Defense of Perkins Book Called a Reformed Catholic — Anthony Wotton

Defense of Perkins Book Called a Reformed Catholic · Anthony Wotton

The third poynt: Certeintie of saluation.

I. Our consent.

speaker W. P. I. Conclus. We hold and beleeue that a man in this life, may be certeine of saluation: and the same thing doth the Church of Rome teach and hold.

II. Conclus. We hold and beleeue that a man is to put a certeine affiance in Gods mercy in Christ for the saluation of his soule: and the same thing by common consent holdeth the foresaid Church: this point maketh not the difference betweene vsus.

III. Conclus. We hold that with assurance of saluation in our harts is ioyned doubting: and there is no man so assured of his saluation, but he at sometime doubteth thereof, especially in the time of temptation; and in this the Papists agree with vsus, and we with them.

speaker A. W. To this conclusion the Papist ansvvers, Not so Sir. But he shevves not vvhat it is he mislikes in it.

IV. Conclus. They goe further and say, that a man may be certeine of the saluation of men, or of the Church by Catholike faith: and so say we.

V. Concl. Yea they hold, that a mā by faith may be assured of his own saluation through extraordinary reuelation, as Abraham & others were; and so do we.

speaker A. W. Here he ads, that, In this sense only the first conclusion is true: viz that there is no assurance but by reuelation. We ansvvere, that this reuelation is common to all true beleeuers in their seuerall proportions.

VI. Conclus. They teach that we are to be certeine of our saluation by *Bellar. lib. 3. pag. 1. 129. cl.speciall faith in regard of God that promiseth; though in regard of our selues and our indisposition wee cannot: and in the former point they consent with vsus.

II. The dissent or difference.

The very maine point of difference lies in the manner of assurance.

I. Conclus. We hold that a man may be certeine of his saluation in his owne conscience euen in this life, and that by an ordinary and speciall faith. They hold that a man is certeine of his saluation onelyonly by hope: both of vsus hold a certeinty, we by faith, they by hope.

II. Conclus. Further, we hold and auouch that our certeinty by true faith is vnfallible: they say, their certeinty is only probable.

III. Conclus. And further though both of vsus say, that we hauehave confidence in Gods mercy in Christ for our saluation, yet we doe it with some difference. For our confidence commeth from certeine and ordinary faith: theirs from hope, ministring (as they Here he addes false: but what he meanes by it he doth not expresse.say) but a coniecturall certeinty.

Thus much of the difference: now let vsus see the reasons to and fro.

III. Obiections of Papists.

Obiect. I. Where there is no word there is no faith: for these two are relatiues: but there is no word of God saying, Cornelius beleeue thou, Peter beleeue thou, and thou shalt be saued. And therefore there is no such ordinary faith to beleeue a mans owne particular saluation. Ans. The proposition is false vnlesse it be supplied with a clause on this manner. Where there is no word of promise, nor any thing that doth counteruaile a particular promise, there is no faith. But (say they) there is no such particular word. It is true God doth not speake to men particularly, Beleeue thou, and thou shalt be saued. But yet doth he that which is answerable hereunto, in that he giueth a generall promise, with a commandement to apply the same: and hath ordained the holy ministerie of the word to applie the same to the persons of the hearers in his owne name: and that is as much as if the Lord himselfe should speake to men particularly. To speake more plainely: in the Scripture the promises of saluation be indefinitely propounded: it saith not any where, if I…hn will beleeue, he shall be saued; or if Peter will beleeue, he shall be saued, but whosoeuer beleeueth shall be saued. Now then comes the minister of the word, who standing in the roome of God, and in the stead of Christ himselfe, takes the indefinite promises of the Gospel, and laies them to the harts of eueryevery particular man: and this in effect is as much as if Christ himselfe should say, Cornelius beleeue thou, and thou shalt be saued: Peter beleeue thou, and thou shalt be saued.

speaker D. B. P. Here M. Perkins contrary to his custome, giueth the first place to our reasons, which he calleth obiections, and endeuoureth to supplant them: and afterward planteth his owne. About the order I will not contend, seeing he acknowledgeth in the beginning that he obserueth none, but sets downe things as they came into his head. Otherwise he would hauehave handled Iustification before Saluation. But following his method, let vsus come to the matter.

Reply. Good Sir, seeing eueryevery man is a lyar, and may both deceiue, The Ministers assurance is but conditionall, as absolution is, if it be true. So is he as far as he agrees vvith the truth of the Gospell. Luk. 16. 16,and be deceiued, and the Minister telling may erre: how doth either the Minister know, that the man to whom he speaketh is of the number of the elect? or the man be certaine that the Minister mistaketh not, when he assureth him of his saluation? To affirme as you doe, that the Minister is to be beleeued aswell as if it were Christ himselfe, is plaine blasphemie. Equalling a blinde and lying creature, vntounto the wisedome and truth of God. If you could shew out of Gods word, that eueryevery Minister hath such a commission from Christ, then had you answered the argument directly, which required but one warrant of Gods vvord: but to say that the assurance of an ordinary Ministers vvord counteruailes Gods vvord, I cannot see vvhat it vvanteth of making a pelting Minister Gods mate. On the otherside to auerre that the Minister knowes who is predestinate (as it must be graunted he doth, if you will not hauehave him to lie when he saith to Peter, thou art one of the elect) i… to make him of Gods priuie Councell, without any warrant for it in Gods word: Yea S. Paul not obscurely signifying the contrary in these words. The sure foundation of God standeth hauing this seale: our Lord knoweth vvho be his. And none else, except he reueile it vntounto them.

speaker A. W. You vtterly mistake Master Perkins, who doth not say, that the Minister is to assure any man of his saluation, but to applie the generall promises of Scripture to eueryevery man particularly, vponupon condition of beleeuing. The generall is, Whosoeuer beleeues, shall be saued; the Ministers particular application, Cornelius beleeue thou, and thou shalt be saued. This is so plainly set downe by Master Perkins, that I wonder how you could mistake him; and so certainly grounded vponupon the generall, that there can no question be made of it. Neither doth this equall the Minister to Christ, but, as Master Perkins truly saith, is as much in effect, as if Christ himselfe should say, Cornelius beleeue thou, and thou shalt be saued. For if it be true, that whosoeuer beleeues shall be saued, it is as true that Cornelius shall be saued, if he beleeue. So that your discourse of the Ministers knowledge, and the mans election, is nothing to Master Perkins answere.

speaker W. P. It is answered, that this applying of the Gospell is vponupon condition of mens faith and repentance, and that men are deceiued touching their owne faith and repentance: and therefore faile in applying the word vntounto themselues. Answ. Indeed this manner of applying is false in all hypocrites, heretikes, and vnrepentant persons: for they applie vponupon carnall presumption, and not by faith. Neuerthelesse it is true in all the elect hauing the spirit of grace, and prayer: for when God in the ministerie of the word being his owne ordinance, saith, Seeke ye my face: the heart of Gods children truly answereth, O Lord I will seeke thy face. And when God shall say, Psalm. 17. 8. Zach. 13. 6.Thou art my people, they shall say againe: The Lord is my God.

speaker D. B. P. M. Perkins then flieth from the assurance of the Minister, and leaues him to speake at …andon, as the blind man casts his clubbe; and attributeth all this assurance vntounto the partie himselfe, who hearing in Gods word, Seeke yee my face, in his hart answereth, Lord I vvill seeke thy face: And then hearing God say, Thou art my people, saith againe, The Lord is my God. And then loe without all doubt he hath assurance of his saluation. Would ye not thinke that this were rather some seely old Womans dreame, then a discourse of a learned Man? How know you honest man, that those words of God spoken by the Prophet 2000. yeares past, to the people of Israell, are directed to you? Mine owne hart, good Sir, tells me so. How dare you build vponupon the perswasion of your owne hart any such assurance? When as in holy writ it is recorded. VVicked is the hart of man, and who shall know it? Are you ignorant how Saul before he Ierem. 17.was S. Paul, being an Israelite, to whom those words appertained, perswading himselfe to be very assured of his faith, was notwithstanding fouly deceiued, and why may not you farre more vnskilfull then he be in like manner abused? Moreouer suppose that this motion commeth of the holy Ghost, and that he truly saith, The Lord is God, how long knoweth he that he shall be able to say so truly? When our Sauiour Christ Iesus Matth. 22.assureth vsus that many be called, but few of them are chosen to life euerlasting. How knoweth he then assuredly, that he being once called, is of the predestinate?

speaker A. W. Your question in skorne to the honest man is nothing to Master Perkins answere: he doth not say, that those places of the Prophet belong to eueryevery man; but that all the elect yeeld obedience to God, in the ministerie of the word, beleeuing as he commands them, and so, vponupon the knowledge of their beleefe, come to the assurance of their saluation. As for the doubt, that a man may be called, and be none of the predestinate, he, that truly beleeues the Scripture, casts it quite away; hauing learned of God that whosoeuer beleeues shall be saued: which could not bee true, if it were possible that a man should beleeue, and not be predestinate.

