[190] Cf. John 20:22, 23.
[191] This libellus is included in Augustine's Sermons (LXXI, PL, 
38, col. 445-467), to which Possidius gave the title De blasphemia 
in Spiritum Sanctum.  English translation in N-PNF, 1st Series, 
Vol. VI, Sermon XXI, pp. 318-332.
[192] Sicut semina quae concepta non fuerint.
[193] Jerome, Epistle to Vitalis, Ep. LXXII, 2; PL, 22, 674.  
Augustine also refers to similar phenomena in The City of God, 
XVI. viii, 2.
[194] Gal. 5:17.
[195] 1 Cor. 15:40.
[196] 1 Cor. 15:50.
[197] 1 Cor. 15:44.
[198] Rev. 2:11; 20:6, 14.
[199] Ps. 100:1 (Vulgate); cf. Ps. 101:1 (R.S.V.).
[200] Matt. 11:21.
[201] This is one of the rare instances in which a textual variant 
in Augustine's text affects a basic issue in the interpretation of 
his doctrine.  All but one of the major old editions, up to and 
including Migne, here read: Nec utique deus injuste noluit salvos 
fiere eum possent salvi esse SI VELLENT (if _they_ willed it).  
This would mean the attribution of a decisive role in human 
salvation to the human will and would thus stand out in bold 
relief from his general stress in the rest of the Enchiridion and 
elsewhere on the primacy and even irresistibility of grace.  The 
Jansenist edition of Augustine, by Arnauld in 1648, read SI VELLET 
(if _He_ willed it) and the reading became the subject of 
acrimonious controversy between the Jansenists and the Molinists.  
The Maurist edition reads si vellet, on the strength of much 
additional MS. evidence that had not been available up to that 
time.  In modern times, the si vellet reading has come to have the 
overwhelming support of the critical editors, although Riviere 
still reads si vellent.  Cf. Scheel, 76-77 (See Bibl.); Riviere, 
402-403; J.G. Krabinger, S. Aurelii Augustini Enchiridion 
(Tubingen, 1861 ), p. 116; Faure-Passaglia, S. Aurelii Augustini 
Enchiridion (Naples, 1847), p. 178; and H. Hurter, Sanctorum 
Patrum opuscula selecta (Innsbruck, 1895), p. 123.
[202] Cf. Ps. 113:11 (a mixed text; composed inexactly from Ps. 
115:3 and Ps. 135:6; an interesting instance of Augustine's sense 
of liberty with the texts of Scripture.  Here he is doubtless 
quoting from memory).
[203] 1 Tim. 2:4.
[204] Matt. 23:37.
[205] Rom. 9:18.
[206] Rom. 9:11, 12.
[207] Cf. Mal. 1:2, 3 and Rom. 9:13.
[208] Rom. 9:14.
[209] Rom. 9:15.
[210] Rom. 9:15; see above, IX, 32.
[211] Eph. 2:3.
[212] Rom. 9:16.
[213] 1 Cor. 1 :31; cf. Jer. 9:24.  The _religious_ intention of 
Augustine's emphasis upon divine sovereignty and predestination is 
never so much to account for the doom of the wicked as to 
underscore the sheer and wonderful gratuity of salvation.
[214] Rom. 9:17; cf. Ex. 9:16.
[215] Rom. 9:19.
[216] Rom. 9:20, 21.
[217] 1 Cor. 1:31.
[218] Ps. 110:2 (Vulgate).
[219] Matt. 16:23.
[220] Acts 21:10-12.
[221] 1 Tim. 2:4.
[222] John 1:9.
[223] 1 Tim. 2:1. 
[224] 1 Tim. 2:2.
[225] 1 Tim. 2:3.
[226] 1 Tim. 2:4.
[227] Luke 11:42.
[228] Ps. 135:6.
[229] Another example of Augustine's wordplay.  Man's original 
capacities included both the power not to sin and the power to sin 
(posse non peccare et posse peccare).  In Adam's original sin, man 
lost the posse non peccare (the power not to sin) and retained the 
posse peccare (the power to sin) -- which he continues to 
exercise.  In the fulfillment of grace, man will have the posse 
peccare taken away and receive the highest of all, the power not 
to be able to sin, non posse peccare.  Cf. On Correction and Grace 
XXXIII.
[230] Again, a wordplay between posset non mori and non possit 
mori.
[231] Prov. 8:35 (LXX).
[232] Rom. 6:23.
[233] Cf. John 1:16.
[234] Rom. 9:21.
[235] 1 Tim. 2:5 (mixed text).
[236] Rom. 14:10; I1 Cor. 5:10.
[237] Cf. Ps. 77:9.
[238] Rom. 9:23.
[239] Matt. 25:46.
[240] Cf. Ps. 31:19.
[241] Note the artificial return to the triadic scheme of the 
treatise: faith, hope, and love.
[242] Jer. 17:5.
[243] Matt. 6:9, 10.
[244] Matt. 6:11-13.
[245] Luke 11:2-4.
[246] Matt. 7:7.
[247] Another wordplay on cupiditas and caritas.
[248] An interesting resemblance here to Freud's description of