another; but by the effect of good works thou shalt A.D. 597. clear the Lord's wheat of the chaff of their vices, and convert them into the body of the Church, as it were, by eating. But whatsoever is to be done by authority, must be transacted with the aforesaid bishop of Arles, lest that should be omitted, which the ancient institution of the fathers has appointed. But as for all the bishops of Britain, we commit them to your care, that the unlearned may be taught, the weak strengthened by persuasion, and the perverse corrected by authority.

Augustine's Eighth Question.-Whether a woman with child ought to be baptized? Or how long after she has brought forth, may she come into the church? As also, after how many days the infant born may be baptized, lest he be prevented by death? Or how long after her husband may have carnal knowledge of her? Or whether it be lawful for her to come into the church when she has her courses? Or to receive the holy sacrament of communion? Or whether a man, under certain circumstances, may come into the church before he has washed with water? Or approach to receive the mystery of the holy communion? All which things are requisite to be known by the rude nation of the English.

Gregory answers.-I do not doubt but that these questions have been put to you, my brother, and I think I have already answered you therein. But I believe you would wish the opinion which you yourself might give to be confirmed by mine also. Why should not a woman with child be baptized, since the fruitfulness of the flesh is no offence in the eyes of Almighty God? For when our first parents sinned in Paradise, they forfeited the immortality which they had received, by the just judgment of God. Because, therefore, Almighty God would not for their fault wholly destroy the human race, he both deprived man of immortality for his sin, and, at the same time, of his great goodness,

fecunditatem ei sobolis reservavit. Quod ergo naturæ humanæ ex omnipotentis Dei dono servatum est, qua ratione poterit a sacri baptismatis gratia prohiberi? In illo quippe mysterio, in quo omnis culpa funditus exstinguitur, valde stultum est, si donum gratiæ contradicere posse videatur.

Cum vero enixa fuerit mulier, post quot dies debeat ecclesiam intrare, Testamenti Veteris præceptione didicisti, ut pro masculo diebus triginta tribus, pro femina autem diebus sexaginta sex, debeat abstinere. Quod tamen sciendum est, quia in mysterio accipitur. Nam si hora eadem, qua genuerit, actura gratias intret ecclesiam, nullo peccati pondere gravatur; voluptas etenim carnis, non dolor, in culpa est. In carnis autem commixtione voluptas est, nam in prolis prolatione gemitus. Unde et ipsi primæ matri omnium dicitur, [Gen. iii. 16,] In doloribus paries; si itaque enixam mulierem prohibemus ecclesiam intrare, ipsam ei poenam suam in culpam deputamus. Baptizare autem vel enixam mulierem, vel hoc quod genuerit, si mortis periculo urgetur, vel ipsam hora eadem qua gignit, vel hoc quod gignitur, eadem qua natum est, nullo modo prohibetur; quia sancti mysterii gratia, sicut viventibus atque discernentibus, cum magna discretione providenda est, ita his, quibus mors imminet, sine ulla dilatione offerenda; ne, dum adhuc tempus ad præbendum redemtionis mysterium quæritur, interveniente paululum mora, inveniri non valeat, qui redimatur.

Ad ejus vero concubitum vir suus accedere non debet quoadusque, qui gignitur, ablactetur. Prava autem in conjugatorum moribus consuetudo surrexit, ut mulieres filios, quos gignunt, nutrire contemnant, eosque aliis mulieribus ad nutriendum tradant, quod, videlicet, ex sola causa incontinentiæ videtur inventum, quia, dum se continere nolunt, despiciunt lactare quos gignunt.

reserved to him the power of propagating his race after A.D. 597. him. On what account then can that which is preserved to the human race, by the free gift of Almighty God, be excluded from the privilege of baptism? For it is very foolish to imagine that the gift of grace opposes that mystery in which all sin is blotted out. When a woman is delivered, after how many days she may come into the church, you have been informed by reading the Old Testament, viz. that she is to abstain for a male child thirty-three days, and sixty-six for a female. Now you must know that this is to be taken in a mystery; for if she enters the church the very hour that she is delivered, to return thanks, she is not guilty of any sin; because the pleasure of the flesh is in fault, and not the pain; but the pleasure is in the copulation of the flesh, whereas there is pain in bringing forth the child. Wherefore it is said to the first mother of all, "In sorrow shalt thou bring forth children." If, therefore, we forbid a woman that has brought forth, to enter the church, we make a crime of her very punishment. To baptize either a woman who has brought forth, if there be danger of death, even the very hour that she brings forth, or that which she has brought forth the very hour it is born, is in no way prohibited, because, as the grace of the holy mystery is to be with much discretion provided for the living and understanding, so is it to be without any delay offered to the dying; lest, while a further time is sought to confer the mystery of redemption, a small delay intervening, the person that is to be redeemed is dead and gone.