And it is a truth of God, that he which beleeueth knoweth that he beleeueth: and he that truly repenteth knoweth that he repenteth: vnlesse it be in the beginning of our conuersion, and in the time of distresse and temptation. Otherwise what thankfulnes can there be for grace receiued?

speaker D. B. P. M. Perkins saith, that he who beleeueth, knoweth that he beleeueth Be it so; if he beleeue aright, and meddle no further then with those things, which be comprehended within the bounds of faith But that the certainty of saluation is to be beleeued, is not to be begged, but proued, being the maine question, he saith further that he who truly repenteth, knoweth that he repenteth: he knoweth indeed by many probable coniectures, but not by certainly of faith: as wit… …l…h that holy person. If God come to me, (as he dot… … all repentant sinne…,) I shall not see him, Iob. 9.and if he depart away from me, I shall not vnderstand it: Which is sufficient to make him thankefull, yea i… he receiued no grace at all, yet were he much beholding vntounto God, who offered him his grace, and would hauehave freely bestowed it vponupon him, if it had not been through his owne default. And thus our first Argument stands in his full strength and vertue, that no man can assure himselfe by faith of his saluation, because there is no word of God that warranteth him so to doe.

speaker A. W. If g2. Cor. 13. 5.he that beleeues aright know he beleeues, and withall is sure, that no hAct. 13. 48. Rom. 8. 30.man doth beleeue but he that is predestinate, because that iMarc. 16. 16. Ioh. 1. 12. Rom. 8. 15, 16, 17.whosoeuer beleeues shall be saued, and kRom. 8. 30. Ephes. 1. …. 4. Rom 9. 11.none shall be saued but they that are predestinate, it is out of doubt that assurance of saluation by faith may and must be had. Now why, or how should it be more impossible to know we repent truly, then that wee beleeue truly; especially since that and this necessarily and certainly goe together? EueryEvery man that hath true faith, and no man but he that hath true faith, doth repent truly. That of lIob. 9. 10.Iob is not spoken of mans repentance, but of his inabilitie to comprehend the workes of God, as the whole discourse shewes; neither are the words, If ye come to me, but (as also mArias Montanus & Pagnin. ibi.Arias Montanus, and Pagnine expound them) Behold he passeth by. nNon cognosc…us illum per opera. foreignVatablus vnderstands the place of not knowing God by his workes. Master Perkins asks what thankfulnes there can be for grace receiued, if a man cannot know that he hath receiued any? As for the coniecture you speake of, it is likelier to breed feare, than thankfulnes, being so vncertaine: or at the least thankfulnes by halues, because wee can be but halfe perswaded that we hauehave receiued grace.

speaker W. P. Obiect. II. It is no article of the Creede, that a man must beleeue his owne saluation: and therfore no man is bound thereto. Ans. By this argument it appeares plainly, that the very pillars of the Church of Rome doe not vnderstand the Creed: for in that which is commonly called the Apostles Creed, eueryevery article implieth in it this particular faith. And in the first article, I beleeue in God, are three things contained: the first, to beleeue that there is a God: the second, to beleeue the same God is my God: the third, to put my confidence in him for my saluation: and so much containe the other articles, which are concerning God. When Thomas said, Ioh. 20. 20. My God, Christ answered, Thou hast beleeued Thomas. Where we see that to beleeue in God, is to beleeue God to be our God. And Psal. 78. 22. to beleeue in God, and to put trust in him are al one, They beleeued not in God, and trusted not in his helpe.

speaker A. W. I a…mit all this, and adde more (that M. Perkins be no lōger ignorant … Catholike knowledge of the creede,) that we must also louelove him D. B. P. You may be sure of your louelove, if you …e sure of your faith. 1. Ioh. 3.wi… a … hart and strength: thus we vnderstand it more fully then he: Yet finde not out that thirteenth article, Thou must beleeue thine ovvne particular saluation. For albeit, I beleeue and trust in God, yet not be…ng sure of my louelove towards him, I am not assured of saluation, for as S. Iohn …estifieth. He th… …th not a…ideth in death.

A man may be bound to beleeue his owne saluation, though it bee not among those twelue Articles of the Apostles Creed, o12. Art. part. …. Art. 4. D.which your selues denie to be the limit of beleefe. Master Perkins knew, as well as you, that by one part of Gods worship the whole was signified; and, for the point in question, denies your assertion, viz. that he cannot be sure of his louelove towards God: For he that can be sure he hath faith, may be as sure he hath louelove; because no man is iustified, but he that is also pRom. 8. 9. 10.sanctified.

speaker W. P. And the articles concerning Remission of sinnes, and Life euerlasting, do include, and we in them acknowledge our speciall faith concerning our owne saluation. For to beleeue this or that, is to beleeue there is such a thing, and that the same thing belongs to me: as when Dauid said, I should hauehave fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing. Psal. 27. 13.

speaker D. B. P. So I answere to the second article, named by M. Perkins, that is, I beleeue that God of his infinite mercy, through the merits of Christs Passion doth pardon all those, who being hartely sorry for their sinnes, doe humblie confesse them, and fully purpose to lead a new life: that I my selfe am such a one, I doe verily hope, because I hauehave as farreforth as I O lying Pharisie.could, to my knowledge, performed those things, which God requires osme but because I am but a fraile creature, and may perhaps not hauehave done all that so well as I ought, or am not so well assured of that, which by Gods helpe I hauehave done, I cannot beleeue it, for in matter of faith (as you shall heare shortly,) there can be no feare or doubt.

speaker A. W. He that will ground his hope vponupon his performance of that which God requires of him, as farre foorth as he can, hath no reason in the world to hope for any pardon. For who is so bewitched with selfe-louelove, that hee discernes not how marueilously he hath failed in doing that he might do, both in nature and grace? But a true Christian beleeues that whosoeuer rests vponupon God for saluation by Iesus Christ, is by that faith truly iustified, and so much he knowes of himselfe, though he be priuie to many imperfections in his own cariage, about the meanes and measure of beleeuing.

speaker W. P. It is answered, that in those articles we onelyonly professe our selues to beleeue remission of sinnes, and life euerlasting, to be vouchsafed to the people and Church of God. Ans. This indeede is the exposition of many, but it stands not with common reason. For if that be all the faith that is there confessed, the diuell hath as good a faith as we. He knoweth and beleeueth that there is a God: and that this God imparteth remission of sinnes, and life euerlasting to his Church. And to the ende that we being Gods children, may in faith go beyond all the diuels in hel, we must further beleeue, that remission of sinnes, and life euerlasting belongs vntounto vsus: and vnlesse we doe particularly applie the said articles vntounto our selues, we shall little or nothing differ from the diuell, in making confession of faith.

speaker D. B. P. The like answere is giuen to the article of life euerlasting. I beleeue Matth. 19.that I shal hauehave life euerlasting, if I fulfill that which our Sauiour taught the young man demaunding what he must doe to hauehave life euerlasting: to wit, if I keepe all Gods commaundements, but because I am not assured that I shall so doe (yea the Protestants (though falsely) assure vsus that no man by any helpe of Gods grace can so doe.) I remaine in feare. But (saith M. Perkins) the Diuell may so beleeue the articles of the creede, Vtterly vntrue: vve say Adam might hauehave kept th…m, and any man may novv by the like measure of grace.vnlesse we doe applie those articles to our selues. First, I say the Diuels, know to be true all that we doe beleeue, and therefore are said by Saint Iames to b…leeue, but they want a necessarie condition of faith, that is a godly and deuou… submission of their vnderstanding vntounto the obedience of faith, and so hauehave no …aith to speake properly. Againe they trust not in God for saluation, no… indeuour not any manner of way to obtaine saluation, as Christians do, and so there is great difference betweene their bel… in the articles of the creede, and ours.

speaker A. W. The voice of the Gospell is, that qMa…. 16. 16.whosoeuer beleeues shall be s…au…d; That rMatth. …9. 17.speech of our Sauiour, is not a direction how to come to life euerlasting by the Gospell. For it containes not sorgiuenes of sins, nor faith in Christ, sMatth. 1. 21. Act. 10. …3.the chiefe matter of it, but a le…on for that proud Pharisie, that hee might be conuinced by his owne confidence. Which appeares by that tMatth. 19. 21second answere of our Sauiour, wherein he shewes, that the law requires per fit obedience, which he had not attained to. Indeede you Papists, and some, I grant, before Poperie brake out, dreame of a perfection beyond the law; but we account the law so perfect, that if the mans answere had been true, he might well hauehave gone away assured of heauen, though he had giuen neuer a penny more to the poore, but died the richest man in all the world. Our claime to euerlasting life is not by the law, uRom. 10. 5. 6 11.Doe this, but by the Gospell, Beleeue and thou shalt be saued.

That which you bring of the diuels beleeuing, doth not any way ouerthrow Master Perkins answere. You propound two differences, that you hauehave conceiued, betwixt the faith of Christians and Diuels; as if you would thereby refute Master Perkins, who saith not that their faith and ours is all one, but that if no more be required but to beleeue remission of sinnes, and life euerlasting to be vouchsafed to the people and Church of God, their faith is as good as ours. You replie, that there are two differences; but this doth not weaken Master Perkins consequence: if there be no more required, their faith is as good as ours. You denie the assumption, viz. That the diuels faith is as good as ours, and so dispute for him, against the obiection.

speaker D. B. P. M. Perkins in his first exception graunts, That commonly men doe not Pag. 54.beleeue their saluation, as infallibly as they do the articles of the faith (yet saith he) some speciall men doe.

speaker A. W. Whereof I inferre by his owne confession, that our particular saluation is not to be beleeued by faith: for whatsoeuer we beleeue by faith, is In it selfe, because of Gods vvord; to v… according to the measure of our …aith. Js reuelation from God but for …ope, and not for assurance.as infallible as the word of God, which assureth vsus of it. Thē if the common sort of the faithfull doe not beleeue their saluation, to be as infallible as the articles of our creede, yea as Gods owne word, they are not by faith assured of it. Now that some speciall good men, either by reuelation from God, or by long exercise of a vertuous life, hauehave a great certainty of their saluation, we willingly confesse: but that certainty doth rather belong to a well grounded hope then to an ordinary faith.

Your answere vponupon Master Perkins grant is insufficient; Commonly (saith Master Perkins) men do not beleeue their saluation, as they doe the Articles of faith. Therefore (say you) by his owne confession, our particular saluation is not to be beleeued by faith. I denie the consequence: your conclusion is not rightly inferred: men doe not commonly; therefore they are not bound to doe: or therefore it is not possible they should. Either of both the meanes you name, is sufficient to breed assurance of faith. For the former, who euer durst imagine that reuelation from God breedes not certaintie of faith? The latter also passeth hope: for a life truly vertuous, argues true sanctification, and that iustification, which is not attained to but by true faith; and whosoeuer beleeues shall be saued. As for falling away from faith, it is impossible: as, if neede be, shall be prooued when occasion is offered.

speaker W. P. Object. III. We are taught to pray for the pardon of our sinnes day by day, Matth. 6. 12. and all this were needelesse, if wee could be assured of pardon in this life. Ans. The fourth petition must be vnderstood not so much of our old debts or sins, as of our present and new sinnes: for as we goe on from day to day, so we adde sinne to sinne: and for the pardon of them we must humble our selues and pray. I answere againe, that wee pray for the pardon of our sinnes, not because wee hauehave no assurance thereof, but because our assurance is weake and smal: wee grow on from grace to grace in Christ, as children doe to mans estate by little and little. The heart of eueryevery beleeuer is like a vessell with a narrow necke, which being cast into the sea, is not filled at the first; but by reason of the straight passage receiueth water droppe by droppe. God giueth vntounto vsus in Christ euen a sea of merciemercy, but the same on our parts is apprehended and receiued onelyonly by little and little, as faith groweth from age to age: and this is the cause why men hauing assurance pray for more.

speaker D. B. P. Good Sir, doe you not see how you ouerthrow your selfe? If your assurance be but weake and small, it is not the assurance of faith, which is as great, and as strong as the truth of God.

