To bring them in, I desire that one who (though none of them) was eminent in his undertakings for a mixture of divinity and law, in those days wherein they had their eminent rise and original, may 1)0 heard ; and that is Ghatian, who after his manner hath collected many thirigs to the purpose in hand. P. 2, c. 33, q. 3, De Pocnit. Dist., can. 2, " Charitas," saith he, " est juncta Deo inseparabiliter, ct uuita, et in omnibus semper
A PEEFACE TO THE EEADER. 69
invieta." And, '* Electi quippe sic ad boniim tendunt, ut ad mala perpe- tranda non redeant ; et, potest discursus, et mobilitas spiritus sic intelligi. In sanctorum quippe cordibus juxta quasdam virtutes semper permanet ; juxta quasdam vero recessurus venit, venturus recedit : in fide etenim, et spe, et charitate, et bonis aliis, sine quibus ad coelestem patriam non potest veniri (sicut est humilitas, castitas, justitia, atque misericordia) perfectorum corda non deserit : in prophetijB vero virtute, doctrinfc facundia, miracu- lorum exhibitione, suis aliquando adest, aliquando se subtrahit." Answer- ing the objection of the Spirit's departure from them on whom he is be- stowed, he distinguisheth of the respects upon tlie account whereof he may be said so to do. " In respect of some common gifts," saith he, " he may withdraw himself from them on whom he is bestowed; but not in re- spect of habitual sanctifying grace."
Among the schoolmen, there is none of greater name and eminency, for learning, devotion, and subtilty, than our Bkadwardin, who was proctor of this university in the year 1325, and obtained by general consent the title of Doctor Profundus. Lib. ii., De Causa Dei, cap. viii., this profoundly learned doctor proposes this thesis, to be confirmed in the following chap- ter : " Quod nullus viator, quantacunque gratia creata subnixus, solius liberi arbitrii viribus, vel etiam cum adjutorio gratiie, possit perseverare finaliter, sine alio Dei auxilio speciali." In the long disputation following, he disputes out of the Scriptures and ancient writers, abundantly cited to his purpose, that there is no possibility of the perseverance of any believer in the faith to the end upon such helps, considerations, and advantages, as Mr Goodwin proposeth as the only means thereof; that perseverance itself is a gift of God, without which gift and grace none can persevere. And the specialty of that grace he expresseth in the corollary wherewith he closeth the chapter, Avhich is, " Quod nullus viator, solius liberi arbitrii, vel gratife viribus, aut amborum conjunctim, sine alio Dei auxilio speciali, potest perseverare per aliquod tempus omnino;" farther asserting the eflicacy of special grace in and for every good work Avhatever. His argu- ments and testimonies I shall not need to recite; they are at hand to those who desire to consult them.
After the vindication of the former thesis, cap. ix., x., xi., he proposeth farther this proposition, to a right understanding of the doctrine of perse- verance : " Quod perseverantia non est aliquod donum Dei creatum, a charitate, et gratia realiter difFerens." And the corollary wherewith he shuts up that disputation is : " Quod nomen perseverantia; nullam rem ab- solutam essentialiter significat, sed accidentaliter et relative ; charitatem videlicet, sive justitiam cum respectu futurse permansionis usque in finem, et quod non improbabiliter posset dici perseverantiam esse ipsam relatio- nem hujus."
After this, knowing well what conclusion would easily be inferred from these principles, — namely. That perseverance is not really distinct from faith and love, that it is such a grace and gift of God that whosoever it is bestowed upon shall certainly persevere, namely, that every one who hath received true grace, faith and love, shall certainly persevere, — he objects that to himself, and plainly grants it to be so indeed, cap. xii. And to make the matter more clear, cap. xiii., he disputes, that " Auxilium sine quo nullus perseverat, et per quod quilibet perseverat, est Spiritus Sanctus, divina bonitas et voluntas." Every cause of bringing sinful man to God is called by them " auxilium." In these three, " Spiritus Sanctus, divina bonitas, et voluntas," he compriseth the chief causes of perseverance, as I have also done in the ensuing treatise. By " divina voluntas" he intends
70 A PREFACE TO THE READER
God's eternal ami immutable decree, as he manifests, cap. viii., ix., wliither he sends his reader; liis " divina bonitas" is that free grace whereby God accepts and justifies us as his; " Spiritus Sanctus" is sanctification: so that he affirms tlie perseverance of the saints to consist in the stability of their acceptation with God, and continuance of their sanctification from him, upon the account of liis unchangeable purposes and decrees; which is the sum of what we contend for.
And tliis is part of the doctrine concerning the grace of God, and his sovereignty over the wills of men, which Bradwardin in his days cried out so earnestly for the defence of to God and man against the Pelagian encroachment, which was made upon it in those days. Thus he turns himself, in the conclusion of his book, to the pope and church of Rome, with zealous earnestness, for their interposition to the determination of these controversies. " Ut os inique loquentium," saith he, " obstruatur, flexis genibus cordis mei imploro ecclesiam, prajcipue Eomanam, qua? summa authoritate vigere dignoscitur, quatenus ipsa determinare dignetur, quid circa ])r8emissas catholice sit tenendum. Non enim sine periculo in talibus erratur. Simon, dermis ? exurge," speaking to the pope, " exinie gladiura, amputa quajque sinistra hajreticse pravitatis, defende et protege catholicam veritatem. Porro etsi Dominus ipse in Petri navicula dormiat, nimietate tempestatis compulsus, ipsvma quoque fiducial iter excitabo, quatenus Spiri- tus oris sui tempestate sedata tranquilkim faciat et serenum. Absit autem, ut qui in prora hujus navicular pervi<;il laborabat, jam in puppi super cer- vicalia dormiat, vel dormitet," lib. iii. cap. liii.