa. xxviii. 11 and 1 Cor. xiv. 21.
68 John xv. 25.
69 Ps. xxxv. 19.
70 Matt. xi. 13.
71 Matt. xxii. 40.
72 Luke xxiv. 44.
73 1 Cor. i. 24.
74 John iv. 10.
75 1 John iv. 7-19.
76 Rom. v. 5.
77 1 Cor. xiii. 1-3.
78 Gal. v. 6.
79 Jas. ii. 19.
80 Acts viii. 20.
81 John vii. 37-39.
82 1 Cor. xii. 13.
83 John iv. 7-14.
84 Eph. iv. 7, 8.
85 Ps. lxviii. 18.
86 Acts ix. 4.
87 Matt. xxv. 40.
88 1 Cor. xii. 11.
89 Distributionibus.
90 Heb. ii. 4.
91 1 Cor. xii. 29.
92 Eph. iv. 7-12.
93 Ps. cxxvi. 1.
94 Acts ii. 37, 38.
95 Acts viii. 18-20.
96 Acts x. 44, 46.
97 Acts xi. 15-17.
98 Col. 2. 11.
99 John iii. 6.
100 Col. 1:13.
101 Prov. xix. 21.
102 Rom. i. 20.
103 1 Cor. xiii. 12.
104 [The reader will observe that Augustin has employed the term "memory" in a wider sense than in the modern ordinary use. With him, it is the mind as including all that is potential or latent in it. The innate ideas, in this use, are laid up in the "memory," and called into consciousness or "remembered" by reflection. The idea of God, for example, is not in the "memory" when not elicited by reflection. The same is true of the ideas of space and time, etc.-W.G.T.S.]
105 1 Cor. xiii. 12.
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