We giuegive God thankes for those giftes, which we hauehave receiued at his bountifull hands, and desire him to encrease, or continue them if they In such measure assured of.may be lost. But to pray to God to giuegive vsus those things we are assured of by faith, is as fond, and friuolous, as to pray him to make Christ our Lord to be his Sonne, or that there may be life euerlasting to his Saints in heauen, of which they are in full and assured possession. And so these three Arguments by M. Perkins propounded here for vsus, are very substantiall and sufficient, to assure eueryevery good Christian, that he may well hope for saluation doing his duty, but may not without great presumption, assure him by faith of it.

speaker A. W. It is necessarie for vsus *12. Art. par. … art. 1.daily to craue pardon, although before we were assured of it in some measure: first, because we hauehave a commandement, which must be simply obeyed: secondly, because we must renew our repentance, as we renew our sinnes. Our assurance, though it be weake, is the assurance of faith, failing not in truth, for the nature of it, but in quantitie, for the measure: it should be without doubt, but it is not.

speaker A. W. To these I will adde two or three others, which M. Perkins afterwards D. B. P. And been replied vponupon. A disorderly order.seekes to salue, by his exceptions as he tearmes them. …o his first exception, I hauehave answered before. The second I will put last for orders sake, and answere to the third.

Master Perkins hauing answered the popish obiections propounded by him, proceeds to confirme our doctrine by sixe reasons: whereof the fiue first are drawne from the Scriptures. Against which the Papists except three waies. To those exceptions Master Perkins answeres in their order and place. That order this Papist alters, and to serue his own turne, answers the exceptions, before he propound the reasons, to which they are taken. Afterward he shifts off the reasons as well as he can. The plainest course for me is, to set downe Master Perkins words, and by A. B. C. to referre the reader to the Papists answers, and replies, as they belong to Master Perkins disputation.

Our reasons to the contrarie.

speaker W. P. Reason I. The first reason may bee taken from the nature of faith, on this manner. True faith is both an vnfallible assurance and a particular assurance of the remission of sinnes and of life euerlasting. And therefore by this faith, a man may bee certainely and particularly assured of the remission of sinnes, and of life euerlasting. And therefore by this faith a man may bee certainly and particularly assured of the remission of sinnes, and life euerlasting. That this reason may bee of force, two things must bee prooued: first, that true faith is a certaine assurance of Gods merciemercy to that partie in whom it is. Secondly, that faith is a particular assurance thereof. For the first, that faith is a certaine assurance, Christ saith to Peter, Matthew 14. 31. O thou of little faith, wherefore diddest thou doubt? Where he makes an opposition betweene faith and doubting: whereby giuing vsus directly to vnderstand, that, To be certaine, and to giuegive assurance, is of the nature of faith. Rom. 4. 20. 22. Paul saith of Abraham, that he did not doubt of the promise of God through vnbeleefe: but was strengthened in faith, and gaue glorie to God, beeing fully assured, that hee which had promised was able to doe it: where I obserue first, that doubting is made a fruit of vnbeleefe: and therfore vnfallible certainty and assurance, being contrary to doubting, must needes proceede from true faith: considering that contrary effects come of contrary causes: and contrary causes produce contrarie effects. Secondly I note, that the strength of Abrahams faith did stand in fulnes of assurance: for the text saith, hee was strengthened in the faith, beeing fully assured: and againe, Heb. 11. 1. true sauing faith is said to bee the ground and subsistence of things hoped for: and the euidence or demonstration of things that are not seene: but faith can be no ground or euidence of things, vnles it bee for nature certaintie it selfe: and thus the first point is manifest. The second, that sauing faith is a particular assurance, is proued by this, that the property of faith is to apprehend and applie the promise, and the thing promised, Christ with his benefits. Ioh. 1. 12. As many, saith Saint Iohn, as receiued him, to them he gaue power to be the sonnes of God, namely to them that beleeue in his name. In these words to beleeue in Christ, and to receiue Christ, are put for one and the same thing. Now to receiue Christ, is to apprehend and applie him with all his benefits vntounto our selues, as he is offered in the promises of the Gospell. For in the sixt chapter following, first of all he sets forth himselfe not only as a Redeemer generallie, but also as the bread of life, and the water of life: secondly, he sets forth his best hearers, as eaters of his bodie, and drinkers of his blood: and thirdly, he intends to prooue this conclusion, that to eate his bodie, and to drinke his blood, and to beleeue in him, are all one. Now then if Christ be as foode, and if to eate and drinke the bodie and blood of Christ, be to beleeue in him, then must there be a proportion betweene eating and beleeuing. Looke then as there can be no eating without taking or receiuing of meate, so no beleeuing in Christ without a spirituall receiuing and apprehending of him. And as the bodie hath his hand, mouth, and stomacke whereby it taketh, receiueth, and digesteth meate for the nourishment of eueryevery part: so likewise in the soule there is a faith, which is both hand, mouth and stomacke to apprehend, receiue, and applie Christ and all his merits for the nourishment of the soule. And Paul saith yet more plainely, That through …aith we receiue the promise of the spirit, Gal. 3. 14.

Now as the propertie of apprehending and applying of Christ belongeth to faith, so it agreeth not to hope, louelove, confidence, or any other gift or grace of God. But first by …aith wee must apprehend Christ, and applie him to our selues, before we can hauehave any hope or confidence in him. And this applying seemes not to be done by any affection of the will, but by a supernaturall act of the mind, which is to acknowledge, set downe and beleeue that remission of sinnes, and life euerlasting by the merit of Christ, belong to vsus particularly. To this which I hauehave saide agreeth Augustine, Why preparest thou Tract. 25 in Ioh.teeth and bellie? Beleeue, and thou hast eaten. And, tract 50. How shall I reach my hand into heauen, that I may hold him sitting there? Send vp thy faith, and thou la…est holde on him. And Bernard saith, Homil. in Cant. 76. Where he is thou canst not come now: yet goe to follow him and seeke him; beleeue and thou hast found him: for to beleeue is to find. Chrysost. on Mark, homil. 10. Let vsus beleeue, and we see Iesus present before vsus. Ambr. on Luk. lib. 6. cap. 8. By faith Christ is touched, by faith Christ is seene. Tertul. de resurrect. carnis: He must be chewed by vnderstanding, and be digested by faith.

Reason II. Whatsoeuer the holy Ghost testifieth vntounto vsus, that we may, yea that we must certainely by B.faith beleeue: but the holy Ghost doth particularly testifie vntounto vsus our adoption, the remission of our sinnes, and the saluation of our soules; and therefore wee may and must particularly and certainely by faith beleeue the same. The first part of this reason is true, and cannot be denied of any. The second part is prooued thus: Saint Paul saith, Rom. 8. 15. We hauehave not receiued the spirit of bondage to feare: but the spirit of adoption, whereby we crie Abba, father: adding further, that the same spirit beareth witnesse with our spirits, that we are the children of God. Where the Apostle maketh two witnesses of our adoption: the spirit of God, and our spirits, that is, the conscience sanctified by the holy Ghost. The Papists to elude this reason, alleadge that the spirit of God doth indeede witnesse of our adoption, by some comfortable feelings of Gods louelove and fauour, being such as are weake and oftentimes deceitfull. But by their leaues, the testimonie of the spirit is more then a bare sense or feeling of Gods grace: for it is called the pledge and earnest of Gods spirit in our hearts, 2. Cor. 1. 21. and therefore it is fit to take away all occasion of doubting of our saluation: as in a bargaine, the earnest is giuen betweene the parties, to put all out of question. Bernard saith, That the testimonie of the spirite is a most sure testimonie: Epist. 107.

Reason III. That which we must pray for by C.Gods commandement, that we must beleeue: but eueryevery man is to pray for the pardon of his owne sinnes, and for life euerlasting: of this there is no question: therfore he is bound to beleeue the same. The proposition is most of all doubtfull: but it is proued thus. In eueryevery petition there must be two things: a desire of the things we aske, and a particular faith whereby we beleeue, that the thing we aske shall be giuen vntounto vsus. So Christ saith, Whatsoeuer ye desire when you pray, beleeue that you shall hauehave it, and it shall be giuen vntounto you. And S. Iohn further noteth out this particular faith, calling it our assurance that God 1. Iob. 5. 14.will giuegive vntounto vsus, whatsoeuer we aske according to his will. And hence it is, that in eueryevery petition there must be two grounds: a commaundement to warrant vsus in making a petition, and a promise to assure vsus of the accomplishment thereof. And vponupon both these, followes necessarily an application of the things we aske to our selues.

Reason IIII. Whatsoeuer God commandeth in D.the Gospell, that a man must and can performe: but God in the Gospell commandeth vsus to beleeue the pardon of our owne sinnes, and life euerlasting: and therefore we must beleeue thus much, and may be assured thereof. This proposition is plaine by the distinction of the commandements of the law, and of the Gospell. The commandements of the law shew vsus what we must doe, but minister no power to performe the thing to be done: but the doctrine and commaundements of the Gospell doe otherwise: and therefore they are called spirit and life: God with Ioh. 6. 36.the commaundement giuing grace that the thing prescribed may be done. Now this is a commandement of the Gospell, to beleeue remission of sinnes: for it was the substance of Christs ministery, repent and beleeue the Gospell. And that is not generally to beleeue that Christ is a Sauiour, and that the promises made in him are true (for so the diuels beleeue with trembling:) but it is particularly to beleeue that Christ is my Sauiour, and that the promises of saluation in Christ belong in speciall to me, as Saint Iohn saith. This is his commaundement that we beleeue in the name of Iesus Christ: now to beleeue in Christ is to put confidence in him: which none can doe, vnlesse he be first assured of his louelove and fauour. And therefore in as much, as we are enioyned to put our confidence in Christ, we are also enioyned to beleeue our reconciliation with him, which stands in the remission of our sins, and our acceptation to life euerlasting.

