Book I · Chapter 2 — [II.]--Why This Treatise Was Addressed to Valerius.

[II.]--Why This Treatise Was Addressed to Valerius.

Now there are three very special reasons, which I will briefly indicate, why I wished to write to you particularly on this subject. One is, because by the gift of Christ you are a strict observer of conjugal chastity. Another is, because by your great care and diligence you have effectually withstood those profane novelties which we are resisting in our present discussion. The third is, because of my learning that something which they had committed to writing had found its way into your hands; and although in your robust faith you could despise such an attempt, it is still a good thing for us also to know how to bring aid to our faith by defending it. For the Apostle Peter instructs us to be "ready always to give an answer to every one that asketh us a reason of the faith and hope that is in us;" and the Apostle Paul says, "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." These are the motives which chiefly impel me to hold such converse with you in this volume, as the Lord shall enable me. I have never liked, indeed, to intrude the perusal of any of my humble labours on any eminent person, who is like yourself conspicuous to all from the elevation of his office, without his own request,--especially when he is not blessed with the enjoyment of a dignified retirement, but is still occupied in the public duties of a soldier's profession; this has always seemed to me to savour more impertinence than of respectful esteem. If, then, I have incurred censure of this kind, while acting on the reasons which I have now mentioned, I crave the favour of your forgiveness, and kindly regard to the following arguments.

Chapter 3 [III.]--Conjugal Chastity the Gift of God.

That chastity in the married state is God's gift, is shown by the most blessed Paul, when, speaking on this very subject, he says: "But I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, and another after that." Observe, he tells us that this gift is from God; and although he classes it below that continence in which he would have all men to be like himself, he still describes it as a gift of God. Whence we understand that, when these precepts are given to us in order that we should do them, nothing else is stated than that there ought to be within us our own will also for receiving and having them. When, therefore, these are shown to be gifts of God, it is meant that they must be sought from Him if they are not already possessed; and if they are possessed, thanks must be given to Him for the possession; moreover, that our own wills have but small avail for seeking, obtaining, and holding fast these gifts, unless they be assisted by God's grace.