A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

The First TOME of St. Augustin's Works.

THE First Volume containeth the Works which he wrote before he was a Priest; with his Retractations and Confessions: which serve as Prefaces to his Works; because the First giveth * 1.1 an Account of his Writings, and is useful to understand the most difficult places of his Works; and the Second discovers his Genius, and takes notice of the principal Circumstances of his Life.

The Book of Retractations, is a Critical Review of his Works. He tells you there the Title, and sets down the first Words of them: He gives a Catalogue according to the Time, and he observes upon what Occasion, and wherefore he writ them: he tells the Subject and the De∣sign which he had in composing them: he clears those places which seem to be obscure: he softens those which he thinks are too hard, gives a good Sence to such as seem capable of having a bad one, and rectifies them where he thinks that he erred from the Truth. In one word; He confesseth ingenuously the Errours or Mistakes which he committed. The Preface to this Work is very humble: He says, That his Design is, to review his Works with the Severity of a Censor, and to reprove his own Faults himself; following therein the Apostle's Advice, who saith, That if we judge our selves, we should not be judged of the Lord. That he is frighted with those words of the Wise-man, That it is difficult to avoid committing Faults in much speaking. That he is not terrify'd with the great number of his Writings; since none can be said to Write or Speak too much, when he Speaks and Writes only things that are necessary: but he is afraid, lest there should be in his Writings many false things, or at least, unprofitable ones. That if now being Old, he thinketh not himself free from Errour, it is impossible but that he must have committed Faults when he was Young, either in Speaking or in Writing; and so much the rather, because he was then obliged to Speak often. That therefore he is resolved to judge him∣self, according to the Rules of Jesus Christ, his Master, whose Judgments he desires to avoid.

The Body of this Work is divided into Two Books. In the former, he reviseth the Works which he writ before he was Bishop: And in the latter, he speaketh of those which he com∣posed afterwards, to the Year 427. which is the time when he made his Book of Retractations. I need say no more at present, because in discoursing of each of them, I shall mention what St. Augustin hath observed in his Retractations.

His Confessions are an excellent Picture of his Life; he draweth himself with lively and natu∣ral Shapes, representing his Infancy, his Youth, and Conversion, very critically. He discovers both his Vices, and his Vertues, shewing plainly the inward Bent of his Heart; with the seve∣ral Motions wherewith he was agitated: As he speaks to God, so he often lifts up his Spirit to∣wards him, and intermixes his Narration with Prayers, Instructions, and Reflections. He tells us himself, That he would have us view him in that Book, as in a Looking-Glass that represents him to the Life; and that his Design in the Writing of it, was to Praise both the Justice, and the Mercy of God, with Respect to the Good and Evil which he had done, and to lift up his Heart, and Spirit to God. That this is the Effect that it produced in him when he composed it, and

that which it produceth now, when he readeth it. Others (saith he) may have what Opinion of it they please; but I know that several Pious Persons have loved my Confessions very much, and do * 1.2 love them still. As indeed, all spiritual Persons have ever since read that Work with Delight and Admiration. This Book is not full of whimsical Imaginations, and, empty, obscure use∣less Spiritualities, as most Works of this Nature are: It contains, on the contrary, excellent Prayers; sublime Notions of the Greatness, Wisdom, Goodness, and Providence of God; solid Reflections upon the Vanity, Weakness, and Corruption of Man; proper Remedies for his Misery, and Darkness; and most useful Instructions to further him in a spiritual Life. In one word, It may be said, that of all spiritual Books, there is none more sublime or stronger than this. Yet there are some Notions too Metaphysical, above the reach of some devout Men; and there appeareth too great an Affectation of Eloquence: There is, perhaps, too much Wit; and Heat, and not enough of Meekness, and Simplicity.

St. Augustin's Confessions are divided into Thirteen Books; whereof the Ten first treat of his Actions, and the Three last contain Reflections upon the beginning of Genesis. In the First Book, after an excellent Prayer to God, he describeth his Infancy, discovering the Sins he committed at that time, as well as the evil Inclinations that were in him. He represents, with all the beauty, and exactness imaginable, the things that are incident to Children; their Moti∣ons of Joy, and Sorrow, their Jealousie before they can speak, how hardly they learn to speak; their aversion to Study, their love of Play, and the fear of Chastisement. He charges himself with loving the Study of Fables, and Poetical Fictions; and hating the Principles of Gram∣mar, and particularly the Greek Tongue, tho' these Things were infinitely more profitable, than those Fables, whereof he discovers the danger. He says, That being fallen dangerously Sick, he desired to be Baptized; but coming to have some Ease, they deferred it, fearing he might defile himself again with new Crimes: Because (saith he) the Sins committed after Baptism, are greater, and more dangerous, than such as are committed before.

In the Second, he begins to describe the Disorders of his Youth; he says, That being returned to his Father's House at Sixteen years of Age, he gave himself to debauchery, notwithstanding his Mother's Admonitions; That he was guilty of Theft, by robbing an Apple-tree in a Neigh∣bour's Orchard with his Companions, with several Reflections upon the Motives that put him upon that Action.

In the Third he confesseth, That at Carthage, whither he was gone to finish his Studies; he was transported with the fire of Lust. He laments the love which he had for Stage-Plays and Publick Shows, and the Pleasure he found when they affected him at any time with Passion. He declares afterwards, That he read one of Cicero's Books, Entituled Hortensius, that inspired him with the love of Wisdom; but not finding in that Book the Name of Jesus Christ, which remained engraven in his Heart, and which he had as it were suck'd in with his Milk, he applied himself to the Holy Scripture; but that having read it with a Spirit of Pride, he relished it not, because of the plainness of it's Stile; and then he hearkened to the Dreams of the Manichees, who promised to bring him to the Knowledge of the Truth. He re••utes their Errors, and speaks with great tenderness of the Prayers which his Mother made, and the Tears that she shed for his Conversion.

