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 Second Classe.

THE Second Classe containeth the Letters written by St. Augustin, from the time of his be∣ing made Bishop, to the Conference at Carthage, before the breaking out of the Pelagian Heresie in Africa, that is from the Year of our Lord 396, to 410.

The First of the Letter, which is the 31st. written at the beginning of the Year 396. short∣ly after his Ordination, is directed to Paulinus. He thanks him for his Second Letters; and takes notice, That he was ordained Coadjutor to Valerius in the Bishoprick of Hippo, and in∣vites him to come over into Africa.

The 32d. is Paulinus's Answer.

The 33d. is to Proculianus, a Donatist Bishop at Hippo. St. Augustin being informed, That he designed to clear his Doubts by a Conference with him, offereth it to him, that they might agree, and put an end to the Schism. This Letter was written soon after he was made Bishop, Valerius being yet alive.

The 34th. was written, not long after the former: There he complaineth to Eusebius, That Proculianus, a Donatist Bishop at Hippo, to whom the foregoing Letter was directed, had ad∣mitted into his Sect, and▪ Re-baptiz'd a young Man, that used to beat his Mother, and threat∣ned to kill her; declaring, towards the end, That he was ready to conferr amicably with him, about the pretended Reasons of their Separation.

This Eusebius, who, in all Probability, was a Man of Note, that sided with the Donatists, having returned St. Augustin this Answer, That he would be no Judge betwixt Bishops; this Saint writ to him again, by the 35th. Letter, That he might be on that occasion, where there was no need of Judging; but only to know, Whether it was by Proculianus his Order, that the young Man was Re-baptiz'd; and, Whether he would enter upon a Conference? He Com∣plains

likewise, That the same Bishop had received, and Re-baptized a Sub-Deacon of the Church of Ispana; who being accused of having an infamous Commerce with some Virgins that were consecrated to God, was gone over to the Donatists to avoid the Chastisement which he deserved; and ever since led a scandalous Life. St. Augustin takes notice, that he dealt not so with those that proffered to come into the Church: If they be found guilty of any Crime; they are not admitted, but upon Condition t••at they submit themselves to the humiliation of Penance. He shews how abominable this Custom of the Donatists was, to perswade such as were to be chastised for their Disordets, to come over to them, and be Re baptized▪ At last he t••lls Eusebius, That if, by this means, he doth not obtain an Answer from Proculianus, he will cause these Things to be notifi▪d to him, formally by a publick Officer: He speaks, be∣side, of a Donatist Priest, who had been troublesome to one of the Church's Tenants; and of a Woman of that Party that had affronted him.

The thirty sixth Letter to Casulanus, concerning Saturday's Fast, seems to have been writ∣ten before St. Ambrose's Death, of whom he speaketh, as holding still the See of Milan; whereby it appears, that it belongs to the Year 396, or 397. There he refuteth the Writing of a certain Roman, who had asserted, That all Men were obliged to fast on Saturdays, according to the Practice of the Church of Rome. St. Augustin lay▪ down this Rule, That in those Things, where the Scripture hath determined nothing certain, the Customs received among Christians, or settled by our Ancestors, are to be instead of a Law, and no Contests ought to be admitted about such Matters. Afterwards he examineth the Writing which Casulanus sent him, and shews▪ that it is made up of false Suppositions, and unconcluding Consequences. Having answered this Writing, he explains his own Notion, saying, That he finds indeed, that Fasting is enjoyn'd in the Gospel, and in the Writings of the Apostles: but that neither Jesus Christ, nor the Apostles, ever appointed the days wherein we should fast, nor the days in which we ought to forbear. That he thinks it more convenient not to fast upon the Saturday; and yet whether we fast or fast not, we ought to maintain Peace; and this Precept of the A∣postle is to be observed, Let not him that eateth, condemn him that eateth not; neither let him that eateth not, condemn him that eateth. That there is no great Inconvenience in observing the Saturday's Fast, since the Church of Rome observes it as well as some other Churches: But it would prove a great Scandal to fast upon Sundays; especially, since the Manichees affect to command their Disciples to fast upon that day: That notwithstanding, it were pardonable to fast upon Sunday, for those who are able to carry Fasting so far, as to be more than a week without eating, that so they draw nearer to the Fast of Forty Days. St. Augustin saith, that some have done it, and that he was inform'd, That a certain Person had continued fasting full Forty Days. This is hard to be believ'd, yet St Augustin saith, that he heard it from credible Persons. Having refuted the Reasons of the Manichees, who affirming, That Sunday is to be kept as a Fast; he saith, that the Church observes fasting upon Wednesdays and Fridays; be∣cause the Jews resolved upon Wednesday to put Christ to Death, and Executed it upon Friday. That on Saturday, the Body of Jesus Christ having rested in the Grave, gave occasion to some to forbear fasting on that day, to mark thereby the resting of Christ's Flesh; and that others fast upon it, because of that Humiliation of our Saviour: but that the former Celebrate that Fast once only, on the Saturday before Easter, to renew the Remembrance of the Disciple's Sorrow. All these Notions having but little Solidity, he concludes with an excellent Rule which St. Ambrose had taught him upon that Subject: For having asked his Opinion, concer∣ning his Mother's Scruple, who being at Milan, doubted whether she ought to observe Satur∣day's Fast, according to the Custom of her own Church, or according to the Custom of the Church of Milan, that observed no Fast on that day. This Holy Bishop an∣swer'd him, Let her do as I do. When I am here, I do not fast upon Saturdays; when I am at Rome, I fast upon that day: and so in what Church soever you are, keep to its Customs, if you mean to scandalize no body, or to be scandalized at no body. But because he was then in Africa, and that among the Churches of the same Countrey, and even among the Christians of the same Church, some fasted upon Saturdays, and others not, St. Augustin saith, That we must conform our selves to those that bear Rule over the People; and so he adviseth him to whom he writeth, not to resist his Bishop in that Case, but to do as he did.

The Thirty seventh Letter to Simplicianus, is a Preface to the Books that he Dedicated to that Bishop that were written in 397.