Reason V. Whereas the Papists teach, that a man E.may be assured of his saluation by hope: euen hence it followes, that he may be vnfalliblie assured therof. For the property of true and liuely hope is neuer to make a man ashamed. Rom. 5. 5. And true hope followeth faith and euer presupposeth certeintie of faith; neither can any man truly hope for his saluation vnlesse by faith he be certeinly assured thereof in some measure.

Exception I. The Popish Doctors take exception to F.these reasons on this manner. First they say, it cannot be proued y^• a man is as certaine of saluation by faith, as he is of the articles of the creed. I answere, First they proue thus much that we ought to be as cert…ine of the one as of the other. For looke what commandement we hauehave to beleeue the articles of our faith: the like we hauehave inio…ning vsus to beleeue the pardon of our owne sins, as I hauehave proued. Secondly, these arguments proue it to be the nature or essential property of faith, as certeinly to assure man of his saluation, as it doth assure him of the articles which he beleeueth. And howsoeuer commonly men do not beleeue their saluation as vnfallible, as they do their articles of faith: yet some speciall men doe: hauing Gods word applied by the spirit as a sure ground of their faith, whereby they beleeue their owne saluation, as they hauehave it for a ground of the articles of their faith. Thus certeinly was Abrahā assured of his owne saluation: as also the Prophets and Apostles, and the Martyrs of God in all ages: whereupon without doubting they hauehave bin content to lay downe their liues for the name of Christ: in whom they were assured to receiue eternall happines. And there is no question, but there be many now, that by long and often experience of Gods mercy, and by the inward certificate of the holy Ghost, hauehave attained to full assurance of their saluation.

II. Exception. Howsoeuer a man may be assured of his present estate, yet no man is certeine of his perseuerance G.vntounto the end. Ans. It is otherwise: for in the sixt petition, lead vsus not into temptation, we pray that God would not suffer vsus to be wholy ouercome of the diuell in any temptation: and to this petition we hauehave a promise answerable, 1. Cor. 10. That God with temptation will giuegive an issue: and therefore howsoeuer the diuell may buffit, molest, and wound the seruants of God, yet shall he neuer be able to ouercome them. Againe, hee that is once a member of Christ, can neuer be wholy cut off. And if any by sinne were wholy seuered from Christ for a time, in his recouery he is to be baptized the second time: for baptisme is the sacrament of initiation or ingrafting into Christ. By this reason we should as often be baptized as we fall into any sinne, which is absurd. Againe, Saint Iohn saith, 1. Iohn 2. 19. They went out from vsus, but they were not of vsus: for if they had been of vsus, they would hauehave continued with vsus. Where he taketh it for graunted, that such as be once in Christ shall neuer wh…ly bee seuered or fall from him. Though our communion with Christ may be lessened, yet the vnion and the bond of coniunction can neuer be dissolued.

III. Exception. They say, we are indeede to beleeue H.our saluation on Gods part: but wee must needes doubt in regard of our selues: because the promises of remission of sinnes are giuen vponupon condition of mans faith and repentance. Now we cannot (say they) be assured that we hauehave true faith and repentance, because we may lie in secret sinnes; and so want that indeed, which we suppose our selues to hauehave. Answ. I say againe, he that doth truly repent and beleeue, doth by Gods grace know that he doth repent and beleeue: for else Paul would neuer hauehave said, Prooue your selues whether you be in the faith or not: and the same Apostle saith, 2. Cor. 12. We hauehave not receiued the spirit of the world, but the spirit which is of God, that we might know the things which are giuen of God: which things are not onelyonly life euerlasting, but iustification, sanctification, and such like. And as for secret sinnes they cannot make our repentance void: for he that truly repenteth of his knowne sinnes, repenteth also of such as be vnknowne, and receiueth the pardon of them all. God requireth not an expresse or speciall repentance of vnknowne sinnes: but accepts it as sufficient, if we repent of them generally: as Dauid saith, Psal. …9. Who knowes the errors of this life? forgiue me my secret sinnes. And whereas they adde that faith and repentance must be sufficient: I answere that the sufficiencie of our faith and repentance, stands in the trueth and not in the measure or perfection thereof; and the trueth of both where they are, is certainely discerned.

Reason VI. The iudgement of the auncient I.Church. *De verbis De… Serm. 28.August. Of an euill seruant thou art made a good child, therefore presume not of thine owne doing, but of the grace of Christ: it is not arrogancie but faith: to acknowledge what thou hast receiued, is not pride but deuotion. And, *Tract. 5. in Epist. Ioh.Let no man aske another man, but returne to his owne heart: if he finde charitie there, he hath securitie for his passage from life to death. Hilar. in Matth. 5. The kingdome of heauen which our Lord professed to be in himselfe, his will is that it must be hoped for, without any doubtfulnesse of vncertaintie will at all. Otherwise there is no iustification by faith, if faith it selfe be made doubtfull. Bernard in his epist. 107. Who is the iust man but he that being loued of God, loues him againe? which comes not to passe but by the spirit reuealing by Faith the eternall purpose of God of his Saluation to come. Which reuelation is nothing else but the infusion of spirituall grace: by which, when the deedes of the flesh are mortified, the man is prepared to the kingdome of heauen—.Together receiuing in one spirit that whereby he may presume that he is loued and also louelove againe—.

To conclude, the Papists hauehave no great cause to dissent from vsus in this poynt. For they teach and professe, that they doe by a speciall faith beleeue their owne saluation certainely and vnfallibly in respect of God, that promiseth. Now the thing which hindreth them is their owne indisposition and vnworthinesse (as they say) which keepes them from being certaine otherwise then in a likely hope. But this hinderance is easily remoued, if men will iudge indifferently. For first of all, in regard of our selues and our disposition we cannot be certaine at all, but must despaire of saluation euen to the very death. We cannot bee sufficiently disposed so long as wee liue in this world, but must alwaies say with Iacob, I am lesse then all thy mercies, Gen. 32. and with Dauid, Enter not into iudgement with thy seruant, O Lord, for none liuing shall bee iustified in thy sight: and with the Centurion, Lord I am not worthie, that thou shouldest come vnderunder my roofe, Matth. 8. Secondly God in making promise of saluation respects not mens worthines. For he chose vsus to life euerlasting when we were not: hee redeemed vsus from death being enemies: and intitles vsus to the promise of saluation, if we acknowledge our selues to be sinners, Matth. 9. If wee labour and trauaile vnderunder the burden of them. Matth. 11. If we hunger and thirst after grace. Ioh. 7. 37. And these things we may certenly and sensibly perceiue in our selues: and when we finde them in vsus, though our vnworthinesse be exceeding great, it should not hinder our assurance. For God makes manifest his power in our weakenesse, 2. Cor. 12. and he will not breake the bruised reede, nor quench the smoking flaxe. Isai, 42. Thirdly, if a man louelove God for his mercies sake, and hauehave a true hope of saluation by Christ, he is in Christ, and hath fellowship with him: and he that is in Christ, hath all his vnworthines and wants laid on Christ, and they are couered and pardoned in his death: and in respect of our selues thus considered, as we are in Christ; wee hauehave no cause to wauer, but to be certaine of our saluation, and that in regard of our selues.

speaker D. B. P. The Catholikes say, we are indeed to beleeue our saluation on Gods part, who is desirous of all mens saluation, very rich in mercy, and able to saue vsus, but our feare riseth in regard of our selues, because the promises of remission of sinnes depend vponupon our true repentance: Vnlesse you doe Penance, yee shall all perish. And the promises of saluation, are made vponupon condition of Luk. 13.keeping Gods commaundements. If thou wilt enter into life keepe the commaundements. Againe, No man shall be crovvned, except he combat Matth 19. 2. Tim. 2.lavvfullie. Novv vve not knovving vvhether vve shall vvell performe these things required by God at our hands, hauehave iust cause to feare, least God doe not on his part, performe that which he promiseth vponupon such conditions.

M Perkins answereth, That for faith, and true repentance, eueryevery man that hath them, knoweth well that he hath them. To which I replie, that for F. Iustifying faith is in the vvill, if not vvholy, yet principally.faith being rightly taken, it may be knowne of the party that hath it, because it is a light of the vnderstanding, and so being like a lampe, may be easily seene: but true repentance requires besides faith, both hope, and charity, which are seated in the darke corners of the will, and cannot by faith be seene in themselues, but are knowne by their effects: which being also vncertaine do make but coniectures and a probable opinion.

speaker A. W. Your replie is nothing, but a bare deniall of that which Master Perkins answered, whereas you should hauehave disproued it. There is no lesse doubt of faith than of repentance, by your owne reason: for that also hath it seate in the will, being a resting, or relying vponupon God, for saluation by Christ. The effects both of the one and of the other are as certainly discerned by a Christian, as ordinarie trust in men, and worldly sorrow, by a naturall man.

speaker D. B. P. So that place of S. Paul may be omitted where he saith. Proue your selues vvhether you be in saith or no.. Because we accord that it may be 2. Cor. 13.tried by vsus, whether we hauehave faith or no: although I know well, that S. Pauls words carry a farre different sense. But let that passe as impertinent.

speaker A. W. It is not amisse for you to hauehave it omitted; because it x2. Cor. 13. 5.makes so plainly against you, the Apostle speaking there of such a faith, as necessarily hath hope and charitie ioyned with it. When you shew another sense, you shall hauehave another answere.

speaker D. B. P. To the other. That vve hauehave receiued the spirit, vvhichwhich is of God, that 1. Cor. 2. 12.vve might knovv the things vvhichwhich are giuen of God. What things these are which the spirit reuealeth to vsus, S. Paul teacheth in the same place, That vvhichwhich the eye hath not seene, nor eare hath heard, &c. God hath prepared for them, that louelove him: but to vsus, God hath reuealed by his Spirit: All this is true: but who they be that shall attaine to that blessed Banquet by God so prepared. God onelyonly knoweth, and by his spirit reuealeth it to very few. And will you learne out of S. Ierome that auncient Doctor, the cause why? Therefore (saith he) it is put ambiguous and left vncertaine, In 3. capu… Ioh.that vvhile men are doubtfull of their saluation, they may doe Penance more manfully, and so may moue God to take compassion on them.