He continued however Nine years in that Heresie, being deceived, and endeavouring to deceive others. He taught Rhetorick at Tagasta. There he lost one of his intimate Friends, whose Death grieved him exceedingly; whereof he describeth the Excess in the Fourth Book, where he says many fine Things concerning true and counterfeit Friendship. There he mentions the Treatise of Comeliness and Beauty, which he made at Twenty five years of Age; and gives an Account how easily he came to understand Aristotle's Categories. And he shews the Unprofita∣bleness of Learning.

In the Fifth he describes the degrees by which he came to be delivered from the Manichaean Here∣sie, how he discovered Faustus his Ignorance who was the Head of that Heresie. He adds, That having taught Rhetorick at Carthage, he went to Rome with a design to follow there the same Profession; but having been disheartened by the unhandsom usage of the Scholars, who refused to pay their Masters, he obtain'd of Symmachus the place of Rhetorick-Professor at Milan, where he heard St. Ambrose Preach, who perfectly disabused him of the Errors of the Manichees, and made him resolve absolutely to quit that Sect, and become a Catechumen.

He goeth on in the Sixth Book, to describe the Progress of his Conversion; which was much furthered by the Prayers and Admonitions of his Mother S. Monica, who came to find him at Milan, and contracted a strict Friendship with St. Ambrose. He observes, That this Holy Bi∣shop kept her from carrying Meat to the Graves of the Martyrs, as she used to do in her own Country. He describeth the Manners of two of his good Friends, Alypius and Nebridius, and the Agitations that were caused in himself by the knowledge of his Miseries, and the design which he had to alter his course of Life.

In the Seventh Book, he declares his Condition in the 31st year of his Age, how much he was yet in the dark as to the Nature of God, and the Spring of Evil: how he was perfectly weaned from Judicial Astrology, by hearing of the History of two Children that were born at the same moment of time, whose lot proved quite different: And lastly, by what degrees he rid himself of his Prejudices, and came to the knowledge of God, though he had not as yet those thoughts of Jesus Christ, which he ought to have had.

He declares, That he found the Divinity of the Word in the Books of the Platonists, but not his Incarnation: And afterwards comparing the Books of those Philosophers with the Books of the Holy Scripture, which he began to read, he observeth that the former had made him more knowing, but also more presumptuous. Whereas the others instructed him in true Humility, and in the way which Men ought to follow to obtain Salvation.

At last he comes in the Eighth Book to the best Passage of his Life, to that which happened in the Two and thirtieth year of his Age, which was his Conversion. First of all he was wrought upon by a Conference which he had with a holy Old Man, Simplicianus, who related to him the Conversion of a famous Rhetorick-Professor named Victorinus. He was further moved by the Story which Po••itiunus told him of another Conversion. And at last feeling himself agitated, and distracted, by several contrary thoughts, he withdrew into a Garden, where he heard a Voice from Heaven, commanding him, to open St. Paul's Epistles; whereof he had no sooner read some Lines, but he found himself wholly converted, and freed from the Agitations which till then had troubled him: Nothing can be more noble than the Description which he makes in that Book, of the Combats and Agitations which that man feels that is engaged in Vice, and hath formed a design of being converted to God.

St. Augustin was no sooner converted, but he resolved to leave his Profession. The Vacation being come, he retired to the Country-House of one of his Friends called Verecundus, to prepare himself for Baptism, which he received at Easter with Alypius, and his Son Adeodatus, whom he had by a Concubine. This he relateth in the Ninth Book, where he discourseth again of the Death of Verecundus, and Nebridius, and Adeodatus, which happened shortly after his Baptism; He speaketh likewise, of the Original of the Singing in the Church of Milan, that was established by St. Ambrose, when he was persecuted by Justina an Arian Princess; concerning the discovering of the Bodies of the Martyrs, St. Gervasius and St. Protasius, and of the Miracles done at the time of their Translation; of the discourse he had with his Mother S. Monica, about the Felicities of the other Life, and of the Death of that holy Widow which happened at Ostia, when he was re∣turning into Africa; of her Burial; of the Prayers that were made for her; and of the Sacrifice which was offered. He concludes this Book by recommending her to the Prayers of those that shall read his Confessions.

Having set forth in the foregoing Books what he was before his Conversion, he sheweth in the Tenth what he was at the time of his writing. He finds that his Conscience gave an unquestio∣nable Testimony of his love to God. He explains the Reasons that oblige Men to love God, reckoning up all the Faculties of his Soul that can lead him to know God, especially Memory, whereof he makes a wonderful Description: He says, amongst other things, that it serves to teach us many things, which entred not into the Mind by the Senses, and that it may lift us up to God. He occasionally speaks of Happiness, and of the Idea that Men have of God; afterwards he examineth himself about the three main Passions of Man, the love of Pleasures, of Know∣ledge, and of Glory. He sincerely confesseth what was his disposition with respect to these Passions, prescribing at the same time excellent Rules, to keep our selves from them. Lastly, He discovers the knowledge of the true Mediatour, and of the Graces which he merited for us.

The Three last Books are about less sensible Matters: He waves the History of his Life to speak of the love which he had for the Sacred Books, and of the Knowledge that God had given him of them; which to show, he undertakes to explain the beginning of Genesis, upon which occasion he starts several very subtil Questions.

In the Eleventh, he refuteth those that asked, what God was doing before he created the World, and how God on a sudden formed the design of creating any thing; whereupon he enters into a long Discourse concerning the Nature of Time.

In the Twelfth Book he treateth of the first Matter. He pretends that by the Heavens and the Earth, which God is said to have created in the beginning, we are to understand spiritual Substances, and the shapeless Matter of corporeal things; that the Scripture speaking of the Crea∣tion of these two sorts of Beings, makes no mention of days; because there is no time with re∣spect to them. He affirms, That whatsoever he hath said concerning the World's Creation cannot be denied, though the beginning of Genesis were otherwise expounded, because these are undoubted Truths. He treateth here of the different Explications which may be made of the Holy Scripture, affirming, That there is sufficient reason to believe, that the Canonical Authors foresaw all the Truths that might be drawn from their words, and though they had not foreseen these Truths, yet the Holy Ghost foresaw them: Whence he seems to conclude, that we are not to reject any sence that may be given to the holy Scripture, provided it is conformable to the Truth.

