Evanr/elical perseverance is from the Scripture at large explained in the book itself. As it relates to our acceptation with God, and the innnuta- bility of justification (which is the chief and most eminent part of the doctrine contended for), as it hath no conformity in any thing with the moral perseverance before described, so indeed it is not comprehended in that strict notion and signification of the word itself which denotes the continuation of some act or acts in us, and not the uninterruptibleness of any act of God. This, then, is the cause of perseverance, rather than per- severance itself, yet such a cause as being established, the efiect will cer- tainly and uncontrollably ensue. They a> ho go about to assert a perse- verance of saints cut oft' from the absolute unehangeableness of the decree, l^urpose, and love of God, attended with a possibility of a contrary event, and tiiat not only in respect of the free manner of its carrying on, whereby he that wills to i)ersevere may not will so to do, but also in respect of the issue and end itself, will, I doubt not, if they are serious in what they pretend, find themselves entangled in their undertaking. As perseverance is a gi-ace in the subjects on whom it is bestowed, so it relates either to the
A PEEFACE TO THE READER. 21
spiritual habit of faith or the principle of new life they have received from God, or to the actual performance of those duties wherein they ought to abide. In the first sense it consists in the point of being or not being. Whilst the habit of faith remains, there is in respect thereof an uninter- ruj^ted perseverance in him in whom it is ; and this we contend for. As it respects actions flowing from that habit and principle, it expatiates itself in a large field ; for as it imports not at all a perpetual performance of such acts without intermission (which were naturally as well as spiri- tually impossible, whilst we carry about us a " body of deatli"), so neither doth it necessarily imply a constant tenor of proceeding in the performance of them, but is consistent with a change in degrees of performance, and in other respects also not now to be insisted on. Perseverance in this sense being the uninterrupted continuance of habitual grace in the hearts of believers, without intercision, with such a walking in obedience as God, according to the tenor of the new covenant, will accept, upon the whole of the matter it is in its own nature (as every thing else is that hath not its being from itself) liable and obnoxious to alteration; and therefore must be built and reposed on that which is in itself immutable, that it may be rendered, on that supposition, immutable also. Therefore is perseverance in this sense resolved into that cause of it before mentioned; which to do is the chief endeavour of the following treatise. Of the groundlessness of their opinion who, granting final perseverance, do yet plead for the possi- bility of a final apostasy and an intercision of faith, no more need be spoken but what, upon the account last mentioned, hath been argued al- ready. Some discourses have passed both of old and of late concerning the nature of this perseverance, and wherein it doth properly consist. Many aflSrm it not really to differ from the habit of faith and love itself; for which Bradwardin earnestly contends, lib. ii. De Cau. Dei. cap. vii., concluding his disputation, that " Perseverantia habitualis est justitia habitualiter preservata ; perseverantia actualis est justitite perseverantia actualis, ipsum vero perseverare, est justitiam pra^servare ; " whereupon ("suo more") he infers this corollary: "Quod nomen perseveranti£e nullam rem absolutam essentialiter significat, sed accidentaliter, et relative, chari- tatem videlicet, sive justitiam, cum respectu futurse permansionis continue usque in finem ; et quod non improbabiliter posset dici perseverantiam esse ipsam relationem hujus." And therefore in the next chapter, to that objec- tion, " If perseverance be no more but charity or righteousness, then every one that hath once obtained these, or true grace, must also persevere," he returns no answer at all, plainly insinuating his judgment to be so; of which afterward. And therefore he spends his 13th chapter of the same book to prove that the Holy Spirit is that " auxilium," as he called it, whereby any persevere. And, chap, i., he resolves all preservation from being over- come by temptation, or not being temjited to a prevalency (the same for substance with perseverance), into the will and purpose of God. " Quicun- que," saith he, " non tentatur, hoc necessario est a deo, quod non tentatur. Sicut 11" pars 13' primi probat; et per 22""" primi, Deus necessario habet aliquem actum voluntatis circa talem non tentationem, et non nolitionem, quia tunc per decimum primi non tentaretur, ergo volitionem, qute per idem decimum ipsum tentari non sinit," etc. Others render it as a gift superadded to faith and love; of which judgment Austin seems to have been, Avho is followed by sundry of the schoolmen, with many of the divines of the reformed churches. Hence is that conclusion of Alvarez, De Auxil., lib. x. disp. 103, " Secundum fidem catholicam asserendum est, prseter gratiam habitualem et virtutes infusas esse necessarium ad perse-
22 A PREFACE TO THE IIE.VDKR.