In the Thirty eighth to Profuturus, St. Augustin being sick, recommends himself to his Prayers, and desires to know what Bishop succeeded in the Primacy of Numidia, after the death of Megalius Bishop of Calama, who had been dead Twenty days. In the Council of Carthage, assembled in August, 397. Crescentianus wrote, that he was Primate of Numidia. Thus, the death of Megalius happening some time before, serves to fix the date of this Let∣ter. There are two excellent Notions of Morality; the one of Patience, and the other a∣gainst Anger. The former is this: Tho' I susfer, yet I am well, because I am as God would have me to be, for when we will not what he wills, 'tis we that are in the fault, and not he, who can neither do, nor permit any thing but what is just. The latter is equally valuable: It is incomparably better to shut the door of our Heart against just Anger when it offers to come in, than to give it entrance, being uncertain whether we can turn it out again, when we find it growing from a Thredd to a Beam.

The Th••••ty ninth Letter, is a Note from St. Jerom, who recommends Praes••••ius, and pre∣sents his Service to Alypius. It is written in the Year 397.

The Fortieth from St. Augustin to St. Jerom, is about their Disagreement, concerning St. Peter's Action. St. Augustin also desires to know the Title of his Book of Ecclesiastical Writers, and exhorts him to make a Collection of Origen's Errours, and of those of other Hereticks.

The Forty first Letter written in Alypius and St. Augustin's Name, to Aurelius Bishop of Car∣thage, commending that Bishop for preferring the good of the Church, before the Honour of the Episcopal Order; by permitting, contrary to Custom, that Priests should Preach God's Word in his presence. This Letter was written within few Years after St. Augustin was a Bishop.

The Forty second, is a Note from St. Augustin to St. Paulinus, never before Published, intreating him to write to him, and to send him his Book against the Gentiles. It is of the lat∣ter end of the Year 397.

The Forty third, and forty fourth Letters to Glorius Eleusius, give an Account of a Conference, which St. Augustin held in the City of Tubursica, with some Donatists, in the Year 397, or 398. as it is proved in the Preface to the Letters. In the first, he produces the Judgments that were given against the Donatists: He justifies Caecilian's Innocency, and shews, that those who condemned him, were suspected Judges; and that the Authors of the Donatist Schism, were guilty of the Crime which they charged upon others. He adds, That it was to no purpose to impute to the Church the pretended Crimes of the dead; since the Church may tolerate wicked men, without ceasing to be a Church. That the Donatists themselves suffer among them very dis∣orderly Persons; that Maximianus had caused Primianus to be condemned, as Majorinus had formerly procured a Sentence against Caecilian, by caballing and Intrigue: That the Sect of the Donatists being limited within Africa, and having no Communion with the Churches that were dispersed throughout the VVorld, cannot be the Catholick Church. In this Let∣ter, there is that famous Sentence concerning the Authority of Councils. Let us suppose, that Pope Miltiades, and the other Bishops, who gave Judgment with him, have not judged right, then we may have recourse to a Plenary Council of the whole Church, in which the cause of the Donatists ought to be debated again with those that judged it, and their Sentence reversed, if it shall be found that they have given a wrong Judgment.

The Second Letter contains a particular Conference of St. Augustin with Fortuniusa Dona∣tist Bishop, which was spent in Reproaches on both sides, for the Villainies that were com∣mitted on both sides, without medling with the main Question, of the Schism. St. Augustin re∣quested, that the Dispute might be ended in a greater Assembly, and in what place they pleased, where Christians of all Parties might meet. In this Letter, there is an Account of a Letter of the false Council of Sardica, of Eastern Bishops; which Fortunius quoted, because it was directed to Donatus: St. Augustin not knowing the Story, was perplexed; but finding that St. Athanasius was condemned in that Letter, he did not mind it.

The Forty fifth Letter, is a Note to Paulinus, written a Year after the foregoing, in 398.

The Forty sixth, from Publicola to St. Augustin, contains several Cases of Conscience, which this Lord proposed concerning the Oath, whereby they obliged the Barbarians to swear by their Gods, That they would preserve the Fruits of the ground faithfully, which they would not otherwise have preserv'd, had they not been bound by that Oath: About the use of Meats, and other Things offered to Idols; and concerning the killing of one that assaults, or robs us.

In the next, St. Augustin endeavours to decide the Qustions proposed by Publicola, concern∣ing those Matters. Upon the first he saith, That that Oath ought not to be required of the Barbarians, but that use may be made of them, after they have taken it; and he that uses their Service, hath no share in the Oath. that those that swear by false Gods, are doubly guil∣ty, if they keep not their Oath, both of an abominable Oath, and of Perjury. As to things offered to Idols he answereth Publicola upon several Particulars, as that there is no danger in making use of the Meats offered to them, when it is not known, and it is too nice a scruple to forbear the use of those things which have been applyed to prophane uses, if it be not done with respect to that. To the Last Query he saith, That no man ought to kill any Man, upon any Account whatsoever; except perhaps, says he, Soldiers, or such as are obliged to it by the Duties of some publick Office. But that we are not forbidden to secure our selves against the Violences of others, by making use of VValls, and, That if a Thief be killed or wounded with the VVall falling upon him, or he falling from the VVall, the thing is not to be im∣puted to him that built the VVall. This Letter was written before the Temples of Idols were quite demolished, in 399.

In the Forty eighth Letter to Eudoxius, Abbot of a Monastery in the Island of Capraria, St. Au∣gustin exhorteth both him and his Monks to make good use of the Quiet they enjoy'd, that so they might be ready to leave it whensoever the Church should have need of them. This Letter is supposed to have been writ in the Year 398.

In the 49th. He asketh of Honoratus a Donatist Bishop, a Reason, Why the Catholick Church, which ought to be Universal over the whole Earth, came to be limited to Africa, and was no where to be found but among the Donatists? The time of this Letter is not very certain.

The ••0th. Letter to the Principal Persons of the Colony of Suffectum, is a Complaint upon the account of a Murder of 60 Christians whom they Massacred, because their Hercules was taken away; He jests upon them, promising to have another made for them: But he concludes with these upbraiding words, But do you also restore to us that great number of our Brethren, whose Lives you have taken away; for if we restore to you your Hercules, it is reasonable you should restore the•• to us. Baronius thinketh that this Massacre happened upon occasion of an Edict made against Idolatry in 399. But the Translator of St. Augustin's Letters, affirms, That this is none of his, for two Reasons; First, Because he thinks it is Impertinent; Secondly, Because it is not written in St. Augustin's Stile. I am much of his mind as to the Second Point, but I cannot allow the First; for though this Letter does not seem to be grave enough for such a Subject, yet the Rallery is sharp, which sometimes is more effectual than a Pathetical Discourse. However it is ancient, and of St. Augustin's time.