At last, having admired the Goodness of God, who standing in no need of the Creatures, had given them not only a Being, but also all the Perfections of that Being; he discovereth in the last Book the Mystery of the Trinity in the first words of Genesis, and even the Personal Property of the Holy Ghost; which gives him an admirable opportunity of describing the Actions of Cha∣rity in our selves. He concludes with a curious Allegory upon the beginning of Genesis, and finds in the Creation the System and Oeconomy of whatsoever God hath done for the Establish∣ment of his Church, and the Sanctification of Men; the only end which he proposed to himself in all his Works.

St. Augustin placeth the Books of Confessions before those against Faustus, which were writ∣ten about the Year 400, in his Retractations, from whence we may conclude, that these were both written about the same time.

After these two, which serve, as we have said, for a Preface to all St. Augustin's Works, you find in this first Volume, the Books that St. Augustin writ in his Youth, before he was a Priest, in the same order in which they were written.

The three Books against the Academici, are the first after the Treatise of Beauty and Comeliness, which is lost. He composed them in the Year 386, in his solitude, when he prepared himself for Baptism. They are written in imitation of Cicero, in the form of a Dialogue, and directed to Romanianus his Countryman, whom he adviseth to Study Philosophy. The dispute beginneth betwixt Licentius Son to Romanianus, and Trygetius; after them Alypius and St. Augustin begin to speak.

Having observed in the first Book, that the good things of Fortune do not render men happy, he exhorts Romanianus to the Study of Wisdom, whose sweetness he then tasted. He afterwards gives an Account of three Conferences which Licentius and Trygetius had had about Happiness. Licentius held with the Academici, That to be happy it was enough to seek after the Truth; but Trygetius pretended, That it was necessary to know it perfectly; both being agreed, That Wis∣dom is that which makes Men happy, they begin to dispute about the definition of Wisdom. Trygetius gives several, all disapproved by Licentius, who asserts, That Wisdom consisted not only in Knowledge, but also in the pursuit of the Truth: whereupon St. Augustin concludes, That since we cannot be happy without knowing and enquiring after the Truth, our only appli∣cation should be to seek for it.

In the Second Book, having again exhorted Romanianus to the Study of Philosophy, he sets down three other Conferences, wherein Alypius produces the several Opinions of both the An∣cient and Modern Academicks. And because the latter said, That some things were probable, though the Truth was not known, they laughed at that Opinion, it being impossible, say they, to know whether a thing is like the Truth, without knowing the Truth it self. And this very thing obligeth Men to enquire the more carefully after likely and probable things, according to the Principles of the Academicks.

The Third Book begins with Reflections upon Fortune. St. Augustin shews, That the Goods of Fortune are of no use to get Wisdom: and that the Wise Man ought at least to know Wis∣dom, refuting withall, the Principles both of Cicero, and of the other Academicks, who affirmed; That we know nothing, and that nothing ought to be asserted. He blames the damnable Maxim of those who permitted Men to follow every thing that seemed probable, without being certain of any thing. He shews the dangerous Consequences of such Principles, and endeavours to prove that neither the ancient Academicks, nor Cicero himself, were of that Opinion.

These three Books are written with all imaginable Elegance and Purity: The Method and Reasonings are just: The Matter treated of is well cleared and made intelligible for all Men; it is beautified with agreeable Suppositions and pleasant Stories. It may be said, That these Dia∣logues are not much inferior to Tully's for stile, but much above them for the exactness and soli∣dity of the Arguments and Notions. In his Retractations he findeth fault with several places in them, which seemed not to him sufficiently to savour of Christianity, but might be born with in a Philosophical Work.

The Book of a Happy Life, or, of Felicity, is a Work of the same Nature, written by St. Au∣gustin at the same time, in the 33d. year of his Age. It is dedicated to Manlius Theodorus, whom he had known at Milan. In the beginning he makes a distinction of three sorts of Persons. Some to avoid the Troubles of this Life, fly into Harbour as soon as they come to the use of Rea∣son, that they may live quietly. Others on the contrary, having been a while ingaged in the Storms of this Life, carried away with Passions, Pleasures, or Glory, find themselves happily driven into Harbour by some Storm. The third sort are they, who in the midst of Storms and Tempests, have always had an eye to some Star, with a design to return into Harbour. The most dangerous Rock to be feared in this Navigation, is that of Vain-Glory, which we meet with at the first setting out, and where it is difficult to avoid Shipwrack. These Reflections St. Augustin applies to himself, and saith, That at Twenty five Years of Age, having conceived a strong Passion for Philosophy, by reading of Tully's Hortensius, he resolved to give up himself to that Study: but that having been some time wrap'd up with the dark Clouds of the Errors of the Manichees, which hid from him the Star that should have guided him: At last that mist was dissipated. That the Academicks had long detain'd him in the midst of the Sea, in a continual Agitation; but he had now discover'd a lucky Star that shewed him the Truth, by the Discourses, both of St. Ambrose, and Theodorus, to whom he writeth, That the love both of Pleasure, and of Glory, had for sometime detain'd him; but, in the end, he weighed all his Anchors to come into Port.

