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.

St. AUGUSTIN.

ST. AUGUSTIN was born at Tagasta, a City of Numidia, in the Reign of Constantius, the 13th. of November, in the Year 354. which had for Consuls the Emperour himself the * 1.1 Seventh time, and Gallus Caesar the Third. St. Augustin's Father, an ordinary Citizen of that Town, was called Patricius; and his Mother, a very vertuous Woman, was named Monica. This holy Woman took care to instill into her Son the Principles of the Christian Religion, and placed him among the Catechumens: so that falling dangerously sick, he earnestly desired to be Baptized; but the violence of the Distemper abating, it was put off to another time. His Father being yet Unbaptized, and wanting that Sense of Religion that his Mother had, inten∣ded only to promote his Son in the World; and though he was not very Rich, yet he spared nothing to instruct and give him Learning: He made him learn the Rudiments of Gram∣mar at Tagasta; and then sent him to Madaura, to study Humanity-Learning. This Child had no mind to Study, and particularly hated the Greek Tongue; but his love for the Poets, made him first take a pleasure in it. At Sixteen Years of Age, having gone through his Hu∣manity-Course, his Father took him from Madaura, and sent him to Carthage to learn Rhe∣torick; but wanting a Fond for this necessary Expence for some time, St. Augustin tarried a whole Year at Tagasta; where Idleness disordered him. He went away at the latter end of the Year 371. for Carthage, where he applied himself to study Rhetorick, with much Application and Success. In the mean while his Father died, quickly after he was baptized. The reading of Cicero's Hortensius, inspir'd St. Augustin with a love of Wisdom: But not finding there the Name of Jesus Christ, which he had printed in his Heart from his Infancy, he betook himself to the reading of the Holy Scripture: But meeting not there with the flowers of profane Eloquence, he could not relish it, and so suffered himself to be led away by the Manichees. Being Nine∣teen Years old, he returned to Tagasta; where he taught Grammar, and frequented the Barr. This Exercise having fitted him for some noble Employment, he went to Carthage, at the Age of Twenty five, about the latter end of the Year 379. where he taught Rhetorick with Applause. He was still engaged in the Manichaean Errors; but he began to be better informed, by a Conference which he had with Faustus, about the Year 383. The Insolence of the Carthaginian Scholars, made him resolve to go to Rome, though against his Mother's Will, who desired either to keep him there, or to go with him. Being come to Rome, he fell sick in the House of a Manichee where he lodged: Being recover'd, he got some Scholars about him; but finding that most part of them were so base, to go away without Paying, he sought to settle somewhere else. The Inhabitants of Milan having sent to Symmachus, the Praefect of the City, desiring that he would find a Rhetorick-Professor for them, St. Augustin pro∣cured himself to be Chosen for that Employment. Being in Milan, he was so wrought upon by St. Ambrose's Discourses, that he resolved to be converted, and quit the Sect of the Manichees: He discovered this Design to his Mother, who came to him to Milan. Plato's Books con∣firm'd him in his Resolution. His Conversation with Simplicianus and Petilian did much fur∣ther his Conversion; and the reading of St. Paul's Epistles brought this great Work to Per∣fection, in the 32d. year of his Age. Before the Vacation, in the year 386. he stay'd only a few Days, to make an end of his Publick Lectures, which he was to read before the Vaca∣tion: Which no sooner came, but he withdrew to Verecundus his House; where he betook himself seriously to studying of the Truth, and to fit himself for Baptism; which he received at Easter, in the year 387. having utterly renounced his Profession. Afterwards, he resolved to return into his own Countrey; and having tarried some time at Rome; he embark'd at Ostia, where his Mother died. However, he continued his Voyage, and arrived in Africa towards the end of the year 388. He went through Carthage, where he lodged in a Magistrate's House, named Innocent; who was miraculously cured, as he gives the Account, in the 8th. Chap. of the 22d. Book of The City of God. He went to dwell at Tagasta,; where he abode three years, living in common with some of his Friends, exercising himself by Fastings, Prayers, and other Works of Piety, and applying himself Day and Night to the Meditation of the Law of God. The Fame of his Piety was so great, that as all that designed to embrace Spiritual Life, addressed themselves to him: Among the rest, a Person of Quality in Hippo, who was willing to give up himself to God, desired to entertain him, and to bring him to that Town. St. Augustin did not find himself disposed to follow his Advice: yet God did not permit his Journey to prove in vain; for Valerius, Bishop of Hippo, having proposed to the People to chuse a Priest whom that Church stood in need of, he chose St. Augustin, when he did not think of it; and he Ordained him, against his Will, about the beginning of the year 391. St. Augustin immediately retir'd to prepare himself for the worthy discharging of the Sacerdotal Function, and begg'd of Valerius time till Easter: In which space, he established a Monastery, or Community of Persons that had all things Common, renouncing the Property of any thing. Valerius, who designed that St. Augustin should preach in his room, permitted him to do it in his Presence, contrary to the Custom of the African Churches. This did not please some of

his Brethren; but he excus'd it, by the Usage of the Eastern Churches, and the need he had that some body should preach the Word of God in his place; because he being a Greek, could not do it so well in Latin. This Custom was found so reasonable, that several Bishops in Africa followed his Example; admitting Priests to Preach in their Presence: yea they did St. Augustin the Honour, to make him Speak in a General Council of Africa, held at Carthage, in the year 393. where he Expounded the Creed, in the Presence of the Bishops; who con∣ceived so great an Esteem of his Learning, that they judged him worthy of a more excellent Dignity. But Valerius fearing lest a Person so necessary for the Government of his Diocess, should be taken away from him, resolved to make him his Co-adjutor; and accordingly, two years after, he caused him to be Ordained Bishop of Hippo, by Megalius, Bishop of Calama, then Primate of Numidia, in the year 395. With much difficulty St. Augustin consented to that Ordination, though he did not then know, as he afterwards declar'd, that it was contrary to the Laws of the Church, and to a Canon of the Council of Nice, which forbids the Cr∣daining Two Bishops in the same Church. I shall not now give any Account of what he did and wrote whil'st he was Bishop, because that will come in, in the Abridgment of his Works: Neither will I enlarge upon the Praises which may be given him, nor upon his Holiness and his Vertues, which were known and admir'd by all the World, both before and after his Death. This is no part of my Design; besides, the Name only of St. Augustin, is the greatest Com∣mendation that can be given him; and whatsoever may be said after that, can serve only to lessen the Opinion Men have conceived of his rare Merit, and his great Piety. He died as Holily as he had liv'd, the 28th. day of August, 430. aged Seventy six Years, with Grief to see his Countrey Invaded by the Vandals; and the City, whereof he was Bishop, Besieged for several Months.

St. Augustin's Works make up several Volumes, wherein they are divided according to that order which was judged to be most natural. We shall follow that which is observed in the last Edition, set forth by the Benedictines of St. Germans.

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 * 1.2 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 * 1.3 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.

The SECOND TOME.

THE Second Tome of St. Augustin's Works, containeth his Letters; which do not only re∣present * 1.4 the Genius and Character of that holy Father, but contain also very important Points of Doctrine, Discipline and Morality. In the last Edition, they are placed according to the Order of Time; for which Arguments are brought in a Preface. They are divided into Four Classes. The First contains those which he writ before he was Bishop, from the Year 386. to 395. In the Second, are those which he writ from the Year 396. to the time when the Ca∣tholick Bishops had a Conference at Carthage with the Donatists, and the breaking out of the Pelagian Heresie in Africa, that is, to the Year 410. The Third comprehends those that were

written from the Year 411. to the end of his Life, that is, to 430. And the Fourth contains those whereof the time is not justly known, though they were certainly written after he was * 1.5 made Bishop. There are Two hundred and seventy in all. The Benedictines have taken away some Treatises, which were put among the Letters; and they have added those which he An∣swered. And lastly, Some are added, that were not published before.

The thirteen or fourteen first are about Philosophical Matters that St. Augustin used to dis∣course about with his Friends, when he was first Converted.

The First was written by St. Augustin to Hermogenianus, about the latter end of the Year 380. concerning the Books that he wrote against the Academicks. He tells him what his Aim was in writing them, and asketh his Advice about what he had said concerning those Philosophers. About the latter end of the Third Book, he commends the Academicks, and saith, That he was so far from Condemning them, that he had Imitated them. He blameth the false Acade∣micks of his own time, and calleth them stupid who believed the Soul to be Corporeal. He concludes, with saying, That he flatter'd not himself with triumphing over the Academicks, as Hermogenianus said; but that he thought himself happy, for being above despair of finding the Truth, which is the Food of the Soul; and that he had thereby broken that troublesom Chain which hinder'd him from fast'ning, as one may say, to the Breasts of the True Philosophy.

In the Second Letter, to Zenobius, he testifies his Sorrow for his being Absent, and his Impa∣tience to see him again, that they might resolve a Question which he had begun to examine. This Letter was written the same time with the foregoing.

The Third, to Nebridius, is about his Books of Soliloquies, composed in the beginning of the year 387. He speaketh there of his Happiness of having attained to the Knowledge of some particular Truths, and particularly of those concerning our Nature; confessing withal, That he was ignorant of many things. Among things unknown to Man, he proposeth these: Why the World is of such Bigness? or rather, How big it is? Why it is where it is, rather than any where else? He observes, That Bodies may be infinitely divided; and, That there is no Quantity but may be both infinitely encreased and diminished: That it is not so with Num∣bers, which may be infinitely encreased, but not diminished proportionably, seeing there is no∣thing below Unity.

In the next, directed to the same, and written about the same time, St. Augustin acquaints him with the Progress that he had made in the Knowledge of the Truth, during the time of his Retirement. We have not the other Letters, which he writ at that time to Nebridius, as appears by the Ninth Book of Confessions.

The Fifth and Sixth, are Letters written in Africa, by Nebridius, to St. Augustin, about the end of the Year 388. or the beginning of 389. In the First, Nebridius pitieth St. Austin, that he was interrupted in the Contemplation of the Truth by other Businesses. And in the Seeond, he tells him his Notion, That Memory cannot act without Imagination; and, That the Imagi∣nation draws her Images of Things from itself, and not from the Senses. St. Augustin resolves both these Questions in the Seventh Letter. To the former, he answereth, That we remember things which cannot be represented by Sensible Idea's: whence he concludes, That there is a Memory independent upon the Imagination. To the latter, That there are Three sorts of Images or Phantoms, in our Imagination; that some are transmitted by the Senses, and these represent such things as we have seen and felt. That the Second, that are formed by Imagina∣tion, represent such things as we never saw; and which, perhaps, are not, but which we fansie, or suppose to be, or to have been: And that the last arise from the Consideration of some Spe∣culative Truths, as Numbers and Dimensions. That without doubt, the first sort do not pro∣ceed from Sense; but we must grant, that the Second have their Original from Sense, since they represent nothing but what is true. That the last, though they seem to spring from the Reasons and Principles of Sciences, which lead not into Error, yet are false; because they re∣present Spiritual Things, as if they were Corporeal and Extended. Whence he concludes, That the Soul doth not imagine the things that it does not see, and that it doth not feel, but either by lessening or by encreasing the Images of what it hath seen or felt.

The following Letters, to the Thirteenth, are directed to Nebridius, though the Years are not precisely known: it is certain, that they were written before St. Augustin was Ordained, be∣cause Nebridius died before that time. In the Eighth, Nebridius asketh St. Augustin, How Daemons can make us Dream? St. Augustin answers him in the Ninth, That they do it, by stir∣ring those Parts of the Body which can make an Impression upon the Soul, after the same man∣ner as Musical Instruments excite in us certain Thoughts, Passions and Affections. In the Tenth, St. Augustin proposes to Nebridius, To live together retired: And he setteth forth the Advantages of Solitude. In the Eleventh, he endeavours to explain that Question in Divinity, How the Three Persons being inseparable, the Son alone was made Man? Having diligently studied how to answer it, he tells Nebridius, That the understanding of Mysteries, is got only by Piety: That this is the surest way to compass it, and therefore that Men ought chiefly to give up themselves to the Practice thereof. He had also handled that Question in the Twelfth Letter, but it is imperfect. In the Thirteenth, he advises Nebridius not to think any longer, that the Soul hath another thinner Body than that which we see, it being impossible to resolve that Question, since our Senses cannot discern such a Body, and Reason cannot discover any such thing to us.

In the Fourteenth, he answers Two other Questions proposed by Nebridius. The First, con∣cerning the Sun; which is of small importance, and hath no difficulty. The Second deserves more Reflection: Nebridius asks St. Augustin, Whether the Knowledge of God, includeth not only a general Idea of Mankind, but also an Idea of every Man in particular? St. Augustin answereth, That in the Creation, God had only a Prospect of the general Idea of Mankind; but yet that there is in God a particular Idea of every Man. He clears his Answer by this Example: The Idea of an Angle, is one single Notion, as well as that of a Square: so when I design to make an Angle, one only Idea offers it self; and yet when I go about to describe a Square, I must have in my Mind the Notion of Four Angles joined together: Even so each Man was Formed after the particular Idea of a Man; but in the Creation of People, it is no longer the particular Idea of one Man, but the general Idea of many seen and conceived all at once. This is refined Metaphysicks.

The Fifteenth Letter is written to Romanianus; to whom St. Augustin promiseth his Book of The True Religion, which he finished not long before he was Ordained Priest. Which proves, That this Letter was written about the Year 390. He exhorts Romanianus to renounce the Cares of the World, and to seek after solid and lasting Goods.

The Sixteenth Letter, is, a Discourse written by Maximus, a Grammarian of Madaura, who disputeth against the Christian Religion. He owns, That there is but One Sovereign Being; and One only God; but pretends, That it is the same God whom the Heathen worship under several Names, which signifie his several Attributes. He cannot endure, that in the Christian. Religion, they should preferr Martyrs of obscure and strange Names, before those Immortal Gods whose Names are so famous. He desires of St. Austin to let him know who that particular God is, whom the Christians suppose to be present in secret and retired places.

St. Augustin answereth this in the Seventeenth Letter, discovering the Falshood of this Pagans Rallery, by other Ralleries that are more Spiritual. At the latter end of his Letter, he de∣clares, That among Christians and Catholicks the Dead are not adored: And, That no Divine Ho∣nours are done to any Creature, but only to God, who created all things. Thefe Letters were written before the Worship of the Gods was prohibited by the Imperial-Law of the Year 391. whil'st St. Augustin was retir'd at Tagasta, near Madaura, and before he was a Priest, namely, about the Year 390.

It is believed, that the Eighteenth, Nineteenth, and Twentieth Letters, were written before St. Augustin was Ordained Priest; because he gives himself no Title in the Inscription, and be∣cause they seem more florid than those which he wrote after he was in Orders. The Eighteenth is directed to Coelestin••••s. There he distinguishes Beings into Three Natures: The First Moveable in Place and Time, and that's Body: The Second Moveable in Time, but not in Place, and that is the Soul: And the Third is Immoveable in Time and Place▪ and this is God. The First is incapable either of Happiness or Unhappiness: The Last is essentially Happy: The Middle Being is Unhappy when it cleaveth to the Beings of the First sort, but Happy when it carries it self to the Supreme Being. In the Nineteenth Letter, he exhorteth Caius, to whom he sendeth his Works, to continue in those good Dispositions of Mind wherein he left him. In the Twentieth, he giveth Antoninus Thanks for his Love, and for the good Opinion he had of him; with excellent Instructions, desiring the Conversion of his whole Family.

St. Austin was Ordained Priest by Valerius, Bishop of Hippo, who being a Greek, and not able to speak Latin fluently enough to Preach to the People, cast his Eyes upon St. Augustin to Preach in his room. St. Augustin being sensible how hard it was to discharge the Duties of that Station, entreateth Valerius, in the Twenty first Letter, to let him withdraw for a time, that he might fit himself, by Study and Prayer, for the Employment which he had laid upon him. This Letter is very instructive for those that are to be promoted to Ecclesiastical Dignities: It begins with this curious Reflection; That there is nothing more acceptable, especially at this time, than the Dignity of a Priest, a Bishop and a Deacon; nothing more pleasant and easie than the Exer∣cise of these Offices, when Men will do things only of Course, and flatter others in their Disorders: But on the other side, That there is nothing more mischievous, pernicious and damnable before God. On the contrary, nothing is more glorious and happy in God's account; but at the same time, nothing more difficult, painful and dangerous, especially at this time, than the Exercise of those Functions, when Men resolve to discharge them according to the Rules of that holy Warfare which we profess to follow. He declareth, That though he wept very heartily on the Day of his Ordination, fore-seeing the Dangers he was exposed unto; yet he did not then know his Weakness so well as he has done since.

He observes, That he was Ordained, when he thought to have taken some time to study the Scriptures. He begs time till Easter, to prepare himself for Preaching, by Study and Prayer. This Letter was written about the beginning of the Year 391.

The T••enty second, to Aurelius, Bishop of Carthage, was written the following Year. St. Augustin laments the Feasts which they made in Church-Yards, and at the Martyrs Graves, under pretence of Religion, desiring Aurelius to give Order about them. He observes, That of the Three Vices condemned by St. Paul, in the Epistle to the Romans, namely, Drunkenness, Uncleanness and Discord, they seemed to punish but One in the Church, that was, Uncleanness: That the others were tolerated; yea, they thought to honour the Martyrs by their Drunken∣ness: That this Abuse was never in the Churches of Italy, or else it had been reformed by the

Care and Vigilancy of their Bishops; and that his Bishop wanted neither Zeal, nor Knowledge, to correct it in his Diocess: but that this Disorder was so rooted, that he thought there was no hope to see it abolished, but by the Authority of a Council. That if any particular Church was to do it, that of Carthage ought to begin. Yet, that such Abuses were not to be opposed by sharpness, roughness, or imperiousness; that Instructions were to be used, rather than Com∣mands; and Counsels, rather than Threatnings: That if there be need of Threatnings, they must be used in a lamenting manner, and only such as are found in Scripture; not to inspire them by Words, with the fear of Ecclesiastical Power, but with a Dread of the Divine Ven∣geance. And since the People was perswaded, That these Feasts were not only to the Honour of the Martyrs, but also gave ease to the Dead, he would have the Offerings, made in the Church for the Dead, to be done modestly, without Pomp and Affectation. He would not have them sold, but that the Money that was offered, should be immediately distributed to the Poor. Afterwards he reproves the Quarrels and Enmities betwixt the African Clergy.

The Twenty third Letter was written by St. Augustin, during his being a Priest, but what Year, is unknown. It is directed to a Donati••▪ Bishop, called Maximinus, who had Re-baptiz'd a Deacon of the Church that was become a Donatist. St. Augustin having been in∣formed, That this Bishop did not do Things like the other Donatists, prayeth him to let him know the Truth, and exhorts him, either to declare himself a Catholick, if he were not in that Point of the other Donatists Opinion; or to hold a Conference with him about his Sepa∣ration from the Catholick Church.

The 24th. and 25th. are Two Letters of Paulinus to Alypius, and to St. Augustin, written in the Year 394.

The 26th is a Letter from St. Augustin, to his old Disciple▪ Licentius; wherein he exhorts him to despise the World, making use of the Verses which Licentius had Dedicated to him. It was written after St. Paulinus, and St. Augustin were acquainted, about the Year 395.

The 27th. is an Answer from St. Augus••in, to St. Paulinus, written the same Year.

The 28th. to St. Jerom, was the beginning of their Quarrel. St. Augustin adviseth him ra∣ther to Translate into Latin the best of the Greek Authors, than to make a New Translation of the Scripture upon the Hebrew Text. He beginneth also the Dispute, about that Place, to the Galatians, which speaks of St. Peter's Dissembling; reproving St. Jerom for approving an officious Lye. This Letter was written in the Year 395.

The 29th. lately Published by the Benedictines from a Manuscript in the Library at St. Crosse, is directed to Alypius, then Bishop of Tagasta. There St. Augustin acquaints him, how he had, at last, compassed his Design of putting down, in the Church of Hippo, those Feasts that they were wont to make in the Church upon the Festival Days of the Martyrs: He repeats the Arguments that he used in his Sermons upon that Subject, that so Alypius might take the same Course, to abolish the same Abuse in his own Church. St. Augustin was but Priest, when he writ this Letter, and Alypius was newly chosen Bishop; which shews that it was written in the Year 395.

The 30th. is a Letter of St. Paulinus's, written to St. Augustin before he was Bishop. These are all the Letters of the First Classe.

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.

The Third Classe.

THE Letters of the Third Classe are all those that St. Augustin writ from the Year 411. to the end of his Life.

The First, which is the 124th. is directed to Albina, old Melania's Daughter, to Pinianus, and to the younger Melania, who had retired into Sicily, and from thence into Africa, after the Death of Rufinus, in the Year 411. and were come to Tagasta, when St. Augustin wrote this Letter; whereby he excuseth himself, that the Condition of the Church at Hippo, rather than the Severity of the Winter, hindred him from coming to them.

Pinianus being come to Hippo, to see St. Augustin, as he was celebrating the Holy Mysteries, the People demanded, that he should be ordained Priest, and obliged him to Swear, That he should not leave the Town of Hippo; and that, if he took Orders, he would be ordained no where, but at Hippo. Albina, and her Children, complained of that Violence; believing, that the Men of Hippo had no other Design in doing so, but to fix in their Church so Rich a Man as Pinianus was; pretending, that the Oath forced upon him was not binding. St. Au∣gustin writes to Alypius, the 125th. Letter, to justifie both himself, and his People, of the Su∣spicions entertained of him upon that Subject, praying Alypius to remove them. He speaketh afterwards of Pinianus his Oath, and of the Obligation to keep it; whereupon, he layeth down the following Principles about the Matter of Oaths. First, That none ought to Swear to a Thing forbidden, whatsoever Fear he may be in of Death if he Sweareth not; and that he ought rather to suffer Death. 2. That when a Man has Sworn, by constraint, to a lawful Thing, he is bound to Discharge it; and cannot dispense himself from it, without being guilty of Perjury. 3. That the Bond of an Oath is performed, not when we do what is signified by the Letter, or the Terms, wherein the Oath is expressed, but when we observe what the Imposer of the Oath expects, if it be known when the Oath is taken: and so a Man may be Perjured in keeping

what is signified by the Terms of the Oath, if he defeats the Expectation of him to whom the Oath is made; and that, on the contrary, this being done, there is no Perjury, though the Letter of the Oath is not observed in its proper Sence. From whence he concludes, That though Pinianus is not bound to abide at Hippo, as if that City were made a Prison for him; yet he is obliged, by his Oath, to dwell there as an Inhabitant, with Liberty to go and come, but not to go away never to return.

In the following Letter to Albina, St. Augustin justifies himself from the Accusation that was made against his People, for detaining Pinianus out of Covetousness. He saith, That such Imputations reflect upon him, because he is Administrator of the Church's Goods, where∣as the People neither disposes of, nor profits by them. Wherefore, to clear himself absolutely, he is obliged to make Oath, and to take God to witness, as he doth in this Letter, That the Administration of the Church's Goods is a Charge to him. He discourses again of the Va∣lidity of Pinianus his Oath, and of the Obligation he lay under to execute it.

The 127th. to Armentarius, and Paulina his Wife, was written soon after Rome was taken. He exhorts them not to regard this present Life; shewing also, how much they were obliged to keep the Vow of Continency, which they had made. This Letter is full of most Excellent Thoughts against the Love of the World, and of Life. Among other things, he particularly takes notice, That if, to prolong this Transitory Life, Men are not afraid to take so much Pains, to undergo so many Dangers, and Losses, much more ought they to expose themselves, for that Life which is Eternal: That all the Pains we take in this Life, to prevent Death, tend to nothing else but to keep us in Misery; that we constantly avoid the present Death; that we may be exposed to the Fear of all possible Ones. What (saith he) do not those Men endure, whom the Physicians force to endure, Fire, and the Knife; and, What is the Consequence of so many Pains? Is it to escape Death? No! but to die a little later. The Pains are certain, but the preserving of Life is uncertain; and very often the Patient dies in those Torments, to which he exposes himself for fear of Death; and chusing to suffer not to die, instead of chusing to die to pre∣vent suffering, it happens that they meet with Death in the midst of those Sufferings, which they chuse to undergo to avoid it▪ But the greatest Evil, and the most to be abhorred, is, That to lengthen this wretched Life a little, we displease God who is the spring of true Life.▪ Besides, tho' such a miserable Life, as this is, could continue for ever, yet were it not to be compared with an happy Life, tho' never so short. In the mean time, the love of this Life, as short as miserable, makes us lose a Life that is not only Happy, but Eternal; tho' in that very Life, which we so unhap∣pily love, we seek for nothing but what we may be secure of in the other, and which the love of this makes us lose. For what do we love, by loving a Life so wretched, and so short? It is not the mise∣ry of it, since we desire to be happy, nor the shortness of it, since we fear to see the end. We love it therefore, only because it is Life; and this alone, makes us love it, tho' short and miserable. From these Principles he concludes, That we should love nothing but eternal Life; shake off all Clogs, and Cares of present Things; cleave solely to Jesus Christ, to whom we should have our Recourse, as to the chief Physician, who alone is able to ease our Pains, and satisfie our Desires.

The 128th. Letter, is a Declaration of the Catholick Bishops to Marcellinus. The Empe∣ror's Commissioner, appointed to be at the Conference betwixt the Catholick Bishops, and the Donatists, by which Declaration they submit themselves to all the Conditions of the Order, given by Marcellinus; and give their consent, That in case the Donatist Bishops yield in the Conference, and be convicted of Schism, yet they should be maintained in their Dignity; so that in the Places, where there was a Bishop of each Communion, they should Govern joint∣ly, till the Death of the one; or that both should give up, and a Third be chosen: And, that though they granted this Advantage to the Donatists, yet they made no Conditions for themselves, but were contented to lose their Dignity, if the Donatists had the better in the Conference.

Marcellinus, by his Order, had appointed a certain Number of Bishops of each Party, to be at the Conference; but the Donatists desiring to be all there, made a Solemn Declaration. The Catholick Bishops gave their Consent by the 129th. Letter. The time of these Two last cannot be doubted, seeing they relate to the Conference at Carthage, appointed the 14th. of October, 410. and began the 1st of June, 411.

The 130th. is directed to the illustrious and pious Lady Proba Falconia, the Widow of Probus, Praefectus Praetorio, and Consul in 371. who withdrew into Africa after the taking of Rome. This Holy Widow having desired St. Augustin to write to her concerning Prayer, this Saint gives her, by this Letter, excellent Instructions about the manner how we ought to Pray, and the necessary Disposition to do it well. He discourses there of the Contempt of Riches, of renouncing the World, of that true Happiness which ought to be pray'd for, and of love of our Neighbour. He proves, That true Praying is from the Heart. He explains in few Words, the Lord's Prayer; shewing; That it contains what we are to Pray for. He observes that we may desire to be delivered from Pain, Sickness, and Afflictions; but that we are not to desire with impatience, nor to think that God regards us not, when we obtain not that ease which we desire. This Letter is full of very Christian and Sublime Maxims, and Notions, very useful for Pious Persons.

The 131st. to the same Lady, hath nothing Remarkable; he thanks her for enquiring after his Health.

In the 132d. Letter, St. Augustin exhorts Volusian, to whom it is written, to read the Scrip∣tures, and to propose to him those Difficulties which he shall meet with.

In the 133d. Letter, St. Augustin entreateth. Marcellinus not to punish those Donatists with Death, who had confessed their Crimes by Torture; and to have respect, in the Choice of Pu∣nishments, to that Meekness which the Church professeth to exercise towards all Men.

The next Letter contains the like Entreaties to the Proconsul, Apringius. Both these were written after the Imperial Law against the Donatists was enacted in 412.

By the 135th. Volusianus desires a Solution of the Difficulties proposed against the Christian Religion, which centred all in this Objection, How God should so humble himself as to become Man? With this Letter came another from Marcellinus, which is the 136th. wherein he desi∣reth St. Augustin, to answer the Questions made by Volusianus; adding some other Objections of the Enemies of the Christian Religion. They said, That God had abolished the Old Law, either out of Inconstancy, or because he was weary of it. That the Doctrine of the Gospel was contrary to States; and that the Christian Emperors had done great Dis-service to the Af∣fairs of the Common-wealth.

St. Augustin in the 137th. answereth Volusianus his Questions. He lays down this Rule at First, That though there are such Deep Things in the Scripture, that a Man may daily make new Discoveries, how Learned and Quick soever he be; yet it is not difficult to arrive to the Knowledge of what is necessary to be known to be Saved. Afterward, he answereth Volusianus his Question concerning the Incarnation; shewing, That though the Word was made Man; yet he did not give over the Care of Things upon Earth, nor ceased to be every where, and to Govern all Things: That the Union of the Soul with the Body, which daily happeneth, is not less difficult to be comprehended than that of God with Man; which happened but once to save Men from their Sins. Here he lays down very powerful Arguments, to perswade Men to believe the Incarnation of Jesus Christ; as, The Original of the People of Israel; God's Deal∣ings with them; his chusing them to be his beloved People; the Laws and Ceremonies of the Old Testament, which had all a relation to Jesus Christ; the Predictions of the Prophets; the Life, Actions, and the Death of Christ; the Establishment of the Church; its Encrease, and Preservation; the greatness and sublimity of the Morals that were taught in it; the plain Stile of the Scripture, which makes it accessable to all Mankind, though there are such Depths, as few Minds can penetrate, and other such Considerations which are sufficient to prove the Truth of the Christian Religion.

In the following Letter, St. Augustin replies to the Objections made by Marcellinus: The First is about the Alteration of the Old Law, which they imputed either to Envy, or to In∣constancy in God. St. Augustin saith, That God is unchangeable in all that concerns himself; and, that as he hath given Precepts, and Ordinances for the Good of Man, so it is for the same End that he sometimes changeth them; as he judgeth it may be more conveni∣ent for them.

The Second Objection, proposed by Marcellinus, seems more difficult. They accused Christ's Doctrine, as inconsistent with the Well-being of the State; because it forbids rendring Evil for Evil; Commands turning the other Cheek; giving the Cloak also to them that offer to take our Coats; and to go Two Miles with him that forceth us to go one. These Precepts say they, are contrary to the Practice of Common-wealths: For who is he that will suffer his Enemy to take away his Goods? Who doth not seek to return Evil for Evil to Barbarians, who come to lay the Provinces of the Empire waste?

St. Augustin refutes this Objection; showing, that this Maxim here looked upon as contra∣ry to the good of the State, was a Maxim of the Old Romans, who thought it worthy of their Greatness, and profitable for the Common-wealth to forgive Injuries: That Cicero exal∣ting Caesar for a great Prince, commendeth him for his readiness to forgive Injuries: That such Things are read with Admiration in Profane Writings, whilst they are despised in Christian Books, where they are more Plainly, and more nobly expressed. He proves afterwards, That these Divine Books are so far from being contrary to the Happiness of Governments, that they are most proper to maintain Peace and Concord: That however, they are not to be under¦stood literally; and that we are not absolutely forbidden to defend our selves, or to punish Crimes; but only, that Men should not act by a Principle of Revenge, but with a Design to do good to him that offends us: So that these Precepts of Jesus Christ, have respect to the Dis∣position of the Heart, rather than to what is done outwardly, and tend only but to preserve Patience, and Charity in their Hearts, leaving us the Liberty to do what we think may con∣duce most to the Advantage of those to whom we desire to do Good.

Having alledged both Christ's and St. Paul's Example, to justifie such a Carriage; he adds, That this hinders not the Execution of Justice against Evil Doers, provided it be done with a Spirit of Charity: That War it self may be managed with the same Spirit, when Men desire to Conquer, with a Design to do Good to the Vanquished, and keep them from doing Hurt. Then he answereth Marcellinus's last Objection; shewing, That the Christian Emperors ought not to be charged with the decay of the Empire; the Heathen themselves having confessed, that their own Manners, and the Vices of the Romans, were the main Causes of it. He

sheweth, likewise, how Contemptible the Juglings of Apollonius, and Apuleius were, in com∣parison of the Miracles of Christ, and his Apostles.

The 139th. Letter is likewise directed to the same Marcellinus, but upon another Subject. He speaks of Publishing the Acts of the Conference at Carthage: He earnestly conjures him to hinder the Donatists, that were cast into Prison, from being put to Death. He mentions his Books of Baptism; His Abridgment of the Conference of Carthage; A Letter to the Donatists; Two foregoing Letters; and that which follows, directed to Honoratus: Whereby it appears, that all these Discourses belong to the Year 412.

The 140th. Letter, is this just now mentioned, directed to Honoratus, and written concern∣ing Five Questions. He treats of Grace, of the New Covenant, and of the Design of Christ's Incarnation. He observes, at first, that every Man hath a Soul endued with Reason; but very different Uses are made of it. Some use their Reason with no other prospect but to please their Senses; others on the contrary, seek after those good things which concern their Soul, and which are of a Nature above their own. The Soul may make a good use of Temporal Happi∣ness, but that is only when it is apply'd to the Service of the Creator: for all Substances being good in their Nature; it is a good thing to use them in order, and not thereby to oppose the Order of the Creator: And the ill use which Men make of good things, doth not hinder the good use, which God knows how to make, even of evil ones. For his Justice by Punishing, brings into order those whose Injustice put them out of order by Sin. God granted this Tem∣poral Felicity in the Old Covenant, which neither promised, nor afforded any but Temporal Advantages; but at the same time he revealed the New Covenant, whereof the Old was but a Figure; Tho' but a small number of Saints have taken notice of it, and even these, though Ministers of the Old Covenant, belong'd to the New. But in the fulness of time, the Word of God was united with Man to be a Light to the Nations, and those that received it, became the Children of God, not Children by Nature as Jesus Christ is, but Children by Adoption and Grace. It is he that taught us to despise the things of this Life, and to value none but those which we shall enjoy in the other. This is the Oeconomy of the New Covenant, which St. Augustin explains at large in this Letter. He proveth it by the Exposition of the 22d. Psalm, which begins with these words, My God, my God, why hast thou for saken me? Which was the Subject of Honoratus's first Question. He insists chiefly upon shewing, That Christians ought not to put their Trust and Confidence in the good things of this World; but to love and seek after that only which concerns the next. This is almost the sole design of this Letter, to justifie that the love of Spi∣ritual and Eternal Blessings is the only aim of the New Covenant; To the same purpose he expounds also the beginning of St. John's Gospel; the Parable of the ten Wise and ten Foolish Virgins; these words of St. Paul, Eph. 3. I pray God that being firmly settled, rooted and grounded in love, you may be able to comprehend with all Saints, what is the breadth, and length, and heighth, and depth; and what is said in the Gospel concerning utter Darkness, which were the Subject of Honoratus's five Questions. This Man was but a Catechumen, and yet St. Augustin sets before him the most sublime and the highest things of the Christian Religion; and yet when he speaks of the Eucharist, he doth not clearly explain it; but only tells him, That he shall know after Baptism, in what time, and after what manner it is offered: But he declareth plainly enough what he believed concerning the Eucharist, saying, That Proud Men who come to the Lord's Table, do indeed receive his Body and Blood, and adore it, but they are not fed therewith; because they imitate him not, and though they eat it, yet they refuse to become poor as he was. At the latter end of his Letter, he speaketh against those who put their Confidence in their own Strength, and not in the Grace of Jesus Christ. This is in short what St. Augustin treats of in this Letter, which may be looked upon as a Treatise, as he says himself in the Conclusion, and in his Retractations; where he places it amongst his entire Discourses.

The 141st. is a Synodical Epistle of an Assembly of Catholick Bishops held at Cirta, directed to all the Donatists, whereby they are exhorted to return into the Church; Their Bishops having been so solemnly confounded and convicted in the Conference at Carthage, of which he gives a short Abridgment in that Letter. It bears Date the 14th. of June 412.

The next Letter to Saturninus, Euphratus, and the Clergy newly returned into the Unity of the Church, is of the same time. St. Augustin Congratulates their re-union, endeavours to con∣firm them in the good Resolution they had taken, and exhorts them to discharge their Ministery faithfully.

In the 143d. Letter, St. Augustin answereth a Question proposed to him by Marcellinus, to whom it is written: namely, where the Magicians of Egypt could find VVater to turn into Blood, when Moses had turned all the VVater that was there already. He saith, That this Question may be answered two ways; either by saying, That they took Water out of the Sea; or, by supposing, That the Plagues of Egypt had their Effect only where Egyptians were, but not where the Children of Israel dwe••t. Having thus dis-entangled himself of the Question, he explains some Passages of his Books concerning Free-Will, and the Original of Souls. He con∣fesses, That his Writings having been written with Precipitation, some faults could not but creep in. He sincerely acknowledgeth, That even in Writing he perceived faults, and that he corrects and reproves them, being far from hiding or defending them. He saith, That he is not like those, who through excessive love of themselves, and to cover their own Errors, would leave others in theirs; That he would not have his best Friends to say, That he was not mistaken.

He wisely observeth, That none ought to approve the Commendation given by Cicero to one, That he never uttered one word which he wished afterwards he had not spoken. This says he, belongeth to a Mad man, rather than to a Wise man; This cannot be applied but to Divine Persons, by whom the Holy Ghost hath spoken. He confesses, That he is still uncertain con∣cerning the Origin of our Souls; because neither Scripture nor Reason have determined the Point. He further saith, That Scripture and Reason cannot be contrary to one another; That if Reason seems to be contrary to the Scripture, it is a false Light, it is not right Reason. That if what is drawn from Scripture, is found directly opposed to clear Reason; there must be a mis-understanding of the Scripture. Lastly, He refutes Volusianus, who would hardly believe what he had writ to him, that the Blessed Virgin could conceive Jesus Christ, and remain a Virgin still: This Letter is of the Year 412. for it is written after the 139th. and there St. Augustin Answers a Letter of Marcellinus, brought by Boniface, who was with Marcellinus when St. Au∣gustin writ the 139th. Letter.

In the 144th. Letter, St. Augustin Congratulates the Men of Cirta, who returned to the Church exhorting them to give God thanks for it, as being the effect of his Mercy. He saith, That the Change of those who quit a Debauched Life to lead a better, without giving up themselves to God; as that of Polemon was, ought however to be look'd upon as God's Work. For, saith he, nothing but the heighth of Pride and of Ingratitude, can imagine that the Beauty of the Body, Strength, and Health are God's Gifts; and that Chastity, which makes the Beauty of the Soul, can be the work of Man. Whence he concludes, That the Conversion of those to whom he writ, is much the rather the Work of God's Mercy. He exhorts them to acknowledge it. To God, saith he, you are to give Thanks; fear him if you will be kept from falling, love him if you intend to go forward. DEUM TIMETE NE DEFICIATIS, AMATE UT PROFICIATIS. This Letter was written after the Conference at Carthage.

