justification, one for children, another for _adulti_; [adults;] and (which passes all the rest) you must find some promise in God’s covenant wherein he binds himself to wash away sin without faith or repentance. By this doctrine, you must also maintain that children do spiritually eat the flesh of Christ and drink his blood, if they receive the eucharist, as for ages they did, and by the analogy of the passover they may; and sith [if] the use of this sacrament _toties quoties_ [as often as it is used] must needs confer grace, it seems it were necessary to let them communicate, and the oftener the better, to the intent they might be stronger in grace: which opinion, though St. Austin and many more of the ancients do maintain, I believe you will not easily condescend unto, or that children dying without baptism are damned.” These remarks are important, as proceeding from the pen of the personal friend of Father Paul, who wrote the History of the council of Trent. In the various discussions which have arisen concerning predestination and the doctrines with which it is connected, some modern divines have quoted the arguments of St. Augustine against the Manichees, and others those which he employed against the Pelagians, according to the discordant views which the combatants severally entertain on these controverted points. One of them has thus expressed himself, in his endeavour to reconcile St Augustine with himself:--“The heresy of Pelagius being suppressed, the catholic doctrine in that point became more settled and confirmed by the opposition; such freedom being left to the will of man, as was subservient unto grace, coöperating in some measure with those heavenly influences. And so much is confessed by St. Augustine himself, where he asks this question, ‘Doth any man affirm that free will is perished utterly from man by the fall of Adam?’ And thereunto he makes this answer: ‘Freedom is perished by sin; but it is that freedom only which we had in paradise, of having perfect righteousness with immortality.’ For, otherwise, it appears to be his opinion, that man was not merely passive in all the acts of grace which conduced to glory, according to the memorable saying of his, so common in the mouths of all men, ‘He who first made us without our help will not vouchsafe to save us at last without our concurrence.’ If any harsher expressions have escaped his pen, (as commonly it happeneth in the heats of a disputation,) they are to be qualified by this last rule, and by that before, in which it was affirmed, that ‘God could not with justice judge and condemn the world, if all men’s sins proceeded not from their own free will, but from some overruling providence which inforced them to it.‘” Another admirer of this father offers the following as an attempt at reconciliation: “St. Augustine denied that the coöperation of man is at all exerted to produce the renewal of our nature; but, when the renewal had been produced, he admitted that there