After this fair beginning, he acquaints Theodorus with a Discourse, which he supposeth to be held upon the 15th of November, his Birth-day, with his Mother, his Brother, his Son, his Cousins, and his Two Disciples, Trygetius and Licentius, who appeared already in the foregoing Dia∣logues. That they might enter upon the Matter the sooner, St. Augustin introduces them agreed in this Point, That Man being made up of Body, and Soul, the Soul is to be fed as well as the Body, because it hath equal need of Nourishment. After this he propounds the subject of

their Conference, saying, That since all Men desire to be happy, it is certain, that all that want what they would have, are not happy; but he asketh, Whether they be happy that have what they desire? St. Austin's Mother having answered, That they are happy, if that which they desire be good, Si bona, inquit, velit & habeat, beatus est: He replies immediately, That she had found out the greatest Secret in Philosophy; Ipsam prorsus, mater, arcem Philoso∣phiae tenuisti. Upon these Principles, he shews, in the Three Dialogues of this Book, That true Felicity consists in the Knowledge of God: For, in the first place, the Goods of Fortune cannot make us happy, since we cannot have them when we would. The Academicks cannot be happy in their enquiry after Truth, since they have not what they would find; but they that seek God are happy, because they no sooner seek to him, but he begins to shew them Mer∣cy. All those whose Souls want any thing, are not happy: None but God can fill the Soul; therefore none but God can make us happy: None is happy without Wisdom; And can Wis∣dom be had without God? Is there any other Wisdom than that which cometh from him? Is he not VVisdom and Truth?

He concludes with Exhorting those to whom he speaks, to seek after God, that they may come to the perfect Knowledge of him, wherein consists the Soveraign Felicity of Life, and the true Happiness of the Soul. He corrects this Passage in his Retractations, observing that Man cannot be entirely and perfectly happy in this Life; because he cannot know God perfectly, till he comes to the other VVorld.

St. Austin treateth of Providence in his Two Books of Order: Shewing, That all good, and evil Things come to pass, according to the Order of divine Providence. These Books are writ∣ten Dialogue wise: In the First, he discourses of Providence in general; in the Second, he be∣gins to enquire, What Order is; but immediately digresses to speak of the Love of Glory: And his Mother coming in, he puts an end to the Conference; shewing, That Women should not be forbidden to Study VVisdom.

In the Third Dialogue, which begins the Second Book, St. Augustin clears several particular Difficulties, about the Order of Providence. He enquires what it is to be with God, and in God's Order; in what Sence a wise Man may be said to abide with God, and to be immoveable: He maintains, That foolish, and wicked Actions come into the Order of Providence, because they have their Use for the good of the Universe, and manifest God's Justice.

In the Fourth Dialogue he proves, That God was always Just, tho' there was no occasion for the exercise of his Justice before there were wicked Men: That Evil was introduced against God's Order; but that the Justice of God submitted it to its Orders. Having bandied these Metaphysical Questions, he enters upon Morals; exhorting his Disciples to follow God's Or∣der, both in their Behaviour, and in their Studies. He says, Men ought to live after the fol∣lowing Pattern.

'Tis necessary (saith he) for young Men to avoid Debauches, and Excess; to despise gay Cloths, and rich Attire; to be careful not to lose their time, either at Play, or unprofitable Recreations; not to be Idle, or Sleepy; to be free from Jealousie, Envy, and Ambition; in one word, not to suffer themselves to be transported by any violent Passion: They should be perswaded, That love of Riches, is the worst Poyson that can infect their Hearts. They ought to do nothing, either with Cowardice, or with Rashness. If they are offended, let them refrain their Anger. They ought to correct all Vices, but to hate no Bo∣dy; not to be too severe, or too yielding. Let their Reproofs be always for a good End; and their Meekness never Authorize Vice: Let them look upon all that are committed to their Charge, as their own: Let them serve others without Affectation of Dominion; and when they become Masters, let them still be willing to serve: Let them carefully avoid making Enemies; and if they have any, let them bear with them patiently, and endeavour to be quickly reconciled: In all their Business with others, and their whole Behaviour; let them ob∣serve that Maxim of the Law of Nature: Do not that to others, which you would not have done to you. Let them not meddle with Publick Affairs, except they are very capable▪ and study to get Friends in what Employment soever they be; take a delight in serving those that deserve it, even when they least look for it: Let them live orderly, honour God, think of him and seek him by Faith, Hope, and Charity.

Having thus given Precepts for the Manners of Youth, he prescribeth Rules for their Stu∣dies. He saith, That Learning is got by Authority and Reason; and, That there is a Two∣fold Authority, that of God, and that of Men. These may deceive us; but God never affir∣meth any thing but what is True. He treateth afterwards of Reason; and having given a Definition of it, he shews, That all Learning is nothing but Reason occupied in the considera∣tion of different Objects. He draws up a Catalogue of all the Sciences, and gives a short Ac∣count, both of the object and use of each of them: From thence he passes to the Knowledge of the Soul, and of God; wherein he places true Wisdom, and concludes his Discourse with an Exhortation to Vertue.

His Two Books of Soliloquies, were likewise written by S. Augustin in his Retirement, about the beginning of the Year 387. His Design is to grow more perfect in the Knowledge, both of God and his own Soul. To this end, after an excellent Prayer to God, he examines his Reason, and makes it return Answers. In the first Book he treateth, particularly, of the necessary Dispositions in the Soul, to deserve the Knowledge of God. He teaches, That it arrives to that Knowledge by Faith, Hope, and Charity, and by turning away the Heart, and Thoughts from

Earthly Things, to seek and love nothing but God. At the latter end, he falls upon the Que∣stion of the Immortality of the Soul▪ which he prosecutes in the Second Book. He concludes, That the Soul is Immortal, because it is the Habitation of Truth, which is Eternal: Which puts him upon making several Reflections, both upon Truth and Falshood. This lact Volume is not compleat, as S. Augustin himself observes in his Retractations; where he corrects some faulty Expressions that he used at a time when he was not throughly instructed in Religion.

Sometime after the Books of Soliloquies, St. Augustin being returned to Milan▪ writ the Book Of the Immortality of the Soul: Which is (saith he in his Retractations) as a Memorial which I made to compleat my Soliloquies, that were imperfect: But I know not how it came to be Publick against my Will; so that it is now amongst my Works. This Book (addeth he) is so dark in the be∣ginning, both by reason of the Expressions, and the brevity of the Reasonings, that it wear••eth the Reader; and requires so great an Attention, that I can scarce understand it my self with much Ap∣plication. The reading of it will discover, that it is rather Memoirs, than a finish'd Work. He has Collected several, dry, barren Arguments, to prove the Immortality of the Soul.