Her husband is not to approach her, till the infant born be weaned. A bad custom is sprung up in the behaviour of married people, that is, that women disdain to suckle the children which they bring forth, and give them to other women to suckle; which seems to have been invented on no other account but incontinency; because, as they will not be continent, they

Hæ itaque, quæ filios suos ex prava consuetudine aliis ad nutriendum tradunt, nisi purgationis tempus transierit, viris suis non debent admisceri; quippe qui et sine partus causa, cum in suetis menstruis detinentur, viris suis misceri prohibentur, ita ut morte Lex sacra feriat si quis vir ad menstruatam mulierem accedat. Quæ tamen mulier, dum consuetudinem menstruam patitur, prohiberi ecclesiam intrare non debet, quia ei naturæ superfluitas in culpam non valet reputari; et per hoc, quod invita patitur, justum non est ut ingressu ecclesiæ privetur. Novimus namque quod mulier, quæ fluxum patiebatur sanguinis, post tergum Domini humiliter veniens vestimenti ejus fimbriam tetigit, atque ab ea statim sua infirmitas recessit. Si ergo in fluxu sanguinis posita laudabiliter potuit Domini vestimentum tangere, cur, quæ menstruam sanguinis patitur, ei non liceat Domini ecclesiam intrare? Sed dicis, Illam infirmitas compulit; has vero, de quibus loquimur, consuetudo constringit. Perpende autem, frater carissime, quia omne, quod in hac mortali carne patimur ex infirmitate naturæ, est digno Dei judicio post culpam ordinatum; esurire namque, sitire, æstuare, algere, lassescere, ex infirmitate naturæ est ; et quid est aliud contra famem alimenta, contra sitim potum, contra æstum auras, contra frigus vestem, contra lassitudinem requiem, quærere, nisi medicamentum quoddam contra ægritudines explorare? Feminæ itaque et menstruus sui sanguinis fluxus ægritudo est. Si igitur bene præsumsit, quæ vestimentum Domini in languore posita tetigit, quod uni personæ infirmanti conceditur, cur non concedatur cunctis mulieribus, quæ naturæ suæ vitio infirmantur?

"Sanctæ autem communionis mysterium in eisdem

will not suckle the children which they bear. Those A.D. 597. women, therefore, who, from bad custom, give their children to others to bring up, must not approach their husbands till the time of purification is past. For even when there has been no child-birth, women are forbidden to do so, whilst they have their monthly courses, insomuch that the Law condemns to death any man that shall approach unto a woman during her uncleanness. Yet the woman, nevertheless, must not be forbidden to come into the church whilst she has her monthly courses; because the superfluity of nature cannot be imputed to her as a crime; and it is not just that she should be refused admittance into the church, for that which she suffers against her will. For we know, that the woman who had the issue of blood, humbly approaching behind our Lord's back, touched the hem of his garment, and her distemper immediately departed from her. If, therefore, she that had an issue of blood might commendably touch the garment of our Lord, why may not she, who has the monthly courses, lawfully enter into the church of God? But you may say, Her distemper compelled her, whereas these we speak of are bound by custom. Consider then, most dear brother, that all we suffer in this mortal flesh, through the infirmity of our nature, is ordained by the just judgment of God after the fall; for to hunger, to thirst, to be hot, to be cold, to be weary, is from the infirmity of our nature; and what else is it to seek food against hunger, drink against thirst, air against heat, clothes against cold, rest against weariness, than to procure a remedy against distempers? Thus to a woman her monthly courses are a distemper. If, therefore, it was a commendable boldness in her, who in her disease touched our Lord's garment, why may not that which is allowed to one infirm person, be granted to all women, who, through the fault of their nature, are distempered?

She must not, therefore, be forbidden to receive the