asimund, 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.

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 destr