Two letters written by Augustin to Valentinus and the monks of Adrumetum,

 Letter I.

 Letter II.

 On Grace and Free Will, to Valentinus and the Monks with Him

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

 Chapter 2 [II.]—He Proves the Existence of Free Will in Man from the Precepts Addressed to Him by God.

 Chapter 3.—Sinners are Convicted When Attempting to Excuse Themselves by Blaming God, Because They Have Free Will.

 Chapter 4.—The Divine Commands Which are Most Suited to the Will Itself Illustrate Its Freedom.

 Chapter 5.—He Shows that Ignorance Affords No Such Excuse as Shall Free the Offender from Punishment But that to Sin with Knowledge is a Graver Thing

 Chapter 6 [IV.]—God’s Grace to Be Maintained Against the Pelagians The Pelagian Heresy Not an Old One.

 Chapter 7.—Grace is Necessary Along with Free Will to Lead a Good Life.

 Chapter 8.—Conjugal Chastity is Itself the Gift of God.

 Chapter 9.—Entering into Temptation. Prayer is a Proof of Grace.

 Chapter 10 [V.]—Free Will and God’s Grace are Simultaneously Commended.

 Chapter 11.—Other Passages of Scripture Which the Pelagians Abuse.

 Chapter 12.—He Proves Out of St. Paul that Grace is Not Given According to Men’s Merits.

 Chapter 13 [VI.]—The Grace of God is Not Given According to Merit, But Itself Makes All Good Desert.

 Chapter 14.—Paul First Received Grace that He Might Win the Crown.

 Chapter 15.—The Pelagians Profess that the Only Grace Which is Not Given According to Our Merits is that of the Forgiveness of Sins.

 Chapter 16 [VII.]—Paul Fought, But God Gave the Victory: He Ran, But God Showed Mercy.

 Chapter 17.—The Faith that He Kept Was the Free Gift of God.

 Chapter 18.—Faith Without Good Works is Not Sufficient for Salvation.

 Chapter 19 [VIII.]—How is Eternal Life Both a Reward for Service and a Free Gift of Grace?

 Chapter 20.—The Question Answered. Justification is Grace Simply and Entirely, Eternal Life is Reward and Grace.

 Chapter 21 [IX.]—Eternal Life is “Grace for Grace.”

 Chapter 22 [X.]—Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit.

 Chapter 23 [XI.]—The Pelagians Maintain that the Law is the Grace of God Which Helps Us Not to Sin.

 Chapter 24 [XII.]—Who May Be Said to Wish to Establish Their Own Righteousness. “God’s Righteousness,” So Called, Which Man Has from God.

 Chapter 25 [XIII.]—As The Law is Not, So Neither is Our Nature Itself that Grace by Which We are Christians.

 Chapter 26.—The Pelagians Contend that the Grace, Which is Neither the Law Nor Nature, Avails Only to the Remission of Past Sins, But Not to the Avoid

 Chapter 27 [XIV.]—Grace Effects the Fulfilment of the Law, the Deliverance of Nature, and the Suppression of Sin’s Dominion.

 Chapter 28.—Faith is the Gift of God.

 Chapter 29.—God is Able to Convert Opposing Wills, and to Take Away from the Heart Its Hardness.

 Chapter 30.—The Grace by Which the Stony Heart is Removed is Not Preceded by Good Deserts, But by Evil Ones.

 Chapter 31 [XV.]—Free Will Has Its Function in the Heart’s Conversion But Grace Too Has Its.

 Chapter 32 [XVI.]—In What Sense It is Rightly Said That, If We Like, We May Keep God’s Commandments.

 Chapter 33 [XVII.]—A Good Will May Be Small and Weak An Ample Will, Great Love. Operating and Co-operating Grace.

 Chapter 34.—The Apostle’s Eulogy of Love. Correction to Be Administered with Love.

 Chapter 35.—Commendations of Love.

 Chapter 36.—Love Commended by Our Lord Himself.

 Chapter 37 [XVIII.]—The Love Which Fulfils the Commandments is Not of Ourselves, But of God.

 Chapter 38.—We Would Not Love God Unless He First Loved Us. The Apostles Chose Christ Because They Were Chosen They Were Not Chosen Because They Chos

 Chapter 39.—The Spirit of Fear a Great Gift of God.

 Chapter 40 [XIX.]—The Ignorance of the Pelagians in Maintaining that the Knowledge of the Law Comes from God, But that Love Comes from Ourselves.

