This the doctors of that council, anno 420, condemned as a Pelagian fiction, as Pros])er also presents it at large, cap. xxv. against Cassiaruis the semi-Pelagian, and farther clears and confirms it. So Austin again, De Bono Persov., cap. ii., "Cur perseverantia ista petitur a Deo, si non datur a Deo? an ct ista irrisoria petitio est, cum illud ab eo petitur, quod scitur non ipsum dare, sed ipso non dante, esse in hominis potestate? sicut irri- soria est eti;im ilia gratiarum actio, si ex hoc gratia) aguntur Doo quod non donavit ipse nee fecit." And the same argument he useth again, c.i]). vi. 9, much resting on Cyprian's interpretation of the Lord's Prayer; and cap. xxvi., he farther prcsseth it, as to the root and foundation of this gift of God: "Si ad liberum arbitrium hominis, quod non secundum gratiam, sed contra earn defendis, pertinero dicis, ut perseveret in bono quisquis, vel non perseveret, non Deo dante sic perseverat, sed humana voluntate faciente." One or two instances more in this kind, amongst hundreds that offer themselves, may sufiice.
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De Correptione et Gratia, cap. xiv., " Apostolus Judas, cum dieit, 'Ei autem qui potens est,' etc., nonne apertissime ostendit donum Dei esse perseverare in bono usque ad finem ? quid enim aliud sonat ' Qui potest eonservare nos sine oftensione, et constiiuere ante conspcctum glorise sujb, immaculatos in leetitia,' nisi perseverantiam bonam ? quis tam insulse desi- piat, ut neget perseverantiam esse donum Dei, cum dicit sanctissimus Jeremias, ' Timorem meum dabo in corde eorum ut non recedant a me,'" etc. I shall add only that one place more out of the same book (cap. xii.), where both the matter and manner of the thing in hand are fully delivered : " In hoc loco miseriarum, ubi tentatio est vita hominum super terram, virtus in infirmitate perficitur ; quai virtus, nisi ' Qui gloriatur, ut in Domino glorie- tur?' Ac per hoc de ipsa perseverautia boni noluit Deus sanctos suos in viri- bus suis, sed in ipso gloriari, qui eis non solum dat adjutorium quod prime homini dedit, sine quo non possit perseverare si velint, sed in iis etiam ope- ratur et velle ; et quoniam non persevei'abunt nisi et possint, et velint, perseverandi eis et possibilitas et voluntas, diviufe gratia? largitate, donatur ; tantum quippe Spiritu Saneto aceenditur voluntas eorum, ut ideo possint quia sic volunt, ideo sic velint, quia Deus operatur ut velint. Nam si tanta infirmitate hujus vitro ipsis relinquitur voluntas sua, ut in adjutorio Dei, sine quo perseverare non possent, manerent si vellent, ni Deus in eis ope- raretur ut velint, inter tot, et tantas tentationes, infirmitate sua succum- beret voluntas, et ideo perseverare non possent, quia deficientes infirmi- tate voluntatis non vellent, aut non ita vellent, ut possent. Subventum est igitur infirmitati voluntatis humanre, ut divina gratia indeclinabiliter, et insuperabiliter ageretur, et ideo quamvis infirma non tamen deficeret." It is not possible that any one should deliver his sense more clearly to the whole of our present contest than this holy and learned man hath done in the words now repeated from him. A gift of God he asserts it to be (and not an act or course of our own, whereto we are prompted by cer- tain considerations, and assisted with such outward means as are also added to us), to the real production of that effect by the efficiency of the grace of God. And for the manner of this work, it is, saith he, by the effectual working the actual Avill of perseverance in the continuance of our obedience, in a dispensation of grace, difterent from and beyond wliat was given to him who had a power of persevering if he would, but re- ceived not the will thereof. Now, to Adam's perseverance there was nothing wanting but his will's confirmation in obedience, and his actual doing so. Power he had within and means without, abundantly suffi- cient for that end in their kind. This, then, he asserts to be given to the saints, and to be the work of God in them, even their actual ])ersever- ance. Without this he also manifesteth, that, such is the infirmity of our wills, and such the power of our temptations, that what means so- ever may be supplied and left to their power, or what manlike, rational considerations soever man may engage his thoughts into, it is impossible any should persevere to the end: which Bradwardin more confirms, De Cans. Dei, lib. ii. cap. viii. Coroll., " Omne quod est naturale, et non est per se tale, si manere debeat immutatum, oportet quod innitatur continue alicui fixo per se : quare quilibet Justus Deo."
And the holy man (Austin, I mean) concludes, that this work of God being wrought in a man, his will is indeclinably and inseparably fixed so to obedience as not to fall ofl' from God. This is the foundation that he lays of the doctrine of the perseverance of saints, that it is a gift of God, and that such a gift as he effectually and actually works in him on whom he doth bestow it ; — a foundation that will by no means regularly
G4 A PREFACE TO THE READER.
boar the liay and stubble whereuith men tliink to build up a doctrine of perscveranco, making it a fruit that may or may not be brought forth, from our own use of the means allowed for that end and puri)Ose. And, indeed, the asserting of the perseverance of the saints in that way is as bad (if not a worse and more fearful) opposition to, and slighting of, the grace of God, as the denial of it in the way they oppose. By the latter they o]>pose the grace of God, by the former set up tlie power and strength of their own will. Thus far Austin is clearly engaged with us, that per- severance is a gift of God, that it is given by him to every one that doth persevere, and that every one to w'hom it is given is inseparably confirmed in grace, and shall infallibly persevere to the end.