The Christian warfare wherein is first generally showed the malice, power and politic stratagems…The Christian warfare wherein is first generally shewed the malice, power and politike stratagems…

¹But if having bewrayed thine infirmities, and gotten a foil in the spiritual conflict, thou presently be discouraged and despair of victory, surely it is a manifest sign that thou diddest trust too little in Gods assistance, and too much in thine own strength, which because it hath failed, thou hast cast away all hope: and the greater thy horror and despair is which followeth thy fall, the greater was thy self-confidence, and the less thy affiance in God. For he that altogether relieth upon the Lords assistance, and wholly distrusteth his own strength, when he falleth in the time of temptation, is not much astonished with any great wonder, knowing that through his own infirmity and weakness, he is most apt to fall when God leaveth him to himself; neither is he utterly discouraged and overwhelmed with despair, as though now there were no means to stand in the spiritual combat, and to obtain victory; but hating and with a peaceable and quiet sorrow mourning for his sin, because thereby he hath dishonoured his God, and offended his divine majesty, he doth not abate his hope; but with less confidence in himself and more confidence in God, he renews the fight against his spiritual enemies, with undanted courage; knowing that the Lord in whom he trusteth and wholly relieth will never fail him. And therefore let us no more rest in our selves, if ever we would enjoy the peace of conscience, or would have any assurance of the Lords assistance; for he will be all in all, neither can he abide any sharing in the glory of the victory: and therefore so long as we trust in our own strength, and fight with our own forces, he will withdraw his help, till our often falls and foils have taught us to know our own infirmities and corruptions, that so despairing wholly in our own strength, we may peaceably rest wholly upon his almighty power, and promised assistance.

¹But if hauing bewrayed thine infirmities, and gotten a foyle in the spirituall conflict, thou presently be discouraged and despaire of victorie, surely it is a manifest signe that thou diddest trust too little in Gods assistance, and too much in thine owne strength, which because it hath failed, thou hast cast away all hope: and the greater thy horror and despaire is which followeth thy fall, the greater was thy selfe-confidence, and the lesse thy affiance in God. For he that altogether relieth vpon the Lords assistance, and wholy distrusteth his owne strength, when he falleth in the time of temptation, is not much astonished with any great wonder, knowing that through his owne infirmitie and weakenes, he is most apt to fall when God leaueth him to himselfe; neither is he vtterly discouraged and ouerwhelmed with despaire, as though now there were no meanes to stand in the spirituall combate, and to obtaine victorie; but hating and with a peaceable and quiet sorrow mourning for his sinne, because thereby he hath dishonored his God, and offended his diuine maiestie, he doth not abate his hope; but with lesse confidence in himselfe and more confidence in God, he renewes the fight against his spirituall enemies, with vndanted courage; knowing that the Lord in whom he trusteth and wholy relieth will neuer faile him. And therefore let vs no more rest in our selues, if euer we would inioy the peace of conscience, or would haue any assurance of the Lords assistance; for he will be all in all, neither can he abide any sharing in the glorie of the victorie: and therefore so long as we trust in our owne strength, and fight with our owne forces, he will withdraw his helpe, till our often falles and foyles haue taught vs to know our owne infirmities and corruptions, that so despairing wholy in our owne strength, we may peaceably rest wholy vpon his almightie power, and promised assistance.

1. 1Horror, fear and despair, following our falls, argue our diffidence in God, and self-confidence.Horror, feare and despaire, following our falles, argue our diffidence in God, and selfe-confidence.

§. Sect. 12 Lastly,¹ let those who are truly humbled in regarded of those foils which they receive in the spiritual conflict, comfort themselves by the experience of Gods love, care, and ⟨p. 136⟩goodness, both in others and in themselves; for how many have been cast down as well as they, and yet have in the end been raised up? how many have sorrowed and mourned, that now rejoice and have received comfort? how many have taken notable foils and grievous falls in the spiritual conflict, and yet in the end have obtained victory? In a word, who hath depended upon the Lord, and hath been rejected? who hath been truly humbled, and hath not been comforted? who hath fought against their spiritual enemies, and hath not by the Lords assistance overcome? And is the Lords arm now shortened, or are his mercies come to an end? hath he forgotten to be gracious, or hath he shut up his loving kindness in displeasure? Nay rather say it is thine own infirmity, for the Lord is the same he was, without change or shadow of change, and therefore as he hath comforted and strengthened and given victory unto others, so will he comfort and strengthen and give unto thee a famous victory over thy spiritual enemies, if thou wilt depend upon him and wait his leisure.

§. Sect. 12 Lastly,¹ let those who are truely humbled in regarded of those foyles which they receiue in the spirituall conflict, comfort themselues by the experience of Gods loue, care, and ⟨p. 136⟩goodnesse, both in others and in themselues; for how many haue been cast downe as well as they, and yet haue in the end been raised vp? how many haue sorrowed and mourned, that now reioyce and haue receiued comfort? how many haue taken notable foyles and grieuous falles in the spirituall conflict, and yet in the end haue obtained victorie? In a word, who hath depended vpon the Lord, and hath been reiected? who hath been truely humbled, and hath not been comforted? who hath fought against their spirituall enemies, and hath not by the Lords assistance ouercome? And is the Lords arme now shortned, or are his mercies come to an end? hath he forgotten to be gracious, or hath he shut vp his louing kindnes in displeasure? Nay rather say it is thine owne infirmitie, for the Lord is the same he was, without change or shadow of change, and therefore as he hath comforted and strengthened and giuen victorie vnto others, so will he comfort and strengthen and giue vnto thee a famous victorie ouer thy spirituall enemies, if thou wilt depend vpon him and waite his leasure.

1. 1The last consolation, taken from the experience which we have had of the Lords assistance.The last consolation, taken from the experience which we haue had of the Lords assistance.

But if this will not comfort thee when thou hearest of Gods mercy and assistance in supporting others, yet at least let thine own experience confirm thee in the assurance of Gods love and succour: for, hast thou not endured many assaults of thy spiritual enemies, and yet thou standest in the encounter? but I pray thee by whose strength? surely not thine own, for thou art weak and feeble, and thine enemies strong and mighty, and therefore able to destroy thee every minute, if the Lord did not support