The 145th. to Anastasius comprehendeth most of St. Augustin's Principles of Justification, for having observed that the World is more to be feared when it fawns upon us, than when it torments us, he layeth down these following Principles, 1. That the love of earthly Goods cannot be totally laid aside in this Life, and it will always have a share in our best Actions. 2. That the Will of Man cannot be called Free, without the assistance of Grace. 3. That the Law serveth to make us know our Impotency, that we may have our recourse to Grace. That Sin is not overcome whil'st Men forbear it meerly for fear of Punishment. For, saith he, though Men go not so far as to the outward Action, yet the secret Desire of doing Evil, in the heart, which is restrained only by the fear of Punishment, is a Tyrant that keeps us in Slavery, And thus it may be said, That whosoever abstaineth from Sin, only for the dread of Suffering, is not altogether an Enemy to Sin; because he is not perfectly in love with Righteousness; and that Sin is not properly hated, but proportionably as Righteousness is loved. INIMICUS ERGO EST JUSTI∣TIAE QUI POENAE TIMORE NON PECCAT▪ TANTUM POR∣RO QUISQUE PECCATUM ODIT, QUANTUM JUSTITIAM DILIGIT. 5. That the love of Righteousness ought to go further than the love of Sin; because it should proceed so far as that all the Mischief which can thereby befall our Bodies, may not hinder us from practising our Duty; and so nothing may separate us from the love of Jesus Christ, and Righteousness. 6. It is the Holy Ghost who poureth that Charity into our Hearts; we have it not of our selves, and when we find our selves destitute of it, we must, Ask, Seek, and Knock; addressing our selves to God by Prayer. This Letter was written about the time that the Pelagian Herefie began to be known in Africa, in 413.

The following, which is a Letter of Thanks to Pelagius, is likewise about the same time, as St. Augustin observes in the 26th. Chap. of the Book of the Acts of Pelagius. He having already heard that this Man opposed the Grace of Jesus Christ, he hints at some thing of it in this Letter; wishing, That God would give him such Grace as might make him good always; praying him, That he would beg of God to make him such, as he believed him to be already; adding in the end of the Letter, I pray God, my Dear Brother, that he would be pleased to make you accepta∣ble in his sight.

St. Augustin in his Retractations, mentions the two following Letters; The 147th. to Pauli••••, and the 148th. to Fortunatianus Bishop of Sicca, and placeth them after the Books composed in 412. And indeed, this Bishop of Sicca, who was at the Conference of Carthage, died in 413. and Urbanus succeeded him, and was deputed that very Year to go to Rome. St. Augustin proves in both those Letters, That God cannot be seen with bodily Eyes. In the former, he explains, What it is to see God; How he is seen; Who they are that have seen him; and, Who shall see him hereafter.

The 149th. is an Answer of St. Augustin, to the Questions proposed by St. Paulinus, in the 121st. Letter, about some Passages of Scripture; He critically examines the Difficulties that were raised about St. Paul's Epistles, and gives a Rational Account of them. This Letter was written about the Year 414. after the Promotion of Urbanus to the Bishoprick of Sicca.

The 150th. is written to Proba, and to her Daughter Juliana; He wishes them joy, That Demetrias, Juliana's Daughter, had consecrated her self to God in vowing Virginity. It is full of noble Expressions, in Commendation of Vi••ginity.

Count Marcellinus, who presided at the Conference of Carthage, was Executed in the Year 413. at Carthage, with his Brother Apringius, by order of Count Marinus, being Accused of

abetting Heraclianus his Rebellion: St. Augustin being his Friend, and knowing his Innocency, used all his Endeavours to hinder that Judgment; and was sensibly affected for the Death of those innocent Persons. A great Lord, one Caecilian, St. Augustin's Friend, and an Enemy to the two Brothers, being at Carthage the same time when this Judgment was given, was suspected to have had a hand in it; and St. Augustin having forborn writing to him for some time, this Lord thought that he had also conceived the same Suspicion; wherefore he wrote to St. Augustin about it. To this Letter St. Augustin returns an Answer in the 151st. wherein he represents, both the Cruelty and Injustice of Marinus's Judgment, and what had made the World believe that Caecilian had a hand in it. Yet he professes not to believe it, considering what he had written to justifie himself; but he exhorts him to renounce all manner of Friendship with Marinus. After∣wards he makes a Panegyrick upon these two Brethren without naming them, and particularly of Marcellinus; giving an Account of the edifying Discourses he made in the Prison: This is a remarkable thing. St. Augustin declares, That having been to visit him in the Prison, he deman∣ded of him, whether he had ever committed any Sin for which he ought to have done Penance; and that Marcellinus made him this Answer, That he took to witness those Sacraments which that hand brought him, that neither before nor after Marriage, he ever touch'd any Woman, but his own Wife. This Passage teaches us, That Pastors were careful to visit Prisoners, to assist, and carry the Sacraments to them, and enjoyned them Penance when they found them guilty of great Sins; and there is no doubt, but that after Penance they also gave them Absolution, when they feared that they should be Condemned to Die; but upon condition, that if they escaped Death they should fulfil their Penance. At last, St. Augustin sets Marcellinus his Innocence against the Cruelty and unworthiness of Marinus's Action, whom he describes as a very ill man, who had Sacrificed those two innocent Persons to please the Donatists. He again advises Caecilian to abhorr that Action, and to conceive such an Indignation against him that committed it, as might oblige him to a Penance proportionable to the greatness of his Crime. At last, he tells him, That being of such an Age, and of such Probity, he ought no longer to continue a Catechumen. Marcellinus, who had been so barbarously used by Marinus, was justified at Court. St. Au∣gustin saith, That there was not so much as need of a Pardon from the Emperor, and had not Marinus hastned the Judgment against Marcellinus, without waiting for the Bishop's Answer, who was sent to the Emperor to sollicit his Pardon, he had been acquitted; and accordingly, Ma∣rinus was disgraced, and the Memory of Marcellinus honoured by the Emperor Honorius, who by a Law of the Third of August 414. Registred in the Theodosian Code, B. 16. Tit. 5. L. 55. confirms all that he had done against the Donatists, and gives him the Title of Marcellinus of Glorious Memory.

The 152d. Letter is from Macedonius, Lieutenant of Africa, who desires to know of St. Augustin, whether Religion permits Bishops to make Applications to Judges to obtain favour for Enemies, as they did at that time, and as St. Augustin often did of Macedonius. This Magistrate could hardly believe that Religion authorized that Practice; Seeing that God doth so severely forbid Sin, that a Man is not admitted to Penance after the first time; and that it seems to be a countenancing of Crimes when we show an unwillingness to have them punished.

St. Augustin in the 153d. Letter, answereth, That Bishops intercede for Criminals, be∣cause they hope they may amend: They abhorr the Crime, but they pity the Criminals: That Repentance having no place but in this Life, there is reason to intercede for the Guilty, lest by this finite Punishment which ends their life, they may fall into a Punishment that shall never end. So that none can doubt but that Religion approveth that Practice, since God himself, in whom is no Injustice; who seeth what every Man is, and what he ought to be, and cannot be mi∣staken in his Judgments, causeth his Sun to rise upon the bad as well as upon the good, and by his long forbearance invites Sinners to Repentance. That when Bishops by their Intercessions, have rescued any from the severity of the Judges, they put him to do Penance, that the Crime may not remain unpunished. For, saith he, a true Penitent hath no other prospect, than that the Evil which he hath done may be punished. That if there be any Persons whose Malice is so great, that after Penance, and being reconciled and admitted to the Holy Mysteries, they relapse into their Disorders, and sometimes into greater; then indeed, the Church admits them no more to do Penance, lest a Remedy, (which is so much the more profitable, that it is least exposed to the contempt of Sinners) should lose its Virtue, if it become more common: But yet, we despair not, of their Salvation, which they may obtain through God's Mercy, by being converted and altering their Life. Afterwards, St. Augustin alledgeth several Reasons in Equity, and several Examples, to shew, That we are not forbidden to intercede for Criminals; and that all Men ought to be inclined to Meekness and Pity. The principal Consideration which he makes use of, is the State of Man in this Life, which cannot be without Sin. For, saith he, Though the Sins which we commit, after the general abolishment in Baptism, are not of the same quality with those for which Men are separated from the Altar; yet they must be expiated, not by a barren Sorrow, but by a Sacrifice of the Works of Mercy.

St. Augustin acknowledgeth, That the Soveraign Power of Princes; the Power of Life and Death, and the dread of Punishments, are all necessary to restrain Wicked Men, and the Terror which these things strike into the Hearts of Men, is of great advantage, not only to the good, who by this means live securely among the wicked, but even to the wicked themselves; because whil'st their Hands are tied by the fear of Punishment, their Hearts may call upon God, and turn

from Evil to Good: For (saith he) they are not good Men, because they abstain from Evil through fear of Suffering; for Fear does not make Men Good, but only the Love of Righteousness.

He tells us further, That upon some occasions, it is Mercy to Punish; and in others, Cruelty to Forgive: Sicut enim est aliquando misericordia puniens, ita est crudelitas parcens. He speaketh at last, of Restoring Stoin Goods, or such as are ill gotten: And concerning these, he saith, (1.) That it is a Mockery, not to do Penance; not to restore, when it is in our power, the Goods that are gotten by those Crimes for which we pretend to do Penance. (2.) That though a Judge may, without Injustice, appoint Punishments to oblige a Thief to make Restitu∣tion; yet one may intercede for him, not to prevent restoring what is taken away, since we bind them to it by the dread of God's Judgments, and debarr them from the Communion till they have done it; but only by way of preventing unnecessary Cruelty against a Man that is supposed not to be in a capacity of making Restitution, or not fully convicted of the Theft. (3.) That when we have not evident Proofs that such a one is possessed of our Goods, it is better to hazard losing them, though perhaps he is guilty, but denies it, than to torment and put him to Death, per∣haps unjustly, if he hath them not. An excellent Caveat to teach Masters not to be too for∣ward to seize upon their Servants, merely upon Suspicion. (4.) That Lawyers may take Money for their Advice in a just Cause, but not Judges to do Justice, nor Witnesses to give Testimony to Truth: and that both are exceedingly guilty when they take Money; the one for an Unjust Sentence, and the other for a False Witness. (5.) That Lawyers having taken Money ••o defend an ill Cause, or to blind the Judge, are obliged to make Restitution, as well as the Witnesses or Officers, who exact Fees beyond what belong to their Places. (6.) That Estates gotten by Stealth, False Accusation, or Oppression, ought to be restored; and that it is not enough, to bestow them upon the Poor. (7.) That in some sence it may be said, That wicked Men have Nothing, but that All things belong to the Faithful.

For (saith St. Augustin) whatsoever we have which we have no Right to, belongs to another, and we have Right to nothing but what we justly possess; and we possess nothing justly, but what we possess as we ought: and all that we possess not as we ought, is another's; and we possess nothing as we ought, if we make not good use of it▪ So that wicked Men never possess any thing as they ought; and good Men enjoy it so much the more justly, because they love it less.

Strange Conse∣quences would follow from this Position, had not St. Augustin added this Restriction imme∣diately;

But their Iniquity is tolerated, who possess not this World's Goods as they ought; yea, Laws are established to secure their Possession; and are called Civil Laws, because that by them Civil Society is preserved; not by obliging them to use those Goods as they ought, but by preventing their abusing them for the Oppression of others.... Yet we have respect to these Humane and Temporal Laws; and our Intercessions never go so far, as to hinder the restoring of what is ill gotten, according to the Laws.

The 154th. Letter is from Macedonius; who sendeth St. Augustin word, That he had done what he desired; and, That he had read the Three First Books of The City of God, which St. Au∣gustin sent him.

St. Augustin answers him in the 155th. wherein he discourses of Happiness; shewing, That God is the Spring of a happy Life, and that true Vertue consists in the Love of God:

Vertue (saith he) is nothing else but the love of what ought to be loved: To know how to make a good Choice, is called Prudence; not to be turned away from it, for any Evil, by Pleasure or Pride, is called Fortitude, Temperance and Justice. Thus God is the chiefest Good: so that to love any other thing more, or as much as him, is not to love our selves; for our Condition is so much the more happy, as we approach with greater violence towards that which is best.

These four Letters were written immediately after St. Augustin had composed his three first Books of The City of God; which were compleated in 413. before the Fourth and the Fifth, which were published in 415.

The 156th. Letter was written from Syracuse, by one Hilary; who desireth St. Augustin to let him know what he should think of certain Propositions, set forth by some at Syracuse; That

it is in Man's power to keep himself pure from all Sin; That it is easie for him, if he please, to keep the Commands of God; That Men are born without Sin, and by consequence, that it is inconsistent with the Justice of God, that Children dying before Baptism, should perish; That rich Men cannot enter into the Kingdom of God, without renouncing their Riches, and selling all they have, and giving it to the Poor; And that whil'st they keep them, all the good Works they may do, according to God's Law, will profit them nothing: And lastly, That we ought to Swear in no case.

He asketh further, Whether the Church withoutspot or wrinkle, spoken of by St. Paul, is that to which we now belong, or that which we hope to make up one day with the blessed in Heaven. This Hilary, of Syracuse, is very like that Hilary who joined with St. Prosper to refute the Semi-Pelagians, and who writ to St. Augustin the 226th. Letter; both were Lay-men, since St. Augustin calleth them Sons: They were both great Enemies of the Pelagians, Disciples and great Admirers of St. Augustin: The Style of both Letters seems to be the same, which makes it probable that they were both written by the same Person.

Be that as it will, in the next St. Augustin answereth the Questions proposed in this Letter; which gave him opportunity to treat at large of Original Sin; Of the Corruption of our Na∣ture;

Of Justification, and of the Grace of Jesus Christ: And to prove against the Pelagians, (1.) That no Man can be free from Sin in this Life. (2) That no Man can fulfil the Law without the Grace of Jesus Christ, which is obtained by Labour and by Prayer. (3.) That Grace doth not take away Liberty; because the Will of Man is by so much the more free, as it is the more subject to Christ's Grace, and delivered from the Dominion of Sin: We should not think that Free-Will is destroy'd, because it needeth such Helps; on the contrary, it supposes that it subsists still, when we say that it hath need of help. (4.) That we learn of St. Paul, That all the Children of Adam are born in sin; and perish eternally, if they are not sanctified by the Grace of Baptism. Here he refuteth the Pelagians very fully; who answered, That Sin was not from Adam, but by Imitation: And he enlargeth upon the Opposition which St. Paul makes between Adam and Jesus Christ; between the Condemnation caused by the Old Man because of Sin, and the Justification which the New Man worketh in us by his Grace. Having handled these Points, he speaks occasionally against Coelestius, who had been both accused and convicted of those Errors which St. Augustin had lately refuted. Afterwards this Saint discourses against another Pelagian Error concerning Manners; and proveth, (1.) That to be saved, Men need not part with their whole Estate, and reduce themselves to entire Poverty. And lastly, he observes, That the Church here below consists both of Good and Bad. He adds further, concerning Swearing, That Men should avoid Swearing as much as possibly they can: That it is best, not to Swear at all; no, not in Truth; because those that are used to Swearing, are every moment upon the brink of Perjury: That it is a most dangerous thing to play with Oaths; but the surest way, is, never to Swear, and use only Yea and Nay. St. Jerom mentions this Letter in his Dialogue, written in the Year 415. and speaks of it as a Discourse newly pub∣lished. It was read in the Council of Palaestine, assembled in July, 415. as St. Augustin ob∣serves in the Book of The Acts of Pelagius, chap. 11. which shews that it was written in the Year 414.

The Subject of the 158th. Letter is as followeth; Evodius, Bishop of Uzala, having given an Account of a Young Man's happy Death, who had led a most holy Life, and had appear'd to some after his Death; proposes some Questions to St. Augustin about such Apparitions, and asks, Whether the Soul hath not a Body after Death? We ought not to forget that this Bishop, speaking of that Young Man's Death, observes, That in his Sickness he repeated Psalms, and in his Agony he made the Sign of the Cross upon his Forehead: That they buried him honourably, and for Three Days together Hymns were sung upon his Grave, and on the Third Day they offer'd the Sacrifice of our Redemption. At the latter end of this Letter, Evodius asks St. Augustin some other Questions about the difference betwixt God's and Man's Wisdom.

St. Augustin answers that Bishop in the 159th. and tells him, That this Question requireth much Labour and Study to resolve all the Difficulties that may be in it. But to let him know his Opinion in one word, He did not believe that the Soul did go out of the Body with a Body: That as to Visions and Apparitions, nothing can be said, without deciding after what manner an infinite number of different Idea's are raised in our Souls: which is a thing very hard to be comprehended; though it is certain, that such Representations are neither Corporeal Mo∣tions, nor Corporeal Qualities. He referrs Evodius to what he had said concerning that Matter, in his Book upon Genesis; and contents himself to tell him what happened to Gennadius, a Phy∣sician at Carthage; who doubting whether there was another Life, was convinced of it by a Young Man that appeared to him in a Dream; and made him apprehend, that since he did both hear and see him, though his Eyes were shut, and had no use of his Ears, that even so after Death, though he should have no bodily Eyes, yet he should see, and feel, and live.

The 160th. and 161st. are both by Evodius. In the first, he asketh St. Augustin what God is? and what is Reason? And in the Second, he desireth him to explain a Passage in his 137th. Let∣ter to Volusianus.

St. Augustin answereth both by the 162d. Wherein he tells Evodius, That he had not Time enough to answer those Questions, but he had already resolved several of them, in his Books of the Trinity; Of Free-Will; Of the Quantity of the Soul; and, Of True Religion. He confirms what he had said in the 159th. Letter, touching a Soul separated from the Body; and about Apparitions. And at last justifieth what he had said of the Incarnation to Volusianus; If a Reason could be given of that Mystery, then would it cease to be Wonderful: Were there an Example of it, it would not be Singular.

Though St. Augustin had signified to Evodius, That he was not at leisure to answer such sort of Questions; yet this Man proposes two more in his 163d. Letter: The former, concern∣ing the Original of Christ's Soul; and the other, about a difficult Passage in St. Peter's Epistle, where it is said, That Jesus Christ preached in the Spirit to the Spirits in Prison; which some time were disobedient, when the long-suffering of God waited in the days of Noah.

St. Augustin resolveth both these Questions in the 164th. Letter: And beginning with the latter, he saith, (1.) That no Man can doubt of Christ's Descent into Hell. (2.) That he did not deliver all Men from thence, but only such as he judged worthy to be delivered. (3) That almost the whole Church believes that Jesus Christ delivered our First Father; and some others think, That he brought out the other Patriarchs and the Prophets: But that it is more probable that these righteous Men were not in Hell, but in another Place, called Abraham's Bosom. (4) That

those just Men who were raised again when Christ died, did take again their Bodies to die a second time. (5.) In cannot be said, That Jesus Christ preached the Gospel in the other World, to those that were Incredulous in this Life. (6.) That that Passage of St. Peter, is not to be understood of the Spirits or Souls detained in Hell; but of the Spirits who lived in the days of Noah, whom the Word did then enlighten: So that St. Peter's meaning, in St. Augustin's Opi∣nion, is not, that Christ descended into Hell, to preach the Gospel to those who believed not, in Noah's time; but that Jesus Christ dying for us, was raised again by the same Spirit by whom he formerly preached, or by which he formerly instructed Unbelievers, in the days when Noah prepared the Ark, whil'st God's Patience waited and invited them to Repentance. (7.) That Christ's Birth was not defiled with Sin; and though he took in the Womb of a Virgin true Humane Flesh, yet was it not sinful Flesh, because Lust had no hand in forming of that Flesh. This brings him insensibly to the other Question, about the Original of the Soul. St. Augustin is still to seek about that Subject, and dareth not declare for any of the four Opinions that di∣vided the Christians at that time, but clearly disowns the Notion, That for the Punishment of some Sins committed in another Life, the Soul is cast into the Body, as into a Prison: But maintains, That it is certain that Christ's Soul was not subject either to the Death of Sin, or to Condemnation. All these Letters of Evodius, and these Answers of St. Augustin, were written not long after one another, after that to Volusianus, in the Year 414.

The 165th. is a Letter of St. Jerom to Marcellinus and Anapsychia: Wherein this Father having related the several Opinions about the Origination of the Soul, adviseth them to address themselves to St. Augustin, if they desired to know more. It is visible, that this was written before the former; because it is directed to Count Marcellinus, who was executed in 413. but it is placed here, because of its relation with the following Letter of St. Augustin, which is a Treatise upon the Soul's Original, dedicated to St. Jerom, and sent to him by Orosius, in the Year 415.

St. Augustin having observed, That the Soul cannot be called a Body, if by Body be under∣stood an extended Substance; though it might be termed Corporeal in another sence, if this Term be taken at large to signifie Substance in general: he proposes then to St. Jerom the several Opinions concerning the Soul's Original; starting some Difficulties upon that which St. Jerom seemed to approve best; yet it is that which we now hold, That Souls are created and put into our Bodies at the Birth of each Person. He insists particularly upon this, That it is difficult to make that consist with Original Sin, and with what the Church believes concerning Children that die without Baptism; and so he asketh of St. Jerom a Solution of these Objections, having answered the Reasons alledged against that Opinion which seemed most probable to St. Augustin. He takes notice, That the Innocents were honoured in the Church, as Martyrs.

The next Letter to St. Jerom, upon these words of St. James, ch. 2. v. 10. He that transgresses in one point, is guilty of all, was written immediately after the fore-going, as St. Augustin ob∣serves in his Retractations. He desireth St. Jerom to explain that Passage to him; and himself giveth an Explication of it, which he submits to St. Jerom's Judgment. He examineth the Stoicks Opinions, who taught, That all Sins were equal; and that of the Philosophers, who affirmed, That it was impossible to have any one Vertue, without being endowed with all. Having bandied these Questions on both Sides, he concludes, That though it were true, That One Vertue could not be alone; yet it would not follow, That All Sins were equal: But how∣ever, it is not true, That all Vertues must necessarily be joined together: because Vertue being no other thing than the love of what one ought to love, a Man may have more or less of this Love; for no Man can attain to perfect Charity in this Life. This being supposed, he saith, That whosoever transgresseth the Law in One Point, is guilty of breaking the Whole; because Sin is against Charity, and Charity is the fulfilling of the Law. But from hence it doth not follow that all Sins are equal; because that though every Sin violates Charity, upon which the Law dependeth; yet that hinders not but that a Man is more or less guilty, according as the Sins he commits are greater or less. In a word, There is more or less Sin in us, according as there is more or less Charity; and we shall never be perfect in Charity, before we are delivered from the weakness of this mortal Flesh. Lastly, We ought not to despise small Sins, or daily Faults; but ask God Pardon for them, and blot them out by constant Prayers, and good Works. Whosoever should neglect to expiate them; and who thinking himself over∣righteous, should ask of God to be judged without Mercy, would doubtless come to Christ's Iudgment-Seat overwhelm'd with Sins that would weigh him down, and would find no Mercy.

The 168th. is a Letter of Thanks, which both Timasius and James return to St. Augustin, for his Book of Nature and Grace, composed in 415. which was dedicated to them.

In the 169th. St. Augustin answereth Evodius about two Questions which that Bishop had put to him; one concerning the Trinity; and the other about the Dove, under whose Shape the Holy Ghost appeared; and there he explains the Faith of the Church, concerning the Trinity and the Incarnation, very clearly and exactly. This Letter is of the same Year with the Book of Nature and Grace; that is, in 415.

The next Letter, in St. Augustin's and Alypius's Name, is upon the same Subject: There they instruct Maximus the Physician, who was newly converted from the Arian Heresie; and exhort him to reduce those to the Faith whom he had led into Error.

The next is a Note from St. Augustin, and Alypius, to Peregrinus, a Bishop; whereby they desire him to give them an Account of what Success their Letter to Maximus had; and not to be offended at the length of their Letter, because they used to write such to those Persons, whom they esteemed most. This Peregrinus not being made Bishop before the Year 413. it is likely both these Letters were not written before 415.

The 172d. is an Answer of St. Jerom to St. Augustin's 166th. and 167th. Letters. There he commendeth what St. Augustin had writ, and excuseth himself from making any Answer. This Letter was brought by Orosius, in 416.

The 173d. is directed to Donatus, a Donatist Priest, of the Town of Carthagena, in the Diocess of Hippo, who having been informed, That there was an Order to Arrest, and to carry him to Church, had purposed to throw himself into a Well. St. Augustin shews him, in this Letter, the Excess of his Folly; proving, That it is just to force them to do Good that are bent to do Evil. This Letter was written after the Conference at Carthage.

The 174th. Letter of St. Augustin to Aurelius, Bishop of Carthage, was sent with his Book of the Trinity, completed in 410.

The 175th. to Pope Innocent I. is not a particular Letter of St. Augustin's, but a Synodical Epistle of the Council assembled at Carthage in 416. whereby the Bishops of that Council, to the Number of 68. inform the Pope of what they had done in the Council against Pelagius, and Coelestius: How Orosius having delivered them the Letters of Heros, and Lazarus, against Pela∣gius, and Coelestius, after they had revised what they had done before at Carthage, Five Years since, against Coelestius, they had again Anathematized their Errours, to reclaim those that started them, from that Extravagancy; or, at the least, to Cure such as were infected already, and to preserve such as might be infected, in process of time, from the Contagion. They make the Pope acquainted with it, that so the Authority of the See of Rome, being joined with the Judgment of the African Bishops, might secure the Salvation of many, and call back, into the right way, those that had gone astray. They refute afterwards, the Principal Errors of the Pelagians, against Grace, and Original Sin. They add, That though Pelagius had been justly acquitted in the Council of Palaestine, yet now the growing Errour, that over-spreads the Church, ought to be Anathematized. Lastly, That though both Pelagius, and Coelestius, seem to disown their Errours, and have undertaken to deny that they ever owned them, and to af∣firm, that the Writings objected to them, are none of theirs; yet Anathema's ought to be pro∣nounced against any one who dares teach, and averr, That the natural Strength of Man, is suffi∣cient to avoid Sin, and to accomplish God's Commandments▪And that dares affirm, That Children need not be delivered from Perdition, by the Baptism of Jesus Christ; or, that they can have a share, in eternal Life, without that Sacrament.

The 176th. is likewise a Synodical Letter of the Council of Milevis, made up of 60 Numi∣dian Bishops, and Assembled at the same time with the foregoing. They exhort Pope Inno∣cent to use his Authority, to Condemn that new Heresie which was an Enemy of the Grace of Jesus Christ. They accuse Coelestius, and Pelagius, as the Authors of it; yet hoping that they will renounce their Errours.

Besides these Two Letters, St. Augustin writ a particular one in the Name of the Bishops, Aurelius, Alypius, Evodius, and Possidius, his Collegues, and familiar Friends; wherein he represents to him, That Pelagius having lived long at Rome, it was a thing of great Conse∣quence there, to Condemn plainly the Errour which he taught; and, that it were convenient to send for Pelagius, to examine him, and oblige him to make such a Confession of Faith, as might not be capable of an ill Explication; and to anathematize the Errours that were found in his Books. They refute likewise the Pelagian Doctrine, explaining the Difference be∣twixt the Law, and Grace; and shewing the Necessity of the Latter to fulfil the Command∣ments.

St. Augustin wrote again upon the same Subject, and about the same time, the 178th. Let∣ter to Hilary, supposed to be Bishop of Narbon; and the 179th. to John of Jerusalem, to whom he sendeth his Book of Nature, and Grace, with that of Pelagius, desiring, in exchange, The Ecclesiastical Acts; whereby it appeared, That Pelagius had been Justified; he means, the Acts of the Council of Diospolis. All these Letters are written in 416. Orosius being come back again, who brought from Palaestine, into Africa, Heros's, and Lazarus's Letters against Pelagius.

The 180th. to Oceanus a Gentleman of Rome, is also of the same time. This Man had em∣braced St. Jerom's Opinion about the Origination of Souls, and concerning an officious Lye. St. Augustin shews him, in few Words, the Difficulties that attend St. Jerom's Opinion, about the Origination of Souls, with the difference betwixt Tropes, or Metaphors, and Lying. He observes, That St. Jerom, with whom he had had a Dispute about that Subject, had altered his Mind in his Dialogue against Pelagius. He desireth Oceanus to send him a Treatise of that Fa∣ther, whereof Orosius had spoken to him, and wherein he treated of the Resurrection of the Flesh.

The 181st. 182d. 183d. and 184th. Letters, are Pope Innocent's Answers to those of the African Bishops; whereby he approves, and confirms all that was done in Africa, against Pelagius, and Coelestius; they are of the Year 417.

The 185th. Letter, is amongst those Discourses that St. Augustin mentions in his Retractati∣ons, where he calls it the Book of the Correction of the Donatists, against those who found fault, that the Imperial Laws were put in Execution to make them return into the Church. He di∣rects it to Bonifacius a Tribune, and afterwards Count in Africa.

Having shewed there the difference betwixt the Arian Heresie, and the Donatists Schism, he proves, That keeping within the Rules of Christian Moderation, the terrour of the Laws may be used to reduce Hereticks to the Church. He speaketh at large of the Cruelties which the Donatists, and particularly the Circumcellians exercised against the Catholicks. He refutes all the Reasons then alledged at large; which Reasons were now made use of, to perswade Men, that Hereticks are not to be reclaimed from their Errors, by Force, or Punishments. He says some Things concerning Penance, and Remission of Sins: That Baptism blots cut all Sins; and that, by Penance, they may also be remitted; and,

That if the Church hath or∣dained, That none of those, who have been under Penance, shall be admitted into the Clergy, or kept in it, this is only for the upholding of Discipline, least some should do Pe∣nance, out of Pride, with a Design to obtain Ecclesiastical Dignities; not that she would cast Criminals into Despair, how Guilty soever they be,▪ but that this Method is altered upon those Occasions, where the Business is not only to secure the Salvation of some parti∣cular Men, but to deliver whole Nations from Death. In which Circumstances, the Church hath remitted much of the Severity of her Discipline, to find a Remedy for greater Evils and for this very Reason, she dealeth thus with the Donatists: That she is satisfied if they expiate their Sin of Separation by as bitter Grief as was that of St. Peter; and she preser∣veth their Rank and Dignity among the Clergy.

That the Church practised this, when whole Nations were to be reclaimed from Errour, or Heresie: That Lucifer Calaritanus was looked upon as a Schismatick, for being of another Opinion: That the Sin of the Holy Ghost is not Errour, or Blasphemy, since it would thence follow, that no Heretick ought to be admit∣ted to Penance, or obtain Remission of his Sin; and that, by this, no other thing can be un∣derstood but final Impenitency. St. Augustin observes, in his Retractations that he wrote this Letter at the same time that he composed the Book of The Acts of Pelagius, in 417.

The 186th. Letter of St. Augustin, is written to Paulinus, Bishop of Nola; not to Boniface, as it is entituled in some Manuscripts; siince it is quoted as directed to Paulinus, in the Book of the Gift of Perseverance, Ch. 21. and by St. Prosper, Ch. 43. against Cassianus his Conferen∣ces. And indeed, St. Augustin quotes a Passage out of a Letter, from the Person to whom he wrote, which is found in the 8th. Letter of St. Paulinus' to Sulpitius Severus. This whereof we now speak, is written in the Names of St. Augustin, and Alypius, who was an intimate Friend of St. Paulinus, against Pelagius, whom this Saint had in great Esteem. In this Letter St. Augustin layeth open all his Principles, concerning Grace, and Predestination, and refuteth Pelagius his Notions. He begins with the Relation of what had been done against him in Africa, and sends Copies of it to St. Paulinus. Then he layeth down these Positions, That the Grace of Jesus Christ, that is necessary to enable us to do Good, is altogether of Free Gift; That God sheweth Mercy to whom he pleaseth; That he takes whom he thinks fit, out of the Mass of Corruption, into which Mankind is fallen, through Adam's Sin. He insisteth, par∣ticularly, upon the Example of Infants, whereof some are saved through God's Mercy, and others damned, because of Original Sin. He refutes Pelagius's Opinion, touching the State of Infants, whom he supposes to be in a middle State between Heaven, and Hell, which he cal∣leth Eternal Life. He proves, That Free-Will does not consist in an Indifference, to Good or Evil; for it is enclined to Evil, and cannot do Good, without the assistance of the Grace of God. He tells St. Paulinus, that Pelagius maintained the contrary in his former Books, that afterwards he seems to have retracted his Errours in the Council of Diospolis, whereof he had received the Acts; and then he dissembled again sometimes, confessing the Necessity of Grace, and often affirming, That the Will had Power of it self to abstain from Sin: So that God's Assistance, in his Opinion, was afforded us over and above, to enable us to do that which is good with the greater Ease. These are the Opinions refuted by St. Augustin in this Letter, where he urges a Passage from a Letter, written by St. Paulinus, to convince him, that he ought to reject them, and condemn Pelagius.

The next Letter to Dardanus, is a Didactical Treatise, mentioned by St Augustin in his Re∣tractations. There he shews how God is said to be Omnipresent, upon occasion of Two Questions, which Dardanus had proposed to him: The one upon these Words of Jesus Christ to the good Thief, This Day thou shalt be with me in Paradise; and the other, Whether Children have any Notion of God in the Womb. The former Difficulty is grounded upon this, That the humane Nature of Christ was not in Paradise immediately after his Death, because his Soul descended into Hell, and his Body was laid in the Grave. St. Augustin saith, That the Soul of Jesus Christ, may be said to have been in the same Place where the Souls of the Righteous were, which may be called Para∣dise. But he thinks it more probable, That this is meant of Christ's Divinity, which never ceased to be in Paradise. This puts St. Augustin upon treating of God's Immensity, whereof he speaketh after a very high manner; shewing, That we ought not to conceive of it, as of a Corporeal Extention. He discourseth, likewise, of the particular manner, how God dwelleth in the Saints, and in Baptized Infants that do not yet know him. And this leads him to the Second Question, about the Knowledge of Children that are yet in their Mother's Womb. He

affirms, That they have no knowledge, no, not after their Birth, and that the Holy Ghost dwelleth in them, and they know it not; whereupon he enlargeth upon Justification that is wrought by Regeneration, and speaketh of Birth in Sin, the Necessity of Baptismal Grace, and of Faith in Jesus Christ. It is evident by St. Augustin's Retractations, That this Letter was written in the Year 417. It is directed to the Praefect of Gaul, to whom St. Jerom wrote also a Letter.

The 188th. Letter to Juliana, the Mother of Demetrias, is a warning given to that holy Widow by St. Augustin and Alypius, not to suffer her self to be surprized by the hidden Poison in the Letter to Demetrias, whereof they did not yet know Pelagius to be the Author. He shews her, That this Letter ascribeth all to Free-Will; whereas the Principle of Christian Piety is to attribute all to God.

In the 189th. St. Augustin lays down several very useful and edifying Rules to Boniface, to live Christianly in the Profession of Arms; recommending to him, above all things, Charity towards God, and towards his Neighbour; as the Foundation of all Vertues. He shows, That to be a Soldier is no unlawful Profession, and that a Soldier may be a good Christian, if he be desirous of Peace, and goes to War with no other design but that of procuring it. And that Necessity alone ought to put him upon taking away his Enemy's Life, and that his own Will ought not to have any hand in it. That he ought to do no Injustice nor Violence, nor get Wealth by wicked means. At last, he advises him to remember, That every good thing cometh from God: It is not certainly known in what Year this Letter was written.

The 190th. to Optatus contains St. Augustin's Opinions touching the Original of the Soul. First of all he supposes Original Sin as an indubitable thing; Then he saith, That whereas he had written; that we may without danger be ignorant of the Soul's Extraction, it is with this Proviso, that we certainly hold, 1. That it is not of God's Substance, but a Creature. 2. That it is a Spirit, and not a Body. 3. That it is not placed in the Body for a Punishment of Sins committed in another Life. He saith afterwards. That no Man can be justified but by Faith in Jesus Christ, and that it was that Faith which justified the Patriarchs. He enlargeth also upon the free Predestination of God's Elect, which is the choice that God made of them to take them by his Grace out of the mass of Perdition, and upon the eternal Death of Children dying be∣fore Baptism. Lastly, He endeavours to prove, That if we reject Tertullian's gross Opinion, who supposed the Soul to be Corporeal, the Notion of the Propagation of Souls agreeth best with Original Sin, though it hath some Difficulties. He observes, That it was the most general Opinion in the West, and he believes it more probable, than that of constant Creation; yet he dares not decide any thing upon this Matter, neither will he condemn the Pelagians for holding this latter Opinion; But because they draw from it a Consequence against Original Sin, he speaks of the Condemnation of Pelagius's Doctrine by the Popes, Innocent and Zosimus, and quotes a Letter of the latter which is not extant: St. Augustin writ this Letter at Caesarea, where he dwelt some time after the Council of Carthage, in the Year 418. There are these two curious Sentences: The first, We make our selves unworthy of Knowledge, if we desire that others should believe that we know them, when we are ignorant of them. The second, It is rashness to decide by Conjecture what Reason doth not discover, and what the Holy Scripture doth not clearly teach.

In the 191st. Letter, St. Augustin congratulates Sixtus the Priest, afterwards Bishop of Rome, who was suspected to have been a favourer of the Pelagians, because he declared himself for Grace. He desireth him to beware of those, who not daring to set forth their Doctrine openly, did notwithstanding sow it secretly; praying him to reclaim those with Meekness, whom Fear kept in deep silence, but preserved still the same Venom in their Hearts.

In the 192d. he entertaineth Coelestinus the Deacon, afterwards Bishop of Rome, with the Duties of Christian Charity. He saith, That this Vertue is not of the Nature of those Things which cease to be after performance; for the more a Man performs Actions of Charity, the more Charitable he is. That no Man ought to want this Duty towards his Friends, since all Men are obliged to exercise it towards their Enemies: That Charity towards Enemies, is the way to make them Friends: for it makes us desire that they should become vertuous, which they can∣not be, unless they be in Charity with those that wish them so much good, even the same Cha∣rity that others have for them. That it is not with Charity as it is with Money: for the less we think to be re-imbursed, the more we love those that we give Money to; whereas the more desi∣rous we are that those should prove Charitable towards us, to whom we shew Charity, the more we love them. One may plainly see that this Letter is a Christian Complement wittily written. It was sent at the same time with the two next to Albinus, after St. Augustin's return to Hippo, whither he did not come till the 20th of September of the Year 418. for it ap∣peareth by the Acts of the Conference which he had with Emeritus, that he was then in Mauritania.

The 193d. Letter lately Published out of a Manuscript, is directed to Mercator, who is thought to be the same that writ against Pelagius and the Nestorians. St. Augustin having ex∣cused himself, that he had not given him an Answer sooner, by reason of his Journey into Mau∣ritania, shows him here, That since the Pelagians own that Children in Baptism believe through other Men's Faith, they may own likewise, That Original Sin is remitted to them, by reason of others believing. He addeth some proofs, of their being born in Sin; and that they cannot

enjoy Eternal Life without being Baptized. He holds Death to be a Punishment for Sin, and answereth the Objection of some Pelagians; who, to prove the contrary, alledged the Examples of Enoch and Elias, who died not. St. Augustin answereth, That it is probable that they shall die some time or other; but if they die not, it is by the special grace of God, who is able to re∣mit the Punishment of Sin no less than Sin it self. This Objection raises another that is better grounded: How can the Penalty of Sin remain, after the Sin is remitted? St. Augustin doth not resolve it here, but referrs us to his Book of Infant-Baptism. What followeth concerning the Resurrection, is taken out of St. Augustin's Answers to Dulcitius his Objections.

