One of the most famous among the writings of St. Fulgentius, is that entitled, On the Two-fold Predestination, to Monimus, in answer to certain difficulties proposed to him by a friend of that name. In the first book he shows, that though God foresees sin, he predestinates no one to evil, but only to good, or to grace and glory. In the second book he proves, that the sacrifice of Christ's body and blood is offered not to the Father alone, as the Arians pretended, but to the whole Blessed Trinity. In this and the third book he answers certain other difficulties. In his two books, On the Remission of Sins, to Euthymius, he proves that sins can never be forgiven without sincere repentance, or out of the pale of the true church. When Peter, a deacon, and three other deputies from the Scythian monks in the East, arrived at Rome, to be informed of the sentiments of the western churches concerning the late errors advanced in the East, against the mystery of the Incarnation, and in the West, by the Semipelagians against the necessity of divine grace, they consulted the sixty African bishops who were at that time in banishment, in Sardinia. St. Fulgentius was pitched upon to send an answer in the name of this venerable company of Confessors. This produced his book, On the Incarnation and Grace, in the first part of which he confutes the Nestorians and Eutychians, and in the second the Semipelagians. His three books, On the Truth of Predestination and Grace, addressed to John the Archimandrite, and Venerius, deacon of Constantinople, are another fruit of the leisure which his exile gave him. In the first part he shows, that grace is the pure effect of the divine goodness and mercy; in the second, that it destroys not free-will; and in the third, that the Divine election both to grace and glory is purely gratuitous. In another treatise or letter, to the same John and Venerius, who had consulted the Confessors in Sardinia about the doctrine of Faustus of Riez, he confutes Semipelagianism. In the treatise, On the Incarnation, to Scarilas, he explains that mystery, showing that the Son became man,--not the Father, or the Holy Ghost; and that in God the trinity destroys not the unity of the nature. Ferrand, the learned deacon of Carthage, consulted St. Fulgentius about the baptism of a certain Ethiopian, who had desired that sacrament, but was speechless and senseless when it was administered to him. Our saint, in a short treatise on this subject, demonstrates this baptism to have been both necessary and valid. By another treatise, addressed to this Ferrand, he answers five questions proposed by him, concerning the Trinity and Incarnation. Count Reginus consulted him, whether the body of Christ was corruptible, and begged certain rules for leading a Christian life in a military state. St.