APPENDIX I.

                              Note on Section 41.

     THERE is so close an agreement, both in substance and often in the form 
of expression, between the preceding sections (36-42) and the so-called 
Athanasian Creed, that it led Antelmi (Nova de Symb. Athanas. Disquisitio,) to 
ascribe that document to Vincentius as its author, and to suppose that in it 
we have the fulfilment of the promise here referred to.  If, however, the 
Creed was the work of Vincentius, it cannot well be the work promised at the 
close of section 41, for Vincentius's words point to a fuller and more 
explicit treatment of the subjects referred to, whereas in the Athanasian 
Creed, though the subjects are the same, the treatment of them is very much 
briefer and more concise.

     Whoever was the author however, if it was not Vincentius, he must at 
least, as the subjoined extracts seem to prove, have been familiar with the 
Commonitory, as also with St. Augustine's writings, of which, as well as of 
the Commonitory, the Creed bears evident traces.

     I subjoin the following instances of agreement between the Commonitory 
and the Creed: Antelmi gives several others.


             COMMONITORY.                        ATHANASIAN CREED.

     Unum Christum Jesum, non duos,         Est ergo Fides recta, ut credamus
eumdemque Deum pariter atque           et confiteamur, quia Dominus noster
Hominem confitetur.  section 36.       Jesus Christus, Dei Filius, Deus 
                                       pariter et Homo est.  v. 28.

     Alia est Persona Patris, alia          Alia est Persona Patris, alia
Filii, alia Spiritus Sancti.           Filii, alia Spiritus Sancti.  v. 5.
section 37.

     Unus idemque Christus, Deus et         Deus ex substantia Patris, ante
Homo, Idem Patri et aequalis et        saecula genitus, Homo ex substantia
minor, Idem ex Patre ante saecula      Matris, in saeculo natus; perfectus
genitus, Idem in saeculo ex Matre      Deus perfectus Homo.  vv. 29, 30.
generatus, perfectus Deus, perfectus
Homo.  section 37.

     Unus, non corruptibili nescio          Unus omnino, non conversione
qua Divinitatis et Humanitatis         substantiae, sed unitate Personae.  
confusione, sed integra et             v. 34.
singulari quadam unitate Personae.
section 37.

     Sicut Verbum in carne caro, ita        Unus, non conversione Divinitatis
Homo in Deo Deus est.  section 40.     in carne, sed Adsumptione Humanitatis
                                       in Deo.[1]  v. 33.

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Note for Appendix I

     1. This is probably the true reading.


                                 APPENDIX II.

                              Note on Section 69.

     That Vincentius had Augustine and his adherents in view in this 
description will hardly be doubted by any one who will compare it with the 
following extracts, the first from Prosper's letter to Augustine,[1] giving 
him an account of the complaints made against his doctrine by the Massilian 
clergy; the second from St. Augustine's treatise "De dono Perseveranti"[2] 
written in consequence of it.


       COMMONITORY, section 69.                 PROSPER TO AUGUSTINE

     "Si quis interroget quempiam           "The Massilian clergy complain," 
haereticorum sibi talia                he says, "Romoveri omnem industriam,
persuadentem, Unde probas, unde        tollique virtutes, si Dei constitutio
doces quod Ecclesiae Catholicae        humanus praeveniat voluntates."  
universalem et antiquam fidem          section 3.
dimittere debeam?  Statim ille,             Then referring to the teaching of
`Scriptum est enim,' et continuo       the Massilians themselves, Prosper
mille testimonia, mille exempla,       continues,
mille auctoritates parat de Lege, de        "Ad conditionem hanc velint 
Psalmis, de Apostolis, de Prophetis,   uniuscujusque hominis pertinere, ut ad
quibus, novo et malo more              cognitionem Dei et ad obedientiam
interpretatis, ex arce Catholica in    mandatorum Ejus possit suam dirigere 
haereseos barathrum infelix anima      voluntatem, et ad hanc gratiam qua in
praecipitetur.  Audent enim            Christo renascimur pervenire, per 
polliceri et docere, quod in           naturalem scilicet facultatem, petendo,
Ecclesia sua, id est, in communionis   quaerendo, pulsando."
suae conventiculo, magna et                 Referring to the line of argument
specialis ac plane personalis          pursued by himself and others of 
quaedam sit Dei gratia, adeo ut sine   Augustine's friends and the Massilian
ullo labore, sine ullo studio, sine    way of dealing with it, he says, "Et
ullo industria, etiamsi nec petant,    cum contra eos Scripta Beatitudinis 
nec quaerant, nec pulsent, quicunque   tuae validissimis et innumeris 
illi ad numerum suum pertinent,        testimoniis Divinarum Scripturarum
tamen ita divinitus dispensentur,      instructa proferimus, . . . 
ut, angelicis evecti manibus, id       obstinationem suam vetustate 
est, angelica protectione servati,     defendunt."  section 3.
nunquam possint offendere ad lapidem
pedem suum, id est, nunquam 
scandalizari."