The next, which is the Second Letter to Sixtus Presbyter of Rome, was written some time after the former; He relates there the Pelagian Errors, which he refutes by confirming the contrary Doctrine. These Errors are, 1. That Free-Will can do no Good without God's help. 2. That God were Unjust, if he shew'd Mercy to some and not to others. 3. That God doth indeed afford help, but that is only to Merit. 4. That Faith, which is the beginning of Justi∣fication, depends upon Mens Free-Will. St. Augustin opposes to these Opinions St. Paul's. Do∣ctrine in the Epistle to the Romans; from which he concludes, That all Men are in the State of Perdition, and that God gives his Grace, and sheweth Mercy to whom he pleaseth; He oweth it to none, and they that receive it not, cannot accuse him of Injustice, since they are condemned either for Original Sin, or for those which they have added besides; That he grants not this Grace to Merit, since there are no Merits previous to Grace; That he hardneth the Heart, not by inspiring Malice, but by withdrawing his Grace. These are the Maxims laid down by St. Au∣gustin in this Letter, and which he confirms by the Example of Children dying either before or after Baptism, as it pleaseth God; and by what St. Paul saith in the Epistle to the Romans, of Jacob's Predestination, and Esau's Reprobation.

The 195th. is a Note of S. Jerom's to St. Augustin, wherein he calls him Happy, because he was hated by Hereticks for refuting them; and had in Veneration by Catholicks, for defending the Doctrine of the Church.

In the 196th. to Asellicus, St. Augustin having proved, That it is not lawful for Christians to observe the Jewish Laws and Ceremonies, treats of the Usefulness and Effects of the Law, and of the Necessity of Grace against the Pelagians. Donatus was Primate of Numidia when this Letter was written; he was in that Station in the Council of Carthage in 418, and the Pelagians were Condemned already.

The 197th. Letter is directed to Hesychius Bishop of Salona. St. Augustin endeavoureth to undeceive that Bishop, who fansied that the End of the World was at hand, showing, That that time is unknown to Men. He doth not believe it to be very near, because the Gospel had not yet been Preached throughout the whole Earth. Towards the latter end, he disapproves the fanciful Opinion of a certain Man, whom St. Jerom in his Commentary upon the Prophet Daniel, had accused of rashness, for affirming, That Daniel's Weeks related to the last, and not to the first coming of Jesus Christ.

Hesychius returns this Answer to St. Augustin in the 198th. Letter, That though none know∣eth either the Day or the Hour of the last Judgment, yet we may know whether it be far off, by the Signs, which Jesus Christ told us should precede his appearing; but however, it is an act of Piety to look for it, as near at hand. He answereth what St. Augustin had said, That the Gospel not having been Preached all the Earth over, it was not likely that the Day of Judgment should happen so soon. He answers it, I say, by shewing that the Apostle St. Paul had look'd upon that Prophecy as already fulfilled; and at last approveth of their Opinion, who believed that the Weeks spoken of by Daniel, were not yet fulfilled. One of the Reasons this Bishop grounded his Opinion upon, is that Jesus Christ foretelleth the Destruction of Jerusalem, and the End of the World at once: And he assures him, That the Son of Man will be at hand, when Jerusalem is destroy'd.

St. Augustin having received this Letter, writes back to Hesychius the 199th. Letter; wherein, after a long Discourse upon this Principle of Morality, That without enquiring when Christ shall come, we ought rather be ready to receive him when he cometh: He saith, That no place of Scripture doth mark the time of the Last Judgment, nor teaches whether it be near or far off. He refutes the Inferences which Hesychius had drawn from some Passages of Scripture; and shews, That Daniel's Weeks cannot be understood of Christ's last coming: And at last he di∣stinguisheth in the Prophecies in the 24th. Ch. of St. Matthew's Gospel, and in the 13th. Ch. of St. Mark, what concerns the Destruction of Jerusalem, from that which relates to the End of the World; and clears the Circumstances of those Predictions. Finally, he concludes, That we should have a care not to be mistaken upon that Question. That none is mistaken, but when he thinks he knows, and affirms what he knows not. He represents the Disposition of three sorts of Persons who wait for the Appearance of Jesus Christ; One believeth, That he will shortly come; The other thinks, That it will be a great while first; And the third confesses, That he doth not know whether he will come sooner or later. He saith thereupon, That the Notion of his coming quickly, is more according to our Wishes; but it is most dangerous if we should be deceived. He on the contrary, who believes, That Jesus Christ will not come so soon, but yet believeth, hopeth, and desireth his coming, cannot be deceived, but his Error will turn to his Comfort: As for the Third, who owneth that he knows nothing of it, he wishes for what the first promiseth, and if ready to bear patiently what the other puts him in fear of, and asserts

Nothing, is out of danger of being deceived. Experience hath taught us, That the Condition of the last is best, and to be embraced of all Men, until the Day of Judgment comes. These three Letters in all probability belong to the Year 418. or 419.

St. Augustin wrote the 200••th▪ Letter to Count Valerius, about his Books of Concupiscence and Matrimony, which he sent unto him after he had finished them in 418.

The 201st. is an Order from the Emperors Honorius and Theodosius, directed to Aurelius Bishop of Carthage, whereby they enjoyn him, to let all the Bishops know. That they must subscribe the Condemnation of Pelagius and Coelestius, whom they had expelled out of Rome; and that as many as through impious obstinacy should refuse to do it, should be deprived of their Digni∣ties, Banished for ever out of their Cities, and Excluded from the Communion of the Church. This Letter is dated the 8th. of June 419. At the latter end it is observed, That another like this was directed to St. Augustin, which shows, That the respect which the Emperors paid to the Dignity of the Church of Carthage, they paid likewise to the Merit and high Reputation of St. Augustin.

The 202d. is a Letter of St. Jerom's to Alypius and St. Augustin, expressing his joy for their Victory over Pelagius and Coelestius; and excusing himself for not having yet refuted the Books of one Anianus, a Pelagian. It is the same Anianus who translated some of St. Chrysostom's Ho∣milies, and dedicated them to Orontius, a Pelagian Bishop, condemned in the Council of Ephesus. Bede mentions a Letter of this Author directed to Evangelus, where he gives to those of St. Au∣gustin's Party the name of Traducians.

By the 203d. Letter, St. Augustin exhorteth Largus to despise the Goods of this Life, whereof he knew the Vanity by his own Experience, and to profit by the Mischiefs that happened to him. This Largus was yet Proconsul in Africa in 419. This Letter seems to have been written in 420. after his being recalled.

In the 204th. to Duicitius, St. Augustiii shews, That he had already fully answered the Do∣natists, and laments the fury of those Wretches that murthered themselves, when they could do the Catholicks no further harm. Upon this occasion he treateth of Murder, and shows, That it is not lawful for a Man to kill himself, nor any other that was desirous of Death; He Answers the Case of Razias, which is well told in the Maccabees, and was looked upon as a noble and generous Action, but not approved by him as Wise and Vertuous. This Letter was written in Gaudentius's time, and composed in 420.

The 205th. Letter to Consentius, contains the Explication of some Difficulties about the Na∣ture of glorified Bodies. Consentius had asked St. Augustin, whether our Saviour's Body, hath now Flesh and Bones, with the same parts and features which he had upon Earth. St. Augustin resolveth this question, saying, That Christ's Body is altogether such in Heaven as it was upon Earth, when he left it to ascend intoHeaven, and that it appeareth by the Gospel, that he had Hands and Feet, Flesh and Bones, as well after as before the Resurrection: That no mention is made of his Blood, and it is not convenient to ingage too far in those Matters, for fear of entring upon other very hard Questions, such as these; If there is Blood, is not there also Phlegm, Choler, or Melancholy, since the mixture of these four Humours make up the Temper of Humane Bodies: Yet St. Augustin denieth not but that these Humours may be in glorified Bo∣dies; but that we ought to have a care of believing them alterable and corruptible; whereupon he undertakes to show by the Testimony of St. Paul, that glorified Bodies shall be incorruptible and freed from all corporeal and earthly qualities. Consentius had asked likewise, whether those that had been baptized and died without Penance for Sins committed after Baptism, should ob∣tain Remission of them in a certain time. St. Augustin remits him to his Treatise of Faith and Good Works, where he had handled that Question. Lastly, Consentius desired to know, VVhether God's breathing upon Adam was his Soul. St. Augustin answers, That it was either his Soul, or that which produced it; but we must be sure not to believe that the Soul is any part of God. Consentius to whom this Letter is written, is the same to whom St. Augustin dedicated his Trea∣tise of Lying, composed in 420. It is probable, that, if this Letter be of the same time, it was written after his Book of Faith and Good Works, which was made in 413.

The 206th. is a Letter of Recommendation to Count Valerius in the behalf of Bishop Felix.

The next, is that which St. Augustin writ to Bishop Claudius, when he sent him his Books against Julianus, published after St. Jerom's Death in 421.

In the 208th. St. Augustin exhorts the Virgin Felicia, newly returned to the Church from the Donatist's Party, and Scandalized by some Bishops disorders; to continue always in the bosom of the Catholick Church, notwithstanding all those Scandals where she was afflicted. And this gave occasion to his Discourse of Good and Evil Pastors. It is thought, that the occasion of this Letter, was the Scandal given by Antonius Bishop of Fussala, mentioned in the following Letter, supposed to have been written in the end of the Year 422. but that is uncertain.

It is equally uncertain that the next Letter to Pope Coelestine is written by St. Augustin; some Criticks doubt it, 1. Because the Stile of this Letter is not, as they pretend, perfectly like that of the other Letters of St. Augustin. 2. Because it is found but in one only Manuscript of the Vatican Library, which is not above 200 Years old. 3. Because St. Augustin seems to speak there after a low manner, and unworthy of his wonted Courage. 4. Because it seemeth not to agree with the Opinions of St. Augustin, nor of the other Africans, about Appeals. 5. Because Coe∣lestine

could not threaten then to send Clerks into Africa, to see his Judgments executed, as he doth in this Letter; because Affairs in Africa were then in great Disorder, and the Emperors had not much Authority in those Provinces that were 〈◊〉〈◊〉 by a Tyrant. Yet it must be con∣fessed, That this Letter agrees exceeding well to the Customs and Manners of the African Church in St. Augustin's time and has a Character of Sincerity. However, If this Letter be truly St. Au∣gustin's he writ it in the beginning of Coelestine's Pontificat, since he begins it with congratulating his Promotion, which was compassed without Intrigues or Division. He speaks afterwards of Antonius his Business, whom he had ordained Bishop of Fussala, a Town in the Diocess of Hippo, where no Bishop had been before. This Man was brought up in St. Augustin's Monastery, and looked upon by him as a Man of great Probity: but seeing himself exalted to such a Dignity, he gave way to his Passions, lived disorderly, and greatly vexed the People that were under his Ju∣risdiction: being accused before the Provincial Council, he could not be convicted of the Sin of Uncleanness that was laid to his Charge; but it appeared that he had oppressed and tyrannized over the People intolerably: Thus the Judges finding not sufficient cause utterly to deprive him, and being withal unwilling his Fault should pass without Punishment, left him the quality of Bishop, upon condition that he should not perform the Functions thereof, nor have any Authority over a People whom he had used so unjustly.

To hinder the Execution of this Judgment, Antonins appealed to the Pope, who pretended a Right to receive Appeals from the Judgments of the African Bishops, though these contested his Right. This happened at a time, when they had bound themselves to see the Canons of the Council of Sardica, which the Pope had alledged, as the Canons of the Council of Nice, executed with this Proviso, Till they were assured that they were actually made by the Council of Nice. Antonius therefore obtained of Boniface a Letter, enjoyning that he should be restored, if he had truly stated his Case. He returned triumphing with that Letter. But the African Bishops regarded it not: And being threatned, that the Civil Authority should be made use of to make them observe the Pope's Orders, St. Augustin took upon himself to write this Letter to Coelestine, wherein he intreateth him by the Blood of Jesus Christ, and by St. Peter's Memory; who forbad the Pastors of the Church to exercise Dominion; not to suffer things to go to that extremity: telling him, That his Heart was so set upon that Business, That he would renounce his Bishoprick, if Antonius was restored at Fussala. He was not restored; and we learn by the 224th. Letter, That his Diocess was immediately dependant upon St. Augustin, though after∣wards we meet with a Bishop of that place.

Antonius flattered himself with these hopes, either that they would have degraded him from the Episcopal Dignity, or have left him in the Bishoprick. St. Augustin affirms on the contrary, That there are Examples of Judgments given, or approved by the Holy Apostolick See, whereby Bishops were Punished, without being absolutely degraded: He citeth three of the latest; That of Priscus Bishop of the Province of Mauritania Caesariensis, who was suffered to continue in his Bishoprick, being only barr'd from the Metropolitan Dignity, to which his Seniority might have promoted him in his turn; That of Victor, Bishop of the same Province, who was likewise excluded the right of Primacy, and with whom no other Bishop did communicate in his Diocess; And that of Bishop Laurentius, with whom they proceeded as they had done with Antonius of Fussala. St. Augustin might have alledged besides, those Canons which allow to Bishops the Rank and Honour of their Dignity, and yet deprive them both of the Function and Jurisdiction.

In the 210th Letter St. Augustin instructeth Felicitas and Rusticus how the Evils of this Life are to be endured, and gives them Rules for brotherly Correction. It is probable, that the occasion of Writing upon this Subject, was the Dissention which happened among the Virgins consecrated to God, spoken of in the following Letter, about their Superior, whom the Nuns designed to change. St. Augustin having reproved them for it, and exhorted them to Peace and Obedience, prescribeth them a most wise and prudent Rule of Life. This Letter was written after the Death of St. Augustin's Sister, who governed that Monastery at the time when most of the Donatists were re-united, in 424.

The 212th. is a Letter of Recommendation to Quintianus, in the behalf of an holy Widow named Galla, and of her Daughter Simpliciola, who carried about with them the Reliques of the Martyr St. Stephen.

After this Letter, comes the Act made at Hippo, upon the 14th. of September, 426. in the Church of Peace: whereby St. Augustin chuseth Heraclius the Priest to be his Successor and Co-adjutor, yet without admitting him into Bishop's Orders; and the People approve his Choice with their Acclamations.

The Occasion of the 214th. Letter is this: St. Augustin having been informed by two Bre∣thren of the Monastery at Adrumetum, that there had been some Disputes among the Monks of that Convent, about Grace and Free-Will; because, some willing to establish the Doctrine of Grace, went so far as to deny Free-Will: whereas the others acknowledging Free-Will, did confess notwithstanding, that it was assisted by the help of the Grace of Jesus Christ; approves of the latter Opinion; affirming, That he taught no other Doctrine, in his Letter to Saint Sixtus.

He again handleth the same Matter in the next Letter, directed to Valentinus, Abbot of the Monastery at Adrumetum, and to the Brethren of the same Monastery. He joined

to this Letter his Book of Grace and Free-Will, which he sent at the same time to instruct them.

Valentinus answered St. Augustin in the 216th. Letter: wherein, after he had thank'd him for his Letters, he gives him an Account how that Disturbance happened in his Monastery, by the Imprudence of five or six that were offended at those Discourses of St. Augustin, which Florus had brought from Uzala to their Convent. That Evodius, Bishop of Uzala, not being able to satisfie them, they came to him: That this Visit had produced a good Effect, seeing it brought to their Monastery such holy Instructions as his were, and had confirmed them in their Belief touching Grace and Free-Will. These Letters are of the Year 426.

The 217th. Letter of St. Augustin is written to Vitalis, to undeceive him of those Notions which he had then taken up; namely, That the Beginning of Faith was not a Gift of God, but the mere Product of Man's Will. St. Augustin refutes this Opinion, by the Prayers of the Church; by St. Cyprian's Testimony, in his Book of The Lord's Prayer; and by several other Passages of Scripture. Afterwards he explains the difference betwixt the Law and Grace; proving, That the True Grace of Jesus Christ, doth not consist in Natural Helps, or in Exter∣nal Graces. At last he proposes Twelve Articles; wherein he comprehends whatsoever he thinks necessary to be believed concerning Grace. The Twelve Articles are these:

I. We know, That before Men were born into this World, they had no other wherein they did either Good or Evil.... But descending from Adam according to the Flesh, they par∣take, by their Birth, of the Poyson of that ancient Death which he became subject to by his Sin; and that they are not delivered from Eternal Death, except they are regenerated in Jesus Christ through his Grace.

II. We know, That the Grace of God is not given upon the account of any Merit, either to Infants, or to Men that are come to the Age of Reason.

III. We know, That Grace is an Assistance afforded for evert Action, to those that have attained to the Age of Reason.

IV. We know, That it is not given to all Men; and that those to whom it is given, re∣ceive it, without having deserved it by their Works, or by their Will; which appears parti∣cularly in Infants.

V. We know, That it is out of God's mere Mercy, that it is given to those to whom it is given.

VI. We know, That it is by a just Judgment of God, that it is not given to those to whom it is not given.

VII. We know, That we shall all appear before the Judgment-Seat of Jesus Christ, that every one may receive either Reward or Punishment according to what he shall have done in the Body, and not according to what he should have done had he lived longer.

VIII. We know, That Infants shall not receive Recompence or Punishment, but ac∣cording to what they shall have done in the Body; that is, whil'st they were in the Body; that is, according as some have been regenerate, and others not.

IX. We know, That Eternal Happiness is ensured to all those that die in Jesus Christ; and that nothing is imputed to them of what they might have done, had they been alive.

X. We know, That as many as Believe in God, Believe willingly, and by an Action of their free Will.

XI. We know, That we ought to pray unto God for those that Believe not, that they would Believe.

XII. We know, That whensoever any of these embraces the Faith, we are to give God Thanks sincerely, and from the bottom of our Hearts, as being an Effect of his Mercy, and that when we do it as we are wont to do, we perform a Duty incumbent upon us:

These are the Twelve fundamental Points of St. Augustin's Doctrine of Grace; to the which he restrains the Faith of the Catholick Church about that Matter. He applieth them likewise to his particular Dispute with Vitalis, to know whether Grace goes before, or only followeth the Will; that is, Whether Grace be given us, because we will have it? as Vitalis affirms: Or, Whether the Will it self is not a thing which God worketh in us by his Grace? as St. Au∣gustin pretends that it followeth upon the Twelve Principles which he lays down. To shew this, the rest of this Letter is taken up; wherein he concludes, That the Beginning of Faith, Conversion, and a good Mind, comes from God, and not from Free-Will. This Letter, in all probability, is one of the last of St. Augustin's Works concerning Grace.

In the 218th. Letter St. Augustin exhorts one Palatinus to persevere and to proceed in Piety, and not to trust to his own Strength. This likewise is one of the last of St. Augustin's Letters.

The 219th. is a Letter written in the Names of Aurelius, St. Augustin, and Florentius, Bi∣shops in Africa, to Proculus and Cilinnius, Bishops in Gaul, concerning Leporius the Monk; who having been expelled out of the Diocess of Marseilles, because of his Errors about the Incarnation, made a Retractation of them in Africa; which was drawn up by St. Augustin, and sent to the Gallican Bishops with this Letter; whereby they entreat the Bishops to whom

they write, to 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 he had 〈◊〉〈◊〉 th••s•• Errors for 〈◊〉〈◊〉 they had expelled him. This Letter was written after the Books of Correction and Grace.

The 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to 〈◊〉〈◊〉 〈◊〉〈◊〉; who being married again after the death of his fo••mer W•••••• was engaged 〈◊〉〈◊〉 〈◊〉〈◊〉 Business, and had committed very considerable ••aul•••• St. Augustin adviseth him by this Letter, to Contain, if he could persuade his Wife to con••en•• to it; an•• to 〈◊〉〈◊〉 〈◊〉〈◊〉 of his Authority, only to do good. This Letter is full of excellent in∣structions for Men of the Wor••d.

〈◊〉〈◊〉, a Deacon of C••••th••ge, de••••eth St. Augustin, by the 221st. Letter, to draw up a Catalogue of Heresies. St. Augustin excuses himself from doing it, in the 2••2d. The Dea∣con having again urged it by the 223d. he promises him in the 224th. to do it when he is at leisure. These Letters were written after his Book of Retractations, in 428.

The 225th. Letter is St. Prosper's▪ whereby he gives St. Augustin notice, That several Chri∣stians of Marseilles having seen his Works against the Pelagians, had believed, That what he taught concerning the Vocation of the Elect, was contrary to the Doctrine of the Fathers; and that they were more averse to his Notions, when they had read his Book of Co••••••cti•••• and Grace. Then he relateh their Opinions, and saith, (1.)

That they indeed acknowledge that all Men have sinned in Adam; and that our Salvation is not the Product of our Works, but of Grace, that works the same by the means of Regeneration: But they hold, That the Propitiation made by the Blood of Jesus Christ, is offered to all Men without Excep∣tion; so that as many as will embrace the Faith, and be Baptized, may obtain Salvation. (2.) That before the Creation, God by his Fore-knowledge, did know those that should Believe, and who with the succour of that Grace enabling them to preserve that Faith which they had once embraced, should maintain the same unto the end▪ and that he had predesti∣nated them to his Eternal Kingdom, foreseeing that after he had freely called them, they would make themselves worthy of his Election, and end their Life holily. (3.) That God calls all Men to the Faith, and to good Works, by his Instructions; and that Salvation is the Reward of those that are willing to do good. (4.) That whatsoever is said of the Decree of God's Will, touching the Call of Men, whereby it is said that the Elect have been sepa∣rated from the Reprobate, is fit for nothing but to inspire Men with Despondency, Idleness, Negligence and Lukewarmness; because it seems to no purpose to work, if the Reprobate cannot be saved, nor the Elect be damned. (5.) That thereby all Vertues are destroyed. (6.) That this Doctrine doth establish, under the Name of Predestination, a fatal and un∣avoidable Necessity, or forceth Men to say that Mankind were created of different Natures. (7.) That what is alledged out of the Epistle to the Romans, to prove, That Grace doth prevent the Merits of the Elect, was never understood in this sence by any Ecclesiastical Au∣thor. (8.) That some reduce that Grace which prevents our Merits, to the natural Faculties of Free-Will, and of Reason; by the good use whereof we arrive to that Grace which makes us to be regenerated in Jesus Christ. (9.) That God hath indeed resolved to communicate his Grace only to those that are Regenerate; but that all are called to partake of that saving Gift, whe∣ther it be by the Natural Law, or by the Preaching of the Gospel. (10.) That Men are as much disposed to Good as Evil: That the Spirit and the Will may equally turn to Evil; and, That Obedience or Disobedience to God's Command, wholly depends upon our Liberty. (11.) That Infants dying before the Use of Reason, are either saved or damned, according to what God foresees that they would have been, had they come to the Age of Acting and Deserving. (12.) That the same is to be said of the Nations which God hath not en∣lightned with the Light that is necessary to Salvation▪.

These are most of the Points of the Semipelagians Doctrine, and of the Objections which they made against that of St. Augustin. St. Prosper intreateth him by this Letter to refute these Persons Opinions, and to clear the Diffi∣culties proposed by them, telling him, That Hilary Bishop of Arles, a considerable Man, and much addicted to the Study of Spiritual and Ecclesiastical Matters; and who did much admire and approve St. Augustin's Doctrine in all other things, could not relish his Principles about the Decree of the Vocation of the Elect.

This is not that Hilary, who had been St. Augustin's Disciple, who writ at the same time with Prosper to St. Augustin upon the same Subject.

This Letter is the 226th. therein he gives a more particular Account than St. Prosper had done, of those Points of St. Augustin's Doctrine, that disturbed the Priests of Marseilles, of the Objections which they made, and of their Answers to those Passages of Scripture that were quoted by St. Augustin; which may be all reduced to these four Propositions. 1. That Man may believe, and desire to be healed, by the strength of his own Free-Will. 2. That when he is gone so far, God never denieth him his Grace. 3. That Election and Reprobation are Con∣sequences of God's Prescience, whereby he sees the Good or the Evil which Men shall do, or should have done if they had lived. 4. That Grace is not effectual of it self, and what help soever God affords to those that are Predestinated; it is still in their own Power either to make use of, or to reject it. Both these Letters were written in 429. after Hilary's promotion to the Bishoprick of Arles. St. Augustin answered them by his Books of the Predestination of the Saints, and of the Gift of Perseverance.

The 227th. to the holy old Man Alypius, is written upon the Conversion of two Pagans who had been baptized at Easter; The Name of the one, was Gabinianus; the other was a Physician

called Dioscorus, for whom God had wrought several Miracles, related by St. Augustin in this Letter. It is here placed among those that were written in 429. but the Date of it is uncertain.

The Date of the next to Honoratus is certain by Possidius's Testimony, who quotes it in the Life of St. Augustin; and affirms, That he writ it about the latter end of his Life; when the Vandals were almost Masters of Africa. He examines the Question in this Letter, Whether Priests, Clerks, and Bishops, may fly and forsake their Flocks in time of Persecution? St. Au∣gustin affirms, That there are but two Occasions upon which they are permitted so to do. 1. If the Persecutors designed Mischief to some particular Pastors by name, because then it is profita∣ble, even for the Good of the Church, for them to flee, and leave the others quiet. 2. When the Ministers of Jesus Christ meet with none that have need of their Ministery. In all other Cases, Pastors are obliged to watch over the Flock which Christ hath committed to them; neither can they forsake it without a Crime. This St. Augustin excellently proves in this Let∣ter, and in terms dictated by the Fire of his fervent Charity, and with Reasons supported by a Zeal altogether Divine. He represents the desolation of a Town which is like to be taken; and the Necessity of the presence of Christ's Ministers.

In such occasions, saith he, What flocking is there to the Church of Persons of all Ages and Sexes; whereof, some require Baptism, others Reconciliation, others to be put under Penance, and all crave comfort. If then no Ministers are to be found. What misfortune is that for such as go out of this Life, being Unregenerate, or not loosed? What Grief is it to their Kindred, if they be Faithful, that they cannot hope to see them with them in everlasting rest? What Crys, what Lamentations, nay, what Im∣precations from some, to see themselves without Ministers, and without Sacraments? If on the contrary, Ministers have proved Faithful, in not forsaking their People; they are help∣full to all the World, according to the Abilities which it hath pleased God to endue them with; Some are baptized, others are reconciled; none is deprived of the Communion of the Lord's-Body. All are conforted, fortified, and exhorted to implore by fervent Prayers the Assistance of the Mercy of God.

This Passage is very remarkable, since it shews what was the Church's Opinion at all times concerning the Necessity of Sacraments.

St. Augustin handleth two other Questions upon the same Subject: The First, Whether it be lawful for Pastors to flee in such Calamities, that they may preserve themselves for the Ser∣vice of the Church in more peaceable times. He saith, That they may do it if there be other Ministers, to supply their places, and who are necessary to the Church. The Second, if it hap∣pens that the Persecution were only against the Pastors, in this case they may flee; and whether is better, That the Church should want them by their going away, or be deprived of them by their Death? St. Augustin answers, That this Supposition is very extraordinary; That it seldom happens, that they aim only at Church-men; That in this case they might hide themselves. It is to be presumed, That as all the Laity shall not perish, so some of the Clergy may escape. That it were to be wished, that in such occasions some should fly, and others remain; Then it would be a fine thing, if among Ministers there should be a Dispute, who should stay behind, that the Church might not be forsaken. That to decide this Difference, it should be convenient to cast Lots, that none might go about to free himself from the necessity of staying, under pre∣tence of being more necessary for the Church than others.

He concludes with these words, We do what Jesus Christ, either Permits or Commands, if we withdraw when there are other Ministers to serve the Church. But when by our flight Christ's Sheep are deprived of the Food that is to sustain the life of their Souls, then we are hirelings.

The 229th. Letter is directed to Count Darius, who was sent into Africa to treat of Peace. St. Augustin wishes him Joy of that Employ. The Count gives him Thanks by the 230th. Let∣ter, and prayeth him to send him his Book of Confessions. This Saint satisfies him by the 231st. Letter, wherein he treateth occasionally of the love of Praise. He saith thereupon, 1. That Men ought not to desire Praises for that which is not praise-worthy in them. 2. That they should not propose to themselves as the end of their good Actions, to get Commendations from Men. 3. Yet they may desire the Praises of Men, for the sake of those very Men, because the Praises given to them, are profitable for others. 4. That such as find not in themselves those Vertues for which they are commended, ought to be ashamed that they are not what they are thought to be, and what they should be indeed; and this may make them desire to become such. 5. That on the contrary, if there be in them something of that which is commended, they are to give God thanks for it, and be glad to see that others have an esteem for Vertue. Towards the end of the Letter, he speaks of Prosperity and Adversity. The Caresses, saith he, of this World are more dangerous than its Persecutions, unless we look upon the Rest which we may enjoy here, as a means to make us lead a quiet and a peaceable Life in all Godliness and Honesty. This the Apostle commands us to ask of God: for if the heart be not full of Charity and Piety, rest and ease from the troubles of Life is but Perdition: and serves only as an Instrument or Provocation to Lust. If therefore we desire to lead a quiet Life, let it be only upon this account, that we may the better practise both Piety and Charity. These Letters are supposed to have been written about the latter end of St. Augustin's Life.

The Fourth Classe.

THE Last Classe of St. Augustin's Epistles, containeth those whose Date is not well known.

The First of these is the 232d. Letter, in answer to the Inhabitants of Madaura, whereof the greater Part were yet Idolaters. He exhorts them to embrace the Christian Religion; and to enduce them to it, he mentions the dreadfulness of the Last Judgment, which he proves shall infallibly come, because the other Prophecies are fulfilled: He also saith something con∣cerning the Mystery of the Trinity, and that of the Incarnation. This Letter was proba∣bly written some time after the Edict Published by Honorius in the Year 399. against the Tem∣ples.

The 233d. Letter, is a Challenge from St. Augustin to a Philosopher, one Longinianus, to oblige him to give an Account in Writing after what manner he believed, that God was to be Worshipped; and what he thought of Jesus Christ.

Longinianus answers St. Augustin in the 234th. Letter; and saith, according to Plato's Princi∣ples, That the way to come to God, is to live Well, and to get the Favour of the inferior Gods by Propitiatory Sacrifices, that we may come to the Supreme Creatour. As for Jesus Christ, he answereth, That he can say nothing of him, because he knew him not.

St. Augustin desireth Longinianus to explain himself about what he had said, That the Way to come to God was to live Well, and to purifie our Selves by Expiations and Sacrifices; he asketh him, Whether it be the same Thing, or Two different Things. This is in the 235th Letter.

By the 236th. he gives Deuterius notice, That he had degraded, and expelled a Deacon, one Victorinus, convicted of being a Manichee, though he was but a Hearer among them, and not one of those they call Elect. He speaks of the difference which they made betwixt those Two sorts of Persons; and he speaks of their principal Errours.

In the 237th. Letter, he opposes the Dreams of the Manichees, and Priscillianists, concern∣ing the Apocryphal Books; and ridicules the phantastical Interpretations, which they made of the Canonical Books.

The 238th. is a Relation of a Conference that St. Augustin had about the Mystery of the Trinity, with an Arian, called Pascentius. The Three following Letters directed to this Arian, carry on the same Dispute.

The 242d. is also written to Elpidius, an Arian, to whom he showeth, That the Son of God is equal to his Father.

In the 243d. St. Augustin exhorts Laetus, who having quitted the World, was tempted to return to it: He exhorts him, I say, to persevere in his former Resolution; and not to suffer his tenderness for his Relations, to weaken his Courage. He shews, in this Letter, That the renouncing of all Things to follow Christ, ought to proceed so far, as to leave Father and Mother, to serve God.

The 244th. is a Letter of Consolation to Chrysinus, for a Loss which he had su∣stained.

In the 245th. to Possidius, St. Augustin speaks, with great moderation, of Women's Dresses: He thinks, That fine Cloaths ought not to be forbidden to Married Women, who are obliged to please their Husbands; but he would not have them Paint, or Wash, to make them appear fairer, or fresher, because it is not probable, that their Husbands should desire to be thus de∣ceived; for the true Ornament of Christians, of both Sexes, is neither deceitful Painting, nor Gold, nor precious Stuffs, but Purity of Manners. Lastly, he prohibits those Superstitious Dres∣sings, which they used to render a kind of Homage to Daemons. He tells Possidius, That he would not advise him to ordain a Man that had been Baptized among the Donatists.

The 246th. Letter to Lampadius, is against those who accuse Fate for the Faults which they commit themselves.

By the 247th. Letter, St. Augustin reproves one Romulus, a Rich Man, that would make his Debtors to pay twice; pretending, That they had pay'd his Receiver in his Wrong.

The 248th. to Sebastianus, is concerning that Sorrow which affects the Righteous, because of the impiety of the Wicked.

In the 249th. St. Augustin Comforteth Restitutus the Deacon, who could hardly bear with the Disorders of ill Christians; and instructs him to keep Peace with the Wicked.

The 250th. Letter is very considerable. There St. Augustin resolveth a very nice Question: Whether a whole Family, or Community, may be Excommunicated for the Sin of one Mem∣ber. It is directed to a young Bishop, called Auxilius, who had Excommunicated one Classi∣cianus, with his whole Family, because he came to the Church to demand certain Persons who had taken Sanctuary there, after he had, by a false Oath, profaned the Sanctity of the Go∣spel. He asks that Bishop, VVhat Reason he could have for so doing; and how the Son can be Excommunicated for the Father's Sin, the VVife for her Husband's, and the Servant for

his Master's, yea the Children that are yet unborn: Excommunication being not a Punish∣ment which falls upon the Body, but an Effect of the Power given to Christ's Ministers, to bind and to loose, which properly concerns the Soul. St. Augustin confesses, That this Bishop might ground his Proceeding upon the Example of some great Bishops, who had Anathema∣tized whole Families for one particular Person's Sin. But he affirms, That they could hardly justifie their Action, and that he never durst do it himself. Yet he addeth, rather in Jest, than Earnest, that he is ready to hear his Reasons,

Your Youth (saith he) and the shortness of the time that you have been Bishop, will not hinder me from hearing your Reasons. I am ready to learn of you, how young soever you be; though the Grey Heirs that I wear, and all the Experience I may have got by those many Years that I have been Bishop, give me some small Authority over you.

After that, he Aggravates the Injustice of that Pretence which might prove the Loss of a Soul for want of Baptism, through the Impossibility to which the Sentence of Excommunication reduced those that were Excommunicated, from having recourse to the Sacraments. Wherefore he exhorteth Auxilius to revoke a Sentence, wherein Anger had a greater share than Justice; and so much the rather, because he, against whom it was pronoun∣ced, had no ways deserved it.

In the next Letter, St. Augustin sendeth Word to Classicianus, That he will propose that Question in a Council; that he was much concerned at Auxilius his Behaviour, especially because it might happen, that some might die without Baptism; that he will also cause to be examined there, if need be, this Question; Whether those ought not to be Excommunicated who deal unfaithfully with their Securities; and that, if it should be requisite, he would write to the See of Rome about it, that so what was to be done in such Occasions, might be settled with general Consent. But he sticks not to affirm,

That an unjust Excommunication is of great∣er Prejudice to him that pronounces it, than to him against whom it is pronounced; for∣asmuch as the Holy Ghost, who dwelleth in the Saints, never puts any to Pain who deserves it not: For if Charity is neither rash, nor hasty, What shall we say of him that diffuseth it into our Hearts?

The 251st. Letter was written by St. Augustin to Pancarius, concerning one Secundinus a Priest, that was accused before him. He tells Pancarius, That he will receive the Accusa∣tions of Catholicks, but not of Hereticks; and prays him not to suffer any Disorder to be committed in that Priest's House.

The Four following Letters were written about a Virgin that was an Orphan, who was com∣mitted to the Church's Trust. St. Augustin declares, in these Letters, That he takes all the Care of her that may be; and that he will not marry her, without her consent, to a Catholick; and that he was looking out for an advantageous Match for her.

The 256th. is an Answer of St. Augustin's to Christinus, who desired, That he would write to him, to exhort him to give himself to God.

The 257th. is a Letter of Complement to Orontius.

In the 258th. he Congratulates Martianus for being a Catechumen, exhorting him speedily to receive Baptism.

The 259th. was written to reclaim a very lewd Man, one Cornelius, from his evil Way; and adviseth him to imitate his Wife, who lately deceased; upon whom St. Augustin promiseth to write a Panegyrick, if he will follow her Vertue.

By the next, Audax desireth St. Augustin to write longer than he used to do, and concludes with Four Verses in his Commendation. St. Augustin excuseth himself for his great Business, advising him to read his Works, and to come and see him. That's the Subject of the 261st. Letter.

In the 262d. St. Augustin reproves one Ecdicia, a Lady, severely; who (unknown to her Husband, whom she had brought to consent to live in Continence with her) had distributed his whole Estate to the Poor, and put on a Widow's Habit. He enjoyns her to make her Hus∣band Satisfaction; who, out of Anger for his Wife's Behaviour, lived disorderly. This Let∣ter is full of excellent Instructions for married Wives, teaching them not to give their Husbands any occasion of Discontent, by indiscreet Devotion.

The 263d. is a Letter of Consolation to Sapida; who having wrought a Garment for her Brother Timothy, and he dying, desired, for her Comfort, that St. Augustin would wear it. St. Augustin thanks her; but wishes her to seek in the Scripture some more solid Conso∣lations.

In the 264th. he comforteth a Lady called Maxima, who beheld with Grief, and Disturbance, her Country infected with Errors.

The 265th. to Seleuciana, is a Refutation of the Enthusiastical Notions of a certain Novati∣an, concerning Baptism, and St. Peter's Repentance. He affirmeth, in the First place, That St. Peter was Baptized as well as the other Apostles: That it is an Errour to say, That he had not received the Baptism of Water before his Sin, though he had not yet received the Baptism of the Holy Ghost; yea, he thinks it probable, That the Apostles were Baptized by Christ him∣self. He saith, Secondly, That when it is said, that St. Peter did Penance, we are not to think that he did as they do in the Church, who are properly called Penitents. Thirdly, he distin∣guishes Two sorts of Penance, that which goeth before Baptism, and that which cometh after; when after Baptism Men have committed any of those Sins, for which they ought to be Excom∣municated,

and cut off from the Altar, after which they are reconciled if they deserve it: And this sort is the Penance of those to whom is properly given in the Church the Name of Peni∣tents. Besides these two sorts, They admit also a daily Penance of those very Faithful, that live in Piety and Humility; whereby they Petition, and obtain the forgiveness of light, but Customary Sins, which Humane Frailty makes us fall into; and which, saith he, we ought to expiate continually, l••st we be over-whelmed with their Number.

