The Predestination of the Saints/Gift of Perseverance

And, indeed, in that treatise of which the title is, Of Rebuke and Grace, which could not suffice for all my lovers, I think that I have so established that it is the gift of God also to persevere to the end, as I have either never before or almost never so expressly and evidently maintained this in writing, unless my memory deceives me. But I have now said this in a way in which no one before me has said it. Certainly the blessed Cyprian, in the Lord's Prayer, as I have already shown, so explained our petitions as to say that in its very first petition we were asking for perseverance, asserting that we pray for it when we say, “Hallowed be Your name,” although we have been already hallowed in baptism—so that we may persevere in that which we have begun to be.

Let those, however, to whom, in their love for me, I ought not to be ungrateful, who profess that they embrace, over and above that which comes into the argument, all my views, as you write—let those, I say, see whether, in the latter portions of the first book of those two which I wrote in the beginning of my episcopate, before the appearance of the Pelagian heresy, to Simplicianus, the bishop of Milan, there remained anything whereby it might be called in question that God's grace is not given according to our merits; and whether I have not there sufficiently argued that even the beginning of faith is God's gift; and whether from what is there said it does not by consequence result, although it is not expressed, that even perseverance to the end is not given, except by Him who has predestinated us to His kingdom and glory.

Then, did not I many years ago publish that letter which I had already written to the holy Paulinus, bishop of Nola, against the Pelagians, which they have lately begun to contradict? Let them also look into that letter which I sent to Sixtus, the presbyter of the Roman Church when we contended in a very sharp conflict against the Pelagians, and they will find it such as is that one to Paulinus. Whence they may gather that the same sort of things were already said and written several years ago against the Pelagian heresy, and that it is to be wondered at that these should now displease them; although I should wish that no one would so embrace all my views as to follow me, except in those things in which he should see me not to have erred.

For I am now writing treatises in which I have undertaken to retract my smaller works, for the purpose of demonstrating that even I myself have not in all things followed myself; but I think that, with God's mercy, I have written progressively, and not begun from perfection; since, indeed, I speak more arrogantly than truly, if even now I say that I have at length in this age of mine arrived at perfection, without any error in what I write. But the difference is in the extent and the subject of an error, and in the facility with which any one corrects it, or the pertinacity with which one endeavours to defend his error.

Certainly there is good hope of that man whom the last day of this life shall find so progressing that whatever was wanting to his progress may be added to him, and that he should be adjudged rather to need perfecting than punishment.