In the 51st, Letter, St. Augustin objects to Crispinus, a Donatist Bishop at Calama, the Dissen∣tion between the Primianists, and the Maximianists, as an Answer to what the Donatists urged against the Church. It was written after the Death of Optatus Gildonianus in 399, and before that of Praetextatus, who died in 400, when St. Augustin wrote his Books against Parme∣nianus.

In the 52d. He exhorts Severinus, his Kinsman, to forsake the Donatists, and to come into the Catholick Church. It may be of the same time with the foregoing.

The 53d. is written in St. Augustin's Name, and of two of his Collegues, Fortunatus and Aly∣pius, to Generosus, a Catholick of Constantina; and contains an Answer to a Letter written by a Donatist Priest to this Man, to seduce him; wherein he pretends to have received an Order by an Angel from Heaven, to oblige him to embrace the Donatist's Party.

St. Augustin proves in that Letter, That the Donatist's Party cannot be the true Church. 1. Because they have no Succession of Bishops from the Apostles. To prove this, he produces the Succession of the Bishops of Rome, from St. Peter to Anastasius. 2. He quoteth the Acts of Minutius Felix, which shew, That Silvianus the Predecessor of a Donatist Bishop of Cirta was a Traditor. 3. He urges all the Determinations that had been made against the Do∣natists. 4. He confesses, That there may be wicked Men in the Church, and urges against the Donatists the Dissentions between the Primianists, and the Maximianists.

The 54th. and 55th. Letters to Januarius, are mentioned in St. Augustin's Detractations; where they are placed among the Books that were written about the Year 400: They contain several very useful Decisions about Church-Discipline: He layeth it down at first as a Principal Matter, That Jesus Christ, whose yoke is easie, his burthen light, hath instituted but few Sacraments; the observation whereof is as Easie, as the Wonders which they represent to us, are Sublime. Such is Baptism, the Communion of his Body and Blood, and other things which the Scripture enjoyns us to observe, excepting those that belong to Moses's Law. But as to those that are observed by Tradition, being not written, if they be universally observed, we ought to look upon them as settled either by the Apostles themselves, or by General Councils, whose Autho∣rity is very great in the Church; as the Annual Celebration of the Passion, Resurrection, and Ascension of Jesus Christ, and of the coming of the Holy Ghost, and of other things of this Na∣ture, which are generally observed through the whole Church. As to those that are variously observed in divers places, as Fasting upon Saturdays, which is practised in some places, and in others not, Communicating every Day, or only upon certain Days; offering daily or only upon Sundays and Saturdays: There is a Liberty for those Things, and for all others of the like Nature. And there is no better Rule for a Wise and Prudent Christian, than to follow what he seeth practised in the Church where he is. For what is clearly seen to be neither against Faith, nor good Manners, ought to be indifferently received; and the good of a Society requireth, That Men should hold to what they find established among those with whom they live. He gives an Account of what he had heard St. Ambrose say in that case; and having laid down this Rule as the Ground of all that he was to say, he speaks particularly of frequent Communion; That some believe, That it is good to Communicate daily; but to do it more worthily, certain Days are to be set apart, in which they live after a purer and more reserved manner: Others, on the contrary judge, That when Men are not Guilty of those Sins for which Penance is enjoyned, and them∣selves forbidden to come to the Communion of the Body of Jesus Christ; that they ought to come daily to the Eucharist, as a Remedy to preserve them still. He reconcileth these two, by adding a third Advice; in which he exhorts them both to Peace, and leaves it to every one, to act according as he shall be guided by the light both of Faith and of Piety, since neither of them Profane the Body of Christ; but on the contrary strive to honour it. He proposes the Examples of Zacchaeus and the Centurion, whereof the one presently received Jesus Christ with Joy into his House; and the other, judged not himself worthy, that he should come under his Roof.

Secondly, St. Augustin saith, That a Traveller ought to observe the Customs of the Place where he is, and not require those of his own Country. Thus when a Man comes into a Coun∣try where they Fast upon Thursdays in Lent; he ought to Fast with them, though they Fast not in his Country; for fear of disturbing the Peace by unprofitable Disputes.

These Principles being laid down, he answereth Januarius his Questions. The First is about the Hour of Offering upon the Holy Thursday, Whether it should be done in the Morning or in the Evening? Or, Whether we ought to Fast and not to Offer till after Supper; because it is

said, That it was after Supper that Jes•••• Christ took Bread; or, whether we ought not to Sup till the Offering be over? St. 〈◊〉〈◊〉 〈◊〉〈◊〉▪ That this is one of those things which are neither settled by Scripture, nor 〈◊〉〈◊〉 observed throughout the Church; and so every one is to follow the Custom of his own Church, there being nothing of either side inconsistent either with Faith or Good Manners; and that Alterations, though Useful in themselves, cause Distur∣bances: That Christ's Example is no Law in this case, otherwise the whole Church is in an Error to enjoyn the receiving the Eucharist fasting, which the Apostles first received after Sup∣per; but that since it seemed good to the Holy Ghost, out of reverence to so great a Sacrament, that the Body of Jesus Christ should be received into Christian's Mouths before any other Meat: and therefore this Custom is observed throughout the World. And yet some others believing upon good Grounds. That for a more exact Commemoration of Christ's Death, it was conve∣nient to offer and receive once a Year upon Holy Thursday▪ after Eating: This Custom can no more be Condemned, than that of Bathing upon that Day; neither are they to blame that Fast and Bathe not; wherefore the Sacrifice is offered twice, once in the Morning for these last, and once in the Evening for the first.

In the Second Letter to Januarius, which is the 5••th. St. Augustin goeth on to treat of the Ceremonies of the Church: Shewing, Why Easter is always celebrated after the Fourteenth Day of the Moon in March; Why Christ would rise again the Third Day, and the next Day after the Sabbath; What signifieth the Day of Christ's Crucifixion, and that in which his Body remained in the Grave, and that of his Resurrection; Why Lent is kept before the Resurrection; Why the Holy Ghost came down the Fiftieth Day after the Resurrection, with many other things, whereof he gives Mystical Reasons, very edifying and very proper to shew how both our Saviour's Death and Resurrection ought to operate upon us.