In the 266th. Letter, St. Augustin offers to Florentina, a Virgin, to explain all the Difficulties which she should desire to have cleared.

The 267th. is a Pious Letter to Fabiola; wherein he rejoyceth, because she bore the Exile of this Life with difficulty.

St. Augustin having borrowed a Sum of Money to pay the Debt of one Fascius, who retired into the Church, being pursued by his Creditors; intreateth his People in the 268th. Letter, to make a Gathering, that he might repay that Summ.

By the 269th. St. Augustin intreateth Bishop Nobilius to excuse him, because he could not be present at the Consecration of a new Church, to which that Bishop had invited him.

The last, is a Letter directed to St. Augustin, but the Author of it is not known. By it, he that wrote it, complaineth to St. Augustin, That he had not met him with Bishop Severus in the City of Leges, where he hoped to find him.

To these Letters, we ought to add the Fragment of a Letter of St. Augustin to Maximus, which the Benedictines have taken out of Primasius his Commentary upon the Revelations, and placed at the latter end of the Second Tome in their Edition. This Fragment contains several Rules concerning the degrees of Christian Perfection.

It is manifest by these Extracts from St. Augustin's Letters, That they are an inexhaustible Spring of Principles, Rules, Precepts and Maxims upon the Articles of our Faith, and the Disci∣pline of the Church upon Christian Morals, and the Government of Life: For which Reason, I insisted the longer upon them, and drew the Extracts at large, there being hardly one that deserves not particular Attention, and where there is not some fine stroke to be taken notice of. I intend to discourse more briefly of the rest of this Father's Works.

The Addition of Spurious Pieces annexed to this Volume, is not very large.

There are at first Thirteen Letters or Notes under the Names of St. Augustin to Boniface, and of Boniface to St. Augustin; containing several Passages taken out of St. Augustin's Genuine Let∣ters, and several things may be observed, which do not agree with the History of that time: They are composed by one who had a mind to exercise his Pen with that Fiction.

We need not speak here of Pelagius his Letter to Demetrias, which is after these to Boniface.

The two next, whereof the one is entituled, St. Cyril of Jerusalem's Letter to St. Augustin concerning the Vertues of St. Jerom: And the other, St. Augustin's Answer to St. Cyril about St. Jerom's Miracles; discover their Imposture by their very Title; as is observed, in another place; since St. Cyril of Jerusalem died long before St. Jerom.

Lastly, St. Augustin's Dispute with Pascentius, that was formerly placed among the Letters, Number 178. is very rightly placed by the Benedictines among the Spurious Books. It is certain by the 238th. Letter, That St. Augustin had a Conference with Pascentius; but nothing like that which is mentioned in this Letter. For he observes, 1. That he could not obtain, that what was said on both sides, should be committed to Writing, but every thing is written in this Confe∣rence and inserted into the Publick Acts. In the former, no body Presided; in this, there is a Judge called Laurentius. That whereof St. Augustin speaks, was held at Carthage; This is supposed to have been at Hippo. Both Possidius and St. Augustin mention one Conference with Pascentius; but this supposeth that they had had a Dispute before. The Character of both the Persons introduced speaking in this, is nothing like either St. Augustin's or Pascentius's. This is but a cold Dispute, and there is little said to the purpose. The Answers made for St. Augustin are weak, and the Objections attributed to Pascentius, have nothing of that Fire and Rage which Possidius taxeth him with. The Stile of those Answers, supposed to be St. Augustin's, comes not near that of this Saint, either in his Letters or in his Conferences. There are terms and man∣ners of Expression, which he never used, and which do not belong to that time. In a word, This Treatise is found in no Manuscripts annexed to St. Augustin's Works or Letters. These Rea∣sons sufficiently prove, That this Work is not a Conference which St. Augustin really had with Pascentius, but a Dialogue composed by some other Author. Now we know none to whom it may be more properly ascribed, than to Vigilius Tapsensis, who composed several Dialogues of that sort under the Names of several great Men.

The THIRD TOME.

THE Third Tome of the New Edition of St. Augustin, containeth his Treatises upon the Holy Scripture, which in the former Editions were dispersed in other Volumes. * 1.6

The Benedictines have placed the Books of Christian Doctrine first, which may serve in stead of a Preface to St. Augustin's Commentaries upon the Holy Scripture; because they contain such Precepts and Rules as he thought were to be observed, both for the understanding and the explaining of the Scriptures: He began this Work soon after he was Consecrated, about the Year 397. but he stop'd at the 36th. Chapter of the Third Book; and afterwards added the rest of this Book with the Fourth in 426. as he says himself in his Retractations; where he makes two Remarks upon that Work. 1. That it is not certain, as he affirmed, That the Wisdom of Solomon was written by Jesus the Son of Syrach, the Author of Ecclesiasticus. 2. That when he saith, That the Old Testament containeth 44 Books, he used that word in the sence of the Church; though St. Paul seems to understand by the Old Testament no more than the Law given upon Mount Sinai; He confesseth likewise, That he committed a Fault of memory, in quoting one of St. Ambrose's Books for another.

In the Preface to this Work, he answereth three sorts of Persons who might find fault with it; Some, because they did not understand it; Others, because they could not make use of the Precepts and Rules which he gives to understand, and to expound the Scripture; and the last, because they understand and expound the Holy Scripture without making use of his Rules, only by the light of the Holy Ghost. He tells the First and Second, That it is not his fault if they want Understanding or Light. And the Third, That they ought not to judge of others by them∣selves, since God hath not granted the same Gifts to all Men: and that we should tempt him, if we neglected those Humane means which God affords us to understand the Holy Scripture, un∣der pretence that he can give us that knowledge, without either Study or Labour.

The design of this Book is, as we have observed, to give Rules and Precepts, both to Under∣stand and to Explain the Holy Scripture. These two divide the whole Work. He treateth in the Three first Books of the Understanding of the Scripture; and in the last, of the way to Ex∣pound it, and make it intelligible to others.

The First Book contains loose Reflections and general Principles. He observes at first, That all Knowledge is either of Signs or of Things; and that Things are expressed by Signs. He di∣stinguisheth two sorts of Things; some which we may enjoy, and others which we are only to use. The three Persons of the Divinity, are the only Thing we are to enjoy. They are that ineffable God, whom we look upon as the Supreme Being, as the immutable Wisdom to be preferred before all Things; to know him, we must Purifie our Minds: And to teach us this, the Wisdom of God was incarnate; it is that which Cures Man of his Distempers, Weaknesses, and Blindness. He confirmed our Faith by his Resurrection and Ascension; and he increases and upholdeth it by the Hope of Reward, the Fear of Punishment, and by the Expectation of the Last Judgment. He hath established a Church, to which he hath granted necessary Gifts and Graces to lead Men to their Heavenly Country. He gave it Keys to bind Sinners, and to loose them that are Penitent. As for created Beings, we are not permitted to enjoy them; that is to say, to esteem them as our Ultimate End; but we may use them, and they ought to be loved with respect to God. Thus we are to love both our Selves and our Neighbour. The Scripture commands us not to love our Selves; we are but too prone to this naturally, but it enjoyns us to love our Neighbour. The whole Law centers in this twofold Charity, which makes us love God above all things, and our Neighbour as our selves. Our Charity to∣wards our Neighbour ought to be regulated: We must not love Sinners as Sinners, but as Men; and though we are more strictly obliged to succour those that are near to us, whether by Kindred or Friendship, yet we ought to love all Men alike, because they are our Neighbours; even Angels are to be comprehended under this general Name. St. Augustin having laid down these Principles, saith, That the double Precept of Charity, is to be a Rule for the understand∣ing of the Holy Scriptures. That any sence that hath no relation to Charity, is not certainly the true sence; but on the contrary, every sence which hath respect to it, is useful; though not always conformable to the Writer's intention; and yet we should endeavour not to depart from their particular meaning. He saith, in the last place, That the understanding of the Scripture is comprised in Faith, Hope, and Charity; So that a Christian who is endued with these three Vertues, hath no absolute need of the Scripture for himself; but only for the In∣struction of others: Yea, That several Persons live very Christian Lives in their Solitude with∣out the help of the Sacred Books. He concludes from all that he hath said in this Book, That whosoever is throughly perswaded, that the Scripture is that Charity which proceedeth out of a pure Heart, of a good Conscience and Faith unfeigned, may without fear betake himself to the reading of the Holy Scripture.

In the Second Book, he comes to the Knowledge of Signs; and having given the Definition, and Divisions of them, he observes, That Words hold the First place among Signs. He shows how the Sound of VVords is formed, and how the variety of Tongues was introduced into the VVorld. He supposes that the Scripture is not plain every where; and that there is need of

Application to understand it; that the most Skilful meet with Difficulties; that the Allegories and Figures, there to be met with, sometimes render it dark; but commonly what is obscure in one place, is cleared in another; and so the Holy Ghost feeds the Hungry with what is clear, and prevents their being nauseated by exercising them with what is obscure. He sheweth, at last, by what Degrees we may attain to the perfect Knowledge of the VVisdom, contained in the Holy Scripture. These Degrees are, The Fear of God, Piety, Knowledge, Courage, Counsel, and Purity of Heart. Afterwards followeth a Catalogue of the Canonical Books, * 1.7 the very same with ours. The Rule he makes use of to distinguish them, is this. I desire (saith he) that to know the Canonical Books, the Authority of the greatest part of the Catho∣lick Church may be observed, and particularly of those that have Apostolical Sees, or which have had the Happiness of receiving the Epistles of the Apostles. But among the Canonical Books, those that are received by all Churches, must be preferred be∣fore those which are rejected by some. Again, among those we should pay a greater regard to those which are acknowledged by a great number of Churches, and by the most considerable, than to such as are admitted only by few Churches, and those of no great Authority. And if some have been received by the greater Num∣ber of Churches, and rejected by those that have greater Autho∣rity; though it is hard to meet with such, yet they ought to be put in the same Rank, and to obtain the same Authority. He adviseth all Pious Persons, that fear God, and seek to know his VVill, to read all the Canonical Books, to draw from them Precepts for Manners, and Rules of Faith, and at last, he furnisheth them with the means to arrive to the understanding of hard and obscure Passages. The First is the Knowledge of that Lan∣guage, wherein those Books were written. The Second is to consult and compare the several Translations, whereof some serve to explain the rest. Among the Translations, he preferrs the Vulgar Latin, as being more literal, and clearer: And among the Greek Versions, he adheres to the Septuagint, to which he ascribes much Authority. He doth not decide, Whether the Seventy composed it separately, every one in his Cell by God's Inspiration, or by conferring to∣gether. But he affirms, That however it was composed, it ought to be followed, and prefer∣red even before the Hebrew Text, because it is not credible, that they made this alteration, without a secret Assistance of the Holy Spirit, for the good of the Church. As to the Books of the New Testament, he saith, That, without doubt, the Latin Translation is to be Cor∣rected by the Greek Copies.

The Third Thing which St. Augustin looks upon as necessary for the understanding of the Scripture, is the Knowledge of Things signified; as the Nature of Animals, Plants, Herbs, and of other Things which are made use of in Comparisons and Figures in Holy Scripture. He lays great weight upon the Knowledge of Numbers, and Musick, which he pretends to be of great use: And he would not have Profane Sciences neglected; provided, that such as are False, and Superstitious, be laid aside; and particularly, judicial Astrology, and Magick. He reckoneth Painting, and Mythology, among those Things whose Knowledge is Superflu∣ous; but he shews the usefulness of History, Mechanicks, Logick, Rhetorick, and other Sci∣ences, provided that a good Use be made of them, that Men depend not too much upon them, nor be lifted up because of them, but that both Charity, and Humility, be preserved as the Two Keys, without which the Holy Scripture cannot be understood.

The Third Book lays down Rules to clear those Difficulties that arise from the different Sen∣ces, in which a Discourse may be taken; as for instance, when the Parts of a Discourse are distinguished by Points, and Comma's, which variously placed, alter the Sence. St. Augustin would have Men referr themselves, in such cases, to the Rule of Faith, and reject that Distin∣ction which makes an Heretical Sence: That if both Sences be Catholick, that is to be fol∣lowed, which agreeth best with the connexion of the Discourse; and last of all, if both agree with the Text, then we may follow that which seems most probable. He applies the same Rules to determine the pronunciation, and signification of undetermin'd Terms: At last he desireth, that Men should consult the original Text.

There is much more difficulty, when the Words are taken in a Metaphorical, and Figura∣tive Sence; then we must have a care how we understand them in a Proper, and Natural Sence. The Jews were for a long time, Slaves to this literal Meaning. The Gentiles like∣wise were Slaves to unprofitable Ceremonies. But Christians deliver the Jews, by discovering to them the Truths that were hid under the Letter, and they set the Gentiles at Liberty, by utterly rejecting their profane Ceremonies. Themselves are charged but with a small Number of Signs easily practised, whose Signification is very Majestical, and their Observation very Pure. Christ himself instituted them, and the Apostles taught the Church the Knowledge of them: Such are the Sacrament of Baptism, and the Celebration of the Body and Blood of Jesus Christ.

After this, St. Augustin goes to the necessary Rules, whereby we may distinguish the proper Sence from the Figurative. The First, and most general is, That whatsoever cannot be made to agree, either with Purity of Manners, or with the Truth of Faith, when 'tis understood ac∣cording

to the Letter, must necessarily have a Figurative Sence. But we are not to judge of what may be Pure, or True, according to the Prejudices, either of Custom, or Opinion, but only by the Rules of Faith, and Charity, because the Holy Scripture teacheth nothing but Cha∣rity, and condemns nothing but Lust.

Neither must those Opinions, and Actions, be taken in a Figurative Sence, which seem to imply a kind of Cruelty, which in Scripture, is ascribed either to God, or to Righteous Men, when they are made use of against the Lusts of carnal Men. But a Word, or an Action which is absolutely unjust, and that cannot be excused by any Circumstance, when it is attributed to God, or to those whose Sanctity is commended in Scripture, must necessarily be expounded by a Figure. This Rule takes place in Things that are expressed in the Form of a Command. If the Letter forbids a Crime, and enjoins a good Thing, there is no Figure; but, on the con∣trary, if it seems to command a Crime, and forbid a Vertue, it is a Figure. It often happe∣neth, that such as are in a more perfect State, do understand Figuratively, what is said of a State less Perfect; but let those Men consider, that there are Precepts for all Men in general, and some that relate to each State in particular. He adds, That we should not believe, that since the Coming of Jesus Christ, those Things can be observed, which were either permitted, or prescribed only for the time of the Old Law, though at that time, they were to be taken in their proper Sence. He instanceth in the Polygamy of the Patriarchs, because they lived Holily in Marriage, with a prospect of having Children; and he confidently preferreth that State, before that of such Men, who having but one VVife, abuse Matrimony to satisfie their brutish Lust.

Finally, it must be confessed, That when the Scripture mentions great Men's Faults, we may not only seek there for a Figurative Sence, but also for Instruction in the Historical Sence, because their Fall teaches the Holyest Men, not to be lifted up through Presump∣tion.

St. Augustin addeth, besides the following Observations, that the same Figurative Expres∣sion sometimes signifies Two different Things, and sometimes contrary Things. That a dark Place of Scripture ought to be explained by those that are clearer; and that Reasonings may likewise be used to clear it: But it is safer to have recourse to other Passages of Scripture; and that the same Passage may have several Significations equally good. He concludes with the Seven Rules of Tychonius, the Donatist; but they are very far from the good Sence, and the Usefulness of St. Augustin's: They discover great Subtilty; but it is very difficult to apply them.

In the last Book of Christian Doctrine, St. Augustin shows how to Expound the Holy Scrip∣ture for the benefit of others. He says at first, That they were not to expect Rhetorical Rules upon that Subject from him; which though they are not useless, yet since they may be found in other places, they ought not to be introduced into this Work; He enlargeth however upon the Qualifications of a Christian Orator. He shews, That it were an Errour to think, that Truth cannot make use of Rhetorical Ornaments to refute Errour; so that he would have Christians study to speak Eloquently. He adviseth young Men to learn the Precepts and Rules of Art; but as for Men in Years, his Opinion is, That they should only read Books that are well written, and frame their Discourses after their Pattern, without regarding the Precepts of Art, which are of little use. The Design of a Preacher who expounds the Holy Scripture, who sets forth God's VVord, who defends the Faith, and opposes Errours, should be to teach that which is Good, and to perswade others to depart from that which is Evil; to bring over those of contrary Opinions, to quicken the Sloathfnl, to instruct the Ignorant, to soften, and convert hardned Sinners.

VVhen the Question is only how to instruct the Ignorant, it is enough to declare the Do∣ctrine of the Church; but if Gain-sayers are to be perswaded, it must be established by solid Arguments: And Lastly, If Men's Hearts are to be moved, there is need of Prayers, Reproa∣ches, Threatnings, Exhortations, and other Figures proper to affect them. Such as want Eloquence to excel in these Things, ought to make up their Discourses with Passages, and Ex∣pressions out of Holy Scripture. He proves by several Examples, That there is much Elo∣quence in the Holy VVritings; yet he would not have a Preacher imitate that Obscure∣ness which is to be met with in some Passages of the Holy Scripture, but charges him, above all things, to be clear; not to content himself to please with agreeable Notions, but to in∣form by solid Instructions. As the Matter which a Preacher treateth of is high, so he ought never to lose his Gravity, though he may alter his Stile according to the variety of Subjects. St. Augustin produces Examples, both out of the Holy Scripture, and out of the Fathers, of Three kinds of Eloquence; shewing, at the same time, upon what Occasions, and to what Subjects they are to be apply'd. Lastly, Having laid down several useful Rules to compleat a Preacher, he advises him, above all, to prepare himself by Prayer, and to be sure that his Life be answerable to his Sermons. He blames not those who Preach Sermons composed by others, when they cannot make Sermons themselves.

After this Treatise of Christian Doctrine, follows St. Augustin's Writings upon the Holy Scripture.

The First is his imperfect Book upon Genesis. It is the First, not only according to the Order of the Books of the Holy Scripture, but also according to that of its Composition. St. Augustin

wrote it in Africa in the Year 393. before he was Bishop. He designed to prove against the Manichees, That the History of Genesis, taken literally, was no ridiculous thing, as they pre∣tended: But he confesses; That being not well instructed in those Matters, he found this Un∣dertaking to be above his strength; which obliged him to stop in the way, even before he had finished the First Book, which remained imperfect. He was once resolved utterly to suppress it; but he thought it more convenient to leave it as a monument of his First Enquiries upon the Holy Scripture, and he added some Periods to it. He begins this Book with an Account of the Doctrine of the Church, concerning the Trinity, and the Incarnation. He adds against the Manichees, That Sin is none of God's Creatures, but that it consists in the Abuse of Free-Will. Afterwards he distinguishes Four Sences of the Scripture: The Historical, which takes place when a Relation is made of Matters of Fact, as they happen'd: The Allegorical, which ex∣plaineth what is spoken by Figures: The Analogical, when the Old and New Testament are compared together, and their Agreement is justified: And the Aetiological, whereby Reasons are given of the Actions and Discourses that are related in the Holy Scripture.

This being supposed, he undertakes to Explain the History of the Creation, set forth in the beginning of Genesis. He frames Difficulties upon every Word, and makes several Objections to himself, but often answers them not; or if he doth, his Answers are not commonly very just, nor sufficient to satisfie the least scrupulous. This Work endeth at Man's Creation.

He pursues very near the same Method in the Twelve following Books upon Genesis, which he writ when he was Bishop: They were begun in 401. and compleated in 415. He explains the Text of Genesis from the beginning, to that place where it is said that Adam was driven out of Paradise. He examines the Words, and starts an infinite number of Questions: some he answers, but most are left unresolved. He often gives Mystical and Moral Solutions, which are not very literal. He discourses likewise by the bye, of several common places, concerning the Nature both of Angels, and of the Soul; the Fall of Angels, and that of Man; concerning the Mysteries of the Number Six; concerning Hell and Paradise, Visions, and several other Subjects which he meets with in his way.

The Seven Books of the Ways of Speaking, in the seven first Books of the Bible, which fol∣low this Work we have now spoken of, is a Critical Treatise; wherein St. Augustin explaineth several VVays of Speaking that are peculiar to these Books, and which ordinarily are not met with in others. This VVork is of the Year 419.

In making these Remarks upon the VVays of Speech, in these Seven First Books of the Bible, he finds several Difficulties about the things themselves, which he collecteth in the Form of Questions, which he proposeth to himself; whereof he gives a Solution in few words, though without going to the depth. This is both the Subject and the Method of the Seven fol∣lowing Books: where he takes a short view of the principal Difficulties that he met with in the Pentateuch, in the Book of Joshua, and in that of Judges. This is a very curious and useful VVork. There he does not recede from the literal Sence, as in his other Treatises, but makes very learned and judicious Remarks, which serve very much to clear the Text of the Bible.

The Notes upon Job are a very imperfect VVork. St. Augustin had writ them in the Margin of a Copy of the Book of Job; from which some body took them, and compiled them into a Book by themselves: which makes him say, That he knew not whether it was to be called his VVork or theirs who had thus collected and reduced them. He findeth there much Obscu∣rity, proceeding from their great Brevity, and because they added some Notes to those words of the Text to which they do not referr. In one word: He found so many Faults in that VVork, that he had suppressed it, had he not known that there were several Copies of it abroad. This is the Account which he gives of it in the 13th. Chapter of the Second Book of his Re∣tractations. Yet this Treatise is not so contemptible; it is a kind of Paraphrase, or literal Ex∣plication of the Book of Job, which explains it, and discovers such Notions as may be further improved.

The Looking-glass taken out of the Scripture, is neither a Commentary, nor a particular VVork upon the Scripture, but barely a Collection of Passages out of the Old and New Testa∣ment, containing Precepts and Instructions for Manners. Possidius affirms, That St. Augustin wrote a Book of this Nature, and Cassiodorus recommends the reading of it. It is not certain whether this is that which St. Augustin wrote. The Preface is in his Style, but in the Body of the Book the Scriptures are cited according to St. Jerom's Translation. Perhaps the Text used by St. Augustin was changed, and the more common Version was put in the room of it: For I can hardly believe that St. Augustin would quit his Old Translation, to make a constant use of St. Jerom's. Father Vignier hath also published A Looking-glass taken out of Scripture, attri∣buted to St. Augustin: But this relates to Doctrine, more than to Manners; which doth not agree with what Possidius saith of St. Augustin's.

These are all St. Augustin's Treatises upon the Old Testament, which make up the First Part of the Third Tome. The Second contains Treatises upon the New Testament, and begins with a Harmony betwixt the Four Gospels divided into Four Books.

In the First, having spoken of the Number, Authority, and of the Style of the Gospels, he refuteth those who refuse to give Credit to the Gospel, because it was not written by Jesus Christ himself, but by his Disciples, whom they suppose to have receded from their Master's

Doctrine, that so they might persuade the VVorld that he was God, and thereby destroy the VVorship of the Gods. He observes, That Two of the Four Evangelists were Apostles, St. Matthew and St. John; and Two were not, St. Mark and St. Luke; that so none might say, that there was a difference betwixt those who had seen with their Eyes Christ's Actions, and those who wrote them upon the Relation of those who had seen them. He addeth, That other Men's VVorks, who undertook to write the History of Christ, were not received by the Church as Canonical; because the Authors of these Histories were not to be believed, having stufft their Works with false Relations, and Errors, contrary to the Rule of the Catholick and Apostolick Faith, and to sound Doctrine. He believes, That the Four Gospels were composed in the same Order as we see them in at present: That St. Matthew's Gospel was written in Hebrew, and the others in Greek: That each Evangelist hath observed a particular Order, yet without obliging himself not to speak any thing that had been spoken by another: That St. Matthew designed particu∣larly to give an Account of Christ's Royal Descent, and to represent him according to that Humane Life which he led among Men: That St. Mark did little else but abridge St. Matthew: That St. Luke apply'd himself to set forth Christ's Priesthood; which is the reason why he doth not reckon his Genealogy from King David, by Solomon, as St. Matthew doth, but by Nathan: and for the same reason, he takes notice, That the Virgin Mary was a-Kin to Elizabeth, who was of the Sacerdotal Race, and Wife to Zacharias the Priest. Lastly, That St. John taketh his Subject above Christ's Humane Actions, to speak of his Divinity, and to discover the Equality of the Word with his Father: So that it may be said, that the Three First Evangelists are more for the Active Life, and St. John for Contemplation. After this, St. Augustin makes Application of the Four Beasts in the Revelations to the Four Evangelists; and having made these Remarks, he answereth those who found fault that Christ had written nothing. He proposes to them the Examples of Socrates, Pythagoras, and of the wisest Heathen, who left to their Disciples the care of committing to Writing both their Doctrine and their Instructions. He shews, That Christ cannot be said to have written Magical Books, or that he approved the Worship of False Deities. He particularly enlargeth upon this last Head, shewing, That the Apostle's Doctrine, touching the Worshipping of One only God, is conformable to that of the Prophets, who fore-told, That the Messiah should preach the same upon Earth, and that it should be published and received throughout the VVorld. The Three other Books, are a Harmony of the Evangelists. In the Second and Third, he followeth the Text of St. Matthew's Gospel, and compareth the three other Gospels with that. In the last, he takes notice of what the three other Evangelists have peculiar to themselves. He doth not only compare the Text of the Evangelists, but makes them agree together, and resolves the seeming Difficulties and Contrarieties that are be∣twixt them, as to the Order and Manner of their relating both of the Words and Actions of Jesus Christ. This Work was very difficult and laborious, and it was finished by St. Augustin with great exactness. It was composed about the Year 400.

After this Treatise, we find in this Volume the two Books of St. Augustin, upon the Sermon of Christ in the Mount, written about the Year 393. They contain Moral Reflections, with In∣structions and Precepts contained in Christ's Sermon, recorded by St. Matthew in the 5th. 6th. and 7th. Chapters of his Gospel. St. Augustin likewise clears the Difficulties that he meets with in the Letter of the Text. Among the Passages of this Treatise which he reviseth in his Retracta∣tions, there are Two of Consequence: The former, is, about the Divorce allow'd by Jesus Christ, in case of Fornication. He had extended what is said of Fornication, to all those Crimes that set us at a distance from God. Here he retracteth this Opinion, and confesseth, That this Notion is not very certain. He saith also, That it is a very hard Question, VVhether a Man may Marry another VVife, having been Divorced from a former? The Second Point of any im∣portance, taken notice of in his Retractations, is, touching an Expression he had used when he spake of Jesus Christ: He had called him Homo Dominicus: He disapproves that Term, though he had read it in Ecclesiastical VVriters. He retracts likewise what he had said, That the Sin unto Death, was Envy against our Brother: with some other Explications that were not very just. However, the Treatise it self is very instructive, and very useful: It contains several Mo∣ral Precepts, which may be of very great Use. In the Second Book, he explains the Lord's Prayer.

Both the Books of Questions upon some Passages of St. Matthew's and St. Luke's Gospels, were composed by St. Augustin with great precipitation, to satisfie the Requests of a Person that read the Gospel. Most of his Answers are either Mystical or Moral Explications. He places this Book in his Retractations, among those which he writ about the Year 400. and takes notice of some Faults of Inadvertency. The First Book is upon St. Matthew's Gospel. The Second, upon that of St. Luke. He makes no mention of the Seventeen following Questions upon St. Matthew's Gospel, neither are they mentioned in the best Editions of the Catalogue of St. Augustin's VVorks, made by Possidius: which gives us reason to doubt whether they are St. Augustin's, though Rhabanus hath quoted them under his Name, and though they are writ∣ten in a Style very much like his.

The 124 Treatises upon St. John's Gospel are of a very different Nature from the former; they are Homilies preached by St. Augustin to his People, wherein he followeth the Text of St. John, and draws important Instructions from it upon the principal Points both of Doctrine and Morality. He attacks three sorts of Hereticks principally; the Arians, the Donatists, and the

Pelagians. He maintains against the First, the Divinity and Consubstantiality of the VVord. He oftens refutes the Reasons alledged by the Second to justifie their Separation, and earnestly ex∣horts them to re-unite themselves with the Church; and proves against the last, the necessity of Christ's Grace, and the free Predestination of the Elect. These are the principal Subjects treated of in these Homilies, which he preached after the Pelagian Heresie broke out, before the Destruction of the Donatists Schi••••, some time after they had found St. Steven's Body, as he affirms in the 120th. Sermon; which makes us conjecture that they are the Sermons which he preached to his People in the Years 416. and 417. For he began with them about the end of VVinter, towards February, in the Year 416. as appears by the beginning of the Sixth: He continued them in Lent, as it is observed in the 10th. and 11th. They were interrupted during Easter Holy-days. After the Holy-days he undertook the Exposition of St. John's Epistle, and then prosecuted his Gospel. He had got but to the 27th. Homily, about the Feast of St. Lawrence, and so could not finish these Sermons before the next Year.

St. Augustin's Ten Homilies upon St. John's Epistle, interrupted, as we said just now, the course of those which he composed upon the Gospel. He gives notice of it himself in his Pre∣face; where he observes, That having been obliged by the Solemnity of those Festivals, wherein particular Lessons are yearly recited, to interrupt the course of his Explications upon St. John's Gospel; before he returned to it, he thought it convenient to Expound, during those seven or eight Days, the Epistle of the same Evangelist, that was most agreeable to that joyful Time, because it speaks of nothing but Charity. St. Augustin, in his Homilies, makes excellent Re∣flections upon this Vertue. He observes, That Fear brings in Charity, but that Charity drives away Fear. He distinguisheth two sorts of Fear; that which is conceived by a dread of Punish∣ment, which goes before Charity; and that which he calleth a Chaste Fear, which consists in the Fear of Losing Charity. He explaineth these two sorts of Fear, by the different Disposi∣tions of two VVomen, whereof the one loveth her Husband, and the other hateth him, though both Fear him. There are other excellent Instructions in these Homilies of St. Augustin, concern∣ing the Love of God and our Neighbour. He speaks also occasionally, concerning Grace and the Church:

And expounds these words of Christ to St. Peter, Thou art Peter, and upon this rock I will build my church, of the Faith whereof St. Peter had immediately before made Profession.

St. Augustin composed at Carthage, in 394. his Exposition of several Passages of the Epistle to the Romans, in Answer to the Difficulties that were proposed to him. He had not then per∣fectly found his System of Grace, which made him let slip some Explications different from some which he hath given since: And this very thing gave Occasion for his Remarks upon this Book, in his Retractations, where he corrects what he had said, whereby some might be made to believe, That the Beginning of Faith cometh from Man, and not from the Grace of Jesus Christ.

He undertook also at the same time a larger Commentary upon this whole Epistle; which would have been prodigiously large, since the single Exposition of the Salutation with which St. Paul begins the Epistle, makes up a whole Book. True it is, that he makes there a Digres∣sion of several Pages, upon an incidental Question concerning the Sin against the Holy Ghost, which he thinks to be final Impenitency; but both the Extent and the Difficulty of that Work made him give it over: however, he left that Book, and entituled it, The Beginning of an Ex∣position upon the Epistle to the Romans.

At the same time likewise he made a continued Commentary upon the Epistle to the Gala∣tians, wherein he contents himself with clearing the whole Text, with Explications and Re∣flections, without departing from his Subject by long Digressions.

The Addition at the latter end of this Volume, containeth several Discourses upon the Scrip∣ture, which are none of St. Augustin's.

The First is intituled, Of the Miracles of the Holy Scripture, contained in the Old and New Te∣stament. One needs only read one or two Periods of this VVork, to be convinced that it is not St. Augustin's; so different is the Style thereof from that of this Father: The Author thereof seems to have been either an Englishman or an Irishman. He speaks of the Flowing and Ebbing of the Sea upon the Coasts of the British Islands; and to express the same, he makes use of Terms that were usual in Bede's time, he fixes the time where he lived in the 4th. Chapter of the 2d, Book; and speaking of those Islands, he shews, That he wrote after the Year 660. This VVork is divided into Three Books: The First contains the Miracles related in the Historical Books of the Old Testament. The Second, Those that are contained in the Books of the Pro∣phets, And the Last, Those that are mentioned in the New Testament. It is ill written, and of very little use.

The small Discourse of the Benedictions of the Patriarch Jacob, belongs not to St. Augustin but is a Fragment of Alcuinus's Questions upon Genesis; who took part of it from the Questions upon Genesis, and part from the Morals of St. Gregory, This very Book is found in the 3d. Book of the Commentary upon Genesis, attributed to St. Eucherius, Bishop of Lyons.

VVe have observed already, speaking of the VVorks of Hilary the Deacon, in the Second Vo∣lume of this Bibliotheca, that the Questions upon the Old and the New Testament, are not St. Augustin's; and the Conjectures, for which they were ascribed to Hilary the Deacon, were there set down: He that desires more Arguments to prove, That they are not St. Augustin's, should read the First Part of the Benedictines Preface to this Treatise. It remains only, That

we take notice with them, That in all probability these Questions are not at all written by the same Author. In some Manuscripts there are only the 127 Questions, which were published at first; others have 151. but in these, there are not all those that are in the first Manuscript; and among the rest the 44th. and the 115th. which afforded Conjectures concerning the Age and the Country of their Author. This makes it difficult to affirm any thing certainly concerning the Author of these Questions.

The Explication of the Apocalypse, which is the last Book that is added to this Volume of St. Augustin, is a Collection of Notes upon the Revelations, taken out of the Commentaries of Victorinus, Primasius, and Bede, and disposed into the Form of Homilies. Those that thought that this was the Commentary of Tychonius the Donatist, upon the Revelations, did not take notice that it was so far from containing things favourable to the Donatists Sect; That on the contrary, it refutes their Errors, and particularly that of Rebaptization, in the Sixth Homily upon the Revelations, Vers. 11. Neither do we find here, those Expositions which Bede men∣tions as written by Tychonius; nor the long Dissertation, to prove, That the Angels spoken of in the Revelations, are those Churches which Tychonius had inserted into his Commentary; as St. Augustin observes in the Thirtieth Chapter of the Third Book of Christian Doctrine.

The FOURTH TOME.

THE Fourth Tome of St. Augustin's Works contains This Father's Explications upon the * 1.8 Psalms; which make too large a Book, to be comprised in one Volume with his other Commentaries upon the Holy Scripture. He composed them not in that order wherein we find them, but some at one time, and others at another; and not all after the same manner. Some are Commentaries written in his Study, and the others, which make by far the greater number, are Discourses made to his People. Cassiodore observes, That in his time they were divided into Fifteen Decads; this division is not observed at present, and it is not likely that St. Augustin made it. St. Augustin understanding no Hebrew, followed the Latin Translations made from the Greek Version of the Septuagint, to the Text whereof he often referrs. In some of these Explications, and particularly, in those that were not written to the People, as the Thirteen first, he only makes Allegorical Notes upon the Text of the Psalms; but in the rest, he is either very diffuse, and enlargeth much upon Reflections that are not very solid, or else he goeth from his Subject by long Digressions. He professes to explain the Letter, but his literal sence is almost always Spiritual or Moral. If he clears any term, or insists upon the Signification of any word, it is always to extract an Allegory, or something Moral from it. He brings all to Jesus Christ, to the Mysteries of our Religion, and to the Church. The Recompences and Blessings mentioned in the Psalms, are always in his opinion, Spiritual Recompences and Eternal Blessings. He often gives several sences of the same place, and very frequently makes a digression against the Schism, or the Heresies of his own time; He is full of useless Allusions, ill-grounded Sub∣tilties, and improbable Allegories. His very Moral Thoughts are seldom such as might have been naturally inferred from the Scripture Text; but ordinarily such far-fetch'd Notions as could never fall into the Mind of any Man that should read the Text.

Yet here and there one may meet with lively and fervent Exhortations, which raised his Peo∣ple; and profitable Instructions upon the most important Truths of Religion. So that though this Work cannot pass for a good Commentary upon the Psalms, yet it may be looked upon as a wonderful Collection of Christian and Moral Notions; and if it be of no great use for those that enquire after the literal sence of the Scripture; yet it will prove very Profitable to Prea∣chers, who desire to fit their Minds with necessary Thoughts and Rules to help them to dis∣charge well that part of their Ministery.

The FIFTH TOME.

MOst of St. Augustin's Sermons being Homilies upon the Scripture, they are with a great * 1.9 deal of Reason brought in to make up this Volume, which follows immediately after St. Augustin's Commentaries upon the Holy Scripture. They had hitherto been in great confu∣sion, because new Collections of them were still Printed, as new Sermons were discovered. There was a great number of Supposititious or Doubtful ones among the True; most Editions were full of Faults, so that it was necessary, that Persons so exact, learned, and versed in such Matters as these Benedictines are, should undertake to set them in order, to distinguish St. Au∣gustin's from those that are Supposititious, and to Correct the Text from the best and ancientest Manuscripts. This they have performed most happily in the Fifth Tome, which containeth all St. Augustin's Sermons, placed in very good order, and divided into five Classes.

The First containeth 183 Sermons upon several Passages both of the Old and New Te∣stament.

The Second is made up of 88 Sermons upon the great Festivals of the Year.

In the Third are 69 upon the Festivals of the Saints.

The Fourth comprehendeth 23 upon various Subjects, as, The Love of God, Fear, Penance, Contempt of the World, Behaviour of the Clergy, Peace and Concord, Resurrection from the * 1.10 Dead, &c.

The last Classis is composed of such Sermons, as cannot be certainly affirm'd to be St. Augustin's, though there is no certainty that they are none of his; among these, there are some of which we have more reason to doubt, which are Printed in a smaller Character; there are not above 31 of them.

They have also added at the latter end, Fragments of some other Sermons of St. Augustin's, which are taken out of the Collections of Eugyppius, Bede, Florus, and John a Deacon of the Church of Rome: Another Fragment, of the Sermon upon the Ascension, and a Sermon of Heraclius, a Disciple of St. Augustin's.

The Addition contains 317 Spurious Sermons, divided into four Classes, according to the order observed in the true ones; At the Head of each, is a very exact Critick; Several of them are restored to Caesarius their true Author; Some are found to belong to Rhabanus, and some others are taken out of Origen's Homilies, or out of the Works of St. Cyprian, St. Ambrose, St. Maximus, St. Leo, Faustus, St. Gregory, Alcuinus, and Ivo Carnutensis.

St. Augustin's Sermons are written neither Artificially nor Methodically, They are not regular Orations composed of all their Parts; They are familiar Discourses, spoken without much Pre∣paration; Most of them are very short, and made up of concise Sentences and Phrases; He doth not go to the depth of Points either of Doctrine or Morality, as the Greek Fathers do, but contents himself to speak of them succinctly, and in few words. Interrogations, Antitheses, and Quibbles, are almost all the Figures that he beautifies his Discourse withal; He doth not assert the Truth strongly, nor inculcate it Pathetically; but barely proposes it with agreeable Expressions, and impresses it with some pleasant Thoughts. This kind of Eloquence is much inferior to that of the Greek Orators, but it may be that it relished best with the Men of St. Au∣gustin's Age, and agreed with the Genius of the Africans; who not only admired his Sermons, but were moved by them. It would not be so now, and I question whether a Sermon of St. Au∣gustin's preached in our Pulpits would draw many Auditors: Yet it must be confessed, That few Latin Preachers are to be compared with him, and that if he be much inferior to the St. Basils, or the St. Chrysostomes, he is much above the St. Maximus's, the St. Chrysologus's, and several other Latins that came after him. I shall not enter into particulars upon his Sermons, which were both a tedious and an endless Work.