An other reason of this vncertaintie, yeeldeth S. Augustine in these De cor. & gra. cap. 13. Lib. 9. moral. cap. 17.words: In this place of temptation, such is our infirmity, that assurednes, might engender pride. To this agreeth S. Gregorie, saying: If vve knovv our selues to hauehave grace, vve are proud.. So that to strike downe the pride of our harts, and to humble vsus, and to make vsus trauaile more carefully in the workes of mortification, God doth not ordinarily assure men at the first of their owne saluation: but to cheere vp their harts on the otherside, doth put them in great hope of it, like to a discreet and good Lord, who will not at the first entrance into his seruice, infeafe his seruant in the fee simpleof those lands, which after vponupon his good deserts he meaneth to bestow on him.

speaker A. W. The things y1. Cor. 2. 12.there spoken of, are by the spirit of God made knowne to true Christians, not only that they are prepared for some, but that they themselues hauehave their part in them. Neither doth S. Hierome say any thing to the contrarie; but only shewes, that God doth not giuegive men knowledge how hee will deale with them concerning outward punishment; because he would hauehave them the more earnest to repent, and crie for merciemercy. It is saftie he speakes of, such as the Niniuites obtained by prayer and fasting, not euerlasting saluation. But let it be vnderstood of euerlasting life: none of these ancient writers say, that either we ought not, or cannot be assured by faith of our saluation; but onelyonly thus much may be concluded out of them, that the measure of our assurance is not perfect, to the end we may be more carefull to pray for pardon, and in lesse danger of being puft vp.

speaker D. B. P. This is another kind of Doctrine, then that which M. Perkins in his last supplie deliuereth, to witte: That if vve regard our ovvne indiseosition, vve must dispaire, because vve be not vvorthy of his mercy. Not so good Sir, Because we know that he bestoweth mercy vponupon the vnvvorthie, at the first iustification of a sinner, but will not admit into the Kingdome of heauen any vnworthy, but giues men grace while they liue to worke, that they are made worthy of his heauenly Kingdome according to that: They shall vvalke vvith me in vvhites, because they are vvorthy, but of this more fully in the chapter of merits.Apoc. 3. 4.

speaker A. W. Master Perkins speakes not of vnworthines onelyonly, but of indisposition also; which is a reason to make eueryevery one despaire, in regard of himselfe, though in respect of Gods merciemercy he may conceiue some hope. For if no man should find fauour, but he that is disposed or fitted for it perfectly, sure wee must needes despaire of attaining to that fitnes; how can we, in respect of that, looke for saluation? the worthines which is in them that shall come to heauen, is both in Christ, by whom they are worthie, as members of his mysticall bodie, and also in themselues, who, departing out of this world, are made perfectly righteous by inherent righteousnes, which before was begun in them.

speaker D. B. P. If God bidde vsus pray, that we fall not into temptation, and promiseth G. 1. Cor. 10.an issue forth: then the assurance depends vponupon prayer, and not vponupon our former faith. What then if wee doe not pray so as we should? may not the enemy then, not only wound, but kill vsus to? it cannot be denied: and therein, as in diuers other workes of pietie, many hauehave been too too slacke as the pitifull fall of thousands hauehave taught vsus.

speaker A. W. Master Perkins doth not say, that prayer doth assure vsus of perseuerance; but that wee resting vponupon God by faith, and calling on him, are vpheld from falling away; not because our prayer is, for the manner and measure, such as it ought to be (for all should be perfect) but because God-hath promised to keepe his children, and, that he may fulfill his promise, stirres them vp to pray, according to his will, though with many imperfections.

speaker D. B. P. Oh saith M. Perkins, it cannot be, that he vvhichwhich vvas once a member of Christ, can euer after be vvholy cut off. O shamelesse assertion, and contrary O …dle and salse exclamation!to many plaine texts, and examples of holy Scriptures: Doth not our Sauiour say in expresse words, That eueryevery braunch in me not bearing f…, he vvill take it avvay? And againe, If any abide not in me, he shall be cast forth as the branch, and shall vvither, and be cast into the fire: which Ioh. 15.doth demonstrate, that some which were members of Christ, be wholie cut off, and that for euer. Are we not by faith made members of Christ by our aduersaries owne confession? and doth not our blessed Sauiour say, expounding the Parable of the sower, That the seed vvhichwhich fell vponupon the rocke, doth signifie them, vvho vvith ioy receiue the vvord, and these I…ke 8.(saith he) hauehave no roote, but for a time they beleeue, and in time of temptation, reuolt. Doth not S. Paul in expresse tearmes say, That some hauing 1. Tim. 1. 19.faith and good conscience, expelling good conscience, hauehave made shipvvrack of their faith: of whom were by name, Hymenaeus, and Alexander. The like, That in the last daies, some should reuolt from the faith: Againe, That 1. Tim. 4. 1. Tim. 6.some for couetousnes sake, had erred from the saith.

speaker A. W. Doe you call that a shamelesse assertion, which is so oft auowed by our Sauiour himselfe? aIoh. 4. 13. 14.He that drinkes of that water that I shall giuegive him, shall neuer thirst, but it shall be in him a well of water springing vp to euerlasting life. Againe, bIoh. 10. 27. 28My sheepe heare my voyce, and I know them, and they follow me, and I giuegive them eternall life; and they shall neuer perish, neither shall any plucke them out of my hand. And in another place, cIoh. 6. 35. Vers. 40.I am the bread of life, he that comes to me shall not hunger; and he that beleeues in me, shall neuer thirst. This is the will of him that sent me, that eueryevery one that sees the Sonne, and beleeues in him, should hauehave euerlasting life, and I will raise him vp at the last day. Now the places you alleage prooue no more, but that, if any man fall away from Christ, he shall perish: and that some may forsake the truth of doctrine, or, hauing had some shew of a iustifying faith for a time, may afterward manifest themselues not to hauehave beleeued in Christ to iustification. Of the former kinde are those two places of Iohn: of the latter all the rest.

speaker D. B. P. And for example amongst other, take Saul the first King of Israell, There is no such testimonie of him any where. 1. Reg. 19. 1. Reg. 15. & 16 Act. 8.who was at his election (as the holy Ghost witnesseth) so good a man, that there vvas no better then he in Jsraell, and yet became reprobate, as is in the Scripture signified. The like is probable of Salomon, and in the new Testament of Judas the traytour, and Simon Magus whom S. Luke saith, that he also himselfe beleeued, and after became an Arch heretike, and so died: the like almost may be verified of all Arch-heretikes, who before they fell, were of the faithfull.

speaker A. W. That you say of Saul is vtterly false: for the Scripture neither in that text, nor any where else, speakes so of him. And indeed how could it, Samuel being then aliue, so holie and good a man? But the place you meane is in d1. Sam. 9. 20.the ninth chapter, where Samuel saith to him, whose shall all the best things of Israel be? as your translation reades it. That is (saith eCuius enim optima quaeque Israel? Lyra ibi.your glosse) the dignitie of the King, who may take the best things of the people subiect to him. fforeign.The goodly things, saith the 70. All that is to be desired, Pagnin. What soeuer is to gExpedibile, Pagnin, Vatablns.be desired in Israel (saith Vatablus) and in his marginall note; All the desire of Israel: as if he should say, Thou shalt be King of Israel. And this agrees both with the word, and with the context: Care not for the asses, saith Samuel, for they are found, and besides, whose shall all the wealth of Israel be? Thus hauehave you graced Saul, and belied the holy Ghost; so hauehave you disgraced Salomon, whom the holy Ghost honored with speaking by his mouth, and writing by his penne the great mysteries of God. EueryEvery Papist hath not power, like the Pope, to make whom he will a Saint, and whom he list a reprobate. Iudas, Simon, Hymeneus, Alexander, and the rest, beleeued the truth of the Gospell, at least in part, for a time, but neuer any one of these had at any time true iustifying faith, to rest vponupon Christ for saluation.

speaker D. B. P. But what neede we further proofe of this matter, seeing that this is cosen-german, if not the very same, with one of that infamous heretike Iouinians erronious articles, condemned, and registred by S. Hierome, Heraes. 82. li. 2. cont. Iouin.and S. Augustine, who held, that iust men after Baptisme could not sin, and if they did sinne, they were indeed washed with water, but neuer receiued the spirit of grace: his ground was, that he which had once receiued the spirit of grace, could not sinne after, which is iust M. Perkins M. Perkins hath no such proposition.proposition: so that to vphold an errour, he falleth into an old condemned heresie.

speaker A. W. We denie not that a man may sinne, yea we confesse that the very best men doe sinne: but wee say, the Lord by his spirit keepes them that are iustified, from falling away from Christ, either finally, or totally. hIac. 3. 9.He that is borne of God sinneth not, for his seed remaineth in him: neither can he sinne, because he is borne of God.

speaker D. B. P. And which is yet more absurd, in the next confirmation, he letteth slippe at once a brace of other heresies: these be his words. And if by sin one vvere vvhol… seuered from Christ for a time, in his recouery he is to be baptised the second time. Where you hauehave first rebaptizing, which is the And that condemned by M. Perkins; so far is he from fauouring it. M. Perkins saith no such thing, you make an absurd collection. Time, say vve.principall error of the Anabaptists, and withall the heresie of the Nouatians, who held that if any in persecution denied Christ after baptisme, there was no remedy left in Gods Church, for their recouery: but must be left to God; so saith M. Perkins, for that of rebaptizing he seemes to bring in ex absurdo: so that the common saying is verified in him, (one absurdity being graunted, a thousand follovv after.) But doth he know no other meanes then Baptisme to recouer one cut off from Christ? hath he forgotten that corrupted sentence of the Prophet, wherwith they begin their common prayer? VVhat houre soeuer a sinner doth repent him of his sinne, &c. With them repentance, and with vsus the Sacrament of Penance, serue a man at any time of his life to be reconciled to Christ.

