1

pressed in his sentence: "Thou hast made us for Thee, and our heart is restless till it rests in Thee." This yearning, and his reverence for the sweet and holy name of Jesus, though crowded into the background, attended him in his studies at the schools of Madaura and Carthage, on his journeys to Rome and Milan, and on his tedious wanderings through the labyrinth of carnal pleasures, Manichæan mock-wisdom, Academic skepticism, and Platonic idealism; till at last the prayers of his mother, the sermons of Ambrose, the biography of St. Anthony, and, above all, the Epistles of Paul, as so many instruments in the hand of the Holy Ghost, wrought in the man of three and thirty years that wonderful change which made him an incalculable blessing to the whole Christian world, and brought even the sins and errors of his youth into the service of the truth.'

A son of so many prayers and tears could not be lost, and the faithful mother who travailed with him in spirit with greater pain than her body had in bringing him into the world,' was permitted, for the encouragement of future mothers, to receive shortly before her death an answer to her prayers and expectations, and was able to leave this world with joy without revisiting her earthly home. For Monica died on a homeward journey, in Ostia at the mouth of the Tiber, in her fifty-sixth year, in the arins of her son, after enjoying with him a glorious conversation that soared above the confines of space and time, and was a foretaste of the eternal Sabbath-rest of the saints.

'Conf. i. 1: "Fecisti nos ad Te, et inquietum est cor nostrum, donec requiescat in Te." In all his aberrations, which we would hardly know, if it were not from his own free confession, he never sunk to anything mean, but remained, like Paul in his Jewish fanaticism, a noble intellect and an honorable character, with burning love for the true and the good.

'For particulars respecting the course of Augustine's life, see my work above cited, and other monographs. Comp. also the fine remarks of Dr. BAUR in his posthumous Lectures on Doctrine-History (1866), vol. i. Part ii p. 26 ff. He compares the development of Augustine with the course of Christianity from the begin. ning to his time, and draws a parallel between Augustine and Origen.

* Conf. ix. c. 8: "Quæ me parturivit et carne, ut in hanc temporalem, et corde, ut in æternam lucem nascerer." L. v. 9: "Non enim satis eloquor, quid erga me habebat arimi, et quanto majore sollicitudine me parturiebat spiritu, quam carne pepererat."

She regretted not to die in a foreign land, because she was not far from God, who would raise her up at the last day. "Bury my body anywhere," was her last request, "and trouble not yourselves for it; only this one thing I ask, that you remember me at the altar of my God, wherever you may be." Augustine, in his Confessions, has erected to Monica the noblest monument that can never perish.

If ever there was a thorough and fruitful conversion, next to that of Paul on the way to Damascus, it was that of Augus tine, when, in a garden of the Villa Cassiciacum, not far from Milan, in September of the year 386, amidst the most violent struggles of mind and heart-the birth-throes of the new life -he heard that divine voice of a child: "Take, read!" and he "put on the Lord Jesus Christ" (Rom. xiii. 14). It is a touching lamentation of his: "I have loved Thee late, Thou Beauty, so old and so new; I have loved Thee late! And lo! Thou wast within, but I was without, and was seeking Thee there. And into Thy fair creation I plunged myself in my ugliness; for Thou wast with me, and I was not with Thee! Those things kept me away from Thee, which had not been, except they had been in Thee! Thou didst call, and didst cry aloud, and break through my deafness. Thou didst glimmer, Thou didst shine, and didst drive away my blindness. Thou didst breathe, and I drew breath, and breathed in Thee. I tasted Thee, and I hunger and thirst. Thou didst touch me, and I burn for Thy peace. If I, with all that is within me, may once live in Thee, then shall pain and trouble forsake me; entirely filled with Thee, all shall be life to me."

He received baptism from Ambrose in Milan on Easter Sunday, 387, in company with his friend and fellow-convert Alypius, and his natural son Adeodatus (given by God). It impressed the divine seal upon the inward transformation. He broke radically with the world; abandoned the

1 Conf. 1. ix. c. 11: "Tantum illud vos rogo, ut ad Domini altare memineritis mei, ubi fueritis.” This must be explained from the already prevailing custom of offering prayers for the dead, which, however, had rather the form of thanksgiving for the mercy of God shown to them, than the later form of intercession for them, Comp. above, § 84, p. 432 ff.

brilliant and lucrative vocation of a teacher of rhetoric, which he had followed in Rome and Milan; sold his goods for the benefit of the poor: and thenceforth devoted his rare gifts exclusively to the service of Christ, and to that service he continued faithful to his latest breath. After the death of his mother, whom he revered and loved with the most tender affection, he went a second time to Rome for several months, and wrote books in defence of true Christianity against false philosophy and the Manichæan heresy. Returning to Africa, he spent three years, with his friends Alypius and Evodius, on an estate in his native Tagaste, in contemplative and literary retirement.