The SIXTH TOME.

THE Sixth Tome of St. Augustin's Works contains his Dogmatical Books, upon several * 1.11 Points both of Morality, and Discipline: He begins with some small Treatises, containing Answers to several Questions upon various Subjects.

The First, Is a Collection of Answers to 83 Questions, which he resolved, after his return into Africa, about the Year 388. and which he Collected after he was a Bishop. These are the Re∣solutions contained in those 83 Questions, with most of the Principles from whence they are taken:

I. The Soul is not of its self, nor by its self; since it is not essentially the Truth.

II. God did not make Man like himself. He is not good by Nature, but by Will; therefore he must be free.

III. If a Wise Man's Advice never makes another man worse than he was before, Is it credi∣ble, That God should make Men more wicked?

IV. What then may be the Cause of Man's Wickedness? We must seek for it, either in him∣self, or in others, or in nothing: Consider it well, and you will find, That the Will of Man is the Cause of his Depravation.

V. Animals have no Knowledge, and therefore cannot be Happy.

VI. All Corporeal and Spiritual Beings, have a Perfection which makes their Essence: Evil hath none; therefore it is no Being.

VII. Sometimes we confound the Soul with the Spirit, and sometimes we distinguish them: when the Actions of Man that are common to him with Beasts, are attributed to his Soul, the Spirit cannot be meant by that term; for Beasts have no Reason: and Reason is a necessary Adjunct of a Spirit.

VIII. The Soul hath no other Motion besides its Will and its Actions; It makes the Body change its place, but changes not her self.

IX. Our Senses only acquaint us with those Things that are in a perpetual change; There∣fore they cannot give us the Knowledge of Eternal and Immoveable Truth.

X. Whatsoever hath any Perfection cometh from God: Bodies have; Therefore God is the Author of them.

XI. Jesus Christ was Man; but he is Born of a Virgin: Who can doubt then of his being come to save both Sexes?

XII. God may be present, indeed; yet a defiled Soul cannot see him: This Notion is not St. Augustin's, but an Heathen's called Fonteius; who was afterwards Baptized, and died a * 1.12 Christian; as St. Augustin assures us in his Retractations.

XIII. Man can tame and dress a Beast; but do we find that Beasts can do the same to Man?

XIV. If Christ's Body had been but a Phantome, Christ had deceived us; but he is not capa∣ble of so doing.

XV. The Spirit of Man comprehends it self; and knows no infinite Perfection in it self: wherefore it is finite.

XVI. The Time past, is no more; The Future is not yet: Every thing is present with God.

XVII. There should be three Causes of a Creature; That which gives it a Being; That which gives it such a sort of Being; and that which gives it a Love to its Being: Therefore the Cause of it is a Trinity. This Argument is not the most convincing.

XVIII. In Eternity, there is neither time past nor to come, all is present.

XIX. God is no where, and comprehends all things, without being the place of any thing; for he could not be in a place, nor be a place, without being Corporeal.

XX. Since God is the Author of Being, he cannot be the Author of what tends to nothing. Evil tends to nothing; therefore God is not the Author of Evil.

XXI. The only reason why we need any thing, is a defect in our selves; God therefore needs nothing.

XXII. Man is wise, because he partaketh of wisdom; but God is wise through Wisdom it self. It is the same in all other Perfections.

XXIII. If any thing should happen in the World by chance, then there would be no longer Prudence; but there is a necessity of Prudence: for all Beings are perfect, but can no further be so, than as they participate of the Goodness and Perfection of God. God and Man are the Authors of all that is done in the VVorld. Good and Evil depend upon our own VVills.

XXIV. It was the part of VVisdom to show that the most shameful Death is not to be feared: And that's one of the Reasons for which Christ endured such a one.

XXV. There are Sins of Weakness, Ignorance and Malice; Weakness is contrary to the Strength of God, Ignorance to his VVisdom, and Malice to his Goodness: Thus whosoever knows what God's Strength and VVisdom are, may know which are Venial Sins: And who∣soever knows God's Goodness, knoweth also what, those Sins are which deserve to be punished both in this VVorld and in the next. This well understood, ought to be a Rule whereby to judge what sort of Sinners should be obliged to do Publick Penance, though they confess their Sins. Yet this Rule is very general and very equivocal.

XXVI. God makes use of the VVi••ked both to punish and to help. Afflictions are an Exer∣cise to the Righteous, and a Punishment to the VVicked. Rest and Peace corrupt the VVicked, and sanctifie the Righteous. God makes use of Men to accomplish the designs of his Provi∣dence, though they know it not. VVe act our selves when we follow God's Commandments; but in all other things God guides us by the Springs of his Providence; and we have no share in the Events.

XXVII. VVe should not ask why God would create the VVorld, that were to seek after a Cause of that which is the Cause of all things.

XXVIII. VVhen it is said, Seek those things that are above; the meaning is, those things that are great and sublime by their excellency.

XXIX. Man may make use of all things, but he ought only to enjoy God; and the use which he makes of all things, ought to have a Relation to God. Whosoever uses the Creatures otherwise, abuses them.

XXX. This Question is not St. Augustin's; it is a definition of Vertue out of Tully.

XXXI. Whosoever conceiveth a thing, conceives it as it is; and he who conceives it not as it is, doth not conceive it at all: There are no different degrees of Conception.

XXXII. We are afraid of losing what we love: and we are afraid that we shall not ob∣tain what we desire: If we desire to be without fear, How can we fear that we shall not be freed from fear?

XXXIII. Men should not desire precisely to be free from fear, because rash and stupid Men are without fear: we should have a reason why we are not afraid.

XXXIV. VVe ought to love what we possess, No man can know and love Happiness, with∣out being happy: Happiness therefore is an eternal love and knowledge of a good thing which cannot be taken away from us.

XXXV. To preserve and increase Charity, we must oppose and lessen Lust. This is to be begun by impressing a Dread of God's Judgments, to destroy the habit of Sin: After that, we ought to discover both the Beauty and Excellency of Vertue, to manifest the difference betwixt the Old and the New Man; to propose Christ's Life as an Example; to make use of his Exhor∣tations, Instructions, and Promises; to consider the vast number of those that followed and imitated him; to set forth the Vertues both of Saints and of Martyrs, as Patterns; and at last, to oppose Pride and Ambition, and to inspire the fear and the love of God.

I omit the following Questions, because they are obscure, and contain nothing remarkable.

The XLVth. Is against Judicial Astrology.

The XLVth. Is concerning Plato's Idea's.

The XLVIIIth. Is expressed in these terms. We believe Three sorts of Things. The First, Are such Things as are believed, and not conceived, as History. The Second, Are both believed and conceived at the same time; as the reasonings of Men. The Third, Are Things believed but not conceived at that time, though they are conceived afterwards; Such are Divine Instructions, which are conceived by none but those that have Pure Hearts.

In the LI. Question, He explains in what sence it is said, That Man was created after God's Image and Similitude: And in the LII. he prove•• That what is said in Genesis, That it repented God to have made Man, is not to be understood literally.

In the LIII. He justifies the Command which God gave the Jews to borrow of the Egyptians rich Vessels to carry them away; ••y saying, That God made use of them to Punish the Egyp∣tians: But that from thence it cannot be inferred, That Men may deceive, because the People of Israel was not capable of Evangelical Perfection.

The Resolutions of the following Questions, are Mystical and Moral Explications of several Passages both of the Old and of the New Testament.

The LXXX. Is against the Error of the Apollinarists.

The two Books of Questions directed to Simplicianus Bishop of Milan, who succeeded St. Am∣brose in the Year 397. are the first which St. Augustin writ, after he was made a Bishop. In the first, he discourseth upon two Passages of the Epistle to the Romans, upon what is said, Ch. 7. of the man, who being under the Law, doth not what the Law requireth: And upon what is written in the 9th. Chapter, of Jacob's being call'd, and Esau's being rejected. He proves in this First Book with great strength, the Necessity of Grace to every Good Work, even for the beginning of Faith, and a Free Call. He saith himself, both in his Book of Predestination, and in that of the Gift of Perseverance, That he began then to see clearly into those Matters which he had not taken right in his former Books. Yet he understands the first Passage in the Romans, of a man under the Law, who is yet without Grace; whereas he believed afterwards, that it was ra∣ther to be understood of that man, who being Spiritual in his Superior part, finds himself carnal, by the desires and motions of the Inferior.

The Second Book contains the Resolution of Five Questions, about particular Passages in the Old Testament. The First is, of what Spirit that which is said in the First Book of Kings, That the Spirit of God entred into Saul, is to be understood. Whether it was the Holy Ghost, or the Evil Spirit, wherewith he was possessed afterwards? After several Reflections and Digressions, St. Augustin concludes, That it must be understood of the Spirit of God; and that Saul was filled at first with the Spirit of God for a time, and afterwards was possessed with an evil Spirit. Yea, he thinks, That Saul had a Spirit of Prophecy at the time when he persecuted David, and he proves, That this Gift of the Holy Ghost may be found in Wicked Men.

The Second Question is upon those words attributed to God in the First Book of Kings, Ch. 15. It repenteth me that I have set up Saul. How God's Repenting can agree with his Prescience? St. Augustin answers, That the Repentance ascribed to God, is not accompanied with regret, as that of Men is; it is only an Alteration of Will. This Question puts him upon discoursing of God's Knowledge.

The Third Question is about the Story of the Witch of Endor. St. Augustin does not decide whether it was the Soul of Samuel, or a Phantome that appeared to Saul; he thinks the latter to be more probable.

Both the other Questions are about two Passages in the Books of Kings, which have not much difficulty.

The last is concerning the Spirit of Error, whereby God permitted King Ahab to be deceived.

Dulcitius, a Tribune in Africa, having proposed Eight Questions to St. Augustin, about some Matters which he had already treated of, he Collected in this Book, which he sent in Answer to his Questions, what he had said in his other Works.

The First Question was, Whether the Baptized that die in Sin, shall at any time be delivered from Damnation? St. Augustin answereth, No; and expounds a Passage of St. Paul, 1 Cor. Ch. 3. v. 11. where he speaks of the Fire which is to Purifie the Faithful, by consuming the Evil which they shall have built upon the sound Foundation of Faith. He understandeth by Fire, that Affliction in this Life which Purifies the Faithful from light Sins. He adds, That we may believe, that some such thing is done also in the other Life, towards those who die be∣fore they are cleansed from those light Sins: But he affirms, That none can believe without Im∣piety, that this can be apply'd to such as die with the guilt of those Sins that exclude Men from the Kingdom of God. This Answer is taken out of his Book of Faith.

The Second Question of Works, hath great relation to the former. It was demanded, Whe∣ther the Oblations and Prayers that are made for the Dead avail them any thing? St. Augustin Answers what he had said already in his Book concerning the Care that ought to be taken of the Dead, That the Oblations and Prayers are profitable to those who deserved in their Life-time, that Prayers should avail them. He addeth what he had said in his Enchiridion to Laurentius,

That in all that time, between Death and the last Resurrection, the Souls shall be detained in secret and hidden places, where they shall either enjoy Rest, or suffer Pain, according as they have deserved, when they were in the World: That Souls in that Condition, are refreshed by the Piety of the Living: when the Sacrifice of the Mediator is offered for them, or Alms

are given in the Church in their behalf. But, saith he, That availeth only them, who in their Life-time deserved by their Actions, that these things should be available to them, when they are out of the World...... Thus when the Sacrifices of the Altar are offered, or Alms given for all the Dead that were baptized, they become Thanksgivings for them that were extremely Good; They are Intercessions for those that were not great Sinners: And if these things do not ease those that were very wicked, yet they Administer Comfort to the Living.

The Third Question is, Whether all Men shall Die before the Day of Judgment? St. Augustin answereth, no; according to what he had said before in the 193d. Letter to Mercator; He con∣fesses, That this is a difficult Question.

The other Five Questions are upon some hard Passages of Scripture; He repeats those Expli∣cations which he had given in his other Books. This Book was Composed after the Enchiridion that was written in 421. and before the Book of Retractations written in 427. Which shews, That it must necessarily belong to the Years between; yet the Date of Easter of the Year wherein this Book was written, which is at the beginning, should regularly fall in the Year 430, or 419. wherefore there must have been a Mistake in the Cypher.

The small Treatise concerning the belief of those things which are not conceived, is placed again in this Volume, among the Treatises that are really St. Augustin's; though the Louvain Doctors after Erasmus, had put it among the Spurious Books. St. Augustin does not mention it in his Retractations; but he doth in the 231st. Letter to Count Darius; and it is written in his Stile, and is very worthy of him. He shews there, That many things are believed, though they are not seen. He particularly urges the Example of Friendship, and good Wishes which are believed without being seen. Whence he concludes, That if that Faith is taken away, which makes us believe things that we see not, Society would be utterly overthrown. He confesseth, That to believe a thing, we ought to have some Marks that such thing is: But he affirms, That we believe not in Jesus Christ, without sufficient Proofs of his Authority; That the Church alone is a constant and visible Proof of the Truth of his Doctrine; since we see that accomplished which Christ and the Prophets▪ Foretold. That none can doubt of the Truth of the Prophetical Books, since the Jews, who were the Christians great Enemies, preserved them; who also are unquestiona∣ble Witnesses of their Antiquity. He concludes this Discourse with a short Exhortation to the New Christians, to keep the Faith of the Church inviolable. What is said in the 10th. Chapter concerning the demolishing of the Temples, shews, That this Treatise was Written, and Compo∣sed after Honorius his Law, that was dated in 399.

It has been observed already, That St. Augustin being yet but a Priest, expounded the Creed in a Council of African Bishops assembled at Hippo. This Discourse which he afterwards put in Writing, as he declares in his Retractations, contains an exact Exposition of the Articles of the Creed. We have it here entituled, Of Faith and the Creed.

In the Book of Faith and Good Works, St. Augustin refutes several Errors which he had read in some Books that had been sent to him. There it was affirmed, 1. That all were to be admitted to Baptism who desired to be baptized, without any Examination. 2. That it was sufficient to instruct them in the Articles of Faith, though they were not taught the Rules of Manners till after they had received the Sacrament. 3. That what Crime soever a baptized Christian might commit, and in what Condition soever he might die, yet he should be infallibly saved, after he had passed through the Fire. St. Augustin declares against the first Proposition, That though the Wicked are to be tolerated in the Church, yet Correction was not to be neg∣lected, nor the Discipline of the Church suffered to relax. He confesses however, That Sinners ought to be reproved with Meekness and Charity. Against the Second Proposition, he teacheth, That Sinners who persevered in their Wickedness, were by no means to be admitted to Bap∣tism: Showing, That the Holy Scripture requireth Repentance before Baptism; That St. John gave Precepts concerning Manners to those which he baptized; and that this is the Temper of the Church, which appointed the Times and Ceremonies observed by the Catechumens, for no other end, but▪ to be sure, that they are well-disposed to receive the Sacrament of Baptism. Lastly of all, St. Augustin proves against the Third Error; That whosoever dieth in the State of Mortal Sin, without Repentance, is eternally Damned: And he Answers the place of St. Paul, that was alledged to prove the contrary. This Treatise was Composed in 413. after the Book of the Spirit and the Letter. Garnerius supposeth, That St. Jerom is the Person whom St. Augustin disputes with in this Book. But he cannot suspect that Father as guilty of either the first or the second Error: And it is altogether unlikely that it should be St. Jerom whom St. Augustin refuteth concerning the third.

The Enchiridion, or Treatise of Faith, Hope, and Charity, was written at the Request of Laurentius, a great Lord of Rome, and Brother to Dulcitius; who had desired St. Augustin, to send him a small Book, containing a•• Abridgment of the Christian Religion. To satisfie him, St. Augustin dedicated to him this Book; wherein he reduceth all Religion to the Vertues of Faith, Hope, and Charity, because a Man knoweth all that is comprised in Religion, when he knows what is to be Believed, what is to be Hoped for, and what is to be Loved. He explains what is to be Believed, by keeping to the Method of the Creed, refuting the Errours, and He∣resies that are contrary to the Doctrine of the Church, without naming their Authors. He layeth down also most excellent Maxims, such as these: That Faith does not stop at a curious Inquiry after Natural Things; That Errours of Right are more dangerous than Errours of

Fact; That a•••• 〈…〉〈…〉 some Things, which it signifies little w••••••her they are 〈◊〉〈◊〉 or 〈◊〉〈◊〉 H•• 〈◊〉〈◊〉 〈◊〉〈◊〉 upon Original Sin; upon the Fall of M•••••• and Angels; upon the 〈◊〉〈◊〉 of a 〈◊〉〈◊〉 of Baptism, and Grace; upon the Distinction of Ve••ial and 〈◊〉〈◊〉 S••••s; upon the Eternity, and the Inequ••lity of the Pains of the Da••••ed, upon the Ex•…•… of the VVill of God to save Men; upon F••••e-Will; and upon the State of Souls till the Day of Judgment. Having thus explained what concerns Faith, he comes to Hope; and he ••••••th, That Christians ••••••ght to Hope in God alone; and that whatso∣ever we Hope for, is co••prehended in the Lord's Prayer, upon which he makes some Reflecti∣ons. Lastly, he treateth of Charity; without which he pretends, That no Man can be Rig•…•…eous. To which he 〈◊〉〈◊〉 all the 〈◊〉〈◊〉 of God, and Advices of the Go∣spel. This Book was written after St. Jerom's Death, who dyed in 420. as is plain by the 87th Chapter, where St. Augustin speaks of him as one dead.

The Book, inti••••led, The C••••b•••• of a Christian, has much the same Design with the forego∣ing▪ St. Augustin co••posed i•• 〈◊〉〈◊〉 after he was a Bishop, in a plain Stile, that it might be the more proper to instill the Doctrine, and Pr••••••pts of Christian Religion into those Christi∣ans who were not Skilfull in the Latin Tongue. He exhorts them, at first, to fight against the Devil: Then he shews, Th•••• Men get the Victory over him, when they overcome their Passions, and bring their Bodies under Subjection; which is only done by submitting to God, to whom every Creature ought to be subject, either Willingly, or out of Necessity. He adds, That in this Combat, Man is armed with Faith, and with the Assistances which Christ me••••••ed for us by his Death. At last, he runs through the Articles of the Creed, and refutes the contrary Her••s••••s.

The Book of Instruction for these that have no Knowledge of our Religion, was written at the Request of a Deacon of Carthage, who desired of St. Augustin, Rules, and a Method to Ca∣••e••••i••e his People acceptably, and usefully. The Father comforts him at the beginning, upon his being, very often, not pleased with his own Discourses, since it sometimes happens, that a Discourse which displeases the Speaker, is very acceptable to the Hearers. He adviseth him to teach them cheerfully, and not to be tired with it; and then furnishes him with Rules how to instruct them right in their Religion. He saith, in the first place, That perfect Instruction should begin at the Creation of, the World, and end with the present Age of the Church: B•••• for this, there is no need of learning by heart, or reciting all the Books of the Bible; one needs only chuse the best, the most admirable, and most diverting Passages. He layeth down, in the second place, his usual Rule, That every thing ought to be referred to Charity▪ That Care must be taken, that the A••ditor may believe what is spoken; Hope what he Believes, and Love what he Hopes for. And he would have him inspired with a wholsome Fear of God's Judgments, and kept from all prospects of temporal Interest, and Advantage that he might have by being a Christian. He observes, That the same Method is not to be followed with the Learned, as with the Ignorant; and he lays down very prudent Rules how they are to be dealt withal. He shews what Things commonly ti•••• the Heare••••; and he gives excellent Remedies how they may be avoided; and at last, makes Two instructive Speeches, one pretty long, the other shorter, but composed with a great deal of Art, to serve for an Example, or Pattern of such Instructions, as ought to be given. This Treatise shews, That to instruct Men well in Religion, is an harder Task than most Men imagine; and that the Method, formerly used, was nobler, and larger, than that which is now observed. This Book is of the Year 400, or thereabouts.

Though St. Augustin does not mention his Treatise of Continency in the Review of his Works, yet he owns it in the 262d. Epistle; and Possidius reckons it among his VVorks. This Book is a Discourse upon these VVords of the 140th. Psalm. Set a Watch, O Lord, before my Mouth, and keep the Doors of my Lips. O let not my Heart be enclined to any evil Thing; let me not be occupied in ungodly Works, with the Men that work Wickedness. He shews, That true Continency consists in suppressing ones Passions; and he recommends the Necessity of Grace to overcome them. He speaks against the Proud who excuse their Sins, and particularly against the Manichees, who charged their Sins upon an evil Nature that was in them. This Sermon is thought to be of the Year 395. or thereabouts.

Both the following Treatises are written against the Errour of Jovinian. This Enemy of Virginity had drawn aside several Roman▪ Virgins from their Design of continuing so, and perswaded them to marry; saying to them, Are you better than Susanna, or Anna, or so many other Holy Women? Though Jovinian's Opinion was rejected at Rome, yet this Heretick's Disci∣ples gave out, That none could refute him without condemning Marriage. To undeceive those that were of this Opinion, St. Augustin writ a Book, intituled, Of the Advantage of Matrimony, before he undertook to speak of the Excellency of Virginity. Wherein he saith first, That the Union betwixt the Husband and the Wife, is the most Ancient, and the most Natural. After that, he examineth a Question, rather Curious, than Useful, namely, How Men could have had Children, had they persisted in the State of Innocence. He observes a Four-fold Ad∣vantage in Marriage: The Society of both Sexes, the Procreation of Children, the good Use of Lust, which is regulated by a Prospect of having Children, and the Fidelity which Hus∣band and Wife preserve towards each other. He saith, That every Union between a Woman and a Man, is not Marriage. He doth not think, That this Name is to be given to that Union,

whose aim was only to satisfie their brutish Passion, if they endeavoured to prevent their ha∣ving Children. He declares, That Man guilty of Adultery, who should abuse a Virgin, when he has a Design of Marrying another: As for the Young Woman, he judgeth her guilty of Sin, but not of Adultery, if she is true to that Man, and Designs not to marry when he leaveth her: Nay, he preferrs her before several married VVomen, who abuse Matrimony by their Intem∣perance. He doth not excuse from venial Sin, either the Man, or the VVoman, who have ano∣ther Prospect in Marriage, than the begetting of Children. In a word, he distinguishes Three Things in Marriage: The Fidelity which married Persons owe one to the other, which is of natural Right; the Procreation of Children, which ought to be the end of Marriage; and the Sacrament, ••r mysterious Signification, which makes it indissoluble: For which Reason he determines, That though humane Laws permit a Man to marry again, when he is divorced from a former Wife, yet it is not Lawful for Christians, to whom St. Paul forbids it. He con∣cludes, That Marriage is of it self a good Thing, but one of those good Things which we should not look after, but in order to a greater Good, or to avoid a great Evil. That before Christ, the most Continent might marry to multiply that People from whom the Messiah, was to be born; but now, as many as are able to contain, do well not to marry. That for this Reason, Men were permitted formerly to have several Wives, and never Women to have several Husbands, but now no Man is to have more than one Wife. That the Gospel-Pu∣rity is so great in this Point, That a Deacon was not to be ordained, who had ever had more than one Wife. He approves their Opinion, who understand this Maxim in its whole Extent, and without Restriction, as St. Jerom doth by excepting those who contracted a former Mar∣riage before Baptism: For, saith he, Baptism doth indeed remit Sins; but here the Question is not concerning a Sin. And as a young Woman that hath been defiled when she was a Catechu∣men, cannot be consecrated as a Virgin after Baptism, even so it hath been thought reasonable, that the Man who hath had more than one Wife, whether before, or after Baptism, should be looked upon as wanting one necessary Qualification for Orders.

In answer to Jovinian's Objection, he distinguishes the Habit from the Action of Vertue: This being Premised, he saith, That the old Patriarchs had an Habit of Continency, but did not practise it, because it was not convenient to do it in their time; and so, when the Question is put to a Man that is not married, Are you more perfect than Abraham? he ought to answer, No; but Virginity is more perfect than conjugal Chastity: Now Abraham was endu'd with both these Vertues; for he had the Habit of Continency, and exercised conjugal Chastity. He adds, That Persons are to be distinguished from Vertues: One Person may have one Vertue in a higher Degree than another, and yet be less Holy, because he hath not other Vertues in the same Degree. Thus a disobedient Virgin is less to be esteemed than a married Woman, with the Vertue of Obedience. Last of all, he exhorts Virgins not to be lifted up, because of the Excellency of their Condition, but to be constant in Humility.

The Book Of Holy Virginity, came out presently after that Of the Advantage of Matrimony. St. Augustin shews there, That Virginity is one of the most excellent Gifts of God, and that Humility is necessary to preserve it. He exalteth the Excellency of Virgins consecrated to God, by the Example of the Virginity of the Mother of God, who, according to him, had made a Vow of Continency before the Angel appeared to her. He refutes those that condemn Matri∣mony, and those that compare it with Celibacy. He does not think that Virginity is of Com∣mand, but of Advice: It should not be chosen as a thing necessary to Salvation, but as a state of greater Perfection. And this he proves by several Passages of Scripture, and explains a Passage of St. Paul, from which some concluded, that he recommended Virginity merely upon account of the Advantage of this present Life. He asserts also, That Virgins shall have a particular Reward in Heaven. At last, he exhorts them to Humility; proposing several convincing Reasons, and powerful Motives, to inspire them with it. Then he recommends to them, above all things, the Love of their Divine Spouse, and speaks of him in a very moving man∣ner:

Behold (saith he to them) the Beauty of your Spouse! Think that he is Equal with his Father, and yet he was willing to submit himself to his Mother: He is a King in Heaven, and a Slave upon Earth: He is the Creator of all things, and yet he ranked himself among the Creatures. Consider both the Greatness and the Beauty of that which the Proud look upon with Contempt: Behold with the Eyes of Faith the Wounds which he received upon the Cross, the Blood of the dying God, who is the Price of our Redemption, and the Cause of our Salvation... He seeketh only the inward Beauty of your Soul: He gave you the power to become his Daughters: He desires not the Handsomness of the Body, but Purity of Man∣ners. None can deceive him, nor make him be jealous of you; and you may love him with∣out fear of ever displeasing him upon account of false Suspicions.

Both this and the fore-going Books were written in the Year 401.

They did well to joyn unto this the Book that treats Of the Advantages of Widowhood, which Erasmus and others had inconsiderately rejected, as a Work that was none of St. Au∣gustin's. St. Augustin, indeed, takes no notice of it in his Retractations; but that's not to be wonder'd at, because it is only a Letter to Juliana, which Possidius put into his Catalogue. * 1.13 Philo and Bede quote it as St. Augustin's; and in the 15th. Chapter some other Pieces of St. Au∣gustin's

are quoted. This Book is an Instruction for Widows. He asserts there, That Widow-hood is to be preferr'd before Marriage: Yet he doth not condemn Second Marriages, nor Third and Fourth; but only says, That it is a great Crime to Marry after the Vow of Virginity; though he judges those Marriages to be good and valid, and blames those who look upon them as adulterous. The Practice of the Church at that time was, To put them under Penance who Married after vowing Virginity; but their Marriages were not yet declared void, as is plain by the Sixteenth Canon of the Council of Chalcedon, and by several other Testimonies of the Ancients. The rest of this Letter is full of Instructions to Juliana, and her Daughter De∣metrias, who had already made Profession of Virginity, as it is observed in the 19th. Chapter: And so this small Treatise is of the Year 414. He bids them beware of the Pelagian Errors.

In both the Books Of Marriages which cannot be excused from Adultery, St. Augustin handleth this nice and Difficult Question, Whether it be lawful either for the Man or the Woman to Marry after Divorce on the Account of Fornication? Pollentius, to whom these Books are directed, believed, That the Exception of the Case of Adultery, which we find in St. Mat∣thew's Gospel, was no less to be understood of a Permission to Marry again, than of a Separation of Bodies: so that a Husband might not only leave his adulterous Wife, but also take another when he was divorced from the first. St. Augustin affirms on the contrary, That a Woman thus divorced, ought never to Marry again, no more than the Husband who caused her to be divorced. This whole Dispute depends upon the Sence of that Passage in St. Matthew, which excepteth the cause of Fornication; and upon that of St. Paul, 1 Cor. 7. which saith, That the Bond of Matrimony is indissoluble but by the Husband's Death; and that if the Wife is mar∣ried to another while he liveth, she committeth Adultery. St. Augustin enlarges much upon the Sence of these two Passages. He endeavours to make the first to agree with his Opinion, which he groundeth especially upon the second. He answereth Pollentius's Arguments, and uses several Reasonings, upon the Matter. He confesses in his Retractations, That he had not yet cleared that Point, but that there are some considerable Difficulties besides, though he had given Light enough to resolve them.

He further explaineth in the 1st. Book, another Passage in the same Epistle of St. Paul, concerning the Dissolution of Marriage between Infidels. Pollentius held, That St. Paul abso∣lutely forbids Believing Husbands to put away their Unbelieving Wives: Whereas St. Augustin affirms, That it is only an Advice that he gives them, Not to use the liberty they have to Se∣parate. He concludes this Book with another Question concerning the Catechumens, who fall into such Diseases as take away their Speech and Knowledge, VVhether they should be Baptized or no? He saith, That they ought to be Baptized; though he doth not condemn those that dare not hazard the Sacrament: And he goes so far, as to declare, That in such Cases those very Catechumens may be Baptized, who are known to be in a habit of Sin, and who ought not to be admitted to Baptism at another time. He adds, That Penitents are to be dealt withal after the same manner, and they should not be suffered to Die before they are Reconciled. In the 2d. Book, he treateth more at large than in the First, Of the Indissolubility of Ma••riages, and examines several Questions upon that Subject. He concludes with an Exhor∣tation to Husbands that have left their VVives, to live in Continency; alledging the Example of Church-men, who abstain so religiously, though they often were forced to take that Pro∣fession upon them against their VVills. The rank which St. Augustin sets these two Books in, in his Retractations, shews that he composed them in the Year 419.

The two next Books are concerning Lying. There St. Augustin handleth this Question, which was very famous in his time, Whether a Lye may be used upon some Occasions? He confesseth in the 1st. Book, entituled, Of Lying, and written in 395. That this is a perplexing Question, often disturbing Consciences; and that there seem to be some Occasions, when in Civility; and some∣times, out of Charity, officious Lyes may be lawful. He says that he will forthwith examine the Question, that he may find out some Light in so obscure a Matter; and that at last he will declare for the Truth; being persuaded, That though he were mistaken in so doing, yet his Mistake would prove less dangerous; because Error can never do less mischief, than when Men are deceived by a great Love of the Truth, and by opposing Falshood with too much Zeal.

After this Preface, he defines what Lying is. He confesses, That Ironies are not Lyes; That every Untruth which a Man may speak, is not a Lye, if Men believe that what they say is True: and, That to Lye, is to speak what we do not think, with a design to deceive. VVhereupon he examines this subtle Question, VVhether a Man speaking what he knoweth to be false, because he is sure that he to whom he speaks will not believe it, tells a Lye? And on the other side, VVhether a Man that speaketh a Truth, with a design to deceive him whom he speaks to, because he knows that he will not believe him, is free from Lying? St. Augustin saith, That neither of these can be taxed with Lying; because the one design'd to persuade the Truth, by telling an Untruth; and the other spake the Truth, to persuade a Falsity: but nei∣ther can be excused from Imprudence and Rashness. Then he comes to the Question which he proposed to himself, VVhether a Man might Lye upon some Occasions? Those that held the Affirmative, alledged several Examples of Lyes, which seem to be both approved and commen∣ded in the Old Testament, and added a Reason from Common Sence. Should any one (said they) flee to your House for shelter, and it is in your power to save him from Death, by telling a Lye,

would you see him unjustly murthered, rather than tell a Lye? If a sick Man asketh you a Question about something that he must not know; yea, supposing that he will be the worse if you give him no Answer; would you then utter a Truth that might occasion Death? or will you keep silence, when you may ease him by telling a charitable Lye? St. Augustin Op∣poses to these Reasons those Passages of Holy Scripture which forbid Lying without restriction, and then answereth the Examples out of the Old Testament; That the Righteous who seem to have Lyed, did not intend that what they said should be understood in the usual sence, but that by a Prophetical Spirit they meant to discover those things that were signified by those Figures; as for other Persons which are not in the number of the Righteous, the Holy Scripture never approves their Actions, but by comparing it with a greater Evil. He affirms, That there is no Example of Lying in the New Testament, and endeavours to answer the Inferences which they pretend to draw from the Instances of the Dispute betwixt St. Peter and St. Bar∣nabas, and betwixt St. Peter and St. Paul, as well as from the Circumcising of Timothy. Lastly, That he might put an End to all the Reasons alledged from Necessity or Advantage, he main∣tains, That we must never do Evil, what Advantage soever we may get by it: That so the whole Question is, Whether Lying be Evil or no? And not, Whether it is sometimes Profi∣table? VVhence he concludes, That no Lye is to be told, either to preserve our Chastity or our Life, or for the Good of others, or for any other reason whatsoever; no, not for the Eter∣nal Salvation of our Neighbour, because that Sin cannot be imputed to a Man, which he can∣not prevent but by committing himself another Sin. To explain what he had said more at large, he reckons up Eight sorts of Lyes; and having laid this down for a Rule, That we must depend altogether upon Gospel-Precepts, he enlargeth upon those that make against Lying.

The Second Book against Lying, is written upon the same Principles, but long after the First; for St. Augustin wrote it in 420, at the Request of Consentius, who asked him, Whether it was not lawful to make use of Lyes, to discover the Priscillianists, who concealed their Error by Lying, and horrid Execrations? St. Augustin condemns not only the Practice of the Priscillia∣nists, but also the Zeal of the Catholicks, who made use of Lyes to discover the Men of that Sect. He positively condemns the Catholicks Action, who feigned themselves Priscillianists, more than that of the Priscillianists, who feigned themselves Catholicks. From hence he takes an opportunity to enter upon the general Question concerning Lying; and he affirms, That it is never allow'd upon any Pretence whatsoever; because whatsoever is Sin in its own Nature, can never be rectified by any good Intention. He shews, by the Examples of David, and Lot, that we are not always to imitate the Actions of Righteous Men. He excuseth Abraham, and Isaac from Lying. As for Jacob's Action, he saith, it was no Lye, but a Mystery: That there is no Example of any Lye in the New Testament, because Tropes, Parables, and Figures, cannot be called Lyes, no more than what is said of Jesus Christ; that in his Dis∣course with the Pilgrims, who went to Emmaus, he made as though he would have gone further; that we are no more to imitate Thamar's Lye, than Juda's Fornication; that God rewarded not the Lye of the Egyptian Midwives, but their Compassion towards the Israelites Children. The same must be said of Rahab's Action. In one word; These Examples of Lyes taken out of the Old Testament, are no Lyes, or if they be, they cannot be excused. Lastly, Whatsoever Pretence they may have, Men are never permitted to betray the Truth for any Advantage, how great soever it may be, because they are never allowed to sin. And indeed, as St. Augustin observes once again, It is a very dangerous thing to allow Lying upon some occa∣sions, because this Maxim may be stretched too far, and upon the same Principles, Perjury, and Blasphemy may in time be allowed.

St. Augustin confesses, in his Retractations, that both these Treatises are very intricate; and that he had a Design himself to suppress them.

The Book Of the Business of Monks, is an excellent Satyr against some Monks, who thought themselves exempted from working with their Hands, because Christ hath said, That we should take no care for the Morrow, and so contented themselves with Praying, Reading, and Sing∣ing. St. Augustin opposes to them both the Example, and the Authority of St. Paul, who plainly says, That whosoever will not Work, ought not to Eat. He refutes the false Distincti∣ons which they made to shift it of. He proves, That the true Sence of that Passage of the Gospel which they quoted, did not exempt Men from Working, but only banished the Ingra∣titude of worldly Men; that to labour with ones Hands is not inconsistent with Prayer; that it is so far from being unworthy of the Monastical State, that it is part of it: For, saith he, if a Rich Man makes himself a Monk, what can there be more perfect, than having quitted great Estates, to be obliged to Labour to get Necessaries. And if this new Convert be Poor, and of mean Condition, would not that be a criminal Nicety, to desire to live more at Ease in a Monastery, than he did before in the World? Afterwards he draws the Picture of those idle Monks, whom he calls Hypocrites in Monastical Habits, with whom the Devil hath over-spread the World. They travel (saith he) from Province to Province, without any Mission; they have no fix'd Habitation, and abide in no place; they continually alter their Station: Some carry Relicks about, (if they be Relicks,) and make an Advantage of them: Others take much upon them, by reason of their Habit and Profession: Some say they are going to see their Kindred, who, as they have heard, dwell in such a Countrey: But they all beg, and take it ill if you give them not, either

to supply the Wants of such a Poverty as enricheth them, or to Recompence a seeming and counterfeit Honesty. EXIGUNT AUT SUMPTUS LUCROSAE EGESTATIS AUT SIMULATAE PRETIUM SANCTITATIS. Lastly, St. Augustin compares his own Condition with that of the Monks; affirming, That he would chuse the Life of a Regular Monastery, to work at certain hours with his Hands, and to have others for Prayer and pious Reading, rather than to be subject to the Fatigues of Office, and to be continually entangled with the secular Busi∣nesses of other Men. Towards the latter end, he laughs at the fancy of those Monks who would never cut their Hair. Nothing is more pleasant than the Answer which they made to that Passage of the Apostle, where he forbids Men to let their Hair grow. This (said they) is spoken for Ordinary Men, but not for those that have made themselves Eunuchs for the King∣dom of Heaven. St. Augustin makes Sport with that ridiculous Notion of the Monks; shewing them, That they are Men as well as others. This Book is in the Retractations, among those that were written about the Year 400.

The next Book is concerning the Predictions of Daemons; wherein St. Augustin explains how they may Imagine and Foretell things, and how they often Mistake: shewing at the same time, That Religion permits us not to Consult with them. He supposes that Daemons have very subtile Bodies. This small Treatise was composed in an Easter-Week, of some of the Years be∣twixt 406, and 411.

