Imatges de pàgina
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VII.

CHAP. proud philosopher. Men who seek happiness from themselves, though Christians in form, are in effect, on the same plan as the ancient Stoics, whose proud pretences are justly ridiculed in this letter. Our author owns, that extreme torments would make life miserable, if the subject of them were destitute of hope, even though he were possessed of some virtues. He describes the way of felicity to lie through a course of humility, of faith, of the love of God and our neighbours, and of the hope of a future life of bliss.

Reply to
Dioscorus.

Letter on prayer, to Proba.

In reply to Dioscorus*, he justly guards him against the curious and presumptuous spirit of philosophizing, and dares to pronounce, in opposition to Clemens Alexandrinus, Origen, and several others of the fathers, that Christian piety needs not the assistance of secular instruction, but ought to depend solely on the Scriptures, and he cautions his friend against the pride of secular learning, representing humility to be the first, the second, the third, the all in true religion, as Demosthenes said of delivery in oratory. Here is another point, in which we see the revival of apostolical truth in the West, by the grace of God, under the hand of Augustine.

In his letter to Proba, on prayer †, he gives a sound and judicious exposition of the Lord's prayer; and observes, that it is so full and comprehensive, that though a man may pray in other words, and those of great variety, yet every lawful subject of prayer may be reduced to one or other of the petitions which it contains. Proba was a rich widow, and had a numerous family; and when we consider the large extension and fashionableness of the monastic spirit at that time, it seems an instance of candour in Augustine, that he does not hint to her a word of advice to follow the custom of the religious in that age, but contents himself with directing her to serve God in her present station. He Ep. 56. + Ep. 121.

advises her to be a DESOLATE WIDOW* in her frame and spirit, looking for heavenly things, not earthly, and shows within how small a compass our prayers for temporal things ought to be confined.

As a remedy against much speaking in prayer, he advises to utter short and quick ejaculations, rather than long-continued petitions, if the mind be not in a fervent state; but if the spirit be intent and vigorous, the petitions, he thinks may be prolonged without any danger of offending against our Lord's precept in the Sermon on the Mount. And he speaks in an instructive manner on the office of the Holy Spirit, as interceding for the saints with unutterable groanings. The great object in prayer, he observes, should constantly be, the enjoyment of God; and he adds, that however inadequate the believer's conceptions be, yet he has a distinct idea of his object; so distinct, that you can never impose on a real saint by offering him something else in the room of it. He knows what he wants, and he knows that this or that is not the thing which he wants. The whole epistle, if we except a few fanciful expositions, after the manner of Origen, is excellent, and breathes a superior spirit of godliness.

CENT.

V.

letter to

One Cornelius wishing to receive from him a con- Consolatory solatory letter, on account of the loss of his wife t, Cornelius. Augustine, who knew that, notwithstanding this request, he lived in the excess of uncleanness, tells him, in allusion to the words of Cicero against Catiline, "I could wish to be gentle, I could wish, in so great dangers, not to be negligent, but can a bishop patiently hear a man, who lives in sin, with greediness asking for a panegyric on his godly spouse, to mitigate his sadness on account of her decease?" He goes on to exhort him to repentance, with as much severity as might be expected from a faithful pastor of the mildest temper.

*

Florentina.

In the close of a letter to Florentina t, he Letter to + Ep. 125.

I Tim. v. 5.

Ep. 132.

CHAP.
VII.

Letter to
Edicia.

reminds her, "that though she had learned something salutary from him, yet she ought firmly to remember, that she must be taught by the inner Master of the inner man, who shows in the heart the truth of what is said, because neither is he that planteth any thing, nor he that watereth." While such views of divine teaching prevailed in the church, even all the ashes of superstition could not extinguish the fire of true godliness. It is the infelicity of our times, that not only the profane, but many serious persons are not a little irreverent in their ideas of spiritual illumination; and when I think of the miserable effects of this temper on the human mind, I am at a loss to determine whether I most dislike the childish superstitiousness of Augustine's age, or the proud pretensions to rationality of the present. To so much greater a degree has profaneness advanced under the latter than under the former.

The letter to Edicia* deserves to be attended to as characteristic of the taste of the times. This woman had, unknown to her husband, made a vow of perpetual continency. In so great reputation, however, were such practices at that time, that her husband consented afterwards to her resolution, and they still lived together, though he would not suffer her to assume the habit of a nun. Some time after, two travelling monks imposed on her simplicity to such a degree, that she gave nearly all her property to them, though she had a son of her own by her husband. Augustine reminds her of St. Paul's direction, which she had broken †: and it is indeed observable, with what wisdom, even the most occasional rules of the divine word are delivered, as the breach of them is ever attended with mischievous consequences. He finds fault with her vow in the first place, because made without her husband's consent, and with her disposal of her property in the second place for the same reason; and, as the * Ep. 199. 1 Cor. vii. 5.

husband, incensed at her folly, had now fallen into libidinous practices, he teaches her to humble herself deeply before God, as having been a great instrument of his fall, and directs her to submit to her husband, to entreat his forgiveness, and to use every healing method in her power. The whole subject is an instance of piety and good sense struggling in the bishop of Hippo, against the torrent of absurdity and fashionable superstition.

At Calama, a colony in Africa, the Pagan interest seems to have much predominated; so that, notwithstanding the imperial laws inhibiting their public rites, the party performed a religious solemnity in the city, and came with a crowd of dancers before the church. The clergy endeavouring to prevent this, the church was attacked with stones. The insult was repeated, and Christians found themselves unable to obtain justice. Their buildings were burned and plundered, one Christian was killed, and the bishop was obliged to hide himself. And so deep-rooted was the prejudice of the colony against Christianity, that the magistrates and men of rank chose to be tame spectators of these enormities. One person alone, a stranger, but as it seems a character of great influence, interposed, saved many Christians, whose lives had been in imminent danger, and recovered much of their property which had been plundered; whence Augustine justly concludes *, how easily the whole mischief might have been checked, had the magistrates done their duty. Nectarius, a Pagan of the place, wrote a neat and genteel letter to the bishop of Hippo, begging his interest with the reigning powers to prevent, as much as possible, the punishment of the guilty. Augustine states to him the facts, as above, and appeals to his conscience, whether it was possible or right for government to overlook such crimes. He shows, that Christians lived in peace. * Ep. 202.

CENT.

V.

CHAP.

VII.

and good will toward all men, and that he would do the best he could to procure such a temperature of justice and mercy, as might prevent the repetition of these evils, and induce Pagans to take care of their best interests. He tells him, that he himself had been at Calama lately, and had taken occasion to warn them of the danger of their souls. They heard his exhortation, and entreated his interest. "But God forbid," says he, " that it should be any pleasure to me to be supplicated by those who refuse to supplicate our Lord." As Nectarius himself, had spoken of his love to his country, Augustine is not sparing in his admonitions to him, to seek an acquaintance with a heavenly country, and preaches to him the truth and excellency of the Gospel, as well as exposes, in his usual manner, the futility of Paganism.

CHAP.
VIII.

I

CHAP. VIII.

MISCELLANEOUS PARTICULARS CONCERNING
AUGUSTINE.

HAVE Comprised, in several distinct chapters, a variety of matter relating to the bishop of Hippo, for the sake of perspicuity; two more chapters must be added, one containing various articles of his life and conduct, including the account of his death; and the other, a view of his theological character. It is not in my power to gratify the reader with any thing like a regular history of the effusion of the Spirit of God, which took place toward the end of the last, and in the beginning of this century. We have a far more particular account of Augustine's literary works, than of his ministerial. On the whole, however, some genuine information may be collected, concerning the great work of God in his day.

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