The Doctrine of the Saints' Perseverance

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 it's own nature, (as every thing also is that hath not it's being from it's self) liable and obnoxious to Alteration; and therefore must be built and reposed on that which is in it self 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 possibility of a final Apostasy, and an intercision of faith, no more need be spoken, but what upon the account last mentioned hath been argued already. Some discourses have passed both of old, and of late, concerning the nature of this perseverance, and wherein it doth properly consist. Many affirm it not really to differ from the habit of faith and love it self, for which Bradwardine earnestly contends. Lib. 2. de Cau: dei: cap. 11. Concluding his disputation, that Perseverantia Habitualis, est justitia habitualiter preservata, preseverantia Actualis, est justitiae perseverantia Actualis, ipsum verò perseverare, est justitiam preservare. Whereupon (su• more) he infers this corollary. Quod nomen perseverantiae nullam rem absolutam essentialiter significat, sed accidentaliter, & relativè Charitatem videlicet, sive justitiam, cum respectu futurae permansionis Continuè usque in finem; & quod non inprobabiliter posset dici perseverantiam esse ipsam relationem hujus: And therefore in the next Chapter, to that objection, 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 afterwards: and therefore he spends his thirteenth Chapter of the same Book to prove, that the Holy Spirit is that Auxilium, as he called it, whereby any persevere.

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 tenour of the new covenant will accept, upon the whole of the matter, it is in it's own nature, (as every thing also is that hath not it's being from it's selfe) liable and obnoxious to Alteration; and therefore must be built and repos'd on that which is in it selfe immutable, that it may be rendred on that supposition, immutable also. Therefore is Perseverance in this sense resolved into that Cause of it before mentioned, which to doe is the cheife endeavour of the following Treatise. Of the Groundlessness of their opinion, who granting final perseverance, doe yet plead for the possibility of a final Apostacy, and an intercision of faith, no more need be spoken, but what upon the account last mentioned hath been argued already. Some discourses have passed both of old, and of late, concerning the nature of this perseverance, and wherein it doth propperly consist. Many affirme it not really to differ from the habit of faith and love it selfe, for which Bradwardine earnestly contends. Lib. 2. de Cau: dei: cap. 11. Concluding his disputation, that Perseverantia Habitualis, est justitia habitualiter preservata, preseverantia Actualis, est justitiae perseverantia Actualis, ipsum verò perseverare, est justitiam preservare. Whereupon (su more) he inferres this corollary. Quod nomen perseverantiae nullam rem absolutam essentialiter significat, sed accidentaliter, & relativè Charitatem videlicet, sive justitiam, cum respectu futurae permansionis Continuè usque in finem; & quod non inprobabiliter posset dici perseverantiam esse ipsam relationem hujus: And therefore in the next Chapter, to that objection, If perseverance be no more but charity, or righteousness, then every one that hath once obteined these, or true grace, must also persevere; He returnes no Answer at all: plainly insinuating his Judgment to be so; of which afterwards: and therefore he spends his thirteenth Chapter of the same Book to prove, that the Holy Spirit is that Auxilium, as he called it, whereby any persevere.