These are some of his Principles. Knowledge is Eternal; wherefore the Soul, which is the Seat of Knowledge, is Immortal. Reason, and the Soul, are all one; but Reason is Immuta∣ble and Eternal. Matter cannot be annihilated, let it be divided never so much; yet it abideth. And, Who can believe the Soul to be in a worse Condition? Nothing can create it self, and no∣thing can annihilate it self. Life is the Essence of the Soul; therefore it cannot be deprived of it. The Soul is not the Disposition of the Parts of the Body; seeing the more we endeavour to abstract it from Sense, the more easily we comprehend Things: Neither can it be chan∣ged into a Body; for were this Change possible, it must be either because the Soul is willing, or because it may be forced to it by the Body; but both these Notions are equally absurd. These are the Principles, whereupon St. Austin enlargeth in this Treatise, and which he applies to his purpose with great subtilty, and fineness. This Book is a convincing Evidence of his Skill in Logick.

The following Treatise is Intituled, Of the Quantity of the Soul: It is placed here, because it treateth of the same Matter with the foregoing; for, according to the order of time, it ought to be placed after that Of the Manners of the Church, as St. Augustin observes in his Retractations. He gives this Account of this Treatise Of the Quantity of the Soul, writ whilst he was in that City (Rome.) A Dialogue, wherein I raise several Questions concerning the Soul, viz. What is its Original; What its Nature; Whether it is extended; Why it was united with the Body; What alterations happen to it, either when it comes into, or goeth out of the Body. But, because I under∣took to Examine with exactness and curiosity, Whether it was extended; designing to shew, That it is not, after the manner of Bodies, tho it is some great Thing. This only Question hath given the Name to the whole Book; which therefore hath been Intituled, Of the Quantity of the Soul. Evodius is the Person whom St. Augustin introduceth, speaking in this Dialogue; as he says in the 101st. Letter: And so i•• was a Mistake, to put in the common Editions, the Name of Adeo∣datus, which is not found in the Ancient Manuscripts; and with much Reason they have re∣stor'd the Name of Evodius in the Last Edition. This Man propounds to St. Augustin Six Que∣stions: The First, Whence is the Soul? St. Augustin answereth, That this Question may be taken two ways; Where is the Habitation of the Soul? And, What is the Matter it is made of? Evodius desiring to have both these Questions clear'd to him, he saith, That the Habitation of the Soul is God, who created it. As for the Nature thereof, he declares, That he can neither Name nor Explain it, because it hath nothing like Corporeal Beings; and that it is single in its kind. Evodius his Second Question, is, What is the Quality of the Soul? St. Augustin answereth, That it is like God. The Third Question proposed by Evodius, concerns the Quantity of the Soul: St. Augustin affirms, That the Soul hath no Quantity, if by Quantity be understood Corporeal Extention; but that it hath, if by that Term is meant spiritual Greatness, Strength, and Power. St. Augustin, here discusses the Question of the Soul's Extention with care; and shews, by several Reasons, that it hath no Corporeal Dimensions. He distinguishes Men's Souls from those of Beasts; and grants to the Latter, Sense without Reason: Afterwards, he reckons up the excellent Qualities of Man's Soul, which he reduces to Seven Heads; whence he con∣cludes, That of all Creatures, Man's Soul is that which comes nearest to the Nature of God. With this he endeth this Treatise, without medling with the other Three Questions proposed by Evodius, viz. The Fourth, Why the Soul was united with the Body. The Fifth, What it is at the entrance into the Body: And the Sixth, What becomes of it when it goes out of it. This Treatise was composed by St. Augustin, in 388.

St. Augustin having left his Retirement, and being come back to Milan in the Year 381. began to write Treatises upon the Sciences, as he tells us in his Retractations. He could finish none but a Treatise of Grammar; but he began several others of Logick, Rhetorick, Geometry, Arith∣metick, and Philosophy. He did not know himself, what was become of these Discourses, when he composed his Retractations. At the same time he began, also, the Six Books of Musick; which he compleated after his return into Africa, about the Year 389. In the First Book he speaks of Musick in general: In the Second, of Syllables, and Feet: In the Three following, he dis∣courses of Measure, Harmony, and Verses: In the Last he shows, That Musick ought to raise up the Mind, and Heart, to a Divine, and Heavenly Harmony.

St. Augustin's Discourse of a Master, was written about the Year 395. It is a Dialogue be∣twixt himself, and his Son Adeodatus; wherein he shews, That it is not by Men's Words that we receive Instruction, but from the eternal Truth, viz. Jesus Christ the Word of God, who informeth us inwardly of all Truth.

The First of the Three Books of Free-Will, was composed at Rome, in 387. and the Two others in Africa, in 395. In the First, St. Augustin resolves that hard Question, touching the original of Evil: And having explained what it is to do Evil, he shews, That all manner of Evil comes from the Free-Will, which readily followeth the Suggestions of Lust; adding, That our Will makes us either happy, or unhappy: That if we are not happy, though we desire to be so, it is because we will not live conformably to the Law of God; without which, it is impossible to be Happy.