speaker A. W. i12. Art. part. 2. Art. 4. F.Baptisme being the sacrament of imitating and ingrafting men into Christ, must needes be equally necessarie for all that are out of Christ. As for repentance, vponupon which God forgiues a sinner, it is common to the baptized with the vnbaptized: now you hold it needfull at the first (as doubtlesse it is, so that the wilfull neglect of it is damnable, though a man hauehave repented) why should it be needlesse afterward, when a man is wholy out of Christ, as in the beginning he was? Your superstitious and proud satisfactorie penance, wee reiect as Antichristian, neither allowing any second baptisme, nor excluding them that fall neuer so grieuously, either from heauen, or the Church in this world, if they repent.

speaker D. B. P. But we must answere vntounto that of S. Iohn. They vvent out from vsus, but they vvere not of vsus, for if they had bin of vsus, they vvould hauehave continued 1. Ioh. 2.vvith vsus. I answere. If they went out from vsus, they were before with vsus: which confirmeth our assertion, that men may depart from their faith, and Christs profession: but such men were not indeed of the number of the elect, of which S. Iohn was, for then either they would hauehave continued with them in the Christian faith, or else by hartie repentance would hauehave returned vntounto it backe againe, which is S. Augustines owne exposition. And these be the Arguments for the Catholikes, vvhichwhich M. De bono perse. c. 8.Perkins through his confused order toucheth here, and there.

speaker A. W. Who denies they were with the Church? or who can prooue they were of it? you grant as much as we desire, that they were not of the elect: who onelyonly are in case to fall away from Christ; because the rest were neuer in him. Their returning by repentance is not into Christs mysticall body, as if they had been out of it, k12. Art. part. 2. Art. 1. C.but either into the congregation of the faithfull, or, into Gods fauour, in respect of their owne feeling.

speaker D. B. P. To which I vvill adde one, taken out of the words of S. Paul. But thou Rom. 11 20. Phil. 2. 12.by faith dost stand, be not too highly vvise, but feare, if God hath not spared the naturall boughes lest perhaps he vvill not spare thee neither. And againe. VVorke your saluation, vvith feare and trembling. There be aboue an hundred such texts in holy vvrite, vvherein the holy Ghost exhorteth vsus to stand in feare of our saluation, out of vvhichwhich I thus frame my argument.

No man must stand in feare of that, of vvhichwhich he is by faith assured. But the faithfull must stand in feare of their saluation. Ergo, they bee not assured of it by saith.

The Minor or second proposition is plainly proued by these places, cited before; the Maior is manifest: there is no feare in faith, he that feareth, vvhether the thing be assured or no, cannot giuegive a certaine assent thereunto: Dubius in side in fidelis est. Put the case in another article, to make it more euident: He that feareth, vvhether there be a God or no, doe vve esteeme that he beleeueth in God? So he that feareth vvhether Iesus Christ be God, is he a Christian? hath he a true faith? You must needs anssvere no. So he that feareth vvhether he shall be saued or no, can hauehave no faith of his saluation.

speaker A. W. I may grant your conclusion; the faithfull l12. Art. part. 1. Art. 5. & part. 2. art. 1.are not ordinarily assured of their saluation by such a faith as hath no doubting annexed vntounto it. Yet is our assertion true, that they are assured of it by such a faith as shall neuer deceiue them. And againe, yet they ought to be assured without doubting. But I will answere to your syllogisme: first by distinguishing on your proposition, no man must, nor indeed can, stand in feare of that of which he is assured by such a measure of faith, as admits no doubt; but his faith being weake, he may and must: for this feare is an especiall meanes to keepe him from falling away. In which respect the holy Ghost exhorts to it, by reason our faith is not perfect. Secondly, for your assumption, I say, the faithfull are not simply willed to be afraid that they shall not be saued, but onelyonly are appointed to vse the meanes of securing of themselues by warines: because else it will come to passe, that they shall fall away in their owne sense and feeling. Your example prooues nothing, the measure of faith being so diuers: and further, hee may truly beleeue in God, that in some temptation falles into doubting, for a time, whether there be a God or no: as you must needes know, if you hauehave any experience of the temptations, which sometimes befall the deare children of God.

speaker D. B. P. To these inuincible reasons grounded vponupon Gods word, let vsus ioyne some plaine testimonies, taken aswell out of the holy Scripture, as out of the auncient Fathers. First, what can be more manifest to warrant vsus, that the faithfull hauehave not assurance infallible of their saluation, then these words of the Holy Ghost. There be iust (and therefore faithfull) and vvise men, and their vvorkes be in the hand of God, and neuerthelesse a Eccles. 9.man doth not knovv vvhether he be worthy of hatred er louelove, but all things are kept vncertaine for the time to come. Where is then the Protestants Are, Pagnine, Vatablus, and Arias Montanus heretikes? Comment. in hunc locum.certainety? And because one heretike cauilleth against the Laten translation, saying that a word or two of it may be otherwise turned, heare how S. Ierome, who was most cunning in the Hebrew text, doth vnderstand it. The sense is, (saith he) J hauehave sound the vvorkes of iust men, to be in the hand of God, and yet themselues not to knovv, vvhether, they be loued of God or no.

speaker A. W. Whether there be cause or no to finde fault with the translation, let any man iudge, that either vnderstands the Hebrew, Chaldee, and Greeke: or will looke vponupon other interpretations of mPa…nin. Vatablus, Arias M…ntanus.your owne men. For the sense, our interpretation is confirmed by the course of the text, that a man cannot know by the outward things that befall him here, whether he be loued of God, or hated; because these happen alike both to the elect, and to the reprobate. Hee that will reade the expositions of learned men, and weigh the likelihood of their reasons, shall see that the place is not cleere enough to prooue a controuersie.

speaker D. B. P. An other plaine testimony is taken out of S. Paul, where he sheweth that it is not in vsus to iudge of our owne iustice, but we must …aue to God the iudgement of it: these be the words. I am not guiltie in conscience of any thing, but I am not iustified herein, but he that iudgeth me is our 1. Cor.Lord, therefore iudge not before the time vntill our Lord doe come, vvho also vvill lighten the hidden things of darknes, and vvill manifest the counsell of the hart, and then the praise shall be to eueryevery man of God. So that before Gods iudgement by S. Pauls testimony, men may not assure themselues of their owne iustice, much lesse of their saluation, how innocent soeuer they find themselues in their owne consciences. See vponupon this place S. Ambrose, S. Basill, Th…doret on this place, who all agree, that Serm 5▪ in Psalm. 1…8. …. … mo…a… c. 2.men may hauehave secret faults, which God only seeth, and therefore they must liue in feare, and alwaies pray to be deliuered from them.

speaker A. W. If all you say be granted, it is nothing to vsus: for wee doe not fetch our assurance from the perfection of our righteousnes, but from the truth of our faith. Neither denie wee that a man hath many secret slips knowne to God onelyonly; but we say, he may be assured of his saluation, for all these, vponupon which it doth not depend. Wee acknowledge with those worthie men, that we must call vponupon God for pardon of our secret sinnes, with feare and humblenes of minde.

speaker D. B. P. For the rest let S. Augustines testimony, (whom our aduersaries acknovvledge to be the most diligent and faithfull register of all antiquitie) be sufficient. This most iudicious, and holy Father thus defineth this matter: As long as vve liue here, vve our selues cannot iudge of our selues, I doe not say vvhat vve shall be to morrovv, but vvhat vve are to day. And De verb. Dom. Serm. 35. De ciuit. Dei, lib. 11. c. 12.yet more directly. Albeit holy men are certaine of the revvard of their perseuerance, yet of their ovvne perseuerance, they are found vncertaine. For vvhat man can knovv that he shall perseuere, and hold on in the action and encrease of iustice vntill the end, vnlesse by some reuelation he be assured of it from him, vvho of his iust, but secret iudgement doth not enforme all men of this matter, but deceiueth none? So no iust man is assured of his saluation This is not in Austin quoted by you.by his ordinary faith: by extraordinary reuelation, some man may be assured, the rest are not. Which is iust the Catholike sentence.

speaker A. W. Austin speakes not nAug. de verbis dom. serm. 35. misquoted for, Aug. homil. 50. homil. 35.there of the assurance of saluation, but perswades men to giuegive no credit to flatterers, because we our selues cannot iudge of our selues: and indeede wee are oftentimes faultie in those things, wherein wee suppose we hauehave done very well.

In oAug de ciuit. dei. lib. 11. c. 12the other place he denies that knowledge which is wholy without doubting, and to which wee grant few or none attaine ordinarily.

speaker D. B. P. And because S. Bernard is by our aduersaries, cited for them in this point, take his testimony in as precise tearmes as any Catholike at this time speaketh. Thus he vvriteth. VVho can say, I am one of the elect, I am one of the predestinat to life, I am one of the number of the children? VVho Serm. 1. de Septuag. Eccles. 9.(I say) can thus say, the Scripture crying out against him. A man knovveth not, vvhether he be vvorthy of louelove or hatred. Therefore vve hauehave no certeinty, but the confidence of hope doth comfort vsus, that vve be not vexed at all with the perplexitie of this doubt. The vvord of God (according to S. Bernard,) cryeth out against all them, that certeinly assure themselues of their saluation: vvhereon then doe they build their faith that beleeue it?

speaker A. W. Bernard was by profession a member of the Popish Church, and therefore against vsus his testimonie is nothing; but against you it is of great weight. For the point in question, first he is of opinion, pSerm. 1. in Sep…ages.in that place by you quoted, that a qQuales sumus nosse possumus, vel ex pa…te.man may know in what estate he is for the present, at least in part: because God hath giuen certaine manifest signes and tokens of saluation, rVt indub… bile sit.that it cannot be doubted, but that he is in the number of the elect, in whom those signes shall continue. Secondly, the reason why he denies the latter, is, because y^e signes he speaks of, being in outward obedience principally, may faile, and so breede some cause of doubting. The sEccles. 9. 1.scripture he alleageth for the ground of his vncertaintie, hath nothing in it to that purpose.