 Chapter 41 [XX.]—The Wills of Men are So Much in the Power of God, that He Can Turn Them Whithersoever It Pleases Him.

 Chapter 42 [XXI]—God Does Whatsoever He Wills in the Hearts of Even Wicked Men.

 Chapter 43.—God Operates on Men’s Hearts to Incline Their Wills Whithersoever He Pleases.

 Chapter 44 [XXII.]—Gratuitous Grace Exemplified in Infants.

 Chapter 45 [XXIII]—The Reason Why One Person is Assisted by Grace, and Another is Not Helped, Must Be Referred to the Secret Judgments of God.

 Chapter 46 [XXIV.]—Understanding and Wisdom Must Be Sought from God.

Chapter 10 [V.]—Free Will and God’s Grace are Simultaneously Commended.

When God says, “Turn ye unto me, and I will turn unto you,”97    Zech. i. 3. one of these clauses—that which invites our return to God—evidently belongs to our will; while the other, which promises His return to us, belongs to His grace. Here, possibly, the Pelagians think they have a justification for their opinion which they so prominently advance, that God’s grace is given according to our merits. In the East, indeed, that is to say, in the province of Palestine, in which is the city of Jerusalem, Pelagius, when examined in person by the bishop, 98    See On the Proceedings of Pelagius, above, ch. xiv. (30–37). did not venture to affirm this. For it happened that among the objections which were brought up against him, this in particular was objected, that he maintained that the grace of God was given according to our merits,—an opinion which was so diverse from catholic doctrine, and so hostile to the grace of Christ, that unless he had anathematized it, as laid to his charge, he himself must have been anathematized on its account. He pronounced, indeed, the required anathema upon the dogma, but how insincerely his later books plainly show; for in them he maintains absolutely no other opinion than that the grace of God is given according to our merits. Such passages do they collect out of the Scriptures,—like the one which I just now quoted, “Turn ye unto me, and I will turn unto you,”—as if it were owing to the merit of our turning to God that His grace were given us, wherein He Himself even turns unto us. Now the persons who hold this opinion fail to observe that, unless our turning to God were itself God’s gift, it would not be said to Him in prayer, “Turn us again, O God of hosts;”99    Ps. lxxx. 7. and, “Thou, O God, wilt turn and quicken us;”100    Ps. lxxxv. 6. and again, “Turn us, O God of our salvation,”101    Ps. lxxxv. 4.—with other passages of similar import, too numerous to mention here. For, with respect to our coming unto Christ, what else does it mean than our being turned to Him by believing? And yet He says: “No man can come unto me, except it were given unto him of my Father.”102    John vi. 65.

CAPUT V.

10. Cum dicit Deus, Convertimini ad me, et convertar ad vos (Zach. I, 3): unum horum videtur esse nostrae voluntatis, id est, ut convertamur ad eum; alterum vero ipsius gratiae, id est, ut etiam ipse convertatur ad nos. Ubi possunt putare Pelagiani suam obtinere sententiam, qua dicunt, gratiam Dei secundum merita nostra dari. Quod quidem in Oriente, hoc est, in provincia Palaestina, in qua est civitas Jerusalem, cum ipse Pelagius ab episcopis audiretur, affirmare non ausus est. Nam inter caetera quae illi objecta sunt, et hoc objectum est, quod diceret, gratiam Dei secundum merita nostra dari: quod sic alienum est a catholica doctrina et inimicum gratiae Christi, ut nisi hoc objectum sibi anathemasset 0888 , ipse inde anathematus exisset . Sed fallaciter eum anathemasse, posteriores ejus indicant libri in quibus omnino nihil aliud defendit, quam gratiam Dei secundum merita nostra dari. Talia ergo de Scripturis colligunt, quale est hoc unum quod paulo ante dixi, Convertimini ad me, et convertar ad vos; ut secundum meritum conversionis nostrae ad Deum, detur gratia ejus, in qua ad nos et ipse convertitur. Nec attendunt qui hoc sentiunt, quia nisi donum Dei esset etiam ipsa ad Deum nostra conversio, non ei diceretur, Deus virtutum, converte nos (Psal. LXXIX, 8); et, Deus, tu convertens vivificabis nos; et, Converte nos, Deus sanitatum nostrarum (Psal. LXXXIV, 7, 5); et hujusmodi alia, quae commemorare longum est. Nam et venire ad Christum, quid est aliud nisi ad eum credendo converti? Et tamen ait: Nemo potest venire ad me, nisi datum fuerit ei a Patre meo (Joan. VI, 66).