by writing to him, but whether he will do so or not Prosper does not know (Aug.Ep. 225).
The letter of Prosper was accompanied or very soon followed by one on the same subject by Hilary, concerning whom three opinions have been held: (1) That he was the bp. of Arles mentioned by Prosper; (2) that he was a lay monk of Gaul; (3) that he was the Hilary who wrote to Augustine from Syracuse, a.d. 414. That he was a lay monk appears tolerably clear. Augustine replied in the de Praed. and de Don. Persev., which are really consecutive volumes of one work.
About the same time Prosper wrote an answer on the same subject to a friend named Ruffinus or Rufinus, about whom nothing is known except that Prosper addresses him as Sanctitas tua, perhaps implying a member of a religious community. He wrote partly to vindicate himself from unfavourable reports as to his doctrine, partly to direct his attention to the writings of Augustine and clear them from the accusation of denying free will and setting up Manichean doctrine. The line of argument against Pelagian or semi-Pelagian views is much the same as in the letter to Augustine, but he also mentions the cases of Cornelius and Lydia as instances of persons who had been led by God's grace into the way of eternal life, and as not by any means favouring the Pelagian theory. Why all men are not saved is a mystery of God's, not explicable by, human understanding, and of which we may be thankful to be ignorant (Ep. ad Rufin.; for a long account of which see Ceillier, vol. x. 279–284).
Prosper also wrote or compiled several works in prose and verse.
I. VERSE.—The longest is the poem de Ingratis, a term by which he describes those who teach erroneous doctrine about grace, viz. the Pelagians and semi-Pelagians. It is explained clearly in v. 685:
"Vos soli Ingrati, quos urit gratia, cujus
Omne opus arbitrio vultis consistere vestro."
It consists of 1002 lines with a short elegiac preface, and is divided into four parts. A theological treatise in verse rather than a poem, it describes accurately the history of the Pelagian doctrine, whose author it calls "coluber Britannus," and mentions the treatment his opinions met at Rome, in the Eastern church and in Africa through the influence mainly of Augustine, "the light of the age." The manner in which the Roman church is spoken of is worthy of notice, v. 40:
" . . . pestem subeuntum prima recidit
Sedes Roma Petri, quae pastoralis honoris
Facta caput mundo, quidquid non possidet armis
Religione tenet.'
Though without any claim to high rank as poetry, and exhibiting, though in a less degree than does Paulinus, the degenerate standard of its age in language and versification, it treats its subject with well-sustained vigour and generally with clearness, and now and then expresses theological truths, though perhaps with severity, yet with remarkable force and terseness. Ampère condemns what he considers its violence, its hard, melancholy, and desponding tone, amounting sometimes "to a pale reflection of hell." He also points out a similarity in its sentiment to some works of Pascal and the Port-Royalists, which he contrasts unfavourably with the tone of Bossuet in his essay on the fear of God (Hist. litt. de France, vol. ii. c. 16, pp. 38–58).
There are other poems of an epigrammatic kind, generally regarded as genuine works of Prosper, though doubted by some editors. Two of them, doubted by Garnier, are addressed to a maligner (obtrectatorem) of St. Augustine. Another, entitled Conjugis ad Uxorem, is in some edd. of Paulinus's works, but is quoted by Bede in his treatise de Arte Metrica as the work of Prosper Tiro. It consists of 16 lines of Anacreontic metre, followed by 98 elegiac lines, describing the glory of the Christian life and having some passages of considerable force and beauty both of thought and expression. It was evidently composed during the confusion and disaster caused by the barbarian invasions, hence c. 407, but there is no evidence to shew that Prosper of Aquitaine was ever married, and if not besides the improbability arising from its date, the poem is not likely to be his composition.
II. PROSE.—(1) Responsiones pro Augustino ad Capitula Gallorum. A statement under 15 heads of the objections of the Gallic bishops to the doctrines of St. Augustine on Predestination, with answers to each. (2) Responsiones ad Capitula Objectionum Vincentianarum. A similar work in 16 chapters. The objections express, in a manner harsh, revolting, and unfair, the possible results of predestinarian doctrine carried to its extreme point. (3) Responsiones ad Excerpta Genuensium.—Some clergymen of Genoa had misunderstood various passages from the two treatises of St. Augustine, de Praedestinatione Sanctorum, and de Dono Perseverantiae, and to them Prosper addresses a courteous explanation, quoting passages cited by them and adding his own replies, gathered in some cases from the words of Augustine, and in one case pointing out an egregious blunder made by them in quoting as his opinion words intended to express an opponent's objection. (4) Contra Collatorem. John Cassian had written a book entitled Spiritual Conferences (Collationes), 17 in number, in the 13th of which, entitled de Protectione Dei, he condemned severely Augustine's doctrine on predestination. This is defended by Prosper partly by arguments drawn from Scripture and the nature of the case, and partly by the authority of the churches of Rome, the East, and Africa. He warns his adversary of his near approach to the precipices of Pelagianism, and expresses the hope that his doctrine may be condemned by the present pontiff Sixtus (432–440), as it had been by those before him. The book must have been published between those dates. (5) An Exposition of Pss. c. to cl., (omitting cvii. [cviii.]), taken substantially and often verbally, though much abridged, from St. Augustine's Enarrationes in Psalmos; not a mere servile curtailment, but a fair and judicious representation, executed with great skill, of the Augustinian work, together with some additions of Prospers own, probably published c. 435. (6) Book of Sentences taken from the Works of St. Augustine, 392 in number, put together, probably, originally as a manual