speaker D. B. P. If it may be permitted to ioyne moderne opinions vvith auncient, bad men vvith good, I could proue by the testimony of eueryevery principall sect of this time, that all other sectaries vvere deceiued in this their persvvasion of their saluation. For both Lutherans, Caluinists, and Anabaptists (to omit the rest) doe hold eueryevery one of themselues assured of Lutherans and Caluinists as you tear me them, doe not thinke each other damned.their saluation, and yet each sect holdeth eueryevery one not of his ovvne band assured of damnation: so that by the sentence of the Lutherans, all Caluinists, and Anabaptists, are miserably deceiued vvhen they assure themselues of their saluation: In like manner if the Anabaptists be true censurers, both Lutherans, and Caluinists and all other, not of their heresie, erre fouly, vvhen they beare themselues in hand that they shall be saued. Certaine it is therefore by the consent of all the vvorld, that very many vvho assure themselues of saluation, are indeed assured of damnation.

speaker A. W. How doth your conclusion belong to this question? Very many, who to assure themselues of saluation, are assured of damnation; who denies it? But the course you take in comming to it, is out of the way of truth. Let all Anabaptists passe, whom tCaluin. Bulling….we, not you, hauehave from time to time confuted; till of late you began to tread vponupon them, when we had beaten them downe. Caluinists and Lutherans (as you maliciously call them) agree in this point, for the most part, and neither make any question but the other may be saued, for all their differences in some opinions: but both hauehave very iust cause to doubt of you, who fight against the maine foundation, as in the next article.

speaker D. B. P. With the testimonies of the auncient Doctors for vsus, I pray thee gentle Pag. 57. De verb. Dom. Serm. 28.Reader, conferre those vvhichwhich M. Perkins in his sixt reason alleadgeth against vsus. First, S. Augustine in these vvords. Of an euill seruant, thou art made a good child, therefore presume not of thine owne doing, but of the grace of Christ. Jt is not arrogancy, but faith to acknovvledge, vvhat thou hast receiued, it is not pride, but d…u…tion. What vvord is here of certeinty of saluation? but that it belongeth to a faithfullman, to confesse himselfe much bound to God, for calling of him to be his. Which eueryevery Christian must doe, hoping himselfe so to be, and being most certeine, that if he be not in state of grace, it is long of himselfe, and no vvant on Gods part. The second place hath not so much as any shevv of vvords for him, thus he speaketh. Let no man aske another man, but returne to his Tract. 5. in Epist. Iohan.owne hart, and if he find Charity there, he hath security for his passage, from life to death. What need vvas there to seeke charity in his hart, fer security of his saluation, if his faith assured him thereof? therefore this text maketh flat against him.

speaker A. W. There is this for certaintie of saluation, that it is no presumption or a man to know he hath receiued the grace of Christ; it is not arrogancie, but faith; not pride but deuotion: whereas you say it is presumption, arrogancie, and pride. Can any thing be more contrarie?

Not so much as a shew of words: yet is there substance of matter: for if charitie be a securitie for passage from life to death, and if a man may know whether it be in his heart or no, doubtlesse there is assurance of saluation to be had. But you will say, not by faith: else what neede he seeke for charitie? as if it were amisse to hauehave more proofes than one. He that hath tried the diuels temptations, knowes that all is little enough. But this assurance by charitie is assurance by faith, because it prooues wee hauehave such a faith, as shall certainly bring vsus to euerlasting life.

speaker D. B. P. The next Author he citeth is S. Hilarie in these words. The Kingdome Sup. 5. cap. Mat. Of yours, not of M. Perkins vvho hath it not.of heauen which our Lord professed to be in himselfe, his vvill is that it be hoped for, vvithout any doubtfulnes of vncertaine vvill (at all, is an addition) othervvise there is no iustification by faith, if faith it selfe be made doubtfull. First, he saith, but as we say, that the Kingdome of heauen is to be hoped for, without any doubtfulnes; for we professe certainty of hope, and deny only certainty of faith, as M. Perkins confesseth before. And as for faith, we say with him also it is not doubtfull, but very certaine. What maketh this to the purpose, that a man must beleeue his owne saluation when S. Hilary speaketh there of faith of the resurrection of the dead?

uHilar. in Math. ca. 5. Spes bonorum aeternorum.Hilary requires such a hope as is grounded vponupon faith, and hath the same nature with faith, but that it particularly respects the time to come; whereas faith rests absolutely vponupon God for the present also. Neither speakes hee of the resurrection from the dead in particular, but of eueryevery mans trust concerning his own enioying of all heauenlie felicitie.

speaker D. B. P. His last Author is S. Bernard: VVho is the iust man, but he that be…g Ep…. …07.loued of God, loues him againe? vvhichwhich comes not to pass… but by the s…t, reuealing by faith the eternall *… saith … Perk…ns out of Bernard.promise of God, of his saluation to come, vvhichwhich reuelation is nothing else, but the infusion of spirituall grace, by vvhichwhich the deeds of the flesh are mortified, the man is prepared to the Kingdome of heauen, togither receiuing in one spirit, that, whereby he may presume, that he is loued, and loues againe. Note that he saith the reuelation of the spirit, to be nothing else, but the infasion of spirituall graces, and comfort, whereby a man hath some feeling of Gods goodnesse towards him, by which (as he saith) he may presume, but not beleeue certainely, that he is loued of God. But let S. Bernard in the same place interpret himself, there he speaketh thus, as I cited once before. It is giuen to men to tast before hand, somewhat of the blisse to come, &c. Of the which knowledge of our selues novv in part perceiued, a man doth in the meane season glorie in hope, but not yet in security. His opinion then is expressely, that for all the reuelations of the spirit made by faith vntounto vsus, we are not assured for certainty of our saluation, but feele great ioy, through the hope we hauehave hereafter to receiue it.

speaker A. W. Would Bernard hauehave a man presume that God loues him, without warrant? or would he hauehave him not beleeue the testimonie of the spirit, which assures him of that louelove by such a pledge? *Aug. de verb▪ dom. serm. 28.Austin taught vsus before, that it is no arrogancie, but faith, to know what we hauehave receiued: and Bernard teacheth vsus now, that the end of receiuing is, that we may presume we are beloued of God: that is, that wee may know it by faith. He addes further afterward, that this is the holy and secret counsell of God, which the Sonne hath receiued from the Father by the holy Ghost, and communicates to those that be his, so that they begin to know as they are knowne, it being granted to them to feele before hand somwhat of their blessednes to come, as it hath been hidden from all eternitie in him that did predestinate, and shall appeare more fully in him, xIn beatificante.when he shall make vsus blessed. We beleeue with Bernard, that we hauehave here but a taste of the ioy to come, and that our securitie is not (ordinarily) without doubting. So that the certaintie he speakes of, and that we say Christians hauehave, is all one.

speaker D. B. P. This passage of testimonies being dispatched, let vsus now come vntounto the fiue other reasons which M. Perkins produceth in defence of their opinion.

The first reason is this, That in faith there are two things, the one is an A.insallible assurance of those things which vve beleeue: This we grant, and there hence proue (as you heard before) that there can be no faith of our particular saluation, because we be not so fully assured of that, but that we must stand in feare of losing of it, according to that, Hold that which thou hast, least perhaps another receiue thy crovvne.Apoc. 3.

speaker A. W. Faith in it selfe is a full assurance, but hath not this full worke in eueryevery one that truly beleeues: and therefore your proofe is insufficient.

speaker D. B. P. But the second point of faith, puts all out of question. For (saith M. Perkins) it doth assure vsus of remissission of our sinnes, and of life euerlasting in particular. Proue that Sir, and we need no more. It is proued out of S. Iohn. As many as receiued him, he gaue them poeer to be made the sonnes of God, namely, to them that beleeue in his name. This text commeth Ioh. 1much too short he gaue them power to be the sonnes, that is, gaue them such grace, that they were able, and might if they would, be sonnes of God, but did not assure them of that neither, much lesse that they should so continue vntounto their liues end. I omit his vnsauoury discourse of eating, and beleeuing Christ, and applying vntounto vsus his benefits, (which he might Take your relish, be not meerely naturall. He proues that he brings, by the Scriptures alleaged.be ashamed to make vntounto vsus, that admit no part of it to be true.) I confesse that therein faith hath his part, if it be ioyned with charity, and frequentation of the Sacraments.

speaker A. W. Master Perkins proues that faith is a particular assurance; because it is a particular applying of Christ by eueryevery man to himselfe. That it is so he shewes, in that it is a receiuing of Christ and all his benefits. The place of yIoh. 1. 12.Iohn is brought to proue, that to beleeue in Christ, and to receiue Christ, is all one; to which your answere is altogether impertinent. So also is your exposition false: for the holy Ghost speakes not of a zforeign, not foreign.power to be the sonnes of God; but of a priuiledge, whereby all true beleeuers are the sonnes of God: Ye are all (saith the aGal. 3. 26.Apostle) the sonnes of God by faith in Christ Iesus. That discourse, so vnsauourie to your corrupt taste, serues to manifest this point, that to receiue, or beleeue in Christ, is to applie him particularly, as meate and drinke are applied by eating and drinking. If you could as easily hauehave disproued, as disliked that discourse, we should hauehave seene the one, as we hauehave the other.

speaker D. B. P. This is it which S. Paul teacheth, That not by the vvorkes of Moses Gal. 3. This is your glosse.law, but by faith in Christ Iesus vve receiue the promises of the spirit, and shall hauehave hereafter the performance, if we obserue those things which Christ hath commaunded vsus. But what is this to certeintie of Saluation?

