on augustin’s forwarding to him what he calls his first book “on marriage and concupiscence.”

 On Marriage and Concupiscence,

 Chapter 1.—Concerning the Argument of This Treatise.

 Chapter 2. [II.]—Why This Treatise Was Addressed to Valerius.

 Chapter 3 [III.]—Conjugal Chastity the Gift of God.

 What, then, have we to say when conjugal chastity is discovered even in some unbelievers? Must it be said that they sin, in that they make a bad use o

 Chapter 5 [IV.]—The Natural Good of Marriage. All Society Naturally Repudiates a Fraudulent Companion. What is True Conjugal Purity? No True Virginity

 Chapter 6 [V.]—The Censuring of Lust is Not a Condemnation of Marriage Whence Comes Shame in the Human Body. Adam and Eve Were Not Created Blind Mea

 Chapter 7 [VI.]—Man’s Disobedience Justly Requited in the Rebellion of His Own Flesh The Blush of Shame for the Disobedient Members of the Body.

 Chapter 8 [VII.]—The Evil of Lust Does Not Take Away the Good of Marriage.

 Chapter 9 [VIII.]—This Disease of Concupiscence in Marriage is Not to Be a Matter of Will, But of Necessity What Ought to Be the Will of Believers in

 Chapter 10 [IX.]—Why It Was Sometimes Permitted that a Man Should Have Several Wives, Yet No Woman Was Ever Allowed to Have More Than One Husband. Nat

 Chapter 11 [X.]—The Sacrament of Marriage Marriage Indissoluble The World’s Law About Divorce Different from the Gospel’s.

 Chapter 12 [XI.]—Marriage Does Not Cancel a Mutual Vow of Continence There Was True Wedlock Between Mary and Joseph In What Way Joseph Was the Fathe

 Chapter 13.—In the Marriage of Mary and Joseph There Were All the Blessings of the Wedded State All that is Born of Concubinage is Sinful Flesh.

 [XII.] Only there was no nuptial cohabitation because He who was to be without sin, and was sent not in sinful flesh, but in the likeness of sinful f

 Chapter 14 [XIII.]—Before Christ It Was a Time for Marrying Since Christ It Has Been a Time for Continence.

 Chapter 15.—The Teaching of the Apostle on This Subject.

 Chapter 16 [XIV.]—A Certain Degree of Intemperance is to Be Tolerated in the Case of Married Persons The Use of Matrimony for the Mere Pleasure of Lu

 Chapter 17 [XV.]—What is Sinless in the Use of Matrimony? What is Attended With Venial Sin, and What with Mortal?

 Chapter 18 [XVI.]—Continence Better Than Marriage But Marriage Better Than Fornication.

 Chapter 19 [XVII.]—Blessing of Matrimony.

 Chapter 20 [XVIII]—Why Children of Wrath are Born of Holy Matrimony.

 Chapter 21 [XIX.]—Thus Sinners are Born of Righteous Parents, Even as Wild Olives Spring from the Olive.

 Chapter 22 [XX.]—Even Infants, When Unbaptized, are in the Power of the Devil Exorcism in the Case of Infants, and Renunciation of the Devil.

 Chapter 23 [XXI.]—Sin Has Not Arisen Out of the Goodness of Marriage The Sacrament of Matrimony a Great One in the Case of Christ and the Church—A Ve

 Chapter 24.—Lust and Shame Come from Sin The Law of Sin The Shamelessness of the Cynics.

 Chapter 25 [XXIII.]—Concupiscence in the Regenerate Without Consent is Not Sin In What Sense Concupiscence is Called Sin.

 Chapter 26.—Whatever is Born Through Concupiscence is Not Undeservedly in Subjection to the Devil by Reason of Sin The Devil Deserves Heavier Punishm

 Chapter 27 [XXIV.]—Through Lust Original Sin is Transmitted Venial Sins in Married Persons Concupiscence of the Flesh, the Daughter and Mother of Si

 Chapter 28 [XXV.]—Concupiscence Remains After Baptism, Just as Languor Does After Recovery from Disease Concupiscence is Diminished in Persons of Adv

 Chapter 29 [XXVI.]—How Concupiscence Remains in the Baptized in Act, When It Has Passed Away as to Its Guilt.

 Chapter 30 [XXVII.]—The Evil Desires of Concupiscence We Ought to Wish that They May Not Be.