In the Second Book, the Difficulty alledged by Evodius, VVhy God hath left in Man a Li∣berty of Sinning, which is so prejudicial to him, hath started these Three other Questions. How we are sure that there is a God? Doth all Good come from him? Is the VVill free to do Good, as well as Evil? St. Augustin clears all these Difficulties, proving, That Free-VVill was given for a good End, and that we received it of God; that there is a Being more perfect than our Soul; that this Being is Truth it self, Goodness, VVisdom it self; that every good and perfect Thing cometh from it; and that Free-VVill is to be reckoned among the good Things. That there are Three sorts of Goods: The greatest are the Vertues that make us live VVell; the Idea's of Corporeal Objects, without which we cannot live VVell, are the least, and the Power of the Soul are the middle Ones: That the First cannot be abused; but both the Second, and the Last may be put to ill Uses: That Free-VVill is of the Number of these middle Goods. When the VVill adheres to the sovereign Good, it renders Man Happy; but when it departeth from that, to cleave to other Objects, then Man becometh Criminal, and so Unhappy. VVherefore neither the VVill, nor the Objects it embraceth, are Evil; but it is a Separation from God, that makes all Evil, and Sin; but God is not the Author of this Separation. From whence then is this Principle of Aversion? This St. Augustin clears in the Third Book. It is not Natural, since it is Guilty: It is Free, and Voluntary; and it is enough to say, That we may chuse, whether we will follow it, or no, to justifie God's Justice: But, how can this Liberty agree with the fore-knowledge of God? Nothing is more easie, accord∣ing to St. Augustin, in this Place. VVe are Free when we do what we please: But Prescience doth not take away our Will; on the contrary it supposes it, since it is a Knowledge of our Will. But are not the Creature's Faults to be imputed to the Creator? Why did he not make it impeccable? Had not Men been more perfect, if they had been created at first in the same condition with the Angels, and the glorified Saints that cannot be separated from the love of God? But St. Augustin replies, Doth it therefore follow, That because we may conceive a more Perfect State, therefore God was obliged to create us in that State? Should we not rather believe that he had his Reasons why he did not create us more Perfect? There are several sorts of Per∣fections. If the State of a Creature, that enjoyeth God, makes Soveraign Felicity; then the State of a Creature that is subject to Sin, which liveth in hope of recovering the Happiness which it lost, is also in God's Order, and exceedingly above that of a Creature that lies under the necessity of sinning eternally. The Condition of these last, is the worst of all; and yet God cannot be accused of Injustice, for giving a Being to Creatures which he knew would be eter∣nally miserable: He is not the Cause of their Sin: That Being which he gave them, is still a Perfection; their Sins and their Misery contribute to the Perfection of the Universe, and to exalt the Justice of God by the Punishment of their Sins. What then is the Cause of Sins? There is none but the Will it self, which freely and knowingly inclineth to do Evil. For if Sin, could not be resisted, it were impossible to know or to avoid it; and then there would be no Sin. Where∣fore then doth God punish Sins of Ignorance? How cometh it to pass that he blameth those Actions that are done out of Necessity? What mean those words of the Apostle, I do not the Good that I would, but the evil that I would not? All that, saith St. Augustin, is spoken of Men born since Mankind was condemned to Death, because of the First Man's Sin. For were this Natural to Man, and not a Punishment for his Sin; it is certain, there would be no Sin of Ignorance nor Necessity: But when we speak here of Liberty, we speak of that which Man had when God created him.

Here St. Augustin answers the greatest Objection that can be urged against Original Sin: Though, say they, both Adam and Eve have sinned, yet what had we done, wretched Persons that we are, to be thus abandoned to Ignorance and to Lust? Must we therefore be deprived of the knowledge of the Precepts of Righteousness? and when we begin to know them, Must we see our selves under a kind of Necessity not to keep them, by reason of the resistance of Lust? St. Augustin confesseth,

That this Complaint were just, if Men were under an impossibility of overcoming their Ignorance and Lust. But God being present every where to call his Creature to his Service, to teach him what he ought to believe, to Comfort him in his hopes, to confirm him in his Love, to help his Endeavours, and to hear his Prayers; man cannot complain, That that is imputed to him which he is unavoidably ignorant of; but then that he must blame himself, if he neglects to seek after that which he knows not. It is none of his fault, that he cannot use his broken Members; but he is guilty if he despiseth the Physician that proffers to cure him: for none can be ignorant that Man may profitably seek for the

Knowledge of what he knows not, and which he thinks to be necessary: And it is well enough known that Men ought humbly to acknowledge their Weakness, to obtain Help. In a word, If Men do that which is Evil out of Ignorance, or if it so happens, that they cannot do the Good which they would, there is Sin in that; because it is in consequence of the First Man's Sin committed with full liberty. This first Sin deserved the following.

There remained yet a considerable Difficulty, Why the Innocent Soul becometh subject unto Sin by it's Union with the Body? To explain this, St. Augustin mentions four several Opinions concerning the Original of Souls. The First is, That the Soul is formed from the Parents. The Second is, That God creates new ones at Mens Birth. The Third is, That Souls being created beforehand, God causeth them to enter their respective Bodies. The Fourth is, That they come down into the Bodies of their own accord: Now, he judging all these Opinions equally proba∣ble, and that it was as yet undecided, he endeavoureth to prove, that a Reason may be given for Original Sin, what Opinion soever one holds of the Original of the Soul.

He cometh at last to that particular Difficulty concerning the Children that die as soon as they are born. As for those that have received Baptism, though without knowledge, he saith, That it is Piously and Justly believed (for these are the terms he makes use of Satis p•••• recte{que} Creditur) that the Faith of those who present the Child to be baptized, supplies for that of the Child: As to the Pain and Sorrow which they suffer, having not deserved them by their Sins, St. Augustin saith, That God hath his Ends in permitting their Sufferings, and that perhaps he will recompence them for these Sufferings, as the Church believeth of the holy Innocents killed by Herod, who are reckoned among the Martyrs; having thus salved these Difficulties, he makes other useless Queries concerning the Sin of Adam.

St. Augustin observes in his Retractations, that he designed nothing in these Books, but to oppose their Opinion, who deny the original of Evil to be from Free-Will; pretending that if this were true, God must be the Author of it, introducing thereby an Eternal and Immutable Subsistency o Evil; That he did not enlarge upon it, nor treat of Predestination or Grace, whereby God prepares the Wills of Men, that they might make good use of their Liberty. Yet, when there was occasion to speak of it, he says something by the by, without making any stop to defend it. Wherefore Pelagius and the Pelagians, alledged several Expressions in favour of Free-Will, which St. Augustin had used in his Books: But St. Augustin shews, That what he said of Free-Will, is consistent enough with his System of Grace, and that he established all the Principles of it: This he proves by Passages taken out of these Books, where he affirms, That every good thing comes from God, and that Man cannot be delivered from Ignorance, and the necessity of Sinning, but by God's help.