S. Paul speakes of receiuing the spirit by faith, and no where vouchsafes any such priuiledge to workes; which indeed hauehave not to doe in that matter: bGal. 3. 2.Receiued ye the spirit by the workes of the law, or by the hearing of faith?

speaker D. B. P. To those of Augustine and such like authorities, I answere, that we Tract. 25. in Ioh.find Christ, we hold Christ, we see Christ, by faith, beleeuing him to be the Sonne of God, and redeemer of the world, and Iudge of the quicke and the dead: and we vnderstand, and disgest all the mysteries of this holy word. But where is it once said, in any of these sentences, that we are assured of our saluation? we beleeue all these points and many more: but we shall be neuer the neare our saluation, vnlesse we obserue Gods commandements, The seruant vvhichwhich knovves his Masters will, and doth Luk. 12. Ioh. 15.it not, shall be beaten vvith many stripes. Then you are my friends (saith our Sauiour) when you shall doe the things which I commaund you: which we being vncerteine to performe, assure not our selues of his friendship, Meere Phar… saisme.but when to our knowledge we goe as neare it as we can, and demaund pardon of our wants, we liue in good hope of it.

speaker A. W. You seeme to grant as much, concerning these places of Austin, as Master Perkins desires: but that you restraine this beleeuing (against Austins words) to a beleefe of the truth; whereas the vse of eating and drinking Christ, is not onelyonly to establish our iudgement, but also, and that principally, to confirme the assurance of our saluation by his death and sacrifice. It is a strange kinde of answering, to require the maine conclusion in eueryevery pro syllogisme, and not to vnderstand to what purpose eueryevery seuerall reason is alleaged.

The beleeuing of neuer so many points brings neither assurance nor saluation; but the resting vponupon Christ for saluation, giues vsus assurance that wee are the children of God, and shall continue so, receiuing at the last the inheritance of sonnes, because of our adoption; not the wages of seruants, for our imperfect labour, in which we vse our best endeuour to doe the will of our father, not the taske of our master.

speaker D. B. P. I answere first out of the place it selfe, that there followeth a condition on our parts to be performed, which M. Perkins thought wisdome to B.conceale. For. S. Paul saith that the Spirit witnesseth with our spirits, that we are the sonnes of God, and coheires with Christ, with this condition, If yet vve suffer vvith him, that vve may be glorified vvith him. So that the testimonie is not absolute, but conditionall, and then if vve faile in performance of the condition, God stands free of his promise, and will take his earnest backe againe. And so to hauehave receiued the earnest of it, will nothing auaile vsus, much lesse, assure vsus of saluation.

speaker A. W. S. Paul sets downe no condition at all, in cRom. 8. 15. 16 Vers. 17.the place alleaged by Master Perkins; the next verse propounds the course that God hath appointed to bring his children to glorie: which depends not vponupon vsus, but vponupon God himselfe, who dRom. 8. 29.makes all his sonnes conformable to their eldest brother Christ, according to his predestination, eHeb. 12. 6.and chastice all his children, by one kinde of suffering or another.

speaker D. B. P. This is the direct answere to that place, although the other be very good, that the testimony of the spirit, is but an inward comfort and ioy, which breedeth great hope of saluation, but bringeth not assurance there of. This M. Perkins would refute, by the authority of Saint Bernard, in the place before cited, see the place, and my answere there.

speaker A. W. The witnes of the spirit, the Apostle speakes of, is, that And my Replie. Epist. 107.we are the children of God: the comfort and ioy you mention, is an effect arising from that testimonie of his, and our feeling; not the foundation of our assurance. We reioyce, because the spirit beares witnes that wee are the sonnes of God; not contrariwise because we reioyce, therefore wee hauehave hope that we are Gods children, though this also be a secondarie proofe of our assurance.

speaker D. B. P. This Argument is so proper for their purpose, that we returne it vponupon their owne heads: We must pray for saluation, therefore we are not C. Not fully assured as vve ought to be.yet assured of it: For who in his wits prayeth God to giuegive him that, whereof he is assured alreadie? And a godly act of faith it is, in that prayer to beleeue that God wil giuegive that, which he is assured of before hand: such foolish petitions cannot please God, and therefore after their doctrine it is to be denied, that any faithfulman may pray for his saluation, but rather thanke the Lord for it. But to answere directly, he who prayeth must beleeue he shall obtaine that which he prayeth for, if he obserue all the due circumstances of praier, which be many, but to this purpose, two are required necessarily: the one that he who prayeth be the true seruant of God, which first excludeth all those that erre in faith, touched in these words. VVhat you of the faithfull shall desire vvhen you pray, shall be giuen you: The other is, when we request matters of such moment, that we perseuere in prayer, and continue our suit day by day, of these suites of eternall saluation, we must take these words of our Sauiour to be spoken. VVe must alvvaies pray, and neuer be vveary. And Lu…e 18.… to doubt, but vve shall in the end receiue it. But because vve are in Then belike there are degrees of assurance.doubt, whether we shall obserue those necessary circumstances of prayerer no, therefore we cannot be so well assured to obtaine our suite, although we be on Gods part must assured, that he is most b…ful, and readier to giuegive, then vve are to a …e.

speaker A. W. I denie your consequence, and answere to the proofe of it, as before, that f12. Art. part. 2. Art. 1.our faith is not without some doubting, and our feeling not so strong, as it should and may be.

If that were the condition, we could neuer looke to obtaine any thing of God: for wee are sure that we neuer obserue all the circumstances required; but we are out of all doubt, that God will grant our requests, in his good time, if we make them in Christs name, though we faile in circumstances, and pray not eueryevery day as we ought. For the gRom. 8. 26.spirit we hauehave receiued will rouse vsus vp from our deadnes, and teach vsus so to pray, that we shall speede, as it may be most for Gods glorie, and our owne saluation.

speaker D. B. P. But saith M. Perkins, S. Iohn noteth out this particular faith, calling it, Our assurance, that God will giuegive vntounto vsus, whatsoeuer we aske according 1. Ioh. 5.to his vvill. But vvhere find vve that it is Gods vvill, to assure eueryevery man at the first entrance into his seruice, of eternall saluation? is it not sufficient to make him an assured promise of it, vponupon his faithfull seruice and good behauiour tovvards him?

speaker A. W. Where finde you that we hold any such opinion? Nay we teach the contrarie; that this assurance comes not at the first, but by little and little as God sees it requisite, according to the triall he hath appointed to make of vsus. But because God hath commanded vsus to labour for the perfection of al graces, we are sure this must be intreated for, and hauehave promise that it shall be granted, as God seeth meete, both for the time and the measure of it.

speaker D. B. P. The proposition is true, yet commonly denied by all Protestants, for D.God commaunds vsus to keepe his commaundements, and they hold that to be impossible: but to the assumption: That God commaunds vsus to beleeue our saluation, is proued (saith M. Perkins) by these vvords: Repent and beleeue the Gospell: Spectatum admissi, risum teneatis amici: Where is it vvritten in that Gospell, beleeue your ovvne particular saluation? thevv vsus once but one cleare text for it, and vve vvill beleeue it. I doe beleeue in Christ, and hope to be saued, through his mercy and merits, but knovv vvell, that vnlesse I keepe his words, I am by him likened Matth. 7. Matth. 26. Matth. 25.to a foole, that built his house vponupon the sanas. He commands me to vvatch and pray, least I fall into temptation: and else vvhere, vva…neth me to prepare oyle to keepe my lampe burning against his comming, or else I am most certaine to be shut out vvith the foolish Virgins. An hundred such admonitions find vve in holy Scriptures, to shake vsus out of this security of our saluation, and to make vsus vigilant to preuent all temptations of the enemie, and d…gent to traine our selues in godly exercises of all vertue.

speaker A. W. Master Perkins hath answered your obiection against his proposition, that it is not a commandement of the Gospell, but of hRom. 10. 5, 6the law: Doe this, and thou shalt liue.

His proofe is easilier laughed at, than answered. To beleeue (saith he) is particularly to acknowledge Christ to be my Sauiour: that is, to put my confidence in him for my saluation: which I cannot doe, vnlesse I be resolued of my reconciliation with him. To this you answere not a word, but barely alleage the first proofe, and denie it.

All these things, and such like our Sauiour commaunds, and assures me that God will inable me to the performing of them, because I rest vponupon him for this grace in Christ.

speaker D. B. P. Hope indeed of heauen makes a man most couragiously beare out all E.stormes of persecution, and not to be ashamed of Christs Crosse, but to professe his faith most boldly before the most bloody tyrants of the world, our harts being by charity fortified and made inuincible. And this is that which the Apostle teacheth in that place: and saith before, that the faithfull glory in the hope of the sonnes of God. And doe not vaunt Vers. 2.themselues of the certainty of their saluation. This certainty of hope, is great in those that hauehave long liued vertuously, specially when they hauehave also endured manifold losses, much disgrace, great wrongs and iniuries for Christs sake, for he that cannot faile of his word, hath promised to requite all such with an hundred fold: But what is this to the certainety of faith, which the Protestants will hauehave eueryevery man to be endued with at his first entrance into the seruice of God? When as S. Paul in…th, that godly men pa… takers of the holy Ghost, yea after they Heb. …. They neuer had a iustifying faith.hauehave tasted the good word of God, and the power of the world to come, that is, hauehave receiued besides faith, great fauours of Gods spirit, and felt as it were the ioyes of heauen, hauehave after all this so fallen from God, that there was small hope of their recouery.

speaker A. W. He that hopes for any thing, and glories in that hope, must needes be ashamed of his follie and presumption, if he faile to obtaine it: but the children of God hope for euerlasting life, and glorie in this hope of theirs. Now the iRom. 5. 3. 5.Apostle saith they shall not be ashamed of this hope: and therefore it must needes be that they shall hauehave euerlasting life. This interpretation your owne kGloss. Interlin.glosse auowes; lNon facit erubes…, quiae impletur.Hope makes not a man blush, because it is fulfilled: and expounding that which followes of the louelove of God, it saith, It is certaine it shall be fulfilled, because we hauehave the spirit to pledge. So doth mLyra ibid.Lyra also interpret that hope: so nTheodoret, Chrysostome, Theophylact.Theodoret, so Chrysostome, so Theophylact, &c. And wherein, I pray you, differs this from the assurance of faith, which wee teach, and you condemne? This growes eueryevery day in the hearts of true beleeuers, who neuer fall away, though they are sometimes shaken. Those that the oHebr. 6. 3. 4.Apostle speakes of, neuer had true faith to iustification, as I will prooue otherwhere.

Defense of Perkins Book Called a Reformed Catholic, Point 3

p. 124The third poynt: Certeintie of saluation.

I. Our consent.

p. 125II. The dissent or difference.

III. Obiections of Papists.

Our reasons to the contrarie.

The third poynt: Certeintie of saluation.

II. The dissent or difference.