Then, in 391, he was chosen presbyter against his will, by the voice of the people, which, as in the similar cases of Cyprian and Ambrose, proved to be the voice of God, in the Numidian maritime city of Hippo Regius (now Bona); and in 395 he was elected bishop in the same city. For eight and thirty years, until his death, he labored in this place, and made it the intellectual centre of Western Christendom.'

His outward mode of life was extremely simple, and mildly ascetic. He lived with his clergy in one house in an apostolic community of goods, and made this house a seminary of theology, out of which ten bishops and many lower clergy went forth. Females, even his sister, were excluded from his house, and could see him only in the presence of others. But he founded religious societies of women; and over one of these his sister, a saintly widow, presided.' He once said in a sermon, that he had nowhere found better men, and he had nowhere found worse, than in monasteries. Combining, as he

'He is still known among the inhabitants of the place as the great Christian" (Rumi Kebir). GIBBON (ch. xxxiii. ad ann. 430) thus describes the place which became so famous through Augustine: "The maritime colony of Hippo, about two hundred miles westward of Carthage, had formerly acquired the distinguishing epithet of Regius, from the residence of the Numidian kings; and some remains of trade and populousness still adhere to the modern city, which is known in Europe by the corrupted name of Bona." See below, p. 996, note 3.

2 He mentions a sister, " soror mea, sancta proposita" [monasterii], without Laming her, Epist. 211, n. 4 (ed. Bened.), alias Ep. 109. He also had a brother by th name of Navigius.

did, the clerical life with the monastic, he became unwittingly the founder of the Augustinian order, which gave the reformer Luther to the world. He wore the black dress of the Eastern cœnobites, with a cowl and a leathern girdle. He lived almost entirely on vegetables, and seasoned the common meal with reading or free conversation, in which it was a rule that the character of an absent person should never be touched. He had this couplet engraved on the table:

"Quisquis amat dictis absentum rodere vitam,
Hanc mensam vetitam noverit esse sibi."

He often preached five days in succession, sometimes twice a day, and set it as the object of his preaching, that all might ive with him, and he with all, in Christ. Wherever he went in Africa, he was begged to preach the word of salvation.' He faithfully administered the external affairs connected with his office, though he found his chief delight in contemplation. He was specially devoted to the poor, and, like Ambrose, upon exigency, caused the church vessels to be melted down to redeem prisoners. But he refused legacies by which injustice was done to natural heirs, and commended the bishop Aurelius of Carthage for giving back unasked some property which a man had bequeathed to the church, when his wife unexpectedly bore him children.

Augustine's labors extended far beyond his little diocese. He was the intellectual head of the North African and the entire Western church of his time. He took active interest in all theological and ecclesiastical questions. He was the champion of the orthodox doctrine against Manichæan, Donatist, and Pelagian. In him was concentrated the whole polemic power of the catholicism of the time against heresy and schism; and in him it won the victory over them.

In his last years he took a critical review of his literary productions, and gave them a thorough sifting in his Retracta

1 Possidius says, in his Vita Aug.: "Cæterum episcopatu suscepto multo instan tius ac ferventius, majore auctoritate, non in una tantum regione, sed ubicunque rogatus venisset, verbum salutis alacriter ac suaviter, pullulante atque crescente Domini ecclesia, prædicavit.”

tions. His latest controversial works against the Semi-Pela gians, written in a gentle spirit, date from the same period. He bore the duties of his office alone till his seventy-second year, when his people unanimously elected his friend Heraclius to be his assistant and successor.

The evening of his life was troubled by increasing infirmi ties of body and by the unspeakable wretchedness which the barbarian Vandals spread over his country in their victorious invasion, destroying cities, villages, and churches, without mercy, and even besieging the fortified city of Hippo.' Yet he faithfully persevered in his work. The last ten days of his life he spent in close retirement, in prayers and tears and repeated reading of the penitential Psalms, which he had caused to be written on the wall over his bed, that he might have them always before his eyes. Thus with an act of penance he closed his life. In the midst of the terrors of the siege and the despair of his people he could not suspect what abundant seed he had sown for the future.

In the third month of the siege of Hippo, on the 28th of August, 430, in the seventy-sixth year of his age, in full pos session of his faculties, and in the presence of many friends and pupils, he passed gently and happily into that eternity to which he had so long aspired. "O how wonderful," wrote he in his Meditations," "how beautiful and lovely are the dwellings of Thy house, Almighty God! I burn with longing to behold Thy beauty in Thy bridal-chamber. O Jerusalem, holy city of God, dear bride of Christ, my heart loves thee, my soul has already long sighed for thy beauty! The King of kings Himself is in the midst of thee, and His children are within thy walls. There are the hymning choirs of angels, the fellowship of heavenly citizens. There is the wedding-feast of all who from this sad earthly pilgrimage have reached thy joys. There is the far-seeing choir of the prophets; there the number of the twelve apostles; there the triumphant army of innumerable martyrs and holy confessors.

'Possidius, c. 28, gives a vivid picture of the ravages of the Vandals, which have become proverbial. Comp. also Gibbon, ch. xxxiii.

⚫ I freely combine several passages.