He adds several things concerning the Ceremonies of the Church: He observes, That Lent is kept throughout the whole Church, as well as the Solemnity of the Holy Days which were de∣signed for those that are newly Baptized: That the Custom of Singing Hallelujah from Easter to Whitsuntide is not general; because, though it is Sung every where at that time; yet in some Churches it is Sung at other times also. As to the Praying Standing at the same time, he durst not affirm it to be an universal Custom. The Washing of Feet was not constantly used every where. He approves of Singing in the Church, though it was not universally established. He Condemns those that introduce new Customs, if they are useless; and deolares how much he is troubled, to see those Wholesome Things neglected which the Church prescribes; and that all is full of Humane Institutions. He affirms, That endeavour should be used, to abolish all sorts of things, which are neither Expressed in Scripture, nor Enjoined by Councils, nor Confirmed by the universal Practice of the Church; but are done after different manners, according to the difference of Places, though no reason can be shewed why they were at first established. For, saith he, though it doth not ••••••ear that they are contrary to the Faith, yet it is sufficient to make us reject them; That they are servile Customs and Burdens to our Holy Religion: And which from that Liberty, wherein God's Mercy hath established it, prescribing but few Sacraments; the design and Vertue whereof are clearly Manifest, make it fall into a kind of Slavery, worse than that of the Jews▪ But as the Church encloseth much Straw, so it is forced to tolerate many things, yet without doing, or approving, yea without palliating, what it finds to be contrary to Faith or Good Manners. He afterwards blameth those who through Superstition abstain from certain Meats; and those who, that they may know what they have to do, will at all Adventures open the Book of the Gospel out of a Superstitious Custom. Lastly, He tells Januarius, That all Knowledge must have respect to Charity, which is the only end of all our Actions.

The 56th. and 57th. Letters were written to Celer, before the Conference at Carthage. He exhorts him to the Study of the Holy Scriptures, and to forsake the Donatist.

In the 58th. He applauds Pammachius, a Senator, for causing his Vassals that were Donatists to return to the Church. It seems to have been written at the latter end of 401▪ and sent by the Legates of the Council of Carthage the same Year.

The 59th. Is an Answer to Victorinus a Bishop; who writ to him, to come to a Council which he was then calling. He saith, That he could not be there, because he was indisposed; and besides, he would not have gone otherwise, upon the account of his Letter; because Xan∣tippus Bishop of Tagosa, pretended to the Primacy, which ought first to be determined. It appears by the 65th. Letter, that Xantippus was in the right, and that he was acknowledged Primate in 402. which shews that this Letter was written in 401. Now to understand this Letter, and all the rest of St. Augustin's, that speak of Primacy or Metropolitical Rights, we are to observe, That this Right belonged not in Africa to the Dignity of Towns, but to the Se∣niority of the Bishops.

In the 60th. St. Augustin acquaints Aurelius Bishop of Carthage, That Donatus and his Brother had left a Monastery against his will; and that such falls being ordinary to Men of that Profession, those do the Clergy an Injury, who admit Deserters from Monasteries into the Church again. That an ill Monk is so far from making a good Churchman, that on the contrary, it is hard to make a good Churchman of a good Monk; because, though there may be Purity enough on the one side, yet there is often want of Instruction on the other; or at least some other Imperfections which may make him unworthy of coming into the Church. Yet Aurelius had ordained Donatus, supposing that he had left the Monastery, by

St. Augustin's order, before that Canon was made; whereby it was forbidden to ordain a Monk of another Diocess. Wherefore St. Augustin writes to Donatus, That he was at liberty, to do what he pleased, if he was not acted by a Spirit of Pride: But as to his Brother, who was the cause of his desertion, You know, saith St. Augustin, what I think of it, but I have nothing to say to you as to that matter; for I dare not contradict the Opinions of so Wise and Charitable a Man as you are, and whom I ought to reverence so much. The Canon mentioned in that Letter, is that of the Council held the 13th. of September 401. and it is in the African Code, Chap. 80. which shews, That the Letter was written soon after.

The 61st. is written to Theodorus, to assure the Donatist Clergy, That if they returned to the Church, they should be admitted to the same Rank and Dignity, which they held before in their own Party. St. Augustin promises it solemnly and with an Oath. He confesseth, That there was no Evil in the Donatists, but only their Separation from the Church: That their Bap∣tism, their Ordination, their Vows and all their Sacraments were good; though unprofitable to them whil'st they wanted Charity.

Both the following Letters directed to Severus, Bishop of Milevis, are written about a Clerk, called Timothy, who had sworn, That he would never leave Severus, though he was of the Church of Hippo, and had performed the Office of Reader in that Diocess. St. Augustin pre∣tends, That the Oath which this Priest had taken, being disapproved by his Bishop, and not received by him with whom he had Sworn to abide, did not oblige him, nor free him from the Obligation which he was under to remain in that Church to which he belong'd. Yet he dealt very civilly with Severius; and though he caused Timothy to be ordained Sub-Deacon at Susanna, which belonged to the Diocess of Hippo, yet he sent him back to Severus, that he might have no occasion to complain of him. It was upon this occasion, probably, that a Canon was made in the Council of Milevis, of the 27th. of September, 402. whereby a Bishop is forbidden to detain a Clerk, who had performed the Office of Reader in another Diocess.

In the 64th. Letter to Quintianus, he exliorts him not to be Impatient, because Aurelius defer∣red to give Judgment in his Cause; declaring, That he could not admit him to his Communion before▪ Aurelius had admitted him to his; advising him, likewise, not to suffer the Apocryphal Books to be read in his Church; and Answers the Complaint that was made against St. Au∣gustin, for receiving into his Monastery, Persons of another Diocess, against the Canon of the Council of Carthage, that was held in the Year 401.

In the 65th Letter, St. Augustin acquaints Xantippus, Primate of Numidia, That he had given Judgment against Abundantius the Priest, who was convicted of staying, and eating upon a Fast-Day in the House of a Woman of ill Reputation. He saith farther, That he had admo∣nished him, and assured him, That according to the Canon of the Council of Carthage, in 401. he might, within the Year, have his Cause examin'd again: but he declares to Xantippus, That what Judgment soever, might intervene in his behalf, yet he would never trust him with a Church in his Jurisdiction. It is observed in that Letter, that Easter Day, in that Year, where∣in it was written, happen'd upon the 6th. of April, which is an infallible Proof, That this Let∣ter was written in the Year 402.

In the 66th. St. Augustin upbraideth Crispinus, a Donatist Bishop at Calama, because he Re-baptized those of Mappalia, whom with Threatnings, he had forced to embrace his Communi∣on. It appears by the Second Book against Petilianus, written in 402, that this happened not long before that same Year.

The 67th. and 68th. are Letters which St. Augustin, and St. Jerom writ to one another, in the Year 402.