                                            St. Augustine replies to Prosper
                                       not in an ordinary letter, but in two
                                       short Treatises, which must have been
                                       written immediately after its receipt, 
                                       for he died in August 430, the first
                                       entitled "De Praedestinatione 
                                       Sanctorum," the second "De Dono
                                       Perseverantiae."
                                            The following extract is from the
                                       latter:
                                            "Attendant ergo quomodo falluntur 
                                       qui putant Esse a nobis, non dari 
                                       nobis, ut petamus, quaeramus, pulsemus.
                                       Et hoc esse, dicunt, quod gratia
                                       praeceditur merito nostro, ut sequatur
                                       illa cum accipimus petentes, et 
                                       invenimus quaerentes, aperiturque 
                                       pulsantibus.  Nec volunt intelligere
                                       etiam hoc divini muneris esse ut 
                                       oremus, hoc est, petamus, quaeramus,
                                       atque pulsamus."--De Dono Persev. 
                                       c. 23, section 64.


     Vincentius's language is in keeping with that of others of St. 
Augustine's opponents, as Cassian and Faustus, extracts from whom are given by 
Noris; only, as he observes, while Vincentius uses the term "heresy" of the 
doctrine impugned,--they are content to use the milder term "error."--Histor. 
Pelag. p. 246.

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Notes for Appendix II

     1. Inter Epistolas S. August. Ep. 225. Tom. ii. and again Tom. x. col. 
1327.
     2. Opera ix. col. 1833.


                                 APPENDIX III.

                              Note on Section 85.

     Celestine's letter was addressed to certain Bishops of Southern Gaul, who 
are particularized by name.

     It appears that Prosper and Hilary had made a journey to Rome, where they 
then were, for the purpose of complaining to Celestine of the connivance of 
certain bishops of Southern Gaul with the unsound teaching of their clergy.  
They complained too of the disrespectful manner in which these same clergy 
treated the memory of Augustine, then recently deceased.

     Celestine writes to these bishops: blames their connivance with a fault, 
which, says he, by their silence they make their own, and then proceeds to 
charge them, as in the passage quoted in the text, "Rebuke these people: 
restrain their liberty of preaching.  If the case be so, let novelty cease to 
assail antiquity, let restlessness cease to disturb the Church's peace."  
Then, after some further exhortation, he adds, "We cannot wonder at their thus 
assailing the living, when, they do not shrink from seeking to asperse the 
memory of the departed.  Let a stop be put to this spirit of disparagement, 
which unhappily is on the increase."

     The manner in which Vincentius deals with this letter has been very 
commonly thought, and with reason, to indicate a Semipelagian leaning.[1]  His 
"si ita est," "if the case be so," emphasized by being repeated again and 
again, quite in an excited manner, as we should say, shows an evident wish to 
shift the charge of novelty from those against whom it had been brought, and 
fix it upon the opposite party.  "Who are the introducers of novelty?  The 
Massilians, as Prosper represents them, or their calumniators?  Not the 
Massilians: they notoriously appeal to antiquity,--not the Massilians, but 
Prosper and the rest of Augustine's followers."

     The feeling with regard to Augustine, on the part of the Massilian 
clergy, as indicated in Celestine's letter, is quite in accordance with the 
animus of section 69 above.  See the note on that place, and see Noris's 
remarks, pp. 246-248.

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Note for Appendix III

     1. E.g. "Hunc locum Vincentius Lirinensis sic a vero sensu contra 
Prosperum et Hilarium detorquet, ut ipse haud injuria in erroris Semipelagiani 
suspicionem veniat."  The Benedictine editor of St. Augustine's works on 
Celestine's letter, Tom. x. col. 2403.  To the same purpose, among others, 
CARD. NORIS, Histor. Pelag., 246.  VOSSIUS, Histor. Pelag.  TILLEMONT, T. xv. 
pp. 145, 862.  NEANDER, Church History, iv. p. 388.