 Chapter 31 [XXVIII.]—Who is the Man that Can Say, “It is No More I that Do It”?

 [XXIX.] That man, therefore, alone speaks the truth when he says, “It is no more I that do it, but sin that dwelleth in me,” who only feels the concup

 Chapter 32.—When Good Will Be Perfectly Done.

 Chapter 33 [XXX.]—True Freedom Comes with Willing Delight in God’s Law.

 Chapter 34.—How Concupiscence Made a Captive of the Apostle What the Law of Sin Was to the Apostle.

 Chapter 35 [XXXI.]—The Flesh, Carnal Affection.

 Chapter 36.—Even Now While We Still Have Concupiscence We May Be Safe in Christ.

 Chapter 37 [XXXII.]—The Law of Sin with Its Guilt in Unbaptized Infants. By Adam’s Sin the Human Race Has Become a “Wild Olive Tree.”

 Chapter 38 [XXXIII.]—To Baptism Must Be Referred All Remission of Sins, and the Complete Healing of the Resurrection. Daily Cleansing.

 Chapter 39 [XXXIV.]—By the Holiness of Baptism, Not Sins Only, But All Evils Whatsoever, Have to Be Removed. The Church is Not Yet Free from All Stain

 Chapter 40 [XXXV.]—Refutation of the Pelagians by the Authority of St. Ambrose, Whom They Quote to Show that the Desire of the Flesh is a Natural Good

 Book II

 Chapter 1 [I.]—Introductory Statement.

 Chapter 2 [II.]—In This and the Four Next Chapters He Adduces the Garbled Extracts He Has to Consider.

 Chapter 3.—The Same Continued.

 Chapter 4.—The Same Continued.

 Chapter 5.—The Same Continued.

 Chapter 6.—The Same Continued.

 Chapter 7 [III.]—Augustin Adduces a Passage Selected from the Preface of Julianus. (See “The Unfinished Work,” i. 73.)

 Chapter 8.—Augustin Refutes the Passage Adduced Above.

 Chapter 9.—The Catholics Maintain the Doctrine of Original Sin, and Thus are Far from Being Manicheans.

 Chapter 10 [IV.]—In What Manner the Adversary’s Cavils Must Be Refuted.

 Chapter 11.—The Devil the Author, Not of Nature, But Only of Sin.

 Chapter 12.—Eve’s Name Means Life, and is a Great Sacrament of the Church.

 Chapter 13.—The Pelagian Argument to Show that the Devil Has No Rights in the Fruits of Marriage.

 Chapter 14 [V.]—Concupiscence Alone, in Marriage, is Not of God.

 Chapter 15.—Man, by Birth, is Placed Under the Dominion of the Devil Through Sin We Were All One in Adam When He Sinned.

 Chapter 16 [VI.]—It is Not of Us, But Our Sins, that the Devil is the Author.

 Chapter 17 [VII.]—The Pelagians are Not Ashamed to Eulogize Concupiscence, Although They are Ashamed to Mention Its Name.

 Chapter 18.—The Same Continued.

 Chapter 19 [VIII.]—The Pelagians Misunderstand “Seed” In Scripture.

 Chapter 20.—Original Sin is Derived from the Faulty Condition of Human Seed.

 Chapter 21 [IX.]—It is the Good God That Gives Fruitfulness, and the Devil That Corrupts the Fruit.

 Chapter 22.—Shall We Be Ashamed of What We Do, or of What God Does?

 Chapter 23 [X.]—The Pelagians Affirm that God in the Case of Abraham and Sarah Aroused Concupiscence as a Gift from Heaven.

 Chapter 24 [XI.]—What Covenant of God the New-Born Babe Breaks. What Was the Value of Circumcision.

 Chapter 25 [XII.]—Augustin Not the Deviser of Original Sin.

 Chapter 26 [XIII.]—The Child in No Sense Formed by Concupiscence.

 Chapter 27.—The Pelagians Argue that God Sometimes Closes the Womb in Anger, and Opens It When Appeased.

 Chapter 28 [XIV.]—Augustin’s Answer to This Argument. Its Dealing with Scripture.

 Chapter 29.—The Same Continued. Augustin Also Asserts that God Forms Man at Birth.

 Chapter 30 [XV.]—The Case of Abimelech and His House Examined.

 Chapter 31 [XVI.]—Why God Proceeds to Create Human Beings, Who He Knows Will Be Born in Sin.