In the 69th. both Alypius, and St. Augustin, exhort Castorius to fill up the Bishoprick of Va∣gae or Bagadia, which was then vacant by the Demission of his Brother Maximian; who, for Quietness sake, being obliged to quit the Bishoprick, had generously done it, as appears likewise by a Canon of the Council of Milevis, in the Year 402. which is the 88th. in the African Code.

The 71st. 72d. 73d. 74th. and 75th. of St. Augustin, to St. Jerom, and of St. Jerom, to St. Au∣gustin, are about that Dispute that was between them: Of which we gave an Account in the Abridgment of St. Jerom's Works.

The 76th. Is an Exhortation, in the Church's Name, to all Donatists, which contains the most prevailing Motives to make them return to the Church. It was written after the Dona∣tist Bishops had refused a Conference that was offered, in pursuance of the Order of the gene∣ral Council of Africa, in the Year 403.

The 77th. and 78th are concerning a Scandal that happened in the Church of Hippo. One Spes of St. Augustin's Monastery, had been accused of Uncleanness, by Boniface, a Priest. This Man charged the Crime upon the Priest; affirming, That he was the guilty Person. St. Au∣gustin finding no Proof to Convict either of them, remited the Judgment to God. But Sp••s desiring to come into the Clergy; and being denyed by St. Augustin, insisted, That if he might not be admitted, because he had been accused, neither was Boniface to continue in the Or∣der of Priesthood. St. Augustin thought fit to oblige them both, to go to the Grave of St. Felix of Nola, that God might be pleased to discover the Truth by some Miracle. Now he intended, that this should be kept Secret: but the Thing taking vent, St. Augustin wrote about it to the Clergy of Hippo, and to Two private Men, That none ought to be disturbed at the Scandals happening in the Church; That no Man should be rashly Condemned; That there was no

〈…〉〈…〉 〈◊〉〈◊〉 Condemned nor 〈◊〉〈◊〉 before 〈…〉〈…〉 〈◊〉〈◊〉 to let the Name of 〈◊〉〈◊〉 be 〈…〉〈…〉 〈◊〉〈◊〉 convenient, not to scandalize the 〈…〉〈…〉 but little to Boniface, not to have his 〈…〉〈…〉, if the Impurity of his Conscience did 〈…〉〈…〉.

〈…〉〈…〉 Priest, who is thought to be that Felix with whom St. Angustin 〈◊〉〈◊〉 〈◊〉〈◊〉 in 〈◊〉〈◊〉 whom he challenges to Answer that Difficulty 〈…〉〈…〉 Fortunatus.

〈…〉〈…〉. 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 him to explain more clearly than he had 〈◊〉〈◊〉 〈◊〉〈◊〉 How it may be known what that is which God •…•…th of us, since we are 〈…〉〈…〉 This was written in the Year 405.

The Eighty 〈◊〉〈◊〉, 〈◊〉〈◊〉 a 〈◊〉〈◊〉 of Complement, from St. Jerom to St. Augustin, concerning the Dispute that was betwixt them. He exhorts him to give over such Questions, and to ex∣ercise himself about the Scriptures.

The Fighty second, is the last of St. Augustin's Letters to St. Jerom, about their Contests. He insists especially upon 〈◊〉〈◊〉 〈◊〉〈◊〉 the Exposition of the Epistle to the Galatians; having de••••red,

That 〈◊〉〈◊〉 valued 〈◊〉〈◊〉 but Canonical Books so far, as to believe that the Authors of them were never deceived: And as for other Authors, how holy soever they might be, he doth not think▪ that what they say is a Rule to him, because they believed it to be true; out that 〈◊〉〈◊〉 dependeth no further upon them, than the Reasons and Authorities of Canonical Books, which they lean upon, persuade him that their Assertions are conformable to Truth.

Having laid down this Principle, he proves, That St. Paul's correcting of St. Peter was serious: because St. Paul saith it in his Epistle to the Galatians; at the beginning of which, he declares, that he ly•••• not; and takes God to witness what he saith. He endeavours to answer St. Jerom's chief Reason, grounded upon this, That it is incredible, that St. Paul would reprove in St. Peter what he did himself, by showing that the Circumstances were very different. He maintains, That the Ceremonies of the Law being of themselves indifferent, neither good nor bad, the Use of them becomes good or bad, according to Times and Occasions: That they were neces∣sary to the 〈◊〉〈◊〉, before. Christ came: That they signified, That he being come, it was not convenient immediately to forbid them, as Sacrilegious, and that it was sufficient to let them die, and go out of themselves; but that they were now neither to be looked upon nor practised. as necessary 〈◊〉〈◊〉 solvation: That St. Peter's Fearfulness having made him observe Legal Ceremo∣nies▪ in such Circumstances as might have persuaded others that he believed them necessary, St. Paul was in the right, to accuse him of not walking uprightly, according to the Truth of the Gospel, and to oblige the Gentiles to Judaize; whereas St. Paul could not be reproached with the 〈◊〉〈◊〉 Fault, since he had kept them, only to shew that they were not to be con∣demned, as C•…•…inal Superstitions▪ And yet, That it is not now permitted to observe these Ceremonies, under any 〈◊〉〈◊〉, o•• for any purpose whatsoever, he does not examine the case of an officious Lye, and doth not decide whether it is permitted to tell a Lye at any time. He leaves to every Man to take what Side he pleases, provided that this be believed and laid down as an unalterable Principle, That there is no Lye in the Authors of the holy Scriptures. He sets St. Cyprian and St. Ambrose against the Authors that St. Jerom had alledged to justifie his Opi∣nion; but chiefly he citeth St. Paul against them, who saith and declares at the beginning of his Epistle, That he lyes not; and, That God is Witness of the Truth of what he affirms. He concludes his Argument with a Complement, and Expressions of the high Esteem and Respect that he had for St. Jerom: He approves of his Translations of the Scripture, pr•…•…sing withal some Objections concerning the Correction of the Hebrew Text, representing the difficulty of having his new Translation publickly read to People who were accustomed to that from the Septuagint, which was authorised by the Apostles themselves, who made use of it.

