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Augustine of Hippo, On the Spirit and the Letter
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A Treatise on the Spirit and the Letter,
Chapter 2 [II.]—The Examples Apposite.
Chapter 6 [IV.]—The Teaching of Law Without the Life-Giving Spirit is “The Letter that Killeth.”
Chapter 7 [V.]—What is Proposed to Be Here Treated.
Chapter 9 [VI].—Through the Law Sin Has Abounded.
Chapter 11 [VII.]—From What Fountain Good Works Flow.
Chapter 15 [IX.]—The Righteousness of God Manifested by the Law and the Prophets.
Chapter 16 [X.]—How the Law Was Not Made for a Righteous Man.
Chapter 18 [XI.]—Piety is Wisdom That is Called the Righteousness of God, Which He Produces.
Chapter 19 [XII]—The Knowledge of God Through the Creation.
Chapter 21 [XIII.]—The Law of Works and the Law of Faith.
Chapter 23 [XIV.]—How the Decalogue Kills, If Grace Be Not Present.
Chapter 27 [XV.]—Grace, Concealed in the Old Testament, is Revealed in the New.
Chapter 28 [XVI]—Why the Holy Ghost is Called the Finger of God.
Chapter 29 [XVII.]—A Comparison of the Law of Moses and of the New Law.
Chapter 31 [XVIII.]—The Old Law Ministers Death The New, Righteousness.
Chapter 32 [XIX.]—The Christian Faith Touching the Assistance of Grace.
Chapter 35 [XX.]—The Old Law The New Law.
Chapter 36 [XXI.]—The Law Written in Our Hearts.
Chapter 37 [XXII.]—The Eternal Reward.
Chapter 42 [XXV.]—Difference Between the Old and the New Testaments.
Chapter 47 [XXVII.]—The Law “Being Done by Nature” Means, Done by Nature as Restored by Grace.
Chapter 50 [XXIX.]—Righteousness is the Gift of God.
Chapter 52 [XXX.]—Grace Establishes Free Will.
Chapter 53 [XXXI.]—Volition and Ability.
Chapter 56.—The Faith of Those Who are Under the Law Different from the Faith of Others.
Chapter 57 [XXXIII.]—Whence Comes the Will to Believe?
Chapter 60 [XXXIV.]—The Will to Believe is from God.
Chapter 61 [XXXV.]—Conclusion of the Work.
Chapter 64 [XXXVI.]—When the Commandment to Love is Fulfilled.
Chapter 38 [XXIII.]—The Re-Formation Which is Now Being Effected, Compared with the Perfection of the Life to Come.
But what is this change, and how great, in comparison with the perfect eminence which is then to be realized? The apostle applies some sort of illustration, derived from well-known things, to these indescribable things, comparing the period of childhood with the age of manhood. “When I was a child,” says he, “I used to speak as a child, to understand as a child, to think as a child; but when I became a man, I put aside childish things.” 171 1 Cor. xiii. 11. He then immediately explains why he said this in these words: “For now we see by means of a mirror, darkly but then face to face: now I know in part; but then shall I know even as also I am known.”172 1 Cor. xiii. 12.
CAPUT XXIII.
38. Reformatio quae nunc agitur, collata cum perfectione futurae vitae. Sed ad illius eminentiae perfectionem quae tunc futura est, quid hoc, aut quantum est? Siquidem Apostolus ad illa ineffabilia qualecumque adhibens de notis rebus exemplum, parvulam aetatem virili comparavit aetati. Cum essem, inquit, parvulus, quasi parvulus loquebar, quasi parvulus sapiebam, quasi parvulus cogitabam: cum autem factus sum vir, deposui ea quae parvuli erant. Cur autem hoc dixerit, consequenter ostendens, Videmus, inquit, nunc per speculum in aenigmate, tunc autem facie ad faciem: nunc scio ex parte, tunc autem cognoscam sicut et cognitus sum (I Cor. XIII, 11, 12).