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

But what else is meant even by the apostle’s subsequent words? For after he had said the above, he added, “For until the law sin was in the world,”232    Rom. v. 13. as much as to say that not even the law was able to take away sin. “But sin,” adds he, “was not imputed when there was no law.”233    Rom. v. 13. It existed then, but was not imputed, for it was not set forth so that it might be imputed. It is on the same principle, indeed, that he says in another passage: “By the law is the knowledge of sin.”234    Rom. iii. 20. “Nevertheless,” says he, “death reigned from Adam to Moses;”235    Rom. v. 14. that is, as he had already expressed it, “until the law.” Not that there was no sin after Moses, but because even the law, which was given by Moses, was unable to deprive death of its power, which, of course, reigns only by sin. Its reign, too, is such as to plunge mortal man even into that second death which is to endure for evermore. “Death reigned,” but over whom? “Even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of Him that was to come.”236    Rom. v. 14. Of whom that was to come, if not Christ? And in what sort a figure, except in the way of contrariety? which he elsewhere briefly expresses: “As in Adam all die, even so in Christ shall all be made alive.”237    1 Cor. xv. 22. The one condition was in one, even as the other condition was in the other; this is the figure. But this figure is not conformable in every respect; accordingly the apostle, following up the same idea, added, “But not as the offence, so also is the free gift. For if through the offence of one many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.”238    Rom. v. 15. But why “hath it much more abounded,” except it be that all who are delivered through Christ suffer temporal death on Adam’s account, but have everlasting life in store for the sake of Christ Himself? “And not as it was by one that sinned,” says he, “so is the gift: for the judgment was from one to condemnation, but the free gift is from many offences unto justification.”239    Rom. v. 15. “By one” what, but offence? since it is added, “the free gift is from many offences.” Let these objectors tell us how it can be “by one offence unto condemnation,” unless it be that even the one original sin which has passed over unto all men is sufficient for condemnation? Whereas the free gift delivers from many offences to justification, because it not only cancels the one offence, which is derived from the primal sin, but all others also which are added in every individual man by the motion of his own will. “For if by one man’s offence death reigned by one, much more they which receive abundance of grace and righteousness shall reign in life by One, Jesus Christ. Therefore, by the offence of one upon all men to condemnation; so by the righteousness of one upon all men unto justification of life.”240    Rom. v. 17, 18. Let them after this persist in their vain imaginations, and maintain that one man did not hand on sin by propagation, but only set the example of committing it. How is it, then, that by one’s offence judgment comes on all men to condemnation, and not rather by each man’s own numerous sins, unless it be that even if there were but that one sin, it is sufficient, without the addition of any more, to lead to condemnation,—as, indeed, it does lead all who die in infancy who are born of Adam, without being born again in Christ? Why, then, does he, when he refuses to hear the apostle, ask us for an answer to his question, “By what means may sin be discovered in an infant,—through the will, or through marriage, or through its parents?” Let him listen in silence, and hear by what means sin may be discovered in an infant. “By the offence of one,” says the apostle, “upon all men to condemnation.” He said, moreover, all to condemnation through Adam, and all to justification through Christ: not, of course, that Christ removes to life all those who die in Adam; but he said “all” and “all,” because, as without Adam no one goes to death, so without Christ no man to life. Just as we say of a teacher of letters, when he is alone in a town: This man teaches all their learning; not because all the inhabitants take lessons, but because no man who learns at all is taught by any but him. Indeed, the apostle afterwards designates as many those whom he had previously described as all, meaning the self-same persons by the two different terms. “For,” says he, “as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”241    Rom. v. 19.

46. Quid autem aliud indicant etiam sequentia verba apostolica? Cum enim hoc dixisset, adjunxit, Usque enim ad legem peccatum in mundo fuit: id est, quia nec lex potuit auferre peccatum. Peccatum autem, inquit, non deputabatur, cum lex non esset. Erat ergo, sed non deputabatur; quia non ostendebatur, quod deputaretur. Sicut enim alibi dicit, Per legem cognitio peccati (Rom. III, 20). Sed regnavit, inquit, mors ab Adam usque ad Moysen; hoc est quod supra dixerat, usque ad legem; non ut a Moyse deinceps non esset peccatum, sed quia nec per Moysen lex data regnum potuit mortis auferre, quae non regnat utique nisi per peccatum. Regnum porro ejus est, ut hominem mortalem in secundam etiam, quae sempiterna est, praecipitet mortem. Regnavit autem: in quibus? Et in his, inquit, qui non peccaverunt in similitudinem praevaricationis Adae, qui est forma futuri. Cujus futuri, nisi Christi? Et qualis forma, nisi a contrario? Quod alibi etiam breviter dicit: Sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (I Cor. XV, 22). Sicut in illo illud, ita in isto istud: ipsa est forma. Sed haec forma non omni ex parte conformis est: unde hinc Apostolus secutus adjunxit, Sed non sicut delictum, ita et donatio. Si enim ob unius delictum multi mortui sunt, multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in multos abundavit. Quid est, multo magis, abundavit, nisi quia omnes qui per Christum liberantur, temporaliter propter Adam moriuntur, propter 0463 ipsum autem Christum sine fine victuri sunt? Et non, inquit, sicut per unum peccantem, ita est et donum. Nam judicium quidem ex uno in condemnationem, gratia autem ex multis delictis in justificationem. Ex uno ergo, quid, nisi delicto? quia sequitur, gratia autem ex multis delictis. Dicant isti, quomodo ex uno delicto in condemnationem, nisi quia sufficit ad condemnationem etiam unum originale peccatum, quod in omnes homines pertransiit? Gratia vero ideo ex multis delictis in justificationem, quia non solum illud unum solvit, quod originaliter trahitur, sed etiam caetera, quae in unoquoque homine motu propriae voluntatis adduntur. Si enim ob unius delictum mors regnavit per unum, multo magis qui abundantiam gratiae et justitiae accipiunt, in vita regnabunt per unum Jesum Christum. Itaque sicut per unius delictum in omnes homines ad condemnationem, ita et per unius justificationem in omnes homines ad justificationem vitae. Adhuc permaneant in vanitate mentis suae, et dicant unum hominem non propaginem trajecisse, sed exemplum praebuisse peccati. Quomodo ergo per unius delictum in omnes homines ad condemnationem, et non potius per multa sua cujusque delicta: nisi quia etiam si illud unum sit tantum, idoneum est perducere ad condemnationem, etiam nullis additis caeteris; sicut perducit parvulos morientes qui ex Adam nascuntur, si in Christo non renascantur? Quid ergo a nobis quaerit iste, quod non vult ad Apostolo audire, «per quid peccatum inveniatur in parvulo; utrum per voluntatem, an per nuptias, an per parentes?» Ecce audiat per quid, audiat et taceat, per quid peccatum inveniatur in parvulo: Per unius delictum, inquit Apostolus, in omnes homines ad condemnationem. Omnes autem dixit ad condemnationem per Adam, et omnes ad justificationem per Christum; cum utique non omnes eos qui moriuntur in Adam, transferat Christus ad vitam: sed omnes dixit atque omnes, quia sicut sine Adam nullus ad mortem, ita sine Christo nullus ad vitam. Sicut dicimus de litterarum magistro, si in civitate solus est, Omnes iste hic litteras docet: non quia omnes discunt, sed quia nemo nisi ab ipso. Denique quos ante omnes dixerat, multos postea dixit, eosdem ipsos tamen omnes multosque significans. Sicut enim, inquit, per inobedientiam unius hominis peccatores constituti sunt multi, ita et per unius obedientiam justi constituentur multi (Rom. V, 12-19).