The two Books upon Genesis against the Manichees, were composed by St. Augustin after his return into Africa, about the Year 389. There he refuteth those impertinent Objections which the Manichees made concerning the Three first Chapters of Genesis, by giving a reasonable Exposi∣tion of them. He insists most upon the literal sence; but sometimes he goes out of the way, and only gives an Allegorical one. As St. Augustin designed to benefit all Men by this Book; and particularly, to inform the common People that were abused by the Manichees, so he writ it with all the clearness and simplicity he could: In his Retractations, he explaineth some Passages that were misconstrued by the Pelagians; especially two, one against the Necessity of Grace, and the other against Original Sin.

The Books of the Manners of the Church, and of the Manichees, were composed at Rome by St. Augustin, soon after his Baptism, about the Year 387. as himself witnesseth in his Retracta∣tions. It is very probable that he revised them after his return into Africa, seeing he mentions them in the first of those Treatises lately named. His design was to confound the Insolence and Vanity of the Manichees, who gloried in a vain Temperance; and under that Pretence, exalted themselves above the Catholicks: Wherefore in these two Books he shews the opposition of the true Christian's Manners, to those of the Manichees; proving how much the counterfeit Vertues which these made their boast of, were inferior to the real Vertue of Christ's Disciples.

In the Book of the Manners of the Church, he layeth down, as the first ground of Morality, That God alone is the Soveraign Good of our Souls; from which truth, he inferrs, That all things must have respect to God, and that we are to love him above all things; and proves this first Principle of Christian Ethicks by Testimonies of the Old and New Testament. He shews, That all the Vertues are but so many different Expressions of this Love; That Temperance is that love, which keeps it self pure and uncorrupt for God: Fortitude, is a love that endureth all things with ease, for God's sake: Justice is a love that serveth God only, and by reason of that, procures Good to all Creatures that are subjected to him: Prudence is a love which has a light, to distinguish that which may help to bring us to God, from that which may hinder us in that way; even the love of our Neighbour is not a Vertue, but so far as it relates to God. He alone that loveth God, is capable of loving himself and his Neighbour, as he ought to do. This Reflection giveth St. Augustin an Opportunity of speaking of the Duties of Society, and of what Christians owe one to another. Lastly, as Examples do often affect more than Precepts; so he produces several Precedents of vertuous Men in the Church, that he may raise a higher Notion of the Manners of the Catholicks. He sets forth the Examples of Hermits, Monks, and Nuns, who have quite severed themselves from the World, to spend their Lives in constant Abstinence, and in Exercises of Piety. He adds the Example of several vertuous

Ecclesiasticks, and of many holy Prelates, who kept themselves pure in the midst of a corrupt Age; and of an infinite Number of Christians, that led most exemplary Lives. He concludes this Book, by shewing, That the Examples of Evil Catholicks can be no pretence for Hereticks to separate from the Church; and that the Notions of the Manichees touching Marriage, are contrary to those of the Apostles.

He observeth much the same Method in his Book of the Manners of the Manichees: He begins it by refuting their Doctrine about the Nature and Original of Good and Evil: Afterwards he discovers their impious and superstitious Practices, in such a manner as renders them ridiculous and abominable; and then gives a relation of the Disorders whereof the greatest part of that Sect had been Convicted.

The Book of true Religion, is the last of those which St. Augustin writ before he was a Priest; He therefore made it about the Year 390. there he shews both the Excellencies and the Duties of the true Religion; That the Christian Religion is the only true one: and he refutes the Er∣rors of other Religions, and particularly of the Manichees concerning the two Natures. He speaks of Jesus Christ's Religion, in that lofty manner, as gives a very high Notion of it. I shall give an Analysis of his Principles. Religion is the only thing that can guide us to the Truth, to Vertue and Happiness. The Heathen Philosophers acknowledge the Falshood of the popular Religion, and yet approve the same by their outward worship. Since the Establish∣ment of Christianity, none can doubt but that it is the Religion which ought to be followed. Plato himself would have owned it, seeing that the loftiest Maxims of Philosophy, concerning the Divinity, and the necessity of Purifying the Soul, whereof he despaired of perswading the People, are not only Preached throughout the Earth, but also embraced and followed by an infinite number of Persons. The Philosophers must needs know God upon this occasion, and give place to him that did this Miracle. Neither Curiosity, nor Vain-glory ought to keep them from acknowledging the difference between the Proud Conjectures of a few Philosophers, and the Publication of a Doctrine that Cures the Soul, and reforms the Errors of all Nations. Re∣ligion is not to be sought for either among the Philosophers, since they approve by their Actions, the same Worship which they condemn in their Writings; nor among the Hereticks, who have no share in the Sacraments of the Church; nor among Schismaticks, who have separated them∣selves from the Church; nor among the Jews, who expect from God none but Temporal and Transitory Rewards; but only in the Church universally dispersed throughout the Earth, which makes use of the Errors of others for its own Good. The Church makes use of the Pa∣gans, as the Matter of her Works; Of Hereticks, as a Proof of the Purity of her Doctrine; Of Schisinaticks, as a Mark of her Stability; and of the Jews, as an Evidence of her Excellency: And so she inviteth the Heathen, thrusts out Hereticks, forsakes Schismaticks, goes before the Jews, and yet she openeth to all an entrance into the Mysteries, and a door of Grace, either by forming the Faith of the former, or by reforming the Errors of the latter, or by causing the last to return into her Bosom, or admitting the others into the Society of her Children. As for car∣nal Christians, she beareth with them for a time, as Straw which is serviceable to the Wheat upon the Floor; and because every one is either Straw or Wheat, according to the Motions of his Will, she suffers those that are in Sin or in Error till they are Accused, or till they undertake to defend their false Opinions with obstinate Animosity. But such as are cut off from the Church, do either return by Penance, or being carried away by a mischievous Liberty, they give up them∣selves to Vice; or they make a Schism, or frame an Heresie. Yea, very often God's Providence permits some vertuous Christians to be put out of the Communion of the Church, by Tumults and Disturbances excited against them by carnal Persons: but this Separation is not imputed unto them, and God notwithstanding crowneth them in secret, when they bear with that Injury patiently, without making a Schism from the Church, or setting up any new Heresie; Such Examples, saith St. Augustin, seem rare, but yet there are some, and more than can be believed. Having thus rejected the false Religions, he concludes, That we must hold to that of Christ, and to that Church which is Catholick; and which is so called, not only by her own Children, but also by her very Enemies. The first Ground of this Religion is History and Prophecy, which discovers to us the Oeconomy that God's Providence hath made use of in process of times for the Salvation of Men. That after this Belief, we ought to purifie our Hearts, to render them capable of knowing the Trinity, the Incarnation, and other Articles of the Creed. That Here∣sies serve to clear the Mysteries. After this, he discourseth of the Soul; shewing after what manner it becometh, as it were, Earthly and Carnal by loving the Body; and how it gets out of that Unhappy State, by turning to God and overcoming disorderly Affections by the Grace of God. He treateth of the Nature and Fall of Angels. He shews, That Sin must be voluntary; That Death, Weakness, and Pain, are Punishments for Sin; and yet are not unprofitable, because they wean us from Corporeal Things: He resumes his Discourse of the Mystery of the Incarna∣tion, and saith, That God's Bounty towards Men, never appeared so much as in that Mystery; That the Word of God of the same Substance and Co-eternal with the Father, vouchsafed to make himself Man like unto us, to deliver us from our Sins: That he hath used no force or violence to draw us to himself; That he hath manifested himself to be God by Miracles, and Man by his Sufferings; That he hath appointed his Example for a Remedy against all the disorderly Passions of Men; That his Life is a continual Instruction, and his Resurrection, an Evidence that we may hope to be one day delivered from all sorts of Evils; That he hath taken off the Veil from

