And indeed, III. let the σκοπός, or purpose, of the work be considered, and let the mind be directed to that which its author proposed to himself and which he willed to be established and explained. This purpose is openly evident both1 from the beginning of the work itself and from those things2 with which he begins the second book, and from those things3 which he repeats a third time, writing:
What, therefore, we intimated at the beginning of this second volume, we now commend again: that, when the depth and height of grace are discussed, we may rely upon those three most salutary and most true definitions. One of them professes that it is eternal and proper to divine goodness that it should will all men to be saved and to come to the knowledge of the truth. Another at the same time preaches that every man who is saved and who comes to the knowledge of the truth is assisted and ruled by the aid of God, and is guarded so that he may remain in the faith4 which works through charity.
But the third soberly and temperately testifies that the entire rationale of the will of God cannot be comprehended, and that many causes of divine works have been withdrawn from human understanding; so that, when certain things are known to have been done either variously or remarkably in times, in nations, in families, in little children, in those not yet born, and in twins, we may not doubt that they are among those things which the just and merciful God willed not to be known in this passing age. This indeed must be understood as having been disposed for our utility: so that, because5 we are saved by hope—we for whom6 God has prepared that which eye hath not seen, nor ear heard, nor hath it entered into the heart of man—just as we steadfastly believe that what we do not yet see is to be seen, so may we patiently await that what we do not yet understand is to be understood. If, therefore, insidious malignity should cease, if insolent presumption should become quiet, these things having been rightly treated, as I judge, no cause of contention remains for anyone, nor is it necessary any longer for us to be occupied with interminable questions.
Therefore, the grace which God constantly imparted to each age and to each man must be regarded as an effect of that will by which he himself has always willed all men to be saved and to come to the knowledge of the truth, and which derives its origin from the fact that it is proper to divine goodness. Whence the author immediately adds7 that he had taken pains:
Insofar as the Lord aided, that it might be proved that the grace of God was present to all men, not only in the last days but also in all past ages, indeed by an equal providence and general goodness, but by a manifold operation and in a diverse measure; because, whether secretly or manifestly, he is, as the Apostle8 says, “the Savior of all men, especially of the faithful.”
Come, then, and judge within thyself whether it is lawful to suppose that from this universal salvific will and general goodness no graces proceeded unto all men except those which instructed only outwardly and furnished only outward assistance; and that from this fountain of the divine will, by which God desires and procures the salvation of all, no other waters flowed except those which irrigated outwardly but brought no inward increase.
If matters stood thus, neither would the effect correspond to the cause, nor the streams to the fountain; neither could the salvific will be judged sincere, nor could God be preached as the Savior of all men, especially of the faithful. For outward aids, although most numerous and most splendid, are nevertheless not of such a kind that they either exempt man from the necessity of perishing or give him the faculty of obtaining salvation.
We must therefore conclude that the universal grace defended by the author of the work On the Calling, as an effect of the salvific will and a stream flowing from the fountain of the general divine goodness, is a grace not only external but also internal, by which God illuminates the minds of all with his light and kindles the wills of all with his fire.