Chapter 2.—To What Extent the Massilians4    [The party which Augustin is here opposing had its chief centre in Marseilles, and hence is called “Massilians.” Prosper in his letter called them reliquiæ Pelagianorum, i.e., “the remnants of the Pelagians.” They are now most commonly called “Semi-Pelagians.”—W.] Withdraw from the Pelagians.

For on consideration of your letters, I seem to see that those brethren on whose behalf you exhibit a pious care that they may not hold the poetical opinion in which it is affirmed, “Every one is a hope for himself,”5    Virg. Æneid, xi. 309. and so fall under that condemnation which is, not poetically, but prophetically, declared, “Cursed is every man that hath hope in man,”6    Jer. xvii. 5. must be treated in that way wherein the apostle dealt with those to whom he said, “And if in anything ye be otherwise minded, God shall reveal even this unto you.”7    Phil. iii. 15. For as yet they are in darkness on the question concerning the predestination of the saints, but they have that whence, “if in anything they are otherwise minded, God will reveal even this unto them,” if they are walking in that to which they have attained. For which reason the apostle, when he had said, “If ye are in anything otherwise minded, God shall reveal even this unto you,” says, “Nevertheless whereunto we have attained, let us walk in the same.” 8    Phil. iii. 16. And those brethren of ours, on whose behalf your pious love is solicitous, have attained with Christ’s Church to the belief that the human race is born obnoxious to the sin of the first man, and that none can be delivered from that evil save by the righteousness of the Second Man. Moreover, they have attained to the confession that men’s wills are anticipated by God’s grace; and to the agreement that no one can suffice to himself either for beginning or for completing any good work. These things, therefore, unto which they have attained, being held fast, abundantly distinguish them from the error of the Pelagians. Further, if they walk in them, and beseech Him who giveth understanding, if in anything concerning predestination they are otherwise minded, He will reveal even this unto them. Yet let us also spend upon them the influence of our love, and the ministry of our discourse, according to His gift, whom we have asked that in these letters we might say what should be suitable9    Some mss. read aperta, scil. “plain.” and profitable to them. For whence do we know whether by this our service, wherein we are serving them in the free love of Christ, our God may not perchance will to effect that purpose?

2. Consideratis enim litteris vestris videre mihi videor eos fratres, pro quibus geritis piam curam, ne teneant poeticam sententiam, qua dictum est, «Spes sibi quisque» (Virgil., Aeneid. lib. 11, vers. 309); et in illud incurrant quod non poetice, sed prophetice dictum est, Maledictus omnis qui spem habet in homine (Jerem. XVII, 5), eo modo esse tractandos, quo tractavit Apostolus, quibus ait, Et si quid aliter sapitis, hoc quoque vobis Deus revelabit. Adhuc quippe in quaestione caligant de praedestinatione sanctorum: sed habent unde, si quid aliter in ea sapiunt, hoc quoque illis revelet Deus, si in eo ambulent in quod pervenerunt. Propter quod Apostolus cum dixisset, Si quid aliter sapitis, hoc quoque vobis Deus revelabit: Verumtamen, inquit, in quod pervenimus, in eo ambulemus (Philipp. III, 15, 16). Pervenerunt autem isti fratres nostri, pro quibus sollicita est pia charitas vestra, ut credant cum Ecclesia Christi, peccato primi hominis obnoxium nasci genus humanum, nec ab isto malo nisi per justitiam secundi hominis aliquem liberari. Pervenerunt etiam, ut praeveniri voluntates hominum Dei gratia fateantur, atque ad nullum opus bonum vel incipiendum vel perficiendum sibi quemquam sufficere posse consentiant. Retenta ergo ista in quae pervenerunt, plurimum eos a Pelagianorum errore discernunt. Proinde, si in eis ambulent et orent eum qui dat intellectum, si quid de praedestinatione aliter sapiunt, ipse illis hoc quoque revelabit: tamen etiam nos impendamus eis dilectionis affectum ministeriumque sermonis, sicut donat ille quem rogavimus , ut in his litteris ea quae illis essent apta et utilia diceremus. Unde enim scimus ne forte Deus noster id per hanc nostram velit efficere servitutem, qua eis in Christi libera charitate servimus?