the Figures of the Old Law; That he hath abolished the Ceremonial Ordinances, with which the Jews were over-loaden; That he hath instituted few Sacraments indeed, but very wholsom ones to preserve Society in his Church; That he hath perfected our Morals, by encreasing the number of Precepts, but that at the same time he hath given Men strength to practise them. He treateth here of the Nature and Original of Evil, shewing that it is not a Corporeal Sub∣stance, but consists in a vicious adhaesion of the Will to Corporeal Beings. He runs through the several Conditions of Men, and the Means to find out Remedies for all their Distempers. He discovereth the Use that is to be made both of Authority and Reason to cure Man, and ap∣plieth both to take him off from the Creature. He hath several curious Speculations upon the Knowledge and the Affections of Men; and particularly he examines the three principal Passions, Pleasure, Ambition and Curiosity, and layeth down very profitable Precepts for Piety and Man∣ners. He recommends the Reading of the holy Scripture, distinguishing the several Explica∣tions, and giving some Rules for the understanding of it. The whole Work is concluded with an Exhortation to all Men to embrace the True Religion.

In his Retractations he maketh some Remarks upon this Treatise; most of them are of small consequence; these are some of the most important. He had said, That Sin was so necessarily Voluntary, that an Action could not be Sin, if it was not Voluntary. He justifies this Assertion in his Retractations: but he adds, That Sins committed through Ignorance or Lust, are in some sort Voluntary, because they cannot be committed without Will: and that even Original Sin is Voluntary, in this sence, because it was the Will of the First Man, that made it Hereditary to all his Posterity. He observeth likewise, upon what he had said, That Jesus Christ had done nothing by Violence, but only used Counsels and Exhortations: That he did not then reflect upon the Action of Jesus Christ, when he drove the Merchants out of the Temple with Scourges, that came thither to Buy and Sell; but saith he, That cannot be looked upon as a violent Action: Sed quid hoc aut quantum est? Upon what he had said, That Miracles were ceased in his time, lest Men should still cleave to Sensible Things, and their Minds be too much ac∣customed to them; he noteth, That these words are not to be taken strictly, seeing that Miracles are still wrought in the Church, and that himself had seen some at Milan.

The Rule, which is the last Piece of this Tome, is indeed St. Augustin's; but he wrote if for Nuns, and not for Monks. Some body took it out of the 109th. Epistle, and fitted it for Men. This Alteration has been long made.

As they have placed by themselves, at the latter end of each Tome, those Pieces which are none of St. Augustin's, and yet have some relation to those contained in that Volume; so at the end of this, there are the Treatises of Grammar, Logick, Categories and Rhetorick, that were attributed to St. Augustin in the former Editions; perhaps, because he saith himself, in his Re∣tractations, That he had began some Treatises upon those Sciences: but his Discourses were written in the form of Dialogues, and like that of Musick; where he makes use of that Science, to raise up the Mind of Man to his Creator; but these are neither Dialogue-wise, nor fit to lift up Mens Minds towards God. The Manner how they are written, and the Methods observ'd in them, are very different from those of St. Augustin. In a word, There are in those Treatises several Observations unworthy of that Father, and contrary to his Opinions. The Discourse of Grammar, begins indeed with the same words that St. Augustin hath noted in his Retracta∣tions; but they have been added, and are not to be found in the Manuscripts.

The Author of the Book of Categories, has a great Esteem for Aristotle's Philosophy; and saith, That he could scare understand his Book of Categories with Themistius his help: Whereas St. Augustin, who had no great Esteem for Aristotle's Philosophy, assureth us, That he under∣stood his Categories, without Labour, and without a Tutor. The Name of Adeodatus, that was inserted into the Printed Copies, is not found in the Manuscripts.

The Monastick Rules, which are at the latter end of this Volume, are rejected with Common Consent. The last, wherein St. Benedict's Rule is quoted, is, if we believe Holstenius, written by A••lredus Rievallensis, an Abbot in England, who flourished in the Twelfth Century; and indeed it is in the Catalogue of this Author's Works, published [by Bale,] in the Second Century of English Writers: part of it is among St. Anselm's Works.

Notes

• * 1.1

  Tome I.
• * 1.2

  St. Au∣gustin. Tome 〈◊〉〈◊〉▪