ideo sic velint, quia Deus operatur ut velint. Nam si tanta infirmitate hujus vitæ ipsis relinquetur voluntas sua, ut in adjutorio Dei, sine quo perseverare non possent, manerent si vellent, ne Deus in eis operaretur ut velint, inter tot, et tantas tentationes, infirmitate sua succumberet voluntas, et ideo perseverare non possent, quia deficientes infirmitate voluntatis non vellent, aut non ita vellent, ut possent. Subventum est igitur infirmitati voluntatis humanæ, ut divina gratia indeclinabiliter, et insuperabiliter ageretur, et ideo quamvis infirma non tamen deficiat.' 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 certain 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 will of perseverance (in the continuance of our obedience), in a dispensation of grace, different from, and beyond what was given to him. who had a power of persevering if he would; but received 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 sufficient 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 perseverance. Without this he also manifesteth that such is the infirmity of our wills, and such the power of our temptations (that what means soever may be supplied and left to their power, or what manlike rational considerations whatever, man may engage his thoughts into), that it is impossible any should persevere to the end; which Bradwardine more confirms, De Caus. Dei, lib. 2. cap. 8. 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 off 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 bear the hay and stubble, wherewith men think to build up a doctrine of perseverance: making it a fruit that may, or may not, be brought forth, from our own use of the means allowed for that end and purpose. 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 oppose the grace of God, by the former, set up the power and strength of their own will. Thus far Austin is clearly engaged with us; that perseverance is a gift of God; that it is given by him to every one that doth persevere; that every one to whom it is given, is insepa-. rably confirmed in grace, and shall infallibly persevere to

the end.

In that earnest and long contest, which that learned doctor insists upon, to prove perseverance to be the gift of God (for which he hath sufficient ground from that of the apostle; 1 Cor. i. 7, 8. "That ye come behind in no gift, waiting for the coming of our Lord Jesus,' &c.) two things he especially aimed at: first, an opposing of such a perseverance, as should not be the fruit and work of the grace of God in us; but the work and effect of our own endeavours, upon a supply of such means, motives, persuasions, and considerations as we are, or may be, furnished withal. Secondly, that it is so given and bestowed, as that on whomsoever it is bestowed, he certainly hath it, that is, he doth certainly persevere. As it was heresy to that holy man, to deny perseverance to be the gift of God, so it was ridiculous to him, to say that that gift was given to any, and yet that they received it not; that is, that they might not persevere. 'Nobis,' saith he, de Cor. et Grat. C. 11. qui Christo insiti sumus, talis data est gratia, ut non solum possimus si velimus sed etiam ut velimus in Christo perseverare.' And c. 12. Non solum ut sine illo dono perseverantes esse non possint, verum etiam ut per hoc donum non nisi perseverantes sint.'

And that which he adds afterward, is most considerable,

concluding from that of our Saviour, You have not chosen me, but I have chosen you, and ordained you to bear fruit;' 'Eis,' saith he, 'non solum justitiam, verum etiam in illa perseverantiam dedisse monstravit. Christo enim sic eos ponente ut eant et fructum afferant, et fructus eorum maneat, quis audeat dicere forsitan non manebunt?' Though they dare say so, who also dare to pretend his authority for what they say! how falsely, how unjustly, is evident to all serious observers of his mind and spirit, in and about the things of the grace of God.

2. As he mentioned perseverance to be such a gift of God, as indeclinably wrought in them on whom it was bestowed, a will to persevere, and on that account perseverance itself (an assertion as obnoxious to the calumny and clamour of the adversaries of the doctrine under consideration, as any we teach or affirm concerning it), so he farther constantly taught this gift and grace to be a fruit of predestination, or election, and to be bestowed on all, and only elected believers so De Predestinatione Sanc. c. 17. 'Hæc dona Dei dantur electis, secundum Dei propositum vocatis, in quibus est et incipere et credere, et in fide ad hujus vitæ exitum perseverare.' And afterward, c. 9. 'De bono persev. ex duobus piis' (of his meaning in that word afterward), 'cur huic donetur perseverantia, usque in finem, illi non donetur, inscrutabilia sunt judicia Dei: illud tamen fidelibus debet esse certissimum, hunc esse ex prædestinatis, illum non esse: nam si fuissent ex nobis (ait unus prædestinatorum qui e pectore Domini biberat hoc secretum) mansissent utique nobiscum. Quæ est ista discretio? Patent libri Dei, non avertamus aspectum, clamat Scriptura Divina, adhibeamus auditum, non erant ex eis, quia non erant secundum propositum vocati: non erant in Christo electi ante mundi constitutionem, non erant in eo sortem consecuti, non erant prædestinati secundum propositum ejus qui omnia operatur.' And unto these elect, predestinate believers, he concluded still, that perseverance was so given in and for Christ, so proceeding from the immutable will of God wrought by such an efficacy of grace, that it was impossible that they should not persevere. He compares it farther with the grace that received, Lib. De. Correp. et Grat. cap. 12. Primo homini, qui in eo bono quo factus fuerat rectus, acce