The Argument of the Eighty third Letter, as it is explained by the Translator, is this; The Men of Thiana having renounced the Donatists Schism, they wanted a Priest to govern them: One Honoratus was Chosen, and for that purpose taken out of the Monastery at Tagasta, and was Ordained Priest of Thiana. The Custom was, That those who enter'd into Monasteries, did begin with parting with all they had, for the benefit of the Poor, or of the Monastery it self: That if any offer'd to come in, that was not yet in a Condition to dispose of his Estate, they refused him not, provided he was sincerely resolved to execute the Order as soon as he could. Honoratus was in this Condition, and Owner of his Estate when he was Ordained Priest of Thiana. The Question was, Who should have this Estate? The Men of Thi•…•… pretended to have it by the Rule of those Times: That the Goods of such as were Ordained Priests of any Church, should be converted to the Use of that Church. Alypius, on the con∣trary, pretended, That Honoratus's Estate belonged to the Monastery of Tagasta; and was afraid, that if the Church of Thiana had it, and it were look'd upon as Honoratus's Estate, that Example would serve for a Pretence to those that should come into Monasteries, to deferr the parting with their Estates; wherefore his Opinion was, That at least they should divide it, and that the Church of Thiana should have but half. St. Augustin tells him, That he was not of that mind, but desireth him to Sign the Letter which he had written to the Church of Thiana; whereby he utterly renounced all Pretensions upon Honoratus's Estate; and he prof∣fers

to return Half of it to the Monastery of Tagasta, when any considerable Donation should be conferred upon the Monastery of Hippo. This Letter is placed in the Year 405.

In the Eighty fourth Letter, he excuses himself towards Novatus, (who is supposed to be the Bishop of Sitifi, that was present at the Conference in Carthage,) for detaining Lucillius the Deacon, his Brother, because he understood and spake the Punick Language well; the Use whereof being common at Sitifi, and not at Hippo, it was easie for Novatus to find a Church-man in those Parts, to Preach in that Tongue; whereas St. Augustin could not so readily meet with such a One in his Country. Thus is this Letter to be understood, as the Translator ob∣erveth, after a very Learned Man. It seems to belong to the same Year as the foregoing.

In the Eighty fifth, St. Augustin reproves Paul of Catagnae, for parting with his own Estate when he was made a Bishop, that he might abuse the Revenue of his Church, to live more at ease; telling him, That so long as he liveth thus, he will not communicate with him. In this Letter there is this excellent Advice; Non est Episcopatus artificium transigendae vitae falla••••••:

Episcopacy ought not to be look'd upon as an Establishment, or a Means to procure the deceitful Pleasures of this Life.

This Paul being dead before the Year 408. as is plain by the Ninety sixth Letter, this Letter must have been written about the Year 405.

In the Eighty sixth, he solliciteth Caecilian, Governor of Numidia, to restrain the Donatists about Hippo, as he had done in other Places under his Government. It was written after the Edict o Honorius, of the Year 403. before Caecilianus was created Praefectus Praetorio, in the Year 409.

In the Eighty seventh Letter, that was written about the same time, St. Augustin presses Eme∣ritus, a Donatist Bishop at Caesarea, to tell the Reasons which made him separate from the Church; and refuteth those which he used to alledge.

The Eighty eighth was written by St. Augustin, in the Name of the Clergy of Hippo, to Januarius, a Donatist Bishop, after the Donatists Deputies, that were sent in 406. to the Em∣perors, were rejected. It contains several Complaints against the Violences of some Donatist Clerks; and the authentick Acts of what happen'd in Constantine's time, concerning the busi∣ness of the Donatists. About the end of the Letter, they propose a Conference.

The Eighty ninth Letter, to Festus, is much upon the same Subject. St. Augustin begins, by justifying the Emperor's Edicts against the Donatists: Then he relates the Original of that Schism, and the Judgments whereby it was condemned. He proves, That the Donatists had no Grounds for their Separation, nor for Re-baptizing Catholicks. Lastly, He giveth Festus notice, That the People about Hippo still persisted in the Schism, notwithstanding his Letters, and continued their Violences.

The Ninetieth Letter is from an Heathen, one Nectarius, who interceded with St. Augustin for his Fellow-Citizens that dwelt at Calama, who had sacrificed to Idols, contrary to the Em∣peror's Inhibitions, and offered Violence to some Christians. The Reason that this Pagan uses to prevail with St. Augustin, is, That it is the Duty of a Bishop to do nothing but Good to Man∣kind: Not to meddle with their Affairs, unless it be to make them better, and to intercede with God to pardon their Faults. Baronius is of Opinion, That this Letter was written immediately after the Laws of 399. In the last Edition it is placed in the Year 408. and what is said there of the Laws newly published, is apply'd to the Law of the 24th. of November, 407. directed to Curtius; which is the 19th. of the 10th. Title of the 16th. Book of the Theodosian Code.

The next Letter is St. Augustin's Answer to Nectarius; whereby he exhorts him to turn Christian; promising, That though the Violences of those at Calama had proceeded very far, yet he would contribute, as much as the Interest of publick Security would permit, to have them treated gently. He owns and approves the Maxim which he alledged concern∣ing Episcopal Meekness; yet he asserts, That there must be Examples: The most guilty can∣not be spared: That Christians do not desire to see them punished out of Revenge, but Charity obligeth them to provide for the future; yet however, they do not desire the Death of those that abused them, they desire only their Conversion: And they are but little concerned for the Losses which they sustained, but they seek after their Souls. This is (saith he in the Conclusion of his Letter) what we are seeking with the Price of our Blood: This is that Harvest which we would make plentiful at Calama; or at least, that what happened in that place, might not hinder us to make it any where else.

In the Ninety second, to Italica, a Lady, he comforts her upon the Death of her Husband; telling her, That God cannot be seen, either in this World or in the next, with bodily Eyes. This Letter is before the Ninety ninth, directed to the same Lady, which is written in 408.

The Ninety third, to Vincentius, a Donatist Bishop, containeth several Reasons to show that Secular Authority, and the Severity of the Laws, may be used against Schismaticks, to oblige them to return into the Church. One of the chiefest, is, The Usefulness and the good Effects which the Terror of the Imperial Laws had produced, since they caused the Conversion of several whole Cities.

St. Augustin confesses. That this Reason affected him most; That by such Examples his Col∣legues brought him to their Opinions: That it was his Opinion formerly, That no Man ought to be forced: That Words only were to be used; for otherwise they could make none but counterfeit Catho∣licks: But that having withstood all Reasons, he finally yielded to Experience. That the Laws had brought back those that continued in the Schism, only by Interest, Fear, Negligence, or

other Considerations of the same Nature. Afterwards, he exhorts Vincentius to return to the Church; shewing, That the true Church is that which is spred throughout the Earth. He Answers what the Donatists objected, to prove that it might be comprehended within a small number of Righteous Men; He shews, That it must necessarily be mix'd with both bad and good; And at last, declares against Re-baptizing. This Letter was written about the Year 408.

