Of predestination, that one should not brood over it, but believe with certainty that one is predestined.
From Cyprian's collection in Gotha in Schütze, Vol. III, p. 258 and in De Wette-Seidemann, Vol. VI, p. 427. - Another redaction of this letter besides this one is given by Seidemann, I. c., p. 429. p. 429, because of its significant deviations, which is taken from: Locorum communium collectanea etc.. Basileae, per loan- nem Oporinum (1563). 8th tom. I, p. 120. We consider it a sloppy copy of our letter, in which there are three major omissions (so-called "corpses") and a significant number of palpably wrong readings, and therefore do not share it.
Grace and peace! Do not be anxious about predestination, nor intrude as a
2) In De Wette: pro populo, cum perfectus etc.; according to the original it should be read: pro propria, cui praefectus.
Letters without any time determination. No. 3332.
a rash person into God's sanctuary, because you cannot penetrate such deep secrets with your own ability due to the weakness (hebetudine) of your eyes. But listen to Christ, look also to Christ, in whom the Father has made known the secret opinion of His predestination, in whom, once and for all, what had long been hidden is revealed. For through Christ we have been made sure that everyone who believes is predestined by the Father. For whom he hath ordained, he hath also called through the gospel, that he should believe, and be justified by faith. Therefore let not your concern be whether you are predestinated, but rather see to it that you believe in Christ as 1) one justified by Him. If you find yourself in Christ by faith, you will also find yourself chosen and predestined by God. "The Father judges no one." Jn. 5:22. Therefore, all who are anxious and troubled about their transfer should take peace and comfort for their conscience from this passage. For it is true that God chose and ordained some of men, while others are rejected, to eternal life before the foundation of the world was laid. But because God dwells in secret, and His judgments are hidden, we are not permitted to reach so great a depth. Therefore, one must descend to Christ, to whom the Father has given all judgment, in whom He has revealed the hidden mind of His disposition. Now, if you find yourself in Christ through faith, know that you are predestinated. If thou findest thyself not in Christ by faith, but persecutest the word, despisest Christ, and knowest him not, know that thou art rejected. For whatsoever thou findest thyself in Christ, the same thou art in the Lord, because the Father hath committed all judgment unto his Son. This is the judgment revealed in Christ, that the faithful are saved and the unfaithful are condemned. For behold, what is that which is sung in the Psalm [Ps. 18, 27]: "With the pure, thou art pure" (Cum electo electus).
1) Instead of et, we have assumed ut. Without this change, sis would have to be added at the end of the sentence.
eris). Incidentally, if one were to speak according to divine concepts (as far as the immutability of God is concerned), then the judgment would stand: that he whom God chose before the foundation of the world cannot be lost, for "no one will snatch the sheep out of the shepherd's hand"; 2) but whom he has rejected, he cannot be saved, even if he has done all the works of the saints. The judgment of God is so unchangeable. Therefore, look only to the majesty 3) of the electing Lord, so that you may attain salvation through our Lord Jesus Christ. In no uncertain terms Augustine says: "Even if the displacement of God is nullified (victa) in us who are in the perils of the present life, 4) it remains unchangeable in Him who has made what is to come, and He does not make dark again what He has illuminated, nor destroy what He has built, nor uproot what He has planted. "God's gifts and calling may not repent him," Rom. 11, 29, and: "The firm foundation of God exists and has this seal: The Lord knows His own," 2 Tim. 2, 19. 5) Therefore, in no way does the transposition make some of the children of God become children of the devil, or the temple of the Holy Spirit become a temple of the devils, or the members of Christ become members of harlots, 1 Cor. 6:15, but rather the transposition makes the children of the devil become the children of God, and the temple of the devils become the temple of the Holy Spirit, and the members of the harlots become the members of Christ, because he binds the strong and takes away his weapons, snatching them out of the power of darkness and transferring them from shame to glory. But those of whom it is said [1 John 2:19], "They went out from us," 2c., they find gone out with their will, fallen with their will. And because it was foreknown of them that they would fall, they were not predestinated.
2) Instead of rapit, the Vulgate will read rapiet.
3) Instead of majestatem, the other redaction offers: misericordiam.
4) In the other redaction: incerta.
5) The following words to the end are from the Prosper Aquitanus pro Augustino responsiones. See the Benedictine edition of the works of Augustine, tom. XVII, 2911.
Letters without any time determination. No. 3332 to 3335.
No. 3333.
Without year and day.