The Book of the Care which they ought to have of the Dead, was written to answer that Que∣stion which St. Paulinus, Bishop of Nola, had proposed to St. Augustin in the Year 421. name∣ly, Whether a dead Man was any thing the better for being buried in the Church of some holy Martyr. To this Question is added another, To what purpose are the Church's Prayers for the Dead, seeing that according to the Apostle's Maxim, All Men shall be judged according to what they have done in this Life? St. Augustin answereth, That the Book of Maccabees establishes the Custom of Praying for the Dead; and, That though nothing of it were found in the Old Testa∣ment, yet the Custom of the Church is sufficient to authorize that Practice, which is done in the Administration of the Eucharist. He is persuaded, That the Honour of Burial doth neither Good nor Hurt to the Soul of the dead Person; but yet that this Duty is to be pay'd to the Dead, as a Testimony of the Respect which is due to the Memory of pious Persons: That to be buried in a Martyrs Church, doth nothing of it self; but it serves to put the Faithful in mind of Praying for the Dead, because the Devotion for the Martyr encreaseth the Fervency of Prayer. But that commonly the Care of decent Burial proceeds from the Respect which Men have for the Body: That Martyrs had Reason to lay aside that Care: That the Scripture commends those that are careful to bury the Dead, because it is a Token o•• their Tenderness and Affection towards their Brethren. St. Augustin speaks afterwards concerning Apparitions of the Dead, by Dreams or otherwise; and having mention'd several Examples, he examineth how they come to pass. He thinks it more rational, to attribute them to the working of Angels, who form those Idea's in the Imagination, than to the Souls of the Dead. He does not believe that they are pre∣sent, or that they take any notice at that time of the things that are done, but that they are acquainted with them afterwards, either by Angels, or by the Souls of those that are dead; or last of all, by the Inspiration of God. And by this last means, he believes that the Martyrs come to know the Necessities of the Faithful, and to hear their Prayers. He does not question but Martyrs help the Living; but he knows not whether they do it by themselves, or whether God doth it by Angels, at their Request. He confesseth, That we cannot know by which of these means, or whether by both, the Martyrs work Miracles.

He concludes, That of all that is done for the Dead, nothing availeth them where they are but the Offering of the Eucharist, Prayers and Almsdeeds: That these things are not useful to all, but only to such as deserved in their life-time, to reap Benefit by them after their death: That however, these things are performed for all Christians that were Baptized, because we cannot distinguish who shall be the better for it or not: That it is better that they should be superfluous to some, than that they should be wanting to others: That these Duties are with Reason more exactly performed for our Friends and Kindred, that we may receive the same Assistance from our other Relations: That the Decency of Burial availeth nothing to the Salvation of the Dead, but it is a Duty of Humanity which is not to be neglected.

The Discourse of Patience, is one of those that St. Augustin mentions in the 231st. Letter. He treateth there of that Vertue rather Dogmatically than Pathetically. He takes notice at first, That God's Patience is of another nature from that of Men, because he cannot suffer. Then he distinguishes True Patience, which is a Vertue, from the Counterfeit, which is a Vice. Ambitious Men, Covetous, Luxurious Men, and Robbers, endure patiently extremity of Pain and Misery; yet want the Vertue of Patience, because they suffer upon an ill account. None but such as Suffer for a good Cause, can be said to be truly Patient. But if wicked Men endure all things for the Goods of this World, What ought not the Righteous to suffer for Eternal Life? Then he proposes the Examples both of Job and of the Martyrs; to the which he opposes the Im∣patience of the Donatists, who killed themselves, that they might be accounted Martyrs; shew∣ing, That Self-Murther is a greater Sin than Murthering of another;

For (saith he) a Parricide is more guilty than a Man-slayer, because he kills a Person that is nearer to him than other Men: By the same reason, he must be thought the greater Sinner who kills himself, be∣cause none are so near to us as our selves.

Lastly, He maintains, That True Patience is not

from our own strength, but from God's help; because true Patience is grounded upon Charity, which is the Gift of God. This puts St. Augustin upon discoursing of Grace, and proving that it is not given to our Merits; but that it prevents them, and goeth before Faith it self, which is the beginning of all good Works. This short Discourse was written about the Year 418.

Of the Four following Sermons upon the Creed, there is none but the first which comes near St. Augustin's Stile, as it is observed in the Preface. It contains a clear and succinct Explication of the Articles of the Creed. He saith, upon the Article of the Church, That there is but one only true Catholick Church, which opposes all Heresies, and can never be overcome. Upon the Ar∣ticle of the Forgiveness of Sins, he distinguisheth two sorts of Sins, Light and Great Sins; Bap∣tism remitteth both. After Baptism, Light Sins, from which no man can be absolutely free, are remitted by the Lord's Prayer: But great Sins, as Adultery, and other Enormous Crimes, cannot be remitted but by an humbling Penance. In this Creed we find the Article of Ever∣lasting Life, which gives Grounds of Suspicion, that this Discourse is none of St. Augustin's; because this Article is not in the Book of Faith, and the Creed, which is certainly his.

The Benedictines have Reason to Print the Three other Sermons upon the same Subject, in a small Character, and to observe as they do, that they are written in a very different Stile from St. Augustin's; yet they believe them to be ancient, and written by some Disciple of St. Augu∣stin, during the Vandals Persecution against the Catholicks, which is mentioned in the Second Sermon.

They likewise put into the same rank Three other Sermons, which they believe to belong to the same Author; The Sermon of the Fourth Day of the Week, Or, Of the Dressing of the Lord's Vineyard; A Discourse concerning the Flood, and the Sermon of the Time of the Barbarian's Perse∣cution; which they have also Printed in a small Character.

They have left the Sermon of the New Song under St. Augustin's Name; but they say in the Preface, That they doubted whether it was his. They might have passed the same Censure of the Sermon of Discipline, and that of the Usefulness of Fasting; which I cannot find to be any more than the others of S. Augustin's Stile: Nay, I scarce believe, That the Sermon of the taking of the City of Rome, which is the last in this Volume, is truly St. Augustin's; yet every man is left to judge as he pleases, that shall read it.

The Treatises which you find in the Supplement, are certainly none of St. Augustin's: The Benedictines have made an exact Critick of them in their Prefaces, and have Collected all that could be said or guess'd at concerning their Authors.

The first is a Collection of One and twenty Questions, gather'd without any Order by a very Ig∣norant Author. Most of them are about Philosophical Matters, and composed of Extracts out of several of St. Augustin's Books.

The Sixty five following Questions and Answers, which are found in some Manuscripts under Orosius's and St. Augustin's Names, are in a better order than the former, and concerning more Theological Matters; but they are Extracts out of several Passages: The first Twelve are taken out of a Treatise falsly attributed to St. Augustin, Concerning the Trinity and Unity of God. Most of them that follow, are Extracts out of St. Eucherius. Some are out of St. Augustin's Treatise upon Genesis. They end with a Citation of a Passage of St. Augustin against those who desire to be Bishops, that they might Command, taken out of the 19th. Chapter of the 19th. Book of the City of God; which is quoted as of a Father ancienter than himself: One of the Fathers, saith he, hath said very elegantly, against those that desire to Command: Let those, saith he, who would Com∣mand rather than Serve others, know, that they are not Bishops.

The Book of Faith to Peter, belongs to St. Fulgentius, to whom it is ascribed in a Manuscript of Corby, above One thousand Years old, as well as in another later. It is cited under his Name by Ratramnus, in his Treatise of the Body and Blood of Christ. Both Isidore, and Honorius of Autun, do likewise mention a Treatise of St. Fulgentius, containing the Rule of Faith; which is not different from this.

The Book of the Spirit and Soul, which is a Collection of Passages from several Authors, is attributed to Hugo de S. Victore by Trithemius, and by Vincentius Bellovacensis, and Printed among this Author's Works. Yet the great number of Extracts taken out of the very Works of Hugo de S. Victore makes it questionable, whether it be his. St. Thomas ascribes it to a Cistercian Monk. The Benedictines believe that it was written by Alcherus, a Friend of Isaac's, Abbot of Stella, to whom this Man directed a Letter of the Soul. In the Bibliotheca Cisterciana, it is attributed to Isaac, and it is observed that he publish'd it under Alcherus's Name; but it is not likely that Ab∣bot Isaac would insert a part of his own Letter into this Treatise.

The Treatise of Friendship is an Epitome, or rather an Extract out of the Treatise of Aelredus Rievallensis, which is found among that Author's Works.

The Book of the Substance of Love, is made up of two small Treatises among the Works of Hugo de S. Victore. That of the Love of God, is a Collection of Passages of this same Author's, out of St. Bernard, and St. Anselm Vincentius Bellovacensis cites it under Peter Comestor's Name.

The Soliloquies that are here, are not those of St. Augustin, which are in the first Volume of his Works: These are made up out of Passages of the Soliloquies and Confessions of St. Au∣gustin, and the Books of Hugo de S. Victore. There is the first Chapter of the Fourth Lateran Council held in the Year 1198.

It is proved in the Preface to the Book of Meditations, that they cannot be St. Augustin's. Many of them are attributed to St. Anselm; but the Benedictines have prov'd, That they are rather written by John Abbot of Fescamp, who lived in the time of the Emperor Henry III. to whose Widow he directs a Letter, published by Father Mabillon in the first Volume of his Analecta, from another Manuscript of the Abby of St. Arnoul of Metz, where this Treatise of Meditations is mentioned, part whereof is found in the same Manuscript.

The following Treatise of the Contrition of the Heart, is taken out of the Meditations attri∣buted to St. Anselm.

The Manual is Composed likewise of Extracts out of St. Anselm's Works, and St. Bernard's, Hugo's de S. Victore, and Alcuinus; there are also some Passages of St. Augustin, St. Cyprian, St. Gregory, and of Isidore of Seville. Part of this Book is in the next Book, entituled the Looking-Glass: Another part of it is the Extract of a Prayer which is in the Manuscript of Corby, which containeth the Works of Abbot John.

The Looking-Glass makes a part of the Confession of Faith, which Chiffletius published under Alcuinus's Name, yet it is Composed of Passages out of Alcuinus's own Works.

The next Book is entituled, The Looking-Glass of a Sinner. The Author citeth a Sentence of Odo Cluniacensis, in Commendation of St. Martin. He useth the term of Prebend, and he hath taken some places out of the Prayer of Hugo de S. Victore, out of the Book of the Spirit and Soul already mentioned, and out of the Book of Conscience, ascribed to St. Bernard. The Book of the threefold Habitation is of the same nature; and there are the same Notions. It is very likely that all these Treatises of Piety belong to the same Author.

The Book intituled, The Ladder of Paradise, attributed to St. Bernard, and intituled in his VVorks, the Ladder of the Cloister; or, a Treatise how to Pray; is written by Guigo [or Guido] Carthusianus, as appears by the Letter that serves for a Preface, taken out of the Manuscript of the Carthusian House in Colen.

Honorius of Autun, in his Book of Luminaries, mentions a Book which he had written, inti∣tuled, Of the Knowledge of Life; or, Of the true Life. This here bears the same Title, and has the Stile and Genius of this Author; as is proved in the Preface.

The Book of a Christian Life, was formerly restored by Holstenius, to one Fastidius, a Britain, who is the true Author of it; as we learn not only by the ancient Manuscript belonging to the Monastery of Mount-Cassin, by which Holstenius Printed it at Rome, in 1633. but also by the Authority of Gennadius, who ascribes it to him, and who observes that this Author was a Britain.

In this Book there are several Footsteps of Pelagius's Errors; he lived much about the same time.

The Book of Wholsome Instructions, is here restored upon the Credit of an ancient Manu∣script, in the Library of M. Colbert, to Paulinus Patriarch of Aquileia; who lived about the latter end of the * 1.14 Ninth Century.

The Author of the Book, Of the Twelve Abuses of the Age, is not known; it is as wrongfully attributed to St. Augustin as to St. Cyprian: only it is observed in the Preface, That this Book is quoted by Jonas Bishop of Orleans, who was ancienter than Hincmar, who writ a Book bearing the same Title, different from that mentioned by Flodoardus: Pamelius found a Manuscript, having in the Margin the Name of Evrard, instead of St. Augustin; but this Evrard is not known.

They did not Print the two Treatises of the Seven deadly Sins, and of the Seven Gifts of the Holy Spirit, which F. Vignier published under St. Augustin's Name, in the First Part of his Sup∣plement, because they are amongst the VVorks of Hugo de S. Victore.

The Treatise of the Conflict betwixt Vertues and Vices was first ascribed to St. Augustin, then to St. Leo, then to St. Ambrose, and at last to Isidore of Seville: but here it is restored to its true Author Ambrosius Autpertus, a Benedictine Monk [of the Monastery of St. Vincent] upon the Vultarnus near Benevente. This Treatise is mention••d in his Life, which is in the Acts of the Benedictines, Age III. at the Year 778. The Stile of this Treatise is very like that of this Au∣thor's Commentary upon the Revelations.

Of the same Nature is the Book of Sobriety and Charity, and the Author of it is unknown. There Drunkenness is particularly reproved. This Book is well enough written, and seemeth to me to be ancient.

The Benedictines prove in their Preface to the Book of true and false Repentance, That this Book has not St. Augustin's Stile, though it hath been cited under his Name by Gratian, by the Master of the Sentences, Petrus Blesensis, and several others.

The Treatise of Antichrist, is likewise among the VVorks' of Alcuinus and Rabanus. Rupertus cites it without naming the Author. The Manuscripts attribute it to Alcuinus, and it agrees well enough with his other Writings. It contains several Circumstances relating to Anti-Christ, and the End of the World, which he describeth with as much Confidence as if he had learned it by Revelation.

After this Treatise comes a Prayer, or rather an Imprecation out of several Verses of the Psalms. It is intituled in a Manuscript of the King's Library, The Psalter of Pope John, made at Vienna. John the XXIId. is thought to be the Man meant by that Title.

The following Treatise upon the Magnificat, is a Fragment of the Treatise of Hugo de S. Victore, upon this Hymn.

That of the Virgin's Assumption, is a Sermon of some Author of the Twelfth Century, or thereabouts; which teacheth that the Blessed Virgin is in Heaven, both Soul and Body.

Both the Discourses concerning Visiting the Sick, contain useful Rules to teach Priests how they should behave themselves towards Sick Persons; but they are very late. Both the Discourses of the Comfort for the Dead, are of the same Nature, and it may be of the same Author.

The Treatise of Christian Behaviour is a Collection of Notions taken out of St. Eloi or Eli∣gius Bishop of Noyon, and Caesarius. The Discourse upon the Creed, is likewise a Collection of Remarks drawn out of Rufinus, Caesarius, St. Gregory, Ivo Carnutensis, and others. The Sermon upon Easter-Eve, about the Paschal-Lamb, and that upon the * 1.15 41st. Sermon, are among the Books falsly attributed to St. Jerom.

The three Sermons to the Novices, concerning Unction, Baptism, and washing of the Feet, are not like St. Augustin's Writings, though they are attributed to him in very ancient Ma∣nuscripts.

The Treatise of the Creation of the first Man, is inserted entire into the Book of the Spirit and the Soul. It is among St. Ambrose's VVorks, entituled a Treatise of the Dignity of the first Man; and among Alcuinus's it is intituled, Thoughts of the Blessed Albinus a Levite, upon these words of Genesis, Let us make Man after our own Image.

The Sermon of the Vanity of this present Age, is inserted into the Treatise of Christian Behaviour, The Author of the Sermon upon the contempt of the World is not known. That about the Advan∣tage of Discipline belongs to Valerianus Cemeliensis: It is not known who was the Author of the Sermons of Obedience, Humility, Prayer, Alms, and that of the Generality of Alms-deeds. The small Discourse of the Twelve Prayers spoken of in the 21st. Chapter of the Revelations, belongs perhaps to Amatus a Monk, of Mount-Cassin, or rather an Extract of Bede's Commentary upon that Passage in the Revelations.

Finally, The Sermons to the Brethren that live in the Wilderness, are the Work of some Modern Monk, who was so imprudent as to publish them under St. Augustin's Name, though it be as clear as the day, that they are not of this Father. Baronius observes, That they were Compos'd by an Impostor, and that they are full of Fables, Falsities, and Lyes. Bellarmin saith, That the Stile of them is Childish, Course, and Barbarous. There are several Passages out of St. Augustin, Caesarius and St. Gregory. It is probable, that the Author was a Flemming.

The SEVENTH TOME.

THE Seventh Volume contains St. Augustin's great Work of the City of God. He undertook * 1.16 it about the Year 413. after the taking of Rome by Alaric King of the Goths, to refute the Heathens who attributed that Misfortune to the Christian Religion. This VVork held him several Years, by reason of many intervening Businesses which he could not put off; so that he did not finish it before the Year 426. It is divided into Two and twenty Books, whereof the first Five refute those who believe that the worship of the Gods is necessary for the good of the VVorld; and affirmed, That all the Mischiefs lately happened, proceeded from no other cause, but the abolishing of that Religion. The next Five are against those who confessing that the same Calamities have been in all Ages; yet pretend that the worship of the Heathen Divinities was profitable to a future Life. Thus the Ten first Books are to Answer both those Chimerical Opinions, which are contrary to the Christian Religion. But lest they should reproach him with having refuted the Opinions of others, without establishing the Christian Religion, the other part of this VVork is allotted to that purpose, and it consists of Twelve Books, though he sometimes establisheth our belief in the former Ten, and so in the Twelve others he sometimes correcteth the Errors of our Adversaries. In the Four first of these Twelve, he describes, The Ori∣ginal of the two Cities; the one of God, and the other of the VVorld. In the Four next, their Progress; And in the Four last, their Ends: And so, though all the 22. Books do equally treat of both Cities, yet this VVork has its Name from the better, and they are commonly called, The Books of the City of God. This is the Account which St. Augustin gives, both of the Subject and of the Occasion of these Books in his Retractations. Let us now examine more particularly what is most remarkable in each Book; for it is a VVork made up of a great variety of very learned and very curious things.

In the First Book, he shews, That instead of imputing to the Christians, the Desolation and the taking of Rome, the Heathen ought rather to ascribe to the special favour of Jesus Christ, That the Barbarians, only out of reverence to his Name, spared all those that had retired into the Churches. He pretends, That there are no Examples in the VVars of the Heathen, to shew That the Enemies who spoiled a Town taken by Storm, spared those who took Sanctuary in the Temples of their Gods. This puts St. Augustin upon asking, why this Favour of God was ex∣tended to those Ungodly Men that fled into the Churches, who feigned themselves to be Chri∣stians; and why the good were involved in the same Mischief with the wicked. He confesses, That both the Good and the Evil Things of this VVorld are common both to Good and Evil

Men; but the difference consists in the Use which they make of them. He observes, That per∣haps good Men probably are punished with the wicked, because they took no care to reprove * 1.17 and to correct them; and that however, good Men lose nothing by losing the good things of this World; That a Christian ought to be easily conforted for want of Burial, seeing that this doth him neither good nor hurt: And he comforteth the Virgins that had been ravished in that disorder; shewing, That they lost neither the Chastity of the Soul, nor the Purity of the Body: He excuseth those that killed themselves, rather than endure that dishonour. But he shews at the same time, That this Action so much admired by the Heathen, is contrary both to Reason, and to the Laws of Nature; and that it is never lawful to kill our selves upon any account whatsoever. He answers the Examples of some holy Women who threw themselves into the River, to escape the Violence of those that would have ravish'd them. He saith, That they might have been induced to that, by the Spirit of God, as Sampson was. He concludes with a Description of the Depravation of the Romans, and the Disorders of their Manners, at that time.

In the Second Book he affirms, That the corruption of Manners, which is the greatest of Mischiefs, was always reigning in Rome; and that the Gods they Worshipped, were so far from prescribing them Laws, for the Reformation of their Manners, that on the contrary, they encouraged them to Vice, by their Examples, and by the Ceremonies that were used in their Worship.

In the Third Book he goes back as far as the Siege of Troy, and then takes a view of the prin∣cipal Events which happened to the People of Rome, to convince the most Stubborn, That their Gods preserved them not from the same Disasters and Calamities, which the Heathen now imputed to the Christian Religion.

In the Fourth Book he shews, That the encrease of the Roman Empire can be attributed neither to all the Divinities which they adored, nor to any one in particular: That however, no Empire is to be called Happy, which is encreased only by War, as the Roman Empire was: That great Empires, without Justice, were but great Robberies; and that the true God alone, is the sole Dispenser of the Kingdoms of the Earth.

He prosecuteth the same Subject in the Fifth Book; and proves, in the beginning, That the greatness of Empires depends not upon Chance, nor upon a particular Conjunction of the Stars: Which gives him occasion to speak of Destiny, and to refute judicial Astrology at large. He acknowledges a Destiny, if by this Term is meant a series, and concatenation of all Cau∣ses, which God foresaw from all Eternity; but he advises Men rather not to use that word which may have an ill Sence. He endeavours to make God's Fore-knowledge, and the infalli∣bility of those Events, which he foresees, to agree with Man's Free-Will. Then from this Disposition of Things, he comes to enquire into the Causes of the Roman Victories, and he meets with none more probable than their Honesty. He confesses, That God rewarded their moral Vertues with those sorts of Recompences; adding, That thereby God made the Inhabi∣tants of the eternal City, to know what Recompence they were to expect for their Christian Vertues. Since the counterfeit Vertues of the Heathen were so well rewarded, that he set this Example before their Eyes, to teach them how much they ought to be in love with their Heavenly Country for an immortal Life, since the Inhabitants of an Earthly Country were so much in love with it, for an humane, and a mortal Glory; and how hard they were to Labour for that Heavenly Country, since the Romans had taken such great Pains for their Earthly One.

He examineth afterwards, wherein consists the true Happiness of Christian Kings, and Princes: And he shews, That they are not Happy for having reigned long, for dying in Peace, and leaving their Children successors of their Crowns, nor for the Victories which they obtained, because such Advantages are common to them with ungodly Kings: But that Christian Princes are said to be Happy, when they set up Justice, when in the midst of the Praises that are given them, and the Honours that are pay'd unto them, they are not swell'd with Pride, when they submit their Power to the Sovereign Power of God, and use it to make his Worship to flourish. When they fear, love, and worship God; when they preferr, before this which they now enjoy, that wherein they are not afraid to meet with any Competitours; when they are slow to Punish, and ready to Forgive; when they punish only for the good of the Publick, and not to satisfie their Revenge; and when they forgive purely that Men may be Corrected, and not that Crimes may be Countenanced; when being obliged to use Severity, they temper it with some Actions of Meekness, or Clemency; when they are so much the more temperate in their Pleasures, by how much they have a greater Liberty to exceed; when they affect to Command their Passions, rather than all the Nati∣ons of the World, and they do all these Things, not out of Vain-Glory, but to obtain eter∣nal Happiness; and, in short, when they are careful to offer unto God, for their Sins, the Sacrifice of Humility, Mercy, and Prayer.

These, saith St. Augustin, are the Christian Prin∣ces whom we call Happy: Happy even in this World by Experience, and really Happy, when what we look for, shall come. Finally, he proposes the Examples of some Christian Empe∣rours, and particularly of Constantine, and Theodosius, whose Greatness, and Prosperities, he extols and sets forth.

In the Sixth Book, St. Augustin proves by the Authority of Varro, that, the fabulous Divi∣nity of the Heathen is ridiculous; he makes the same Conclusion concerning their civil Theolo∣gy, and grounds what he saith of it upon Seneca's Authority.

He goes on in the Seventh, to discover the Falshood of the Heathen civil Theology; shew∣ing, That their chiefest Divinities, or select Gods, do not deserve to be called Gods; and that the Christian's God alone governs the World.

The Eighth Book refutes the natural Theology of their Philosophers: He preferrs the Pla∣tonists before all other Philosophers, and owns that they knew the True God; shewing with∣all, that they were deceiv'd by honouring Daemons, as subaltern Deities, and Mediators betwixt God, and Men: He shews,

That the Christians never committed this Mistake; and that they are so far from adoring the Daemons, which are evil Spirits, that they do not worship the Angels, nor the Holy Martyrs; that they do indeed Honour, and Reverence them as the Servants of God, but that they did not build Temples for them, nor consecrate Priests, nor offer Sacrifices unto them. For, saith he, who among Christians ever saw a Priest before an Altar, consecrated to God, upon the Body of a Martyr, say in his Prayer, Peter, Paul, or Cyprian, I offer you this Sacrifice?

It is offered to God, though it be upon the Monuments of Martyrs; and these Ceremonies were appointed to be performed upon their Monuments, for no other end, but to give the True God Thanks for the Victories which they had obtained, and at the same time, to stir up Christians to imitate their Courage, and to make themselves wor∣thy to have a share in their Crowns, and Rewards: So that all the Acts of Piety, and Reli∣gion, which are done at the Tombs of the Holy Martyrs, are Honours pay'd to their Memory, and not Sacrifices offered to them as Divinities.

But forasmuch as they owned Two sorts of Daemons, some good, and some bad, St. Augustin examines that Distinction in the next Book, where he shews by the Principles both of Apu∣leius, and of the Chief of Heathenish Authors, that all Daemons are Evil. Whence he con∣cludes, That they cannot be Mediatours between God, and Men. He doth not believe, That Angels deserve that Title, affirming, That it belongeth to none but Jesus Christ alone.

In the Tenth Book he treateth at large of Angel Worship: He saith, That they are Crea∣tures, whose Felicity is all in God; that they worship God, and their Desire is, that all Men would worship him; that they require of us, neither Adoration, nor Sacrifices; and that God doth not expect from us Sacrifices, like those of the Heathen, but a Sarcifice of Union, such as the Church celebrates in the Eucharist, and which the Faithful know: That the Miracles which were wrought by the interposition of Angels, (not of Daemons, whose Prodigies are no∣thing but illusions:) These Miracles, I say, were wrought by God's Power, to make himself known unto Men: That the invisible God becomes visible by the ministry of his Angels, whom he made use of to deliver his Law to the World: That it is so true, that no Sacrifice is to be offered to any but God; that Jesus Christ, as Man, would be made a Sacrifice himself, and not receive one from any Body else: That God alone can purifie Men of their Sins, as the Platonists themselves acknowledge, that so it was necessary that God should be made Man to be a true Mediator: That the just Men, under the old Law, were not Saved, but by Faith in this Me∣diator: That Pride alone keeps the Platonists from owning the Incarnation: That the Soul is not Co-eternal with God, as they imagine: And Lastly, That the Means of delivering, the Soul which they sought after to so little purpose, is nothing but the Christian Religion.

In the 11th. Book, St. Augustin finds the Original of both Cities, in the diversity of Angels; which gives him occasion to treat of the Creation of the visible World, which was immediate∣ly preceded by that of the invisible, that is of the Angels whom he created all in a State of Righteousness, from which some are fallen through their own fault. He makes some digressi∣ons to speak of the Trinity, and of several Circumstances of the Creation of the VVorld.

Having proved in the 12th. That the difference of good, and evil Angels doth not proceed from their Nature, but from their VVill, because God created nothing but what was both Good, and Perfect. He comes to discourse of Mankind; and proves, That Men are not from Eternity, but that God created Man in time: And he mentions something, concerning the Fall of the First Man, whereof he speaks more at large in the 13th. Book, where he shews, That the death, both of Body and Soul, was the Consequence, and the Punishment of Adam's Fall. There one may meet with several curious Notions concerning Death; and several Reflections upon the Resurrection, and the Quality of glorified Bodies. He goes on in the 14th. Book, to speak of the Fall of the First Man, and of the lamentable Consequen∣ces that attended it, and particularly of irregular Desires, and shameful Passions. He en∣quires, VVhether the First Man was subject to Passions, and how he could Sin, being free from them. Lastly, He asketh several Questions, rather nice, than necessary, how Men should have had Children in the Earthly Paradise, had they continued in the State of Inno∣cence.

The Fifteenth Book is the first of those wherein he examineth the Progress of both the Ci∣ties: He finds the History of it in the Old Testament, where he shews who were the Citizens of both those Cities. This Book prosecutes this History from the Creation, to the Flood. On the one side, we see Abel, and Isaac, and on the other Cain, and Esau: And both these Cities may be taken notice of in the Marriages of the Sons of God, with the Daughters of

Men. The Church is represented by Noah's Ark. There are in this Book curious Allegories, and several Reflections upon the History of Genesis. Amongst other Things, he examines the length of the Lives of the First Patriarchs; and the Difference betwixt the Translation of the Septuagint, and the Hebrew Text, about the Number of the Generations.

In the 16th. Book he carries on the History of both Cities, from Noah to Abraham, and from Abraham to the Kings of Israel. He doth not find that the Scripture takes notice of any that served God from Noah to Abraham. He speaks of the Posterity of the Children of Noah, of the Confounding of Languages, of the Antiquity of the Hebrew Tongue, and of the Multipli∣cation of Mankind. He questions whether there be Antipodes. In the rest of the Book he clears the History of Abraham, and of his Posterity, which is explained with relation to the City of God.

In the 17th. taking a View of the History both of the Kings and of the Prophets, he relates and expounds the Prophecies which are in the Books of Kings, in the Psalms, and in the Books of Solomon, which relate to Christ or his Church.

Now as he had quitted the History of the City of the World, when he was come to Abra∣ham, so he resumeth it in the beginning of the 18th. Book; which contains an Abridgment of the History of the Principal Monarchies in the VVorld, the times whereof he makes to agree with the History of the Bible; and he omits not to speak of the Fabulous Histories, and of the Metamorphoses. Afterwards, he quotes the Sibylline Oracles; but he insists most upon the Predictions of the Prophets, which he produces in all their Particulars. He speaks also of the Books of the Maccabees: and having made some Reflections upon the Authority of the History of the Canonical Books, and of the Translation of the LXX. he describeth in few words the Fall of the Jewish Empire; and so he comes to the Nativity of Jesus Christ, the Dispersion of the Jews, the Settlement of the Church, the Persecutions and Heresies which immediately followed. St. Augustin makes very ingenious Reflections upon all these Articles; and concludes this Book, by showing, That the End of the VVorld is Unknown; and he refutes a false Pre∣diction which the Heathens published, That the Christian Religion should last but Three hun∣dred sixty five Years.

The 19th. Book treateth of the End of both Cities: Each one aims at the chiefest Good; but the Inhabitants of the Terrestrial know so little of it, that their Philosophers, the Wisest among them, could never agree wherein it consisted. Varro reckoneth Two hundred eighty eight different Opinions of Philosophers about it. The Christian Religion discovers the Falsity of all those Opinions, by letting Man know, That he cannot be Happy in this Life, but only in Hope; because he cannot enjoy here Peace and perfect Tranquility.

The 20th. Book contains a Description of the Last Judgment, of the Renewing of the World, of the Resurrection, and of the Heavenly Jerusalem.

The 21st. treateth of the End of the Earthly City, and represents the Horror of the Tor∣ments of Daemons and Damned Men, and of the Eternal Fire of Hell. St. Augustin refutes the vain Reasons of those that doubt of it; and the Fancy of some, who affirmed, That those Torments should have an End, and that Men should be kept from them by the Intercession of the Saints, by the Use of Sacraments, and by Almsdeeds.

The Last Book is, concerning the Happiness which the Saints shall enjoy to Eternity. The main End which St. Augustin aims at there, is, To prove the Probability of Man's Resurrection. His chief Reason is grounded upon Christ's Resurrection; attested by such credible Witnesses, that none can rationally doubt of it, the truth thereof having been confirmed by so many Mi∣racles. But because Unbelievers demanded why Miracles were not still wrought, St. Augustin mentions several that were done in his time, which he pretends to be very certain, and very well attested. He speaks again of the Condition of Glorified Bodies, and Crowns his Work with an excellent Pourtraicture of the Happiness of the Saints.

How great (saith he) will be that Felicity that shall be disturbed with no Evil, and where no other Business shall be followed but singing the Praises of God, who shall be all in all?... There will be found True Glory, where there is neither Error nor Flattery. There is True Honour; since it it is refused to none that deserve it, and it is not given to any that deserve it not; yea, where no Unworthy Person shall pretend to it, because there shall be none there but such as are Worthy. There will be True Peace, where a Man shall suffer nothing either from himself, or from other Men. He that is the Author of Vertue, shall himself be the Reward of it; because there is nothing better than He. He shall be the End of our Desires, whom we shall See to be without End, whom we shall Love without Disgust, and Praise without Weari∣ness. This Employment will be common to all Men, as well as Eternal Life; but it is im∣possible to know what degree of Glory shall be proportionable to each Man's Merit; and yet it is certain, that there is a great difference betwixt the Happiness of the one and of the other. But one of the great Advantages of that City, will be, That none shall envy those whom he shall see to be Above him.... Every one shall enjoy a Happiness, some greater, and others less; but every one shall have this Gift, Not to desire a greater than what he has. And we are not to imagine that Men shall be there without Free-Will, because they cannot take pleasure in Sin. For he will be so much the more Free, who shall be delivered from the Pleasure of Sinning, so as to take an unalterable Pleasure in not Sinning any more.... Wherefore, all the Inhabitants of this divine City shall have a Will perfectly

Free, exempt from all Evil, fill'd with all manner of Good, enjoying without intermission the Delights of an Immortal Joy, without remembrance either of his Faults or of his Miseries, otherwise than to bless their Deliverer for the same.

They have left out in this Edition the Commentaries both of Ludovicus Vives, and of Leo∣nardus Coquaeus; which exceeded the Text of St. Augustin by much, and which served but little to understand it, though otherwise full of Learning and Erudition.

These Books of St. Augustin are very pleasant, for the surprising variety of the things which he hath brought in to serve his purpose, so as all to tend to the same end. Their Learning is generally admired; yet they contain nothing but what is taken out of Cicero, Varro, Seneca, and other profane Authors, whose Works were common enough in those days; and one may say, that there is nothing very curious or elaborate; and in some places he is not exact, and he does not directly resolve most of the Difficulties which he proposes both upon the Text, and upon the History of the Books of the Bible. He discusses very useless Questions, and sometimes makes use of Reasons too weak to persuade those that would doubt of what he intends to prove; yet for all that, this is a most excellent Book: What I most admire in it, is, the Ma∣nagement of the whole Work, the judicious Reflections which he makes upon the Opinions therein related, and the great Principles of Morality which he layeth down upon Oc∣casion.

At the latter end of this Volume there are some Letters which have some relation to what St. Augustin saith in the 8th. Chapter of the last Book of the Miracles that were done in his time. The First is one of Avitus, upon the Translation of a Letter written by Lucianus, concerning the Discovering of St. Stephen's Body. With this Translation, they have added ano∣ther Tract, translated out of Greek by Anastasius the Library-Keeper, about another Discovery of St. Stephen's Relicks at Constantinople. They have likewise placed their Bishop Severus's Let∣ter, touching the Miracles happened in the Island Minorca, at the appearing of St. Stephen's Relicks for the Conversion of the Jews: And two Books ascribed to Evodius, Bishop of Uzala, concerning St. Stephen's Miracles; which have been mentioned already.

The EIGHTH TOME.

THE Eighth Volume of St. Augustin's Works, contains his Writings against Hereticks, ex∣cepting those that are against both the Donatists and the Pelagians, which make up two * 1.18 distinct Volumes. It begins with the small Treatise of Heresies, composed in the Year 428. at the Request of Quodvultdeus, a Deacon, to whom it is directed.

This Writing was to have had Two Parts: The First, concerning the Heresies raised from Jesus Christ's to St. Augustin's time. He promised to examine, in the Second, what it is that makes a Man an Heretick. This Second should naturally have been the First; because that to know the Heresies that have broken out since Jesus Christ's time, it is necessary to know what is Heresie. But St. Augustin finding this Question hard to be resolved, began with the other that was more easie, and never undertook the Second. Therefore this Treatise is only a very succinct Catalogue of the Names of Heretical Sects, and of their principal Errors. It beginneth with the Symonians, and endeth with the Pelagians, and containeth Eighty eight Heresies: it is by no means exact, and one shall hardly find any thing there which is not taken out of St. Epiphanius and Philastrius.

The Treatise against the Jews, is a Sermon in which St. Augustin proves by the Prophecies, That the Jewish Law was to have an End; That it was to be changed into a New Law; and, That God would reject the Jews, to call the Gentiles.

These Two short Treatises are follow'd by St. Augustin's Writings against the Manichees; which are set down in the first place, because those Hereticks opposed the first Principles of the Christian Religion. The First of all, is that of the Usefulness of Faith, which St. Augustin com∣posed sometime after he was Ordained Priest, in the Year 391. to reclaim his Friend Honoratus from the Errors of the Manichees, wherein he had been engaged as well as St. Augustin; be∣cause those Hereticks had put him in hope, That without making use of Authority, they should discover the Truth to him by the Light of Reason, and by this one only mean bring him to the Knowledge of God, and deliver him from all sorts of Errors. St. Augustin having shewed the difference betwixt the Author of a Heresie, and a Person surprized with it afterwards, doth at first justifie the Old Testament; shewing, That it agreeth exactly with the New, in the History, Morals and Allegories; and that the Church puts such a sense upon it, which the Manichees themselves cannot condemn. He overthroweth the Manichees Principle; proving, That we must Believe before we Know. To this end, he supposes certain Persons having no Religion, and seeking to be instructed in the True, to be like those who should enquire after a Master to teach them Rhetorick or Philosphy. Afterwards he observes, That the only Party which these Persons are to embrace at first, is to side with those who are commonly and generally approved: That it is great Rashness in those who are incapable of themselves to judge of things, to depart from the Common Voice; to preferr the Judgment of some particular Men, before that of the Multitude. So that it is most rational, since one Party or other is to be embraced, to side

with the Catholick Church, especially because it forbids not those that come into her to enquire after the Truth. It saith indeed, That we ought to Believe: But it hath an Authority so to * 1.19 do; for no Man can Believe, but he must be persuaded, That He in whom he believeth, is worthy of Credit; and this makes the difference betwixt a VVise and a Credulous Man. But had it not been better to give convincing Reasons of Things? No; for all Men are not capable of Reason, and some things cannot be understood without the help of a Divine Light. It is very dangerous to follow those who promise to make us comprehend all things; because they often boast of knowing what they are ignorant of, and often make us believe so too. And very shameful is that Condition, for Two Reasons: First, Because such a Person takes no more Pains to learn, being falsely persuaded of his Knowledge: And, Secondly, Because that an in∣considerate readiness to judge of a thing, is a Mark of a weak Understanding. Reason makes us apprehend things, Authority makes us believe, but Error persuades us to affirm rashly that which is false. Upon these Principles St. Augustin proves the Necessity of Faith, in Matters of Civil Life, as much as in Matters of VVisdom: For in the first place, the VVhole of Humane Society is grounded upon the Belief of some certain Things. As for Example: The Honour we render to our Parents, is grounded merely upon our Belief, That they are the Persons from whom we received Life. Secondly, There is no getting of VVisdom, without con∣sulting with VVise Men. But how shall we know these VVise Men, except we trust Others? For unless we are VVise our selves, we can never know True VVisdom. VVherefore, we must Believe, to seek after Religion: For did we not believe that there is such a thing, why should we seek for it? All Hereticks own that we must believe in Jesus Christ: But what Motives have we to believe Jesus Christ's Authority? Are they not the same with those that make us believe the Church? Are they not the Miracles, the Sanctity both of the Doctrine and of the Morals, the Publishing of the Gospel, the Blood of Martyrs, and some other Proofs of this nature, which establish the Authority of the Church no less than that of Jesus Christ? Therefore St. Augustin concludes thus,

Why should we make any difficulty to throw our selves into the Arms of that Church which hath always maintain'd her self by the Succession of Bishops in Apostolick Sees, in spite of all the Endeavours of Hereticks condemned by her, or by Peoples Faith, or by the Decisions of Councils, or by the Authority of Miracles? It is either a matchless Impiety, or a very indiscreet Arrogancy, not to acknowledge her Doctrine for a Rule of our Faith. For if the Spirit of Man cannot attain unto Wisdom, and so to Salvation, but by Faith directing our Reason; is it not to be Ungrateful, and neglect the Succour proffered by God, to resist so weighty an Authority? And truly, if any Science, though common and easie, cannot be learned without a Teacher; it is Presumption, in the highest degree, to refuse to learn the Sence of the Sacred Books from those that understand them; and to condemn them, without hearing what they say.