perat posse non peccare, posse non mori, posse ipsum bonum non deserere, datum est adjutorium perseverantiæ, non quo fieret ut perseveraret, sed sine quo per liberum arbitrium perseverare non possit. Nunc vero sanctis in regnum Dei per gratiam Dei prædestinatis, non tantum tale adjutorium perseverantiæ datur; sed tale, ut iis perseverantia ipsa donetur, non solum ut sine isto dono perseverantes esse non possint, verum etiam ut per hoc donum non nisi perseverantes sint.' And a little after; Ipse itaque dat perseverantiam, qui stabilire potens est eos qui stant, ut perseverantissime stent.' And in the eighth chapter of the same book, expounding that of our Saviour; Luke xxii. 'I have prayed for thee that thy faith fail not;' he manifesteth how upon that account, it was impossible that the will of Peter should not actually be established to the end in believing; his words are,- An audebis dicere, etiam rogante Christo ne deficeret fides Petri, defecturum fuisse, si Petrus eam deficere voluisset, idque si eam usque in finem perseverare noluisset? Quasi aliud Petrus ullo modo vellet, quam pro illo Christus rogasset ut vellet: nam quis ignorat tunc fuisse perituram fidem Petri, si ea quæ fidelis erat voluntas ipsa deficeret; et permansuram, si voluntas eadem permaneret? Quando ergo oravit ne fides ejus deficeret, quid aliud rogavit, nisi ut haberet in fide liberrimam, fortissimam, invictissimam, perseverantissimam voluntatem?' And in this persuasion he had not only the consent of all the sound and orthodox doctors in his time, as was before manifested; but he is followed also by the schoolmen of all ages, and not forsaken by some of the Jesuits themselves; as we shall afterward see, when we have added that consideration of the doctrine of this learned man, which hath given occasion to some, to pretend his consent in opposition to that, which most evidently he not only delivered, but confirmed. There are in Austin, and those that either joined with him, or followed immediately after him (notwithstanding the doctrine formerly insisted on, that actual perseverance is a gift of God, and that it flows from predestination as an effect thereof, and is bestowed on all elect believers, infallibly preserving them unto the end; wherein they assert, and strongly prove, the whole of what we maintain), sundry expressions commonly urged by the adversaries of the truth in hand, granting many

who were saints, believing and regenerate, to fall away and perish for ever: I need not instance in any of their sayings to this purpose: the reader knows where to find them gathered to his hand, in Vossius, Grotius, and Mr. Goodwin from them. The seeming contradiction that is amongst themselves in the delivery of this doctrine, will easily admit of a reconciliation, may they be allowed the common courtesy of being interpreters of their own meaning. What weight in those days was laid upon the participation of the sacramental figures of grace, and what expressions are commonly used concerning them who had obtained that privilege is known to all. Hence all baptized persons continuing in the profession of the faith and communion of the church, they called, counted, esteemed truly regenerate and justified, and spake so of them; such as these they constantly affirm, might fall away into everlasting destruction: but yet what their judgment was, concerning their present state indeed, even then when they so termed them regenerate, and believers, in respect to the sacraments of those graces, Austin in sundry places clearly delivers his thoughts, to the undeceiving of all that are willing to be free: this he especially handles in his book de Correp. et Grat. cap. 9. Non erant,' saith he, 'filii, etiam quando erant in professione et nomine filiorum; non quia justitiam simulaverunt, sed quia in ea non permanserunt:' this righteousness he esteemed not to be merely feigned and hypocritical, but rather such as might truly entitle them to the state and condition of the children of God, in the sense before expressed.

And again, ‘Isti cum pie vivunt dicuntur filii Dei, sed quoniam victuri sunt impie, et in eadem impietate morituri, non eos dicit filios Dei præscientia Dei.' And farther in the same chapter, 'Sunt rursus quidam qui filii Dei propter susceptam temporalem gratiam dicuntur a nobis, nec sunt tamen Deo:'and again, 'Non erant in numero filiorum, etiam quando erant in fide filiorum.' And, Sicut non vere discipuli Christi, ita nec vere filii Dei fuerunt, etiam quando esse videbantur, et ita vocabantur.' He concludes; Appellamus ergo nos et electos Christi discipulos, et Dei filios, quos regeneratos' (that is, as to the sacramental sign of that grace), 'pie vivere cernimus; sed tunc vere sunt quod appellantur, si manserint in eo propter quod sic appellantur.'