 Chapter 32 [XVII.]—God Not the Author of the Evil in Those Whom He Creates.

 Chapter 33 [XVIII.]—Though God Makes Us, We Perish Unless He Re-makes Us in Christ.

 Chapter 34 [XIX.]—The Pelagians Argue that Cohabitation Rightly Used is a Good, and What is Born from It is Good.

 Chapter 35 [XX.]—He Answers the Arguments of Julianus. What is the Natural Use of the Woman? What is the Unnatural Use?

 Chapter 36 [XXI.]—God Made Nature Good: the Saviour Restores It When Corrupted.

 Chapter 37 [XXII.]—If There is No Marriage Without Cohabitation, So There is No Cohabitation Without Shame.

 Chapter 38 [XXIII.]—Jovinian Used Formerly to Call Catholics Manicheans The Arians Also Used to Call Catholics Sabellians.

 Chapter 39 [XXIV.]—Man Born of Whatever Parentage is Sinful and Capable of Redemption.

 Chapter 40 [XXV.]—Augustin Declines the Dilemma Offered Him.

 Chapter 41 [XXVI.]—The Pelagians Argue that Original Sin Cannot Come Through Marriage If Marriage is Good.

 Chapter 42.—The Pelagians Try to Get Rid of Original Sin by Their Praise of God’s Works Marriage, in Its Nature and by Its Institution, is Not the Ca

 Chapter 43.—The Good Tree in the Gospel that Cannot Bring Forth Evil Fruit, Does Not Mean Marriage.

 Chapter 44 [XXVII.]—The Pelagians Argue that If Sin Comes by Birth, All Married People Deserve Condemnation.

 Chapter 45.—Answer to This Argument: The Apostle Says We All Sinned in One.

 Chapter 46.—The Reign of Death, What It Is The Figure of the Future Adam How All Men are Justified Through Christ.

 Chapter 47.—The Scriptures Repeatedly Teach Us that All Sin in One.

 [XXVIII.] What means this passage of his: “He sins not who is born he sins not who begat him He sins not who created him. Amidst these intrenchments

 Chapter 48.—Original Sin Arose from Adam’s Depraved Will. Whence the Corrupt Will Sprang.

 Chapter 49 [XXIX.]—In Infants Nature is of God, and the Corruption of Nature of the Devil.

 Chapter 50.—The Rise and Origin of Evil. The Exorcism and Exsufflation of Infants, a Primitive Christian Rite.

 Chapter 51.—To Call Those that Teach Original Sin Manicheans is to Accuse Ambrose, Cyprian, and the Whole Church.

 Chapter 52 [XXX.]—Sin Was the Origin of All Shameful Concupiscence.

 Chapter 53 [XXXI.]—Concupiscence Need Not Have Been Necessary for Fruitfulness.

 Chapter 54 [XXXII.]—How Marriage is Now Different Since the Existence of Sin.

 Chapter 55 [XXXIII.]—Lust is a Disease The Word “Passion” In the Ecclesiastical Sense.

 Chapter 56.—The Pelagians Allow that Christ Died Even for Infants Julianus Slays Himself with His Own Sword.

 Chapter 57 [XXXIV.]—The Great Sin of the First Man.

 Chapter 58.—Adam’s Sin is Derived from Him to Every One Who is Born Even of Regenerate Parents The Example of the Olive Tree and the Wild Olive.

 Chapter 59 [XXXV.]—The Pelagians Can Hardly Venture to Place Concupiscence in Paradise Before the Commission of Sin.

 Chapter 60.—Let Not the Pelagians Indulge Themselves in a Cruel Defence of Infants.

Chapter 24 [XI.]—What Covenant of God the New-Born Babe Breaks. What Was the Value of Circumcision.