After this First Book against the Foundation of the Manichaean Heresie, St. Augustin com∣posed the Book Of the Two Souls, against one principal Error of those Hereticks; asserting, That there were Two Souls in each Man; a Good one, of a Divine Substance, the cause of all that is Good in us; and an Evil one, of the nature of Darkness, proper to the Flesh, which is the Principle of all disorderly Motions, and of all the Evil that we doe. St. Augustin proves in this Book, First, That the Soul being a Spirit and Life, is more perfect than Corporeal Light, which the Manichees believe to come from God. Secondly, That there is no Nature or Sub∣stance naturally Evil; and that Evil consists only in the Abuse of our Liberty. Some Passages in this Book attribute much to Free-Will; nay, there are some which may not agree well with the Doctrine of Grace, and of Original Sin, which St. Augustin correcteth in his Re∣tractations.

There was at that time in Hippo a Priest, one Fortunatus, a Famous Manichee, who had se∣duc'd many Inhabitants of that City. The Catholicks engaged St. Augustin, in a Conference with him. What was said on both Sides, was set down in Writing by Notaries, and that Act preserved among St. Augustin's Writings. The Dispute lasted but two Days; and the Questions that were disputed about, were of Nature, and the Original of Evil. St. Augustin affirms, That Evil proceeds from the Abuse of Free-Will. The Manichee pretends, That there is an Evil Nature Co-eternal with God. In the first day's Conference the Manichee defended himself well enough; but he could not Answer St. Augustin's Objections next day, and was obliged to say, That he would conferr about them with the Heads of his Sect. The Shame of being Confuted in that Conference, obliged him to leave Hippo. This Conference is dated the 26th. of August, under the Second Consulship of Arcadius and Rufinus, in the Year 392.

About that time, St. Augustin met with some Works of one Adimantus, who had been a Disciple of Manichaeus, written against the Law and the Prophets; which he affirmed to contain things contrary to the Precepts of the Gospel and of the Apostles. He undertook to Answer the Objections of that Heretick, and to Justifie the Agreement betwixt those Passages of the Old and New Testament which he had produced, as being contrary. This Book is of the Year 394.

St. Augustin having refuted the Disciple, undertakes the Master, and Answereth the Letter which he called, The Epistle of Foundation: shewing, That Manichaeus set forth in it nothing but Falshods and Absurdities. He lays down, at first, the Reasons for his adhering to the Church, in these Terms:

Not to speak (saith he) of that Wisdom and Understanding which

few Men apprehend in this Life, several Motives keep me in the Bosom of the Catholick Church; The general Consent of Nations and People, an Authority grounded upon Miracles, upheld by Hope, perfected with Charity, and confirmed by Antiquity; the Succession of Bishops from St. Peter to our time; and the Name of the Catholick Church, which is so peculiar to the True Church, that though all Hereticks call themselves Catholicks, yet when you ask, in any Country whatsoever, where Catholicks meet, they dare not shew the Place of their Assemblies. These are powerful Motives which keep a faithful Man within the Pale of the Church, though he be not yet arrived to a perfect understanding of the Truth. But among you Manichees, that have none of these Reasons either to invite or to keep me, I hear none but vain Promises, to make me understand the Truth clearly. I confess, That did you perform it, I ought to preferr an evident Truth, which none can doubt of, before all the Motives that make me keep to the Catholick Church. But so long as you do only promise, and not give this Knowledge, you shall not shake that Trust which I have in the Catholick Church, which is grounded upon such powerful Reasons and Motives.

He examines af∣terwards the Principles contained in Manichaeus's Letter; and proves, That he not only fails in the Demonstration of what he affirmeth, but that he is contrary even to Reason and Common S••nce. This Book is placed in the Retractations, among the Books composed bout the Year 397.

The most considerable of all St. Augustin's Works against the Manichees, is, his Treatise against Faustus, divided into Three and thirty Disputes or Arguments; wherein he writes down the Text of this Manichee's Books, which contained most part of the Blasphemies and Impieties of those Hereticks, against both the Old and the New Testament: which St. Au∣gustin strongly and solidly refutes. This Work was compleated about the Year 400. and sent to St. Jerom in 404.

The next Book contains the Acts of a Conference which St. Augustin had at Hippo, in De∣cember, 404. with a Manichee, one Felix. The Dispute lasted three Days, but we have a Re∣lation but of what happened in the two last Conferences. In the Conclusion of the latter, the Manichee was Converted, and Anathematized Manichaeus.

In the same Year, St. Augustin composed a Treatise Of the Nature of Good, against the Ma∣nichees: wherein he shews, That God is of an Immutable Nature: That he hath created all other Beings, whether Spiritual or Corporeal, which are all good in their Nature: That Evil proceedeth only from the Abuse of Free-Will: That the Manichees call Evil Good, and Good Evil.

The Book against Secundinus, is properly an Answer of St. Augustin's to that Manichee, who had exhorted him by a Letter, never to encounter with the Manichees, of whose Opinion himself had been formerly; and he had also urged him to return to their Sect. St. Augustin gives him the Reasons of his Conversion, and discovers some of Manichaeus's Errors.

The following Treatise is against a Heretick who was worse than the Manichees, who in a distinct Treatise asserted, That God did not make the World, nor give the Law. St. Augustin refuteth him, under the Name of The Adversary of the Law and the Prophets, in two Books bearing that Title, composed about the Year 420.

Orosius having consulted St. Augustin, in 415. about the Impieties of the Priscillianists, and some Errors of Origen's Disciples, St. Augustin answered him in a Book directed to him, enti∣tuled, Against the Priscillianists and Origenists. In this small Treatise he rejects these Errors: 1. That the Soul is of a Divine Nature. 2. That the Torments both of the Daemons and of Damned Men shall have an end. 3. That the Reign of Jesus Christ will not be Eternal. 4. That both Angels and Souls are Purified in this World. 5. That the Stars are Animated. 6. That Angels commit Sins.

The rest of St. Augustin's Treatises contained in this Volume are against the Arians.

The First is an Answer to a Discourse of an Arian, containing a great many Objections against the Divinity of the Son of God, and of the Holy Ghost. This Discourse was made the next Year after the Conference with Emeritus, held in 417.

Next to this Treatise, are, The Conference with Maximinus, and Two Books against that Arian Bishop. The Conference was held at Hippo, in the Year 428. whither Maximinus was sent by Count Sigisvultdeus. In the Conference were several Discourses on both Sides; but Maximinus having said many more things than St. Augustin, and spoken last, he bragg'd that he had got the Victory: which obliged this Saint to recollect all that had been said in the Conference, and to refute Maximinus's last Arguments, which he had not had time to answer.

St. Austin's Books of the Trinity, are rather a Dogmatical Treatise, concerning that Mystery, than Polemical Writings against Hereticks; for he insisteth not so much upon refuting their Reasons, or establishing the Doctrines of the Church, as upon subtile Reasonings, to expound and clear this Mystery. He began them in the Year 400. and finished them in 416. The First Book begins with a Preface containing very important Reflections. He observes, at first, That Men have Three false Notions of the Divinity; that some conceive of God as a Corporeal Substance, attributing to him Corporeal Properties; that others have such an Idea of him, as they have of their Souls, and of other Spirits; and so they ascribe to him the like Imper∣fections, as Repenting, Forgetting, and Remembring,; and that others entertain such a No∣tion of God, as may have nothing Common with a Creature; and so they conceive none but

Chimerical Idea's of him. The Holy Scripture condescends to Men's Weakness, ascribing often such Things to God, as belong properly to Bodies, or imperfect Spirits; and seldom makes use of Terms peculiar to God, because it is very difficult to know, in this Life, the Substance, or Essence of the divine Nature perfectly. But because some Persons desire to be informed about this Matter, and ask how Three divine Persons make one and the same Essence, he un∣dertakes two things in this Work: First, To shew, That the Scripture teaches us such Doctrine; and then to raise the Mind, as far as it is capable in this Life, to the knowledge of this My∣stery.

He proves the First Point in the first Seven Books.

In the First, he establishes, by Passages of Scripture, the Unity, and the Equality of the Three Divine Persons; and explains the principal Places that were urged by the Arians, against the Divinity of Jesus Christ. The main Rule which he makes use of, is That Jesus Christ being one only Person, made up of Two Natures, what is said of the humane Nature should be distinguished from that which is spoken of the Divine.

In the Second, he confirmeth the former Rule, and layeth down another. That the Scri∣pture speaks things of the Son, and the Holy Ghost, which are not spoken of the Father, to shew, That they receive their Essence from the Father: As when 'tis said, That the Son doth nothing of himself; that he receiveth Life from the Father. This, saith St. Augustin, doth not shew, That the Son is of a different Nature from the Father, but only, that the Son receiveth his Substance from the Father. And by this Rule, he explains the mission of the Son, and of the Holy Ghost. He speaks also of Apparitions; wherein he pretends, That not one single Per∣son, but the whole Trinity, hath either spoken, or operated.

This last Question is the Subject of his Third Book; wherein he examines, Whether God, in his Apparitions, formed Creatures to make himself known unto Men by them; or, Whether th••se Apparitions were by the Ministry of Angels, who made use of Bodies to accomplish them. He concludes, in favour of the latter Opinion, rejecting the former, which had been held by all the Fathers before him.

The Fourth is about Christ's Incarnation, whereby God hath manifested how much he loved us. The Word was made Flesh, to deliver us from the Darkness wherein we lay, to purifie our Hearts, and Minds. His Death delivered us from Two kinds of Death; from that of the Body, by restoring Immortality to us; and from that of the Soul, by washing us from our Sins. Here he makes a Digression, concerning the perfection of the Number Six, which is neither very solid, nor much to the Purpose. He discourses afterwards of the wonderful Ef∣fects of Christ's Mediation; and shews, at last, That the Humiliation of the Son of God, by his Incarnation, hinders him not from being equal with his Father, according to the Divine Nature.

In the Fifth Book, He refutes the Sophisms of Hereticks against the Mystery of the Trinity.

In the Sixth, He considers in what sence the Son is called the Wisdom and Power of the Fa∣ther: Whether the Father be Wise of himself; or, Whether he is only the Father of Wisdom. He puts off the Decision of that Question, and treats again of the Unity and Equality of the Father, of the Son, and of the H. Ghost.

In the Seventh Book he resolves the Question proposed in the Sixth, shewing that the Father is not only the Father of Power and of Wisdom, but that he hath in himself both Power and Wisdom; and that all the Three Persons of the Trinity are Wise and Powerful by the same Power and Wisdom, because they have but one Godhead. Afterwards he explains in what sence God is said to have but one Essence and Three Persons; or, according to the Greeks, three Hypostases.

Having proved in the Eighth Book that the Three Persons together are not greater than any one alone, he enters upon the Second Part of his Work by exhorting Men to raise up themselves to the Knowledge of God, thro' Charity, wherein he finds a kind of Trinity.

In the Ninth, He endeavoureth to find a Trinity in Man, who was created after the Image of God; he findeth there a Spirit, a Knowledge of himself, and a Love wherewith he loves himself: these three Things are equal among themselves, and make but one Essence. This is according to S. Augustin, an Image of the Trinity. Memory, Understanding, and Will, fur∣nish him with another, which he believes is clearer and more like. He explains it in the Tenth Book. He finds some resemblances even in the outward Man, in the inward Senses, in Know∣ledge and Wisdom: and these are the Subjects of the following Books.

He concludeth at last, in the Fifteenth Book, That though we have here below several Re∣presentations of the Trinity, yet we should not seek for it, but in immutable and eternal Things, and that we cannot see it in this Life, but by a Figure, and Enigmatically: And thus he pre∣tends, That we have an Idea of the Generation of the Word, by the production of the Word of our Understanding, and an Idea of the proceeding of the Holy Ghost, by the Love that proceeds from the Will. But he confesseth, That these Notions are very imperfect; and that there is an infinite Difference betwixt these Comparisons, and the Mystery of the Trinity.

The Treatise of the Five Heresies, or rather the Sermon preached against Five sorts of Ene∣mies to the Christians, Heathens, Jews, Manichees, Sabellians, and Arians, which the Louvain Doctors had ascribed to St. Augustin, though Erasmus doubted of it, is thrown in this Edi∣tion, amongst the supposititious Treatises. And this was done with a great deal of Reason;

for the Stile thereof is very different from St. Augustin's: And the Author of that Sermon preached it, when Arianism was the predominant Religion in Africa, as appears by the 6th. and 7th. Chapters; which shews, That St. Augustin is not the Author of it, but some other African who lived at the time of the Vandal's Persecution. The Sermon of the Creed against the Hea∣thens, Jews, and Arians, is also of the same time, and probably of the same Author.

The Suit betwixt the Church, and the Synagogue, is the Work of some Lawyer, who try'd to Exercise himself, in making the Church to condemn the Synagogue, after the same manner that a Judge condemns a Malefactor.

The Book of Faith, against the Manichees, is restor'd to Evodius of Uzala, upon the Autho∣rity of ancient Manuscripts, and the different Stile.

The following Memorial, of the manner of admitting the Manichees, that were converted into the Churth, is very Ancient; and, in all probability, it is an Order of some Council of Africa.

The Book of the Unity of the Trinity, is here restored to Vigilius Tapsensis, the true Author, who citeth it himself in the Preface to his Books, against Varimadus, to whom it is attributed in an ancient Copy.

Both the Books of the Incarnation of the Word, are taken, as it is observed, out of the Tran∣slation of Origen's Principles by Rufinus.

The Treatise of the Unity, and Trinity of God, is made up of Extracts out of several Passa∣ges of St. Augustin's Works, both Genuine, and Spurious.

The Book of the Essence of the Divinity, which is likewise attributed to St. Ambrose, St. Jerom, St. Anselm, and Bonaventure, is partly taken out of a Book, written by St. Eucherius.

The Dialogue of the Unity of the Holy Trinity, was found in Two Manuscripts, Eight Hun∣dred Years old; in one of them it is ascribed to St. Augustin, yet it is clearly written in a diffe∣rent Stile from his.

The Book of Ecclesiastical Maxims, ought to be quite expunged out of St. Augustin's Works, to which it hath no relation; yet it is quoted under that Holy Father's Name, by the Master of the Sentences; and it beareth his Name in several Manuscripts. Trithemius ascribes it to Alcuinus; and Gratian citeth it under the Name of Paterus: But the vulgar Opinion is, That Gennadius writ it, to whom it is attributed by Algerus, Walafridus Strabo, the Master of the Sentences, and Thomas Aquinas in several Places. It is likewise cited, under his Name, in several MSS. This Book contains an Abridgment of the principal Articles of Religion. It is evident, That the Author thereof was not of St. Augustin's Opinion, concerning Grace, and Free-Will. They have left out some Articles which had been inserted after the 21st. and taken out of St. Coelestine's Epistles to the Bishops of Gaul, of the Council of Carthage, and that of Orange.

The NINTH TOME.

THE Ninth Volume of St. Augustin's Works, containeth his Treatises against the Dona∣tists. * 1.20

The First is a Hymn which St. Augustin composed in vulgar, and popular Terms, to teach the most unlearned the State of the Question betwixt the Catholicks, and the Donatists, and to exhort these to a Re-union with the Catholicks. This Writing, which consists but of Two Leaves, is proper, as St. Augustin himself observes, for none but very ordinary People.

In 393. he wrote a Book against Donatus his Epistle; and in 398. Two Books against the Donatists: But both these Treatises are lost.

We are therefore to begin St. Augustin's VVorks against the Donatists, from the Three Books against the Epistle of Parmenianus, who succeeded Donatus in the See of Carthage. There he refutes the Letter which that Schismatick wrote to Tychonius, wherein he accused the whole Church of being defiled, for communicating with Persons that were guilty of several Crimes. St. Augustin having proved, That Caecilian, and the greatest part of the others, who were ac∣cused by the Donatists, had been declared Innocent; addeth, That though the Crimes, whereof they accused particular Men, were proved, yet the Church would still be the true Church, tho' she had not cut them off from her Communion because she is made up of good and bad Men, and that even these may be tolerated for Peace sake. These Books were compos'd about the Year 400. We must not forget to observe, That there is in this Edition, chap. 3d. of the First Book, a very important Correction of a Passage which had much perplexed Historians. S. Augustin speaks there of the Roman Council which condemned the Donatists: and they made him say in the common Editions, and in most Manuscripts, that this Council consisted of Two Hundred Bishops. Usque adeo dementes sunt homines, ut ducentos judices, apud quos victi sunt, victis litigatoribus credat: and because this was not sence, they added against the Authority of the MSS. esse postponendos. It being certain that S. Augustin speaketh in this Place of the Coun∣cil of Rome, and that there met but 19 Bishops; they thought that 19 were to be put instead of 200. But the restoration made here upon the Credit of the Vatican Manuscript, resolves all the Difficulty, and clears the Sence, without adding any thing. Neither 19 nor 200, are men∣tioned

in the Text. Thus it runs, Usque adea dementes sunt homines, ut CONTRA judices vi∣ctis litigatoribus credat. It appears at the first sight, that this is the true Sence, which all the Con∣jectures * 1.21 of the Learned could not find out. They took the Contra, made short with Two C. C. for the Cypher of 200, and they had writ ducentos instead of this Cypher at all Adventures; and because the Text was then not Sence, the Louvain Doctors added Esse Postponendos after Credat. One single Manuscript discovers presently those Mistakes, and gives the true Sence. And now let Men say, That there is no need of comparing the Authors to be published with ancient Ma∣nuscripts. But to return to our Subject.

The Seven Books Of Baptism were composed by St. Augustin at the same time. 〈◊〉〈◊〉 under∣takes there to refute the Donatists, who used St. Cyprian's Authority, to defend their Opinion concerning the Nullity of Baptism administred by Hereticks. He shews, That if that Saint seems to favour them in that Point, yet his Practice and Doctrine condemn'd their Separation. He refutes also the Reasons which that Saint and his Collegues urged to prove, That those were to be re-baptized, who had been baptized by Hereticks. There he handleth several Questions touching the Necessity, Validity, Effect, and other Circumstances of Baptism.

After the Books Of Baptism, St. Augustin placeth a Treatise which he composed against a cer∣tain Book brought by Centurius from the Donatists. But that Discourse is lost: And so imme∣diately after the Books of Baptism, follow Three Books against a Letter of Petilianus Bishop of the Donatists at Cirta. The First of these Books is written in the form of a Letter to the Church: Therein he refutes the First Part of Petilianus's Letter. But having received after∣wards the whole Letter, he thought himself obliged to answer every Proposition by it self. Whil'st this was doing, Petilianus having seen the Letter that St. Augustin writ at first, returned an Answer; to which, St. Augustin opposed a Third Book, wherein without insisting upon Pe∣tilianus's reproachful Language, he discovers the weakness of the Answers that he brought in defence of his Party. The First of these Books, which is rather a Letter than a Book, was com∣posed about the Year 400. both the others are of 402.

The next Book is likewise written against Petilianus, and is intituled in the Manuscripts, A Letter from St. Augustin to the Catholicks concerning the Sect of the Donatists: And Possidius seems to have mention'd it under this Title, in the Third Article of his Index. It is likewise cited under this Title, and ascribed to St. Augustin in the Fifth Council, Collat. 5. Yet St. Augustin does not mention it in his Retractations. It may be answered, That this Book being written in the form of a Letter, he reserved to speak of it in the other part of his Retractations, which was to contain his Sermons and Letters. And yet we see that St. Augustin speaks of Dogmatical Treatises that were long, though composed in the form of Letters, in this Part; so that it is un∣likely that he should have forgot to mention this, when he spoke of his other Letters against Petilianus. The Benedictines have made some other Observations upon this Treatise, which may make us doubt whether it is St. Augustin's, or no. They observe, That the Salutation in the beginning, Salus quae in Christo est, is extraordinary, and that St. Augustin never used it. They find improper forms of Speech, Transitions, Figures and Expressions, not very elegant, which do not agree to St. Augustin's Stile. Nay, besides they take notice of a Point of Doctrine different from St. Augustin's. For the Author of this Book teaches in the 13th. Chapter, That the Separation of the Ten Tribes from Judah, was no Heresie; but St. Augustin affirms in the 23d. Epistle, and in his First Book against Cresconius, Chapter 31st. That the Samaritans made a Schism, a Sect, and an Heresie. And lastly, They have Collected some Passages of Scripture which are not of that Translation, which St. Augustin uses in other places. They add. That the Author of this Book, Chapter 24th. doubts whether the Water that issued out of our Saviour's Side, was a figure of Baptism; which St. Augustin sets down for a certain Truth in several places of his Writings.

These Objections are not unanswerable: St. Augustin hath not mention'd all his Works in his Retractations, and particularly, those that are in the form of Letters. We have already taken notice of some that he has omitted. This is found in Possidius's Catalogue, and the Author de∣clares in the beginning, That he had written already against Petilianus's Letter; The Stile, in∣deed, is not so Elegant as of some other of St. Augustin's Works; but it is no wonder, because it is a Letter that was to be seen and understood by all Mankind. For the same reason, the Hymn against the Donatists might be rejected, which is much flatter, and containing more bar∣barous Expressions. The Salutation agrees very well to the Subject, and is not unworthy of St. Augustin: And if he never used it in other places, it doth not follow that he should forbear it in this. When St. Augustin reckoned the Samaritans among the Heretical Jews, he did not speak of the ancient Inhabitants of Samaria, immediately after the division of the Tribes, but of the later Samaritans, who were real Hereticks among the Jews. Lastly, It is no extraordinary thing for St. Augustin to cite some places of Scripture in other terms than he had used in other places; or that he should doubt here of some things, whereof he speaks more affirmatively at other times.

Though these Answers should not be sufficient to remove all suspicion, yet it is certain, That this Book was written in St. Augustin's time; and all that can be said is, That it might have been drawn up by some of his Friends, and directed in his Name to the Donatists. It was written in 402. after the Second Book against Petilianus, and before the Third; It is a new Challenge which he sendeth to this Bishop to defend his own Party, and to shew that the true

Church is on his side. He describes the Marks of the true Church, and proves, That they do not agree with the Donatists Party, but with that of the Catholicks; and then answereth those Passages which the Donatists urged for themselves, and the Accusations which they formed against the Church.

One Cresconius, a Grammarian, of the Donatists Party, undertook to defend Petilianus against St. Augustin's first Writing. As soon as he saw his Letter, he refuted it in three Books, and re∣torted upon him all his Arguments, by retorting in a Fourth Book the business of the Maxi∣mianists. These Books were written about the Year 406.

Here should have been placed Three other Treatises against the Donatists, which he mentions in his Retractations, but they are lost. These were, A Book of Proofs and Testimonies against the Donatists; A Treatise against a Donatist; And an Advice to the Donatists about the Business of the Maximianists.

The Book of one Baptism, against Petilianus, was written after the Conference at Carthage. The Principal Question treated of by St. Augustin, is concerning the Validity of Baptism admi∣nistred by Hereticks.

St. Augustin being willing to Publish an Account of the Conference of Carthage, wrote a Bre∣viary of what was said in the three Days Conference, in 412.

He wrote a Book likewise directed to the Donatists, with the same Design; wherein he makes several Reflections upon the Conference of Carthage, that he might perfectly undeceive that Party, and shew that they were seduc'd and deceived by their Bishops. He likewise answereth their Cavils against the Judgment of Marcellinus. This Book is of the Year 413.

The Treatise to Emeritus a Donatist Bishop, who was one of the principal Defenders of that Party in the Conference at Carthage, is lost. St. Augustin had collected there the main Points, wherein they had been baffled, as he says, in the 49th. Chapter of the Second Book of his Retra∣ctations. After this he went to Caesarea, a City of Mauritania, where he met with Emeritus, before whom he Preached a Sermon to perswade him to reconcile himself to the Church; but not prevailing by this means, he held a Conference with him, about those things which had been done in the Conference at Carthage; and then pressed him so hard upon the Quarrel of the Maximianists, that Emeritus had nothing to say: This Conference was held in the presence of the Bishops, Clergy, and People, the 20th. of September 413. or 418. for the Manuscripts do not well agree about the Consul's Names.

At last, Gaudentius one of the Seven Donatist Bishops who defended their Party in the Con∣ference at Carthage, being pressed by the Threatnings of Dulcitius, writ two Letters, which St. Augustin answers in his First Book against this Donatist Bishop; which is particularly to ju∣stifie the severity exercised towards them. Gaudentius willing to answer something, wrote a Discourse; wherein, without meddling with the Contest betwixt them, he justified his Party, and calumniated the Church. St. Augustin answereth this Treatise in the Second Book. Both these Books of St. Augustin are of the Year 420.

There is a Sermon attributed to St. Augustin, concerning one Rusticianus, a Sub-deacon, who was Re-baptized by the Donatists, and then Ordained Deacon; but this Discourse does not agree to St. Augustin, as it is proved in the Preface. This Volume ends with a Catalogue of St. Au∣gustin's Works against the Donatists, which are in the other Volumes of St. Augustin's Works. We have not spoken particularly of the Matters handled by St. Augustin, in every Book against the Donatists; because he commonly repeateth the same Arguments, and so we should have been obliged to say often the same things, and for which Reason it was put off to this place; that so I might give an Abridgment of his Doctrine, and a Breviary of his chief Reasons all at once.

It has been observ'd already, That the Donatists began their Schism by a Separation of some African Bishops, who accused Caecilian of several Crimes, whereof they had been convicted them∣selves. Though they had been condemned in the Council of Rome, in that of Arles, and at last by Constantine's Judgment, yet they remained firm to their own Opinions, and would by no means be reconciled to the Church. Their Party also was much strengthned by the great num∣ber of Bishops whom they ordained, almost in every Church of Africa, and by the Multitudes of People whom they drew after them: So that in St. Augustin's time, their Party was very near as strong in Africa, as that of the Catholicks. But they held no Communion with all the other Churches in the World, which acknowledged Caecilian, his Successors, and those of that Party, for the true Church.

The Donatists in their own defence affirm'd, That Caecilian, Felix of Aptungis, who ordained him, Miltiades that absolved him, and several others of his Brethren, having been convicted of certain Crimes, ought to be deposed and expelled out of the Church; That their Crime made them cease to be Members of the Church, which ought to be pure and without blemish; That as many as defended them and had Communicated with them, were become Accessaries to their Crime by approving it; and that so, not only the Churches of Africa, but even all the other Churches in the World, which held Communion with the Churches of Caecilian's Party, having been defiled, ceased to be Parts of the true Church of Jesus Christ, that was then reduced to the small number of those who would not partake with Prevaricators; but kept themselves in the Primitive Purity. Besides this, They charged the Church with another great Crime, as they esteemed it; which was, That they made Application to the Emperor's Authority to Persecute

their Party; and that they caused several Violences to be exercised against them. Now, they persisting in the Opinion of St. Cyprian, and of the ancient Bishops of Africa; who held, That Baptism by Hereticks and Schismaticks was invalid, and ought to be renew'd; a necessary Con∣sequence of their Principles, was the Rebaptizing of the Catholicks that came over to their Party.

These are the Grounds on which the Schism of the Donatists stood.

There were two ways to deal with them; either by denying the Matter of Fact, or by oppo∣sing the Matter of Right: Those who first writ against the Donatists, insisted most upon the Matter of Fact; that is, The Justification of Caecilian, Felix of Aptungis, and the rest. Neither doth St. Augustin omit this; for he often proves Caecilian's Innocency, by the Judgments given in his behalf; First, At Rome, by Pope Miltiades, and other Bishops; Secondly, In the Council of Arles; and at last, By the Judgment of Constantine. He adds, as an absolute Justification, the consent of all the Churches in the World, which had approved and followed the Judgment of those Councils. He likewise produces the Acts that were made to justifie Felix of Aptungis: He defends Miltiades and Hosius, against the Calumnies laid upon them. And shews at last, That the Donatists had no Proofs of what they alledged against the Catholick Bishops. But he doth not think this to be the main Point, and therefore he passes to the Matter of Right, and maintains, That though Caecilian, and the rest of his Brethren, had been guilty of the Crimes laid to their Charge; yet that was not a sufficient Ground for a Separation from the Church; and that the Church did not cease to be the Church, because it Communicated with wicked Men, since either she did not know them; or else, she bore with them to preserve Peace: which brings him to that great Question, Whether the Church here below is made up only of Saints and Righteous Men, or composed of Good and Bad. St. Augustin affirms, That there was always in the Church Chaff and Corn; that is, both good and wicked Men; and that such will be to the Day of Judgment, which shall divide the good from the bad; That sometimes the number of the latter exceeds that of the former; That many cannot be driven out of the Church, because they are not known, and because it is convenient to tolerate some for quietness sake, to prevent a Schism which might be occasioned by cutting off from the Communion those Persons who might draw along with them several of the Faithful; That it is great rashness to condemn all the Churches in the World, for the Crime of one or two; That the Catholick Church ought to be diffused over the whole Earth, and not confined to a small part of the World, as in a Corner of Africa. Here St. Augustin triumphs over his Adversaries, proving by Prophecies, and other Passages both of the Old and New Testament, That the Catholick Church was to have a considerable Extent.

These are properly the main Points in Controversie betwixt the Church and the Donatists; but there are other Secundary Questions.

The First, is concerning the Persecutions, which the Donatists imputed to the Church as a Crime. St. Augustin defends the Church very Modestly, either by disapproving such Violences, or by shewing that it was lawful to make use of the Imperial Laws, and of some sort of Seve∣rity to bring the Donatists back to the bosom of the Church. He chargeth them likewise with the same things; objecting the Cruelties, Violencies, Sacrileges and Murders committed by those of their Party called Circumcellians, and authorized thereunto by Optatus Gildonianus.

The other accessary Question, which St. Augustin looks upon as a principal one, is about the Validity of the Baptism of Hereticks. St. Augustin needed only to prove that his Party was the true Church, and so Condemn by a necessary Consequence the Donatists, for Rebaptizing those that had been baptized before by Catholicks, since it was agreed on both sides, that the Baptism of the true Church was valid. But St. Augustin undertook besides, to prove the validity of the Baptism of Hereticks and Schismaticks; And that though his Party were not the Church, yet the Donatists were not to baptize them a second time. He confesses, That St. Cyprian, and most of the African Bishops in his time were of a contrary opinion; That Agrippinus his Pre∣decessor, had appointed Hereticks to be Rebaptized; That St. Cyprian and the Councils held in Africa at that time, confirmed Agrippinus's Decree; That this Question remained long undeci∣ded, or rather variously decided in divers places. But that at last the thing was decided in a Plenary Council of the whole Church, (in all likelihood he means that of Arles) and that after such Determination, it was not permitted to doubt, because the Provincial or National Councils must give place to the Authority of Plenary Councils. That St. Cyprian was to be excused for not taking the right side of so hard a Question, which was not yet cleared or decided, and so much the rather, because he defended his own Opinion without making a Schism, and with the Spirit of Peace and Unity: However, That the Letters and Writings of the Saints were not to be rely'd upon, as the Apostles Epistles, and the other Books of the Holy Scripture.

Now to explain St. Augustin's Opinion touching Baptism more particularly, we are to ob∣serve as he doth, That Baptism may be said to be of two sorts; The one administred in the Name of the Trinity, that is, by invoking of the Trinity; and the other performed without naming the Three Divine Persons. The latter, St. Augustin confesses to be null; but affirms the other to be valid, whosoever he be that administers it. So that it matters not who baptizeth, provided that Baptism be in the Name of the Father, and of the Son, and of the Holy Ghost. Two things are likewise to be distinguished in Baptism, the Sacrament, and the Effect of the Sacrament: The Sacrament is found in those that are baptized by Hereticks; but because they have not Faith, they are deprived of the Effect: For, that Baptism may be complete, both as a

Sacrament, and as to its Effect, the Sacrament must be intire; that is, the Person must be bap∣tized outwardly in the Name of the Father, and of the Son, and of the Holy Ghost, and he that receives must believe and be converted. The Sacrament is often found without Faith, and Faith without the Sacrament. Children have the Sacrament without Faith. The good Thief had Faith without the Sacrament. God supplies in Children the Faith they want, and he sup∣plied in the good Thief the Sacrament which he could not receive. But when either of these is wanting, by the Man's own Fault, he cannot be excused; and he receiveth not the Effect of Baptism. When the Sacrament is found without Faith, and without Conversion, it is not ne∣cessary to be reiterated: It is sufficient only to supply what is wanting; as when one is already converted, it is enough to receive the Sacrament. The difference lieth in this, That the Adult cannot be saved without Faith and Conversion, though they may be saved without the Sacra∣ment, if so be that they do not want it through Contempt or Neglect, but because they lay under an impossibility of receiving it.

From these Principles, St. Augustin draws the following Conclusions: 1. That Baptism con∣ferred by Hereticks in the Name of the Trinity, is good and valid as it is a Sacrament, and ought not to be repeated. 2. That neither the Minister's Faith, as to Religion, nor his Sanctity avail any thing to the Validity of Baptism. 3. That it is God, and not the Minister who gives the Holy Spirit, and worketh the Remission of Sins. 4. That Baptism produces this Effect, but in them alone that are well-disposed by Faith and Conversion of the Heart. 5. That the Prayers of the Church, which consists of Saints and Righteous Men; supplies the Actual Faith, which Children cannot have. 6. That the Adult who have Faith and are Converted, may be saved with∣out actual receiving of the Sacrament, but not without the Sacramental Vow.

As for some other Questions which might be made about Baptism administred by Infidels, or some impious Persons that are Excommunicated or in jest. St. Augustin saith, in the Seventh Book of Baptism, Chap. 53d. thus,

It is asked, saith he, whether that Baptism is to be ap∣proved, which is administred by an unbaptized Person, who out of Curiosity hath learned the way of baptizing among Christians? It is asked further, Whether it be necessary for the Validity of Baptism that he, who either administers or receives it, be sincere? And if they should be only in jest, Whether Baptism ought to be administred again in the Church? Whether Baptism conferred in Derision, as that would be, which should be administred by a Comedian, might be accounted Valid? Whether it is more Criminal to receive Baptism in jest in the Church, or to receive it with the same Spirit, in Heresie or Schism? Whether Baptism administred by an Actor, may become Valid, when he that receives it is well-disposed.

St. Augustin answers to these and such-like Questions, That the securest way is to return no Answer to Questions that never were decided in any Council, General, or National. But he adds, Should any man, meeting with me at such Council, ask my Advice about these Que∣stions, and that it were my turn to declare my Opinion, having not heard other Mens Opi∣nions, which I might preferr before mine own, and if I perceiv'd in my self the same Dispo∣sitions that I am now in, I should without difficulty acknowledge, That they all receive Baptism truly in any place whatsoever, and by whomsoever administred, if on their part they receive it with Faith, and with Sincerity. I am apt also to believe, That such as receive Bap∣tism in the Church, or in what is supposed to be the Church, are truly baptized as to the Sacramental part of the Action whatsoever be their intention. But as for Baptism admini∣stred and received out of the Church, in Raillery, Contempt, and to make Sport; I could not approve the same without a Revelation.

These are St. Augustin's Opinions concerning the Validity or Invalidity of Baptism. As to the Answers which he makes to the Arguments of St. Cyprian, and the other Bishops of his Opi∣nion, they are grounded for the most part upon the Comparison between concealed Hereticks and Evil Ministers, with known Hereticks and Schismaticks. For since the Baptism of the for∣mer is Valid and not to be renewed; why should not the same thing be said of the latter, since all the Reasons that are alledged for the nullity of the Baptism of Hereticks may also belong to Evil Ministers? It is said, for example, That to give the Holy Ghost one must have it; That Hereticks have it not; and consequently that they cannot give it. Why may we not reason after the same manner concerning Baptism conferred by concealed Hereticks, or by wicked Priests? Have they the Holy Ghost to give? Thus St. Augustin overthrows the Reasons and Testimonies brought in by St. Cyprian and his Collegues against the Validity of the Baptism of Hereticks, by shewing, That whil'st they prove too much, they prove nothing.

But his great Argument to destroy the Donatists, which he particularly insisteth upon in his last Book against Cresconius, is an Argument taken from their Conduct in a Schism that was risen up amongst themselves, betwixt Maximianus, upheld by some other Bishops of their Sect, and Primianus another Bishop of their Party at Carthage; They accused one another of several Crimes, and condemned one another; but Primianus's Party being the stronger, prevailed and held a Plenary Council at Bagais, wherein they condemned Maximianus, and his Adherents, in very reproachful terms, and got this Judgment to be confirmed by the Emperor's Letters. Now, according to the Donatists Principles, Persons thus Condemned were out of the Church; all that Communicated with them were out of the Church; all whom they baptized, were to be baptized again. And yet the Primianists behaved themselves quite otherwise; for they kept

Communion with some of the condemned Bishops, and owned them for lawful Bishops; they acknowledged those that were Baptized by the Maxim ianists, to be truly Baptized; and they admitted into their Communion those that were of the Maximianists Party. St. Au∣gustin compares this their Conduct, with their Behaviour towards the Scripture and the Uni∣versal Church; and by that Argument convinceth them, That it was only Prejudice and Ob∣stinacy which kept them in their Separation from the Chruch.