The 94th. Letter, is by St. Paulinus Bishop of Nola; and the 95th. is St. Augustin's Answer to that of Paulinus. He discourseth of the Nature of Bodies after the Resurrection; and of that of Angels. It is incertain whether they have Bo•…•…s, or whether they are pure Spirits. These Letters are of the Year 408.

The 96th. Letter, is an Excellent Example; shewing, How little Bishops in St. Augustin's time, were given to Interest. Paulus Bishop of Catagnae, had bought an Estate in the Church's Name, with a Summ which he recovered; though he had Surrendered his own Estate for what he owed to the Royal Treasure. Boniface his Successor, not willing to benefit himself by that Fraud, declared the thing as it was; chusing either to have nothing, or to receive the whole from the Emperor's Liberality, rather than keep a thing gotten by Fraud. St. Augustin wri∣teth this Letter to Olympius, Surveyor of the Buildings, to obtain by his means this Gratification from the Emperour, in the behalf of Boniface. Olympius not being in that Employment before the Death of Stilico, which happen'd in August 408, this Letter cannot have been written till towards the latter end of that Year. To the same Magistrate, and at the same time, was the fol∣lowing written; whereby he prayeth him to see the Laws maintained that were Published in Africa, in the time of Stilico his Predecessor; and to let the Church's Enemies know, That these Laws having been Enacted freely by the Emperour himself, they were in full force after Sti∣lico's Death.

In the 98th. to Boniface, St. Augustin resolves a Question that was made to him by that Bishop, namely, How the Faith of Parents can serve for their Children that are admitted to Baptism, though the incredulity of Parents can be no Prejudice to their Children, when they offer them to Daemons. St. Augustin Answers, That it is most certain, that after a Child is born, he partakes no longer of other Men's Sins; but before, he is partaker of Adam's Sin, from which he is delivered by the Operation of the Holy Ghost in the Sacrament of Baptism. That Water represents outwardly, both the Mystery and Grace, but the Holy Spirit produces the Effect. That neither the Faith of Parents, nor yet of Godfathers is the cause of this Grace; but the Prayer of the whole Church, that begets Christ in each Member. In which sence, the God-fathers Answer for the Child, that he believes, and resolves to live Christianly, because he recei∣veth the Sacrament of Faith, and of Conversion to God. He explains this last Notion by seve∣ral Examples, and among the rest he alledgeth that of the Eucharist, saying,

That as the Sacrament of Christ's Body, is in some sort the Body of Christ; so the Sacrament of Faith is Faith it self; and in this sence it is said, That whosoever hath the Sacrament of Faith, hath Faith it self.

This Comparison would not be very Just, if St. Augustin did not consider something else in the Eucharist, besides the external and sensible part.

The 99th. is written to the Lady Italica, on the occasion of the first Siege of Rome, by Ala∣ricus in 408.

In the 100dth. Letter, St. Augustin intreateth Donatus, Proconsul of Africa, to restrain the Donatists; but not to punish them with Death. And having expressed himself with the most Pa∣thetical terms that can be used to oblige him to Meekness, he concludes with these curious words: It is a more troublesome than profitable Labour, to compel Men to forsake a great Evil, rather by Force, than by Instruction. This Letter was written at the time when they published new Edicts against the Donatists in 408.

The 101st. Letter to Memorius a Bishop, was joyn'd to the Sixth Book of his Treatise of Musick, which St. Augustin sent by it self to that Bishop, because he could not find his other Books upon the same Subject, that Memorius desired. This Memorius was Father to Julianus, who writ afterwards against St. Augustin, who was now a Deacon. St. Augustin gives him great Commendations in that Letter.

The 102d. is placed in the Retractations, amongst the Books composed before the Year 411. There St. Augustin answereth Six Questions proposed by an Heathen to a Priest called Deogratias.

The First is, concerning the Resurrection; Whether that which is promised to us, shall be like that of Jesus Christ, or like that of Lazarus; And whether after the Resurrection, Men shall be Subject to the Infirmities and Necessities of the Flesh. St. Augustin answereth, That our Resurrection shall be like that of Jesus Christ, and that after the Resurrection, we shall be freed from all cares and inconveniencies of corruptible Flesh.

The Second Question is, If none can be Saved but by Jesus Christ, what is become of those that died before his coming? What is become of so many Millions of Souls, against whom no∣thing can be objected, since Christ had not yet appeared among Men? Why did not the Saviour come sooner? Let it not be said, that the Jewish Law supplied that want; for there was already an infinite number of Men upon Earth, when it was given, and yet it was neither known, nor practised but in a small corner of the World.

St. Augustin having shewed, That the Pagans were not less perplexed, with that Question, than the Christians, answers, That Jesus Christ being the Word of God, who Governed the World from the beginning, all those that knew him, and lived according to his Precepts, might be saved by the Faith which they had, that he was in God, and should come upon the Earth. He adds, That Jesus Christ would not appear in the World, and cause his Doctrine to be Preached, but at such a time, and in such Places, where he knew, that there were those who should believe in him; and that he foresaw, that in all other Places, or at any other Times, Men would be such as they have been, though the Gospel had been Preached to them. This Notion was very favou∣rable to the Semipelagians, and they failed not to make use of it; as appears by Hilary's Let∣ter to St. Augustin. But this Father answered them in the 9 Chap. of the Book of the Predesti∣nation of the Saints; That he did make use of the Word Fore-knowledge only, because he thought it was sufficient to convince the Infidelity of the Pagans who made this Objection; and therefore he omitted to speak of that which is hid within God's Counsels of the Motives of that Dispensation: And so when he said, That Jesus Christ would not show himself, nor cause his Doctrine to be Preached but in those places, and at such a time, he knew those Persons liv'd, who should believe in him: It is as if he had said, That Jesus Christ did not show himself unto Men, nor suffer his Doctrine to be Preached, but in those places and at that time, when he knew, that those should live who were Elected before the Creation. He expounds again in the same place, what he had said in this Letter: That the Christian Religion never failed of being Preached to those that were worthy; and, that if it failed any, it was because they were not worthy of it. Saying, That he had not declared his Opinion concerning that which renders Men worthy, whether it is the Grace of Jesus Christ, or their own Will.

