hundred extant which bear his name, but some of these belong to S. Austin. The danger and evil of presumption and pride, are points which he takes every occasion to inculcate: he teaches that it is impossible to know God, and his benefits and goodness, unless we have a true knowledge of ourselves, and our own frailty and miseries. (Hom. 14, p. 123. Bibl. Patr. Lugdun. T. 9, part 1.) In his sermons and letters, he frequently enforces the obligation of alms-deeds. His other works are chiefly polemical, against the Arians, Pelagians, and Nestorians. In his books against the Sermon of Fastidiosus, (an Arian priest,) to Felix the Notary; On the Orthodox Faith, to Donatus, against Fabian; Three Books to King Thrasimund; Ten Answers to Ten Objections of the Arians, &c., he explains the trinity of persons in one divine nature, solidly answers the objections of the Arians, and frequently shows that prayers which are addressed to the Father, or to the Son, or to the Holy Ghost, are addressed to the whole Blessed Trinity. (Lib. 9, contra Fabium, p. 620, &c.) Showing that the Father, Son, and Holy Ghost are equally to be adored, he distinguishes the worship of _Latria_, or adoration, which is due to God alone, and that of _Dulia_, which is given to creatures. (Ib. lib. 4, p. 592.) Pinta, an Arian bishop, having published a treatise against our saint's books to King Thrasimund, St. Fulgentius answered him by a work which is lost. For that which we have among his writings, is the performance of some other Catholic controvertist of the same age, as the learned agree. This author's style falls short of St. Fulgentius's: he quotes the Scripture according to the Old Italic Version; our saint always makes use of the Vulgate. He understood not the Greek tongue, in which St. Fulgentius was well skilled. And the author of our saint's life mentions, that in his book against Pinta he referred to his books to King Thrasimund, which is not found in this work.