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

This, however, I would not say, as implying at all that we must look for some other creator than the supreme and true God, of either human seed or of man himself who comes from the seed; but as meaning, that the seed would have issued from the human being by the quiet and normal obedience of his members to his will’s command, if sin had not preceded. The question now before us does not concern the nature of human seed, but its corruption. Now the nature has God for its author; it is from its corruption that original sin is derived. If, indeed, the seed had itself no corruption, what means that passage in the Book of Wisdom, “Not being ignorant that they were a naughty generation, and that their malice was inbred, and that their cogitation would never be changed; for their seed was accursed from the beginning”?181    Wisd. xii. 10, 11. Now whatever may be the particular application of these words, they are spoken of mankind. How, then, is the malice of every man inbred, and his seed cursed from the beginning, unless it be in respect of the fact, that “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”?182    Rom. v. 12. But where is the man whose “evil cogitation can never be changed,” unless because it cannot be effected by himself, but only by divine grace; without the assistance of which, what are human beings, but that which the Apostle Peter says of them, when he describes them as “natural brute beasts made to be taken and destroyed”?183    2 Pet. ii. 12. Accordingly, the Apostle Paul, in a certain passage, having both conditions in view,—even the wrath of God with which we are born, and the grace whereby we are delivered,—says: “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ; by whose grace we are saved.”184    Eph. ii. 3–5. What, then, is man’s “natural malice,” and “the seed cursed from the beginning;” and what are “the natural brute beasts made to be taken and destroyed,” and what the “by nature children of wrath”? Was this the condition of the nature which was formed in Adam? God forbid! Inasmuch as his pure nature, however, was corrupted in him, it has run on in this condition by natural descent through all, and still is running; so that there is no deliverance for it from this ruin, except by the grace of God through our Lord Jesus Christ.

20. Neque hoc ideo dixerim, quod alius putandus sit praeter summum et verum Deum, vel humani seminis, vel ipsius hominis creator ex semine : sed hoc tranquilla de homine obedientia membrorum ad nutum voluntatis exisset, si peccatum non praecessisset. Neque nunc agitur de natura seminis , sed de vitio. Illa quippe habet auctorem Deum; ex isto autem trahitur originale peccatum. Nam si semen ipsum nullum habet vitium, quid est quod scriptum est in libro Sapientiae: Non ignorans quoniam nequam est natio illorum, et naturalis malitia ipsorum, et quoniam non poterat mutari cogitatio illorum in perpetuum; semen enimerat maledictum ab initio (Sap. XII, 10, 11)? Nempe de quibuscumque dicat ista, de hominibus dicit. Quomodo est ergo cujuslibet hominis malitia naturalis et semen maledictum ab initio, nisi ad illud respiciatur, quod per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt (Rom. V, 12)? Cujus autem hominis mala cogitatio non potest in perpetuum mutari, nisi quia per se ipsam non potest, sed si gratia divina subveniat; 0448 qua non subveniente quid sunt homines, nisi quod ait apostolus Petrus, Velut muta animalia procreata naturaliter in captivitatem et interitum (II Petr. II, 12)? Unde uno loco Paulus apostolus utrumque commemorans, et iram Dei cum qua nascimur, et gratiam qua liberamur: Et nos omnes, inquit, aliquando conversati sumus in desideriis carnis nostrae, facientes voluntatem carnis et affectionum; et eramus natura filii irae, sicut et caeteri. Deus autem qui dives est in misericordia, propter multam dilectionem qua dilexit nos, et cum essemus mortui peccatis, convivificavit nos Christo, cujus gratia sumus salvi facti (Ephes. II, 3). Quid est ergo malitia naturalis hominis, et semen maledictum ab initio, et procreati naturaliter in captivitatem et interitum, et natura filii irae? Numquid in Adam natura ista sic condita est? Absit: sed quia in illo vitiata, sic per omnes jam naturaliter cucurrit et currit, ut ab hac perditione non liberet, nisi gratia Dei per Jesum Christum Dominum nostrum.