This is the Third Question: Why should they condemn Victims, Incense and Sacrifices, seeing that from the beginning God was honoured after this manner; and that he is represented as having need of the First-Fruits of the Earth?

Answ. God hath no need either of our Offerings, or our Sacrifices. The Service we yield to him turns to our own profit, and not to his. At all times Sacrifices have been offered to God, but they ought only to have been offered to the true God. The Sacrifices that are offered to Creatures are Sacrileges. Both the Sacrifices and the Sacraments of the Old Law are changed, and this Alteration was foretold. The New Testament is established upon the Sacrifice of the High-Priest; that is, upon the Effusion of the Blood of Christ himself; and now all Christians offer a Sacrifice that is suitable to the Manifestation of the New Covenant.

The Fourth Question is concerning the Eternity of Punishments; against which this Maxim of the Gospel was objected; With what measure ye mete, it shall be measured to you. Every mea∣sure, say they, is limited to a certain space of time; What mean then those Threatnings of Eter∣nal Sufferings?

St. Augustin shews, That this Question is idle and unworthy of a Philosopher; That it is im∣pertinent to say that all measures are limited by a certain space of time, since there are other measures, besides those of time; That it is a common Saying, That a Man shall be dealt withal, as he dealeth with others, though he receiveth not precisely the same Treatment; That these words of Jesus Christ, It shall be measured unto you, after the same manner that ye measure unto others; signifie only, That Men shall be Punished or Rewarded, by the same Will which made them do Good or Evil to others; that is, by the remorse of their own Consciences; That Sins and Punishments are not measured by time, but by the quality of the Will; That the Punish∣ment of Sin is eternal; because, as the Sinner desired to enjoy Pleasure for ever, it is just that he should be Punished for it for ever.

The Fifth Question was not difficult to solve. It was supposed that Solomon had said, That there was no Son of God. St. Augustin answers, That Solomon never said it, but the contrary.

The Last, is a Serious Answer to the Jests of the Heathens, about the History of Jonas.

The 103d. Letter, is a second Letter of Nectarius of Calama, who reneweth the same Re∣quest that he made in the 90th. for Pardon of his Heathen Countrymen, who had misused the Christians.

The 104th. is an Answer of St. Augustin, where he particularly refuteth the Opinion of the Stoicks, concerning the Equality of Sins. St. Augustin received Nectarius his Letter upon the 27th. of March 409. and it is probable that he returned an Answer instantly.

The 105th. is an Exhortation to the Donatists. After he had justified the Severity of the Imperial Laws, he examines the ordinary Points of Controversie that were in dispute with those Schismaticks; Proving, 1. That the Validity of Baptism dependeth not upon the holiness of the Minister. 2. That the Catholick Church cannot be confin'd to the Donatists. 3. That the Wicked, who were tolerated in the Catholick Church, could not hinder it from being the true Church.

In the 106th. St. Augustin intreateth Macrobius, a Donatist Bishop at Hippo, not to Re-baptize a Sub-deacon that was gone over to their Party. St. Augustin gave this Letter to Maxi∣mus and Theodorus, who delivered it into Macrobius his own hands; who made them no Answer, but that he could not refuse to give the Faith to them that came to him; which Answer, they returned to this Saint by the 107th. Letter. St. Augustin immediately set Pen to Paper to reprove that behaviour of the Donatists, as he doth by the 108th Letter; wherein he proves, That Bap∣tism is not to be repeated, alledging chiefly the Example of the Donatists themselves, who

approved the 〈◊〉〈◊〉 of the Maximianists, whom themselves had condemned and put out of their Communion. The time of this Dispute with Macrobius, is not very certain; yet it is supposed to 〈◊〉〈◊〉 〈◊〉〈◊〉 in 〈◊〉〈◊〉.

The 1••9th. is a Letter of Complement written to St. Augustin by Severus Bishop of Milevis, wherein he ••••••••s of the Pleasure that he found in reading his Works. He gives him high Commen∣dations, especially for his love towards God and towards his Neighbour. St. Augustin answers him by the 110th, in a very modest and civil manner. The time of these Letters is not well known.

The 111th. is a Consolatory Epistle, to Victorianus the Priest, concerning those Miseries which the Barbarians, who then wasted both Italy and Spain in the Year 409. caused a great number of holy Persons and Virgins consecrated to God to Suffer.

In the 112th. Letter, St. Augustin exhorteth Donatus, who was leaving the Proconsulship, in 410, to renounce the Pomps of the World, and to follow Jesus Christ, and to bring back to the Communion of the Church, those that had any Dependency upon him.

The 113th. is a Letter of Recommendation to Cresconius, concerning Frumentius his Busi∣ness, who was taken out of the Sanctuary of a Church, whither he was fled to secure himself from the Pursuit of one of whom he Rented a Forest.

The Three following Letters are about the same Business. St. Augustin cites a Law that was made by Honorius the Emperor, the 21st. of January, 410. so that these Letters were written after that Year.

The 117th. is a Note from Dioscorus, to which he joins several Questions to St. Augustin, taken out of Cicero's Dialogues. St. Augustin Answers him in the next, That it is unworthy of a Bishop to spend time in explaining such kind of Questions. He treateth afterwards of the Design which Men ought to have in their Studies, and of the chiefest Good. He Rejects the Philosopher's Opinions upon that Subject; and shews, That God is the chiefest Good. He exhorteth Dioscorus to study Christian Philosophy, discovering the Blindness and the Errours of the Heathen Philosophers. St. Augustin speaking in this Letter of the Hereticks he was to Dis∣pute with, saith nothing of the Pelagians; which makes it probable, that it was written be∣fore the Year 411. but it could not be written long before, because he declares there, that he was growing Grey.

The 119th. containeth Consentius his Questions concerning the Mystery of the Trinity. And the 120th. containeth St. Augustin's Answers, who expounds the Faith, touching that Mystery. He treateth there of Faith, and Understanding.

The 121st. Letter is written by St. Paulinus, who proposes to St. Augustin some Questions upon certain Passages of the Psams, of St. Paul's Epistles, and the Gospels.

In the 122d. St. Augustin excuseth himself to his Clergy, and People, because he was obli∣ged to be absent. He exhorts them to diminish nothing of what they were wont to do for the Poor. This Letter was written in the Year 410. when Alaric took Rome. I suppose also, that St. Jerom hinted at the Calamity, in Aenigmatical Terms, in the following Letter, which is the last of the Second Classe of St. Augustin's Letters.