But let him inform us how it was that his189    i.e., Isaac’s. soul would be cut off from his people if he had not been circumcised on the eighth day. How could he have so sinned, how so offended God, as to be punished for the neglect of others towards him with so severe a sentence, had there been no original sin in the case? For thus ran the commandment of God concerning the circumcision of infants: “The uncircumcised man-child, whose flesh of his foreskin is not circumcised on the eighth day, his soul shall be cut off from his people; because he hath broken my covenant.”190    Gen. xvii. 14. Let him tell us, if he can, how that child broke God’s covenant,—an innocent babe, so far as he was personally concerned, of eight days’ age; and yet there is by no means any falsehood uttered here by God or Holy Scripture. The fact is, the covenant of God which he then broke was not this which commanded circumcision, but that which forbade the tree; when “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all have sinned.” 191    Rom. v. 12. And in his case the expiation of this was signified by the circumcision of the eighth day, that is, by the sacrament of the Mediator who was to be incarnate. For it was through this same faith in Christ, who was to come in the flesh, and was to die for us, and on the third day (which coming after the seventh or Sabbath day, was to be the eighth) to rise again, that even holy men were saved of old. For “He was delivered for our offences, and raised again for our justification.”192    Rom. iv. 25. Ever since circumcision was instituted amongst the people of God, which was at that time the sign of the righteousness of faith, it availed also to signify the cleansing even in infants of the original and primitive sin, just as baptism in like manner from the time of its institution began to be of avail for the renewal of man. Not that there was no justification by faith before circumcision; for even when he was still in uncircumcision, Abraham was himself justified by faith, being the father of those nations which should also imitate his faith.193    Rom. iv. 10, 11. In former times, however, the sacramental mystery of justification by faith lay concealed in every mode. Still it was the self-same faith in the Mediator which saved the saints of old, both small and great—not the old covenant, “which gendereth to bondage;”194    Gal. iv. 24. not the law, which was not so given as to be able to give life;195    Gal. iii. 21. but the grace of God through Jesus Christ our Lord.196    Rom. vii. 25. For as we believe that Christ has come in the flesh, so they believed that He was to come; as, again, we believe that He has died, so they believed that He would die; and as we believe that He has risen from the dead, so they believed that He would rise again; whilst both we and they believe alike, that He will hereafter come to judge the quick and the dead. Let not this man, then, throw any hindrance in the way of its salvation upon human nature, by setting up a bad defence of its merits; because we are all born under sin, and are delivered therefrom by the only One who was born without sin.

CAPUT XI.

24. Sed ipse jam dicat, quare interiret anima ejus de genere suo, si circumcisus die non esset octavo: quid ipse peccasset, quid offendisset Deum, ut de aliena in se negligentia tam severa sententia puniretur, si nullum esset originale peccatum? De circumcidendis enim Deus sic mandavit infantibus: Masculus qui non circumcidetur carnempraeputii sui octavo die, disperiet anima ejus de genere suo, quia testamentum meum dissipavit (Gen. XVII, 14). Dicat iste, si potest, quomodo puer ille testamentum Dei dissipavit, octo dierum, quantum ad ipsum proprie attinet, innocens infans: et tamen nullo modo 0450 Deus vel sancta Scriptura id mendaciter diceret. Tunc ergo dissipavit testamentum Dei, non hoc de imperata circumcisione, sed illud de ligni prohibitione, quando per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt. Et hoc in illo significabatur expiari circumcisione octavi diei, hoc est, sacramento Mediatoris in carne venturi: quia per eamdem fidem venturi in carne Christi, et morituri pro nobis, et tertio die, qui post septimum sabbati fuerat futurus octavus, resurrecturi, etiam justi salvabantur antiqui. Traditus est enim propter delicta nostra, et resurrexit propter justificationem nostram. Ex quo enim instituta est circumcisio in populo Dei, quod erat tunc signaculum justitiae fidei (Rom. IV, 25, 11), ita ad significationem purgationis valebat et in parvulis originalis veterisque peccati, sicut et Baptismus ex illo valere coepit ad innovationem hominis, ex quo est institutus. Non quod ante circumcisionem justitia fidei nulla erat; nam cum adhuc esset in praeputio, ex fide justificatus est ipse Abraham, pater gentium quae fidem ipsius fuerant sectaturae: sed superioribus temporibus omni modo latuit sacramentum justificationis ex fide. Eadem tamen fides Mediatoris salvos justos faciebat antiquos, pusillos cum magnis; non vetus Testamentum quod in servitutem generat (Galat. IV, 24), non lex quae non sic est data, quae posset vivificare (Id. III, 21), sed gratia Dei per Jesum Christum Dominum nostrum (Rom. VII, 25). Quia sicut credimus nos Christum in carne venisse, sic illi venturum: sicut nos mortuum, ita illi moriturum: sicut nos resurrexisse, ita illi resurrecturum: et nos vero et illi, ad judicium mortuorum vivorumque venturum. Non ergo iste humanam male defendendo impediat a salute naturam: quia omnes sub peccato nascimur, et per unum solum, qui sine peccato natus est, liberamur.