Summa summae S. Thomae, Tomus II

We do not treat here of perseverance taken for the virtue or habit inclining to choose and propose to persevere, nor of the very proposal of persevering, but of the actual exercise itself of perseverance in good until the end of life, whether that perseverance be of long duration, as usually happens in adults, or brief, as happens in little ones dying immediately after baptism.

I say : For final perseverance, whether long-lasting, or brief and most brief, a special assist is required¹.

It is proved 1° from the councils cited in the preceding article, the Arausican and Tridentine.

2º From the authority of Augustine, who throughout the book de Dono perseverantiae defends this truth against the Semi-Pelagians.

3° He who perseveres even for the briefest time until the end of life has truly and properly the gift of perseverance.

²

But the gift of perseverance, according to the definitions of the councils and Fathers, is from special grace. Therefore. — The minor is evident from the councils cited. Likewise from the same council of Trent, session VI, canon 16, and from Augustine, de Dono perseverant., c. 2, n. 4, by whom perseverance is called « a great gift of God. » And chapter 17, n. 41: « See, he says, how alien it is from truth to deny that perseverance unto the end of this life is a gift of God, since he himself gives an end to this life when he wills; and if he gives it before an imminent fall, he will make man persevere unto the end. But more marvelous and more evident to the faithful is the generosity of the goodness of God, that this grace is given even to little ones... »

4° The conjunction of grace with death is the proper effect of a special providence, namely of predestination; for it belongs to the predestined alone, and to no one else. Therefore it is had through a special assist.

You will ask 1° in what does this special assist consist?

I answer. This assist does not consist in something indivisible, nor is it given in the same manner to all, but includes several things both intrinsic and extrinsic. For since the gift of final perseverance formally consists in the conjunction of grace with the end of life from an efficacious intention of glory imperated, God procures this by singular providence in various ways: some he hastens toward death, lest they fall; others he prolongs in life, that they may repent; others he withdraws from dangers and temptations, or tempers them: all which pertain to extrinsic assists; others, placed in dangers and temptations, he strengthens in their powers, that they may conquer and stand insuperably and unswervingly in good until the end; and these pertain to intrinsic assists.

[You will ask 2º whether the gift of final perseverance is the same as the gift of confirmation in grace.

I answer. Negatively; because the gift of confirmation in grace gives not being able to sin, either mortally or venially, according to the mode which is given. To the gift of final perseverance, the power of sinning remaining, it gives only not to sin mortally until death: hence it is common to all the predestined, who do not all receive the gift of confirmation in grace.]