Chapter 1 [I.]—The Occasion and Argument of This Work.

With reference to those persons who so preach and defend man’s free will, as boldly to deny, and endeavour to do away with, the grace of God which calls us to Him, and delivers us from our evil deserts, and by which we obtain the good deserts which lead to everlasting life: we have already said a good deal in discussion, and committed it to writing, so far as the Lord has vouchsafed to enable us. But since there are some persons who so defend God’s grace as to deny man’s free will, or who suppose that free will is denied when grace is defended, I have determined to write somewhat on this point to your Love,36    A form of address, like “your Honour.” my brother Valentinus, and the rest of you, who are serving God together under the impulse of a mutual love. For it has been told me concerning you, brethren, by some members of your brotherhood who have visited us, and are the bearers of this communication of ours to you, that there are dissensions among you on this subject. This, then, being the case, dearly beloved, that you be not disturbed by the obscurity of this question, I counsel you first to thank God for such things as you understand; but as for all which is beyond the reach of your mind, pray for understanding from the Lord, observing, at the same time peace and love among yourselves; and until He Himself lead you to perceive what at present is beyond your comprehension, walk firmly on the ground of which you are sure. This is the advice of the Apostle Paul, who, after saying that he was not yet perfect,37    Phil. iii. 12. a little later adds, “Let us, therefore, as many as are perfect, be thus minded,”38    Phil. iii. 15.—meaning perfect to a certain extent, but not having attained to a perfection sufficient for us; and then immediately adds, “And if, in any thing, ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the same rule.”39    Phil. iii. 16. For by walking in what we have attained, we shall be able to advance to what we have not yet attained,—God revealing it to us if in anything we are otherwise minded,—provided we do not give up what He has already revealed.

CAPUT PRIMUM.

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1. Propter eos qui hominis liberum arbitrium sic praedicant et defendunt, ut Dei gratiam qua vocamur ad eum et a nostris malis meritis liberamur, et per quam bona merita comparamus quibus ad vitam perveniamus aeternam, negare audeant et conentur auferre, multa jam disseruimus, litterisque mandavimus, quantum nobis Dominus donare dignatus est. Sed quoniam sunt quidam, qui sic gratiam Dei defendunt, ut negent hominis liberum arbitrium; aut quando gratia defenditur, negari existiment liberum arbitrium; hinc aliquid scribere ad vestram Charitatem, Valentine frater, et caeteri qui simul Deo servitis, compellente mutua charitate curavi. Nuntiatum est enim mihi de vobis, fratres, ab aliquibus qui in vestra congregatione sunt, et ad nos inde venerunt, per quos et ista direximus, quod de hac re dissensiones in vobis sint. Itaque, dilectissimi, ne vos perturbet hujus quaestionis obscuritas, moneo vos primum, ut de iis quae intelligitis, agatis Deo gratias: quidquid est autem quo pervenire nondum potest vestrae mentis intentio, pacem inter vos et charitatem servantes, a Domino ut intelligatis orate; et donec vos ipse perducat ad ea quae nondum intelligitis, ibi ambulate quo pervenire potuistis. Hoc admonet apostolus Paulus, qui cum dixisset nondum se esse perfectum, paulo post ait, Quotquot ergo perfecti hoc sapiamus; id est, ita nos esse perfectos, ut nondum ad perfectionem quae nobis sufficit venerimus: continuoque subjunxit, Et 0882si quid aliter sapitis, hoc quoque vobis Deus revelabit: verumtamen in quod pervenimus, in eo ambulemus. (Philipp. III, 12-16). Ambulando quippe in quod pervenimus, et quo nondum pervenimus pervenire poterimus, Deo nobis revelante si quid aliter sapimus, si ea quae jam revelavit non relinquamus.