The Supplement that is added to this Ninth Volume, contains not only the Book against Fulgentius the Donatist, falsely attributed to St. Augustin, concerning which the Censure of the Louvain Doctors, and of Vindingus, set before it, may be consulted; but also Extracts from ancient Pieces concerning the History of the Donatists, taken out of Optatus, Eusebius, St. Augustin, the Conference at Carthage, the Councils of Carthage, and the Imperial Laws against the Donatists. And that all that St. Augustin writ against the Donatists might be published together, they copied out what he said in the Conference of Carthage. This Collection is the more useful, because there are considerable Restitutions of several Passages of Optatus, from a Manuscript in the Library at St. Germains des Prez. Here is one of the principal. There is a Passage in the First Book of Optatus, where it is said, That Eunomius and Olympius were sent into Africa to Ordain a Bishop, and to Degrade Caecilian and Optatus: Utremotis duobus unum ordinarent! This Passage obliged Albaspinaeus to affirm, That Donatus of Casae Nigrae had been Bishop of Carthage. He likewise draws from it great Advantages in favour of the Church of Rome: yet this Period is not in the St. Germains Copy, and it signifies nothing either for that which goes before, or for that which comes after. If we read the Passage, we may judge: Tunc duo Episcopi ad Africam missi sunt, Eunomius, & Olympius. Venerunt, & apud Carthagi∣nem fuerunt per dies quadraginta, vel quinquaginta, ut pronunciarent ubi esset Catholica. Hoc seditiosa pars Donati fieri passa non est. This Place is clear and plain: whereas, if this Period be inserted, Ut remotis duobus unum ordinarent, the sence is alter'd, and it will be contradictory. There is likewise, some Lines before, another Restitution, which is confirmed by St. Augustin's Testimony, in the Conference at Carthage. Donatus petiit, ut ei reverti licuisset, & nec ad Carthaginem accederet. Whereas they read before, Ut ei reverti Carthaginem contingeret. In the Extract out of the Third Book of Optatus, they distinguish Three Persecutions against the Donatists; and the Governors are named by whose Orders they were raised. This is not to be found in the ordinary Editions of Optatus. I shall not mention several other Corrections, which may make us wish that a new entire Edition of this Author were undertaken.

The TENTH TOME.

THE Tenth Volume, not yet Printed, is intended for the Books which St. Augustin composed * 1.22 against the Pelagians.

The Three Books Of Merits and Remission of Sins, wherein he treats of Infant-Baptism, di∣rected to Marcellinus, ought to be set in the first place; for till then he had not undertaken the Pelagians, except in his Sermons, or in Conversation, (as he takes notice in his Retractations.) He writ these in the Year 412. in Answer to the Pelagians Questions which Count Marcellinus had sent to him at Carthage. He speaks there particularly of Infant-Baptism, as necessary to remit Original Sin; and of the necessity of the Grace of Jesus Christ, which justifies us, or maketh us righteous; though whil'st we are in this Life, we cannot so perfectly accomplish God's Law, but that we are obliged to say in our daily Prayers, Forgive us our Sins. These are the principal Truths opposed by the Pelagians. St. Augustin refutes them without naming the Authors, and speaks of Pelagius in good Terms; because several Persons had a great Esteem for his Vertue: And he had not yet set forth his Doctrine in his own Name, being contented to propose it in other Mens Names, in his Commentaries upon St. Paul. St. Augustin, in the last Book, refutes the Explications which he had given of those Passages of the Apostle that speak of Original Sin.

Count Marcellinus having received these Three Books from St. Augustin, sent him word back again, That he had found a Passage which puzzl'd him; St. Augustin had said, That with the help of Grace, Man might live without Sin; though none was yet arrived to that Perfection in this Life, and that none would ever arrive to it. Marcellinus asked St. Augustin how he could affirm this to be possible, if there were no Examples of it. To satisfie him about that Question, St. Augustin wrote the Book Of the Spirit and of the Letter: Yet he doth not examine this Question to the bottom; but having answered in very few words, That God can do many things which he doth not, he boldly attacks those who durst affirm, That a Man may fulfil the Commandments, be Just and Vertuous, without the succour of Christ's Grace. He grounds these Reasonings upon that place of St. Paul, The letter killeth, but the spirit giveth life. By the Letter, he understandeth the Law and the Commandments, which are unprofitable without the help of Grace, which is the Spring of Faith, of Righteousness, Holiness, and all Christian Vertues. This Book is of the Year 413.

In the Year 414. two young Monks, Timasius and James, having been undeceived by St. Au∣gustin, as to the Pelagian Errors, sent to him one of Pelagius's Books; wherein he pleaded

for the Strength of Nature, to the Prejudice of Christ's Grace. St. Augustin immediately en∣gaged to write against it, and composed upon that Subject the Book Of Nature and of Grace: * 1.23 wherein he defends the Grace of Jesus Christ, without Prejudice to Nature, which is delivered and regulated by Grace. He explains in this Treatise his Principles concerning the Fall of Humane Nature, and the Necessity of Grace to be Justified; yet he spares Pelagius's Name.

But this Monk having afterwards discovered his Opinions, was cited by Heros, Bishop of Arles, and by Lazarus, Bishop of Aix, to a Council of Fourteen Bishops, held at Diospolis, in Palaestine, in the Year 415. wherein he was declared Catholick in the absence of his Accusers, having made a shew of condemning the Errors whereof he was accused. St. Augustin fearing lest Men should believe that the Council had approved his Doctrine, wrote a Book, entituled, Of the Acts of Pelagius: wherein he declares how Things were carried; and discovers at the same time, that Pelagius had imposed upon the Fathers of the Council, by professing a Doctrine which he had opposed in his Writings. This Book is of the Year 416, or 417. Pelagius made use of the same Artifice to persuade Albinus, Pinianus and Melania, that he did not maintain the Errors he was accused of, by Anathematizing them in appearance. Coelestius also deceived Pope Zosimus by the same Fraud, by presenting unto him a Counterfeit Catholick Confession. These Cheats St. Augustin discovers and refutes in the Treatise Of Christ's Grace, and in that Of Original Sin; wherein he shews that these Confessions of Faith are captious and deceitful. These Treatises are of the Beginning of the Year 418. It is probable also that it was at that same time that St. Augustin writ the small Treatise Of the Perfection of Righteousness, against Coelestius: where he Answers the Objections and Difficulties proposed by this Man, under the Name of, Definitions against the Opinion of the Catholicks, who affirmed, That there never was, nor ever should be a Man that could attain to that Perfection, of passing his whole Life without Offending God: St. Augustin maintains, That God does not grant this Grace even to the greatest Saints; and so that it is ridiculous to believe that Man can compass this by the sole strength of his Free-Will, as Pelagius and Coelestius imagined. He does not mention this Book in his Retractations, bu•• St. Prosper quotes it several times.

The First Book Of Marriage and Concupiscence, was composed about the latter end of the Year 418. There St. Augustin Answereth one of the most malicious of the Pelagian Objections against Original Sin. If Concupiscence (said they) is Evil, and an Effect of Sin; if all Chil∣dren are Born in Sin, how comes Matrimony to be approved, which is the Effect and Spring of this Sin? St. Augustin handleth this nice Question very cunningly, by shewing, That though Lust be a Defect, and a Consequence of the First Man's Sin, which remaineth even in the Baptized; yet Conjugal Chastity is to be approved, which makes a good use of an evil thing. He occasionally discourseth of several Questions about Marriage, which he had treated of in other Books. This Book is dedicated to Count Valerius, into whose hands the Letter that contained this Objection fell.

Julianus, an Italian Bishop, a Man of VVit, having read this Book, he was resolved to sig∣nalize himself, by writing Four Books against this Treatise of St. Augustin. This Father having seen some Extracts of them, that were directed to Valerius, Answered them in the Second Book Of Marriages and Concupiscence, written in 419.

Some time after, he received the Four whole Books of Julianus. In reading of them, he perceived that the Extracts sent to him were not very faithfully drawn; which determined him to undertake another VVork to Answer them fully. It is divided into Six Books. In the two first he opposes the Testimonies of the Holy Fathers who dy'd in the Communion of the Church, to Julianus's Calumnies, who had accused St. Augustin of Approving the Manichaean Doctrine; because he had taught, That all Men inherited Original Sin from Adam; which is remitted not only in those of riper Years, but even in Children, by the Grace of Baptism. And for this he alledgeth some Passages out of St. Irenaeus, St. Cyprian, Rheticius Bishop of Autun, Olympius a Bishop in Spain, St. Hilary of Poictiers, and St. Ambrose, which prove, That Man is Born in Sin, and is Cleansed by Baptism. But because Julianus appealed to the Greek Fathers. St. Augustin produceth likewise the Testimonies of St. Gregory Nazianzen, St. Basil, together with the Judgment of the Bishops of Palaestine, who condemned Pelagius. He Answereth a Passage of St. Chrysostom which Julianus had cited, and quotes several other Pas∣sages out of this Father, which suppose Original Sin. Having thus strengthned his Opinion with these Great Mens Authority, he likewise recriminates upon Julianus for publishing such Principles as favoured of the Heresie of the Manichees; and with this he concludes the First Book.

In the Second Book, he refuteth the chief Arguments of the Pelagians, against original Sin, by the Authorities of the Fathers; showing, That in their Writings they prevented and resolved those very Objections, which the Pelagians did so much depend upon. Having colle∣cted a great Number of Passages upon that subject, he saith, That their Authority is so much the more considerable, because they had said these Things without prejudice, before the Pelagi∣an Heresie broke out, following therein the Sence of the Church.

We have shewed, saith he, directing his Speech to the Pelagians, by invincible Authorities, That the Holy Bishops, who lived before us, taught the same Faith which we maintain, and overthrew the Argu∣ments which you make use of, not only in their Discourses, but in their Writings also—We have shewed you their Opinions, which are very particular, and clear: It is not their Power, but God's who made them his Holy Temples, which you ought to Fear. They

judged our Cause, at a time, when they could not be suspected either of favouring, or hating either Party; they had neither relation to, nor affection for the one, or the other; they were angry neither with you, nor us; neither you, nor we, could move them to Pity. They pre∣served the Doctrine which they found in the Church, and they taught what they had Lear∣ned: They delivered to their Children what they received of their Fathers. We had not yet referred our Cause to them, and yet they gave judgment on our side; neither of us were known to them, and yet they pronounced in our behalf; we had not had any Dispute with you, and they declared the Right to be on our side.▪ Those Bishops were Learned, Just, and Wise; they strongly defended the Truth against Innovations; and none can say, that they wanted Wit, Knowledge, or Freedom. Should a Council be assembled from all Parts of the World, it were hard to find such a Number of Bishops of that importance; nei∣ther did they all live at the same time. They are the choice of the greatest Men whom God gave to his Church in several Ages. Their Testimonies are collected in a Book, which may come to your Hands. The more you should wish to have them for your Judges, if you de∣fended the Faith of the Church, the more ought you to fear them when you oppose it. I hope that their Testimonies will cure your Blindness, as I wish it; but if you continue obsti∣nate in your Error, which God forbid, you are no more to look for a tribunal to justifie you, but those wonderful Defenders of the Truth to accuse you, St. Irenaeus, St. Cyprian, Rheti∣cius, Olympius, St. Hilary, St. Gregory, St. Ambrose, St. Basil, St. John Chrysostom, St. Innocent, and St. Jerom, with all those that communicated with them, that is to say the whole Church. If you run to that excess of Folly, you must be answered by defending the Faith of these great Men, as the Gospel it self is defended against ungodly Men, and the Enemies of Reli∣gion.

This he doth in the Four next Books, which contain the Answer to Julianus his Four Books. There he treateth particularly of original Sin, of Concupiscence, of the fal∣shood of the Vertues of the Heathens, of the necessity of Baptism, and of Grace; and answe∣reth all that Julianus had said against what he had set down in his Book of Matrimony, and Concupiscence. I do not believe that these Books were finished before the Year 424.

Before he had written them, Pope Boniface sent him two Letters of the Pelagians: the one of Julianus written to Boniface himself; and the other, in the Name of Eighteen Bishops of the same Opinion which had been sent to Thessalonica. St. Augustin having received them, immediately wrote four Books to refute them, which he directed to Pope Boniface. In the be∣ginning of the First, to get that Pope's good Will, he thanks him for the Love which he shewed towards him, and for the courteous manner wherewith he received his Brother Alypius of Ta∣gasta; he complements him upon the Dignity of his See, and tells him, That tho' all Bishops are obliged to watch for the Defence of Christ's Flock, he was yet more particularly engaged to do it, because he was in a more Eminent Place. Afterwards he answers Julianus's Calum∣nies, and proves, that the Catholicks did not deny Free-Will; that they do not condemn Mar∣riage, nor the lawful Procreation of Children; that they do not condemn the Saints of the old Testament, neither do they say, That the Apostles were defiled through disorderly Desires, and explains in what Sence St. Paul said he was carnal. But they maintain, That Man cannot be Righteous without Grace; that Children are born in Sin; that the involuntary Motions of Concupiscence, are an Effect of Sin; that the Grace of Jesus Christ doth not only help Man to do Good when he is willing, but makes him willing to do it; that the Saints of the Old Testament, were only justified by Faith in Jesus Christ; that Baptism is not only necessary to Children, to enter into the Kingdom of Heaven, but also to obtain a share in Life eternal, out of which they are excluded by original Sin alone.

In the Two next Books, he refutes almost the same Calumnies contained in the other Letter of the Pelagians: The Two First are about Free-Will, and Marriage. St. Augustin adds nothing to what he had said in the fore-going Book. In the Third, they taxed the Catholicks with introducing Fatality. St. Augustin shews the difference betwixt Grace and Fate. In the Fourth, they accused them of maintaining, That the Law was not given to Justifie Man, but to render him more Sinful. St. Augustin tells them, That they did not understand the Opinion of the Church, in that Point; that the Law was given to teach what ought to be done, but that it is Grace which makes us obey the Law; and so the Law doth indeed shew what Righte∣ousness is, but doth not make us practise it. Fifthly, They upbraided the Catholicks with be∣lieving, That Baptism did not remit all Sins; so that Men continued partly God's Children, and partly the Children of the Devil. St. Augustin replies, That Baptism doth indeed remit all Sins, but it doth not cure Nature of its Weaknesses, and Imperfections▪ That the Righ∣teous may, and do Sin often, without becoming therefore the Children of the Devil, because there is no Man so Righteous as that he sinneth not. The Sixth Calumny is concerning the Old Testament. St. Augustin answereth, That the Righteous who lived under the Old Testament, were justified through the Grace of the New; whereof the Old was only the Fi∣gure. The Seventh is, that the Apostles, and Prophets were not perfectly Holy, but only less criminal than others. St. Augustin answers, That they were truly Righteous through Faith, and Charity, but they had not all the perfection of Vertue, which now they have in the other Life. He utterly rejects the Ninth Calumny, whereby they accused the Catholicks of saying, That Jesus Christ had been subject to Sin. The Tenth Calumny was expressed in these Terms: They affirm, That Men shall begin in the next Life, to practise the Commandments, which

they did not practise in this. St. Augustin opposes it; shewing, That they put an ill Constru∣ction upon a Catholick Truth; which is, That the Vertue, and the Righteousness of Men, shall only be perfect in the next Life.

In the last Book, St. Augustin refutes the Pelagian Doctrines; and shews, That under pre∣tence of commending Nature, Marriage, Free-VVill, the Law, and the Saints of the Old Te∣stament, they advanced very dangerous Errors, to which he opposes several Testimonies of St. Cyprian, and of St. Ambrose.

The Book of Grace, and Free-Will, was written by St. Augustin in the Year 427. upon a Dispute which happened in the Monastery of Adrumetum, against those who fearing, least by the Doctrine of Grace, Free-VVill should be denied, do indeed deny Grace by defending Free-VVill, because they suppose that Grace is given according to Merit. This last Error St. Augustin chiefly opposes in this Book; shewing, That the beginning both of Faith, and good Resoluti∣ons, is an effect of Grace.

The reading of this Book did not settle Peace among those Monks: For there was an Objecti∣on proposed, which was obvious enough to every Man's understanding. If no Man can do Good, without the Grace of God, and this Grace cannot be merited, no Man is to be repro∣ved, or corrected for not doing his Duty, since it is not in his Power to do it, because he wants Grace, and cannot deserve it. St. Augustin perceiving the Difficulty of this Objection, for the Solution thereof, composed the Book of Correction, and Grace, wherein, without re∣tracting any thing of what he had formerly said, he affirms, That Admonition is to be used: 1. Because it may happen, that God will touch the Heart of him that is reproved. 2. Because Sinners sin voluntarily, and without Compulsion; and that they cannot complain that God hath denied them his Grace, or the Gift of Perseverance, since he owes his Grace to no body. He does not content himself with Answering the Objection; but further explains and confirms his Principles, by shewing the difference betwixt the Grace of Adam in the State of Innocence, and that which is necessary to Man in the state of fallen Nature. He speaks also of the Gift of Perseverance, which is not granted unto all; and of the Power of Grace, and the free Predesti∣nation of the Elect.

He again insisteth upon the same Matter, and upon the same Principles, in both the Books which he writ in answer to Hilary's, and Prosper's Letters. The First is of the Predestination of the Saints, and the Second of the Gift of Perseverance: Wherein he demonstrates, That the beginning of Faith, and good Purposes, is the Gift of God; and that so, our Predestina∣tion, or Vocation, does not depend upon our Merits. The Second Book concerns the Gift of Perseverance, which he shews to depend equally upon God, as the beginning of our Conversion. St. Augustin composed these Treatises in the Year 429.

St. Augustin's last Effort against the Pelagians, fell upon Julianus his old Adversary; who, to maintain the Quarrel he had begun, composed Eight Books against St. Augustin's Second Book Of Matrimony, and Concupiscence. St. Augustin having received Five of them from Aly∣pius, undertook to write against them, and was engaged about the Fourth, when he writ the ••••4th. Letter to Quodvultdeus, in the Year 428. It is probable, that Alypius sent him the other Three, but St. Augustin answered but Six; and this Work remains imperfect, as Possi∣dius affirms. The Six Books of St. Augustin were published by F. Vignier, from a Manuscript of the Abby of Clervaux, which, in all probability, will be revised and corrected in a new Edition from some other Manuscripts. These Books are written by way of Dialogue: There St. Augustin produces Julianus's own Terms, and Answers them plainly, and in few Words.

We referr'd to speak of St. Augustin's Four Treatises Of the original of the Soul, to this place, because they were not written properly against the Pelagians, though St. Augustin handleth there some Questions that have some relation to the Dispute betwixt them: Therefore I think that it had been more proper to have set them at the end of the Sixth Volume, than in this place. The occasion and subject of these Four Books is this.

A Priest of the Province of Mauritania Caesariensis, one Victor, who was Surnamed Vincen∣tius, from a Donatist Bishop, Successor to Victor of that Name, whose Memory that Priest who had been a Donatist, did reverence very much: This Priest, I say, having met in the House of one Peter, a Spanish Priest, with a Writing of St. Augustin's, wherein this Saint had set down his usual Doubts about the Soul's Original, wrote two Books against him, which he directed to Peter himself. He affirmed in that Book, That nothing was easier than the decision of that Question, and that he was sure that God did every moment create new Souls; but added to this Principle several erroneous Consequences: He confessed, indeed, That the Soul was no part of God's Substance; but he would not say that he created it of nothing; He asserted, That it had a Body, and so that Man was made up of a gross Body, of a Soul that was a more sub∣til Body, and of a Spirit. He said, That the Soul deserved to be placed in the Body, to contract some Pollution by conversing with Flesh; but that it was also Purified by the Flesh. That those Children whom God predestinated to Baptism, were saved though they were not baptized; That their Souls went into Paradise until the Day of Judgment, and that after the Resurrection they should enter into the Kingdom of Heaven: That Sacrifices were to be offered for them: And last of all, That the reason why some were Saved and others Damned, was the know∣ledge which God had of the Good or Evil which they should have done, if they had lived. These

Notions being very dangerous, and Vincentius having maintained them with a great deal of Wit and Eloquence; when St. Augustin had received these Books from Renatus, a Monk of Caesarea, he thought himself obliged to Answer them.

He wrote therefore a Treatise to this Renatus, who had sent them; wherein he refuteth the particular Opinions before-named: and among the rest, That of Childrens Salvation who die without Baptism; He showeth, That they cannot be saved but by that Sacrament; and that the Eucharist is not to be offered for those that died before the Use of Reason, and unbaptized: For, saith he, The Body of Jesus Christ is not to be offered but for such as are Members of Jesus Christ; But none can be a Member of Jesus Christ, but by Baptism in Jesus Christ; or by dying for Jesus Christ;

Nisi Baptismate in Christo, aut morte pro Christo.

He answereth the Example of the good Thief, in whom Faith supply'd Baptism; and that of Dinocrates Brother to St. Per∣petua, a Child of Seven Years of Age, to whom God granted Salvation, through the Prayers of that Saint, as it is related in the Acts of her Martyrdom. As to this latter Example, St. Augustin saith at first, That being not taken out of a Canonical Book, he can ground no Doctrine upon it, and that it is uncertain whether that Child was baptized or no.

After this, he answers Vincentius's Notion, That Children were either Saved or Damned, for the Good or Evil which they would have done, if they had lived; This, he says, is a foolish Opinion: For, how can a Person be punished or recompensed, for Evil or Good Actions which are not, and which shall never be? were this true, no Man that is baptized can be secure; for who knows whether he should not have Apostatiz'd, had he lived? And how can this be made to agree with what the Scripture saith of a Man that is taken away, lest the Wickedness of his Sin should corrupt him. Having refuted Vincentius's false Consequences, he shews, That those Passages of Scripture which he alledgeth to prove the daily Creation of Souls, do indeed prove nothing, and that he takes almost all of them in a wrong sence; yet he condemns not this Opi∣nion, provided that Testimonies of Scripture be not abused to prove it, and that nothing be al∣ledged contrary to the Doctrine of the Church to uphold it: provided likewise that it be not said, 1. That God created sinful Souls. 2. That Children dying before Baptism, are saved. 3. That Souls sinned before their entrance into Bodies. 4. That they are punished for future Sins that shall never be.

St. Augustin was not contented to write this Book to Renatus; but he writ besides, a second Trea∣tise upon the same Subject, to Peter the Spanish Priest, who had given the occasion of this Con∣troversie, to disabuse him concerning Vincentius's Opinions.

And last of all, he dedicates two Books to Vincentius himself. In the first, he refuteth these Errors, which he reduces to these Eleven Propositions: 1. That the Soul is not created of No∣thing. 2. That God creates Souls in infinitum. 3. That the Soul loses its Merit by being uni∣ted with the Body. 4. That it is renewed by the same Flesh, which caused it to lose its Merit. 5. That it deserved to be sinful, before it entred into the Body. 6. That original Sin is remit∣ted in Children that die without Baptism. 7. That some Children whom God hath predesti∣nated to be baptized, do not receive that Sacrament. 8. That one may say of them, He was taken away, lest Wickedness should corrupt him. 9. That there are Habitations for them in the Kingdom of Heaven. 10. That the Eucharist ought to be offered for them. 11. That their Souls go into Paradise after Death; and that after the Resurrection they shall enter into the Kingdom of Heaven.

In the Second, St. Augustin defends those things which Vincentius found fault with in his Book: They are Three. 1. His Doubts of the Original of the Soul. 2. His denying it to be a Body. 3. That he distinguished not the Soul from the Spirit. He said, touching the first Point, Is it credible that a Man does not know himself? if that be, Wherein doth he differ from Beasts? St. Augustin answers, That Man ought to confess his Ignorance, not only as to what relates to the Divinity, but also as to many things that concern his Body and Soul: And he pro∣duces several Examples of them. Upon the Second, his Question was, What the Soul is, if it be not a Body? but as he confessed at the same time that God is not a Body; St. Augustin asketh him the same Questions concerning the Nature of God, which he had started about the Nature of the Soul. He refuteth their Opinion who believed the Soul to be Corporeal, and particularly Vincentius's fancy, That the Soul being entred into the Body, was diffused into all the Parts, and by a kind of Congelation, had received the figure thereof. He answers the Argument which Vincentius had raised out of the Parable of Dives and Lazarus, and from Apparitions; observing, That the Soul feels and represents Bodies, though it be not a Body, and though there be no Body present. As for what is said of Lazarus's Finger, and of the parts of a Soul; he retorts the Argument upon Vincentius, because he spake likewise of the Finger of God, and Scripture ascribes Members to him, though he be a meer Spirit.

At last, St. Augustin saith to the last Point, That when the Spirit is distinguish'd from the Soul, the word Spirit is taken in a special manner for Intelligence or Understanding; but not for Spirit, as it is a Nature opposed to Body. Lastly, He exhorteth Victor to lay aside the Sur-name of Vincentius; because, being entred into the Church, he could no longer, without con∣demning himself, look upon Vincentius as a Saint, who died a Donatist. These Treatises were composed in 419.

Though the main Points treated of in St. Augustin's Works against the Pelagians have been mentioned already: yea, it will not be amiss, to give here a general view of his Doctrine. God

created the First Man in a state of Innocence, Holiness, and Grace. He was subject neither to the Necessity of Dying, nor to Sicknesses, nor Pain, nor the Motions of Lust, nor Ignorance, nor any of the Inconveniencies of Life, or the Imperfections of Nature, which are the Consequences and Effect of his Sin. His Free-Will was entire, and weakened with nothing. It was perfectly indifferent to do either Good or Evil, though it could not do good without the help of Grace; but this Grace which God afforded him, was entirely subjected to his Free-Will: It was a help without which he could not do good; but it did not make him do good. Such was the Condi∣tion of the First Man, like that of the Angels before their Sin. Such would have been the Con∣dition of his Posterity, had he continued in that Happy state; but having offended God by his Disobedience, he, and all his Posterity are become subject unto Death, Pain, Sicknesses, Punish∣ments; and what is worse, to Ignorance and Lust, that is to say, to Extravagant Motions which are within us, whether we will, or no. But what is yet more incomprehensible, all his Descen∣dents begotten in the ordinary way, are born in Sin; They all contract the Sin which we call Original, which makes Children the Objects of God's Wrath, and infallibly Damns them, except they are regenerated by Baptism. Baptism doth indeed take away the stain of Sin, but it doth not remove the Punishment, and the Consequences of Sin. Concupiscence, Ignorance, Inclination to Sin, Weaknesses, and other Punishments for Sin, abide still during the whole course of this Mortal Life. Free-Will is not extinguish'd, but it hath not so much strength, and stands in need of powerful assistance to do good. The Grace which it needs to act, is not only that help without which it could neither will nor do that which is good; but also such an assistance as makes it both will and do it infallibly: This Grace is necessary not barely to ac∣complish entirely what is good, and to continue therein; but it is even necessary to begin Faith, for Prayer, and for the first Motions of Conversion. Yet it bereaves us not of our liberty, be∣cause we do not keep the Commandments, but as far as we are willing. It worketh this Will in us, without Violence or Compulsion: for God constraineth no Man to do either good or evil; but to do good the Will must be succoured by Grace, which doth not deprive it of its Liberty: and this Grace is not granted to Merit, but is absolutely free. Since the First Man's Sin, the whole mass of Mankind was corrupt, condemned, and subject to Death. God by free Grace and Mercy takes out of this mass of Corruption whom he pleases, leaving the rest in that condition, out of that Justice which none can find fault with; for what is Man that he should dispute it with God? Doth the Earthen Vessel say to the Potter that framed it, Why hast thou made me thus? However, it may be truly said, That all Men may be saved if they will; if they be not, they can only accuse their own perverse Will, whereby they resist the Call of God. There are some Graces which he refuseth not to Reprobates, wherewith they might do good if they would. To some, he gives the Knowledge of his Law, and they despise it; He inspires into others a desire of being Converted, and they reject it; Some he excites to Prayer, but they neglect to do it; He speaks to the Hearts of several, who harden themselves, that they may not hearken unto his Voice; He overcomes the hardness of some for a time, converting them by an Effectual Grace, who plunge themselves again in Vice. In a word, how strong and powerful soever the Grace is which he gives, yet it may be said in some sence, that Man may always resist it, though he doth not actually do it. God does not grant this Grace to all Men, not only because he oweth it to none; but also because some make themselves unworthy of it: for to say nothing of Children who die before the use of Reason, who are either damned because of Original Sin, or saved by the Grace of Baptism, the Adult who have not the gift of Perse∣verance, have made themselves unworthy of it, either through their own Sins, or by the Con∣tempt which they have cast upon God's Vocation; or by the Opposition they have made to in∣ward Grace; or lastly, by falling again into the state of Sin, from which God delivered them in his Mercy. And so no Man can either excuse himself or accuse the Justice of God, because every one receiveth what he deserved; every one is rewarded or punished, according to the good or the evil which he hath done, by his Will which co-operates with the most effectual Grace.

The Effect of this Grace, according to St. Augustin, is to make us in love with that which is good; it is a pleasure which draws our heart towards good things, and enables us to keep the Commandments; without this Grace, there is no Action meritorious. The fear of Punishment, though merely servile, is good and profitable, because it regulates the inward Man, but it does not render us Righteous before God. We shall never perfectly accomplish the Precept of loving God in this Life, because we shall never love him so perfectly as in the next: And though through God's Grace, a Man may absolutely avoid all Sin in this Life; yet it never did, nor shall ever happen that a mere Man (excepting the Blessed Virgin, of whom St. Augustin would not have us to speak, when Sin is mentioned) passed through this Life without Sin: For this reason, the most righteous say daily, Lord remit us our Debts; that is, our Sins; But these are not mortal Sins, which bereave the Soul of Righteousness and Holiness; they are venial and daily Sins, which are indeed against God's Law, but do not utterly destroy Charity.

St. Augustin's Principles concerning Predestination and Reprobation, do exactly agree with his Opinion touching Grace. Both those Decrees, according to him, suppose the fore-knowledge of Original Sin, and of the Corruption of the whole mass of Mankind. If God would suffer all Men to remain there, none could complain of that severity, seeing they are all guilty and doom'd to Damnation, because of the Sin of the First Man. But God resolved from all Eter∣nity,

to deliver some whom he had chosen out of pure Mercy, without any regard to their future Merits; and from all Eternity he prepared for them that were thus chosen, those Gifts and Graces which are necessary, to save them infallibly; and these he bestows upon them in time. All those therefore, that are of the number of the Elect, hear the Gospel and believe, and persevere in the Faith working out by Love, to the end of their lives. If they chance to wander from the right way, they return, and repent of their Sins: and it is certain that they shall all die in the Grace of Jesus Christ.

Reprobation is not like Predestination; God doth not positively cast away any Man; he pre∣destinateth none to Damnation; he only knows those that are left in that mass of Perdition, and are not of the happy number of those whom he will deliver through Mercy. These Wretches are at last Condemned, either because of Original Sin which is not remitted to them, and such are the Children that die without receiving Baptism, or for the Sins which by their Free-Will they have added to the first Sin; or, because they wanted Faith and Righteousness; or lastly, because they did not persevere unto the end.

This is an Abridgment of St. Augustin's Doctrine, which is set down in his Books against the Pelagians, and in several other places of his Works.

The Supplement to this Volume, containeth for the most part Writings that serve to justifie St. Augustin's Doctrine of Predestination and of Grace, and some other Treatises upon the same Subject, attributed to St. Augustin; the Authors whereof are not well known. St. Prospers Four Books, in Defence of St. Augustin, are of the first sort; to which they have added his Epi∣gram, in Commendation of the same Father.

Coelestine's Letter, the Capitulars that follow it, and the Canons of the Council of Orange, are likewise Illustrious Approbations of St. Augustin's Doctrine. Here one might add several other Treatises about Grace, written upon occasion of those Contests raised concerning St. Au∣gustin's Opinion; such as the Letter of the African Bishops that were banished into Sardinia; The Canons of the Council of Valentia; with the Treatises of Florus, Lupus, Remigius of Auxerre, Ratramnus, and several other Authors who writ of these Matters in the Ninth Century.

The other VVorks contained in this Addition do not bear the Names of any Authors. The First is a considerable Treatise, divided into Six Books, and entituled, Hypognosticôn; Or, Re∣flections and Notes against the Pelagians and Coelestians. The Author sets down the main Doctrines of the Pelagians in their own words, and then confutes them Although this Book is conformable to St. Augustin's Doctrine, yet it hath not his Style. That Father among the Bene∣dictines, who chiefly looks after the New Edition of St. Augustin, having given me notice, That he thought it might be Marius Mercator's; I have examined it, and found that his Conjecture is not ill grounded. For, in the First place, That VVork is of an ancient Author, who both liv'd and writ at the same time with Pelagius and Coelestius, and he was of St. Augustin's Opinion; this agrees with Marius Mercator. 2. Marius Mercator usually gives his Treatises the same Title with this; for so he entituled his Writing against Julianus. 3. The Form of this Treatise is perfectly like that of his other Treatises: he lays down there the very Terms of his Adversaries, and then refutes them with Notes and Reflections. 4. Having compared this Treatise with others of Marius Mercator, and particularly with his Book against Julianus, I found the Style to be the same: One may meet with the same Terms repeated again, the same Figures, the same Liveliness, the same Turn, and the same Expressions. Lastly, St. Augustin, in the 193d. Letter, to Marius Mercator, in 418. affirms, That this Man had written a Book full of Scripture-Testimonies against the new Hereticks: and this can belong to no other of Mercator's Treatises, but agrees perfectly with this. These are the Conjectures which I thought of, and I doubt not but the Benedictines will bring several others much stronger; in the mean time, these may be sufficient to make their Conjecture very probable.

The Book Of Predestination and Grace, which is among St. Augustin's Works, under the Name of an incertain and suspicious Author, is attributed by Sirmondus to St. Fulgentius, and Printed under his Name among this Father's Works. We shall examine whether it be his, when we come to St. Fulgentius. However, this small Discourse of Predestination agrees neither with the Style nor with the Doctrine of St. Augustin.

These are all this Father's Works. His Life will be added in another Volume, with the Testimonies of the Ancients concerning him, the Commendations that have been given him, and very large and useful Tables.

Though we have given a sufficient Account both of St. Augustin's Character and Genius, in speaking of his Works; yet it is convenient to say something of them here in general. He was a Man of great Extent, great Exactness, and great force of Mind. His Reasonings were very strong. His ordinary Method is, to lay down extensive Principles, from which he draws an infinite number of Consequences: so that all the Points of his Doctrine have a great Connexion one with another. He argued more upon most of the Mysteries of our Religion, than any Author before him. He starts several Questions never thought of before, and resolves many of them by the mere Strength of his VVit. He often left the Notions of his Predecessors, to follow a Path wholly new, whether in Expounding the Scriptures, or in Opinions of Divinity. That may be said of him, as to Divinity, what Cicero said of himself, as to Philosophy, That he was Magnus Opiniator; that is, that he advanced several Opinions that were only pro∣bable.

But St. Augustin doth it modestly, and with much Prudence, without pretending to oblige others to embrace his Opinions without Examination: whereas, when the Question is about the Doctrine of the Church, he proposes and maintains it stoutly, and as strongly opposes its Opposers. He had much less Learning than VVit; for he understood not the Languages, neither had he read the Ancients much. He wrote with greater Facility and Clearness, than Politeness and Elegancy. Though he had taught Rhetorick, yet either he was not Master of the Eloquence of the Orators, or he neglected it: nay, his Expressions are not always pure; for he often uses unproper and barbarous Words. He often uses little strokes of VVit, and plays with VVords. He repeats the same things, and insists upon the same Arguments in hun∣dreds of places. He dwells long upon the same Thought; to which he gives several turns, and enlarges frequently upon common places. He treated of infinite numbers of Things, by laying down Principles; and framed (if we may so say) the Body of Divinity for all the Latin Fathers that came after him. They have not only taken out of his Books the Principles they make use of, but often they have only copied them. The Councils have borrowed his VVords to express their Decisions. In short, Peter Lombard, in the Twelfth Century, going about to compose an Epitome of the whole Body of Divinity, did little else but Collect Passages out of St. Augustin. And though Thomas Aquinas, and other Schoolmen, followed another Me∣thod; yet, for the most part, they have stuck to S. Augustin's Principles, whereupon they erected their Theological Opinions.

After this, no Man needs wonder that his VVorks were so much looked after formerly, and so many times published since Printing was invented. The Edition of St. Augustin's VVorks was one of the first considerable Things that Printers committed to the Press. Amerbachius undertook it in 1495. This Gothick Edition was followed by that of Basil, in Nine Volumes, in the Year 1506. and by that of Paris, in 1515. with long Lines, published in 1528. and in 1526. which is the fairest for its Character. The Editions of Guillard and Chevallon, which came out not long after, are likewise pretty fair ones.

In 1571. Two came out; the one in Paris, by Morellus; and the other at Lions: The Doctors of Louvain having carefully Revised St. Augustin's VVorks, caused them to be Printed at Antwerp, in 1577. The following Editions are only new Impressions of this. The first and the fairest was done at Paris, 1586. and was followed by those of the Years 1609, 1614, 1626, 1635, 1652. not to mention that at Venice in 1584. that at Colen, in 1616. and the last Edi∣tion at Lions. Now they having Printed, from time to time, several Treatises of St. Augustin that were not in the former Editions, Father Vignier thought fit to collect them into a Body, that might serve for a Supplement to all the Editions of St. Augustin. He joyned to it the im∣perfect Treatise against Julianus, and some Sermons which had not been Printed before, and published them all in Two Volumes, in Folio, at Paris, in 1655. This Labour becomes useless by the last Edition of St. Augustin, which excelleth and effaces all the fore-going Editions.

Notes

• * 1.1

  St. Au∣gustin.
• * 1.2

  Tome I.
• * 1.3

  St. Au∣gustin. Tome 〈◊〉〈◊〉▪
• * 1.4

  Tome II.
• * 1.5

  St. Au∣gustin. Tome II.
• * 1.6

  St. Au∣gustin. Tome III.
• * 1.7

  By these Words our Author means, That St. Augustin's Canon of S. S. was the same with that now received in the Church of Rome: But that does not appear from St. Au∣gustin's Words; for of those Books which the Church of England condemns as Apocryphal, he names none but Tobith, Judith, Wisdom of Solomon, Ecclesiasticus, and the Maccabees. By the Book of Esdras, he does not mean those which we call by that name, but the Books of Ezrah, and Nehemiah, which he mentions no where else, and which were ne∣ver disputed in the Church; and it is uncer∣tain, whether he owned those Additions to the Book of Esther, that are now received in the, Church of Rome.
• * 1.8

  Tome IV.
• * 1.9

  Tome V.
• * 1.10

  St. Au∣gustin. Tome V.
• * 1.11

  Tome VI.
• * 1.12

  St. Au∣gustin. Tome VI.
• * 1.13

  [Who this Philo is, I don't know; it seems to be a Fault of the Press: Philo Carpathius, mention'd in the last Volume, dy'd several Years be∣fore St. Augustin wrote this Letter to Juliana.]
• * 1.14

  [This seems to be a mi∣stake of the Press: this Pauli∣nus, or as it is in the French Paulus, was Con∣tempora∣ry with Charles the Great, as∣sisted at the Coun∣cil of Francfort, and dy'd, according to Dr. Cave, in the Year 804.]
• * 1.15

  [What this Book upon the 41st. Ser∣mon shou'd be, I can∣not tell; it is false Printed in all proba∣bility, but not having this Bene∣dictine E∣dition of St. Augu∣stin by me, I could not alter it.]
• * 1.16

  Tom. VII.
• * 1.17

  St. Au∣gustin. I••me VII.
• * 1.18

  Tom. VIII
• * 1.19

  St. Au∣gustin. Tom. VIII
• * 1.20

  Tom. IX.
• * 1.21

  St. Au∣gustin. Tome IX.
• * 1.22

  Tom. X.
• * 1.23

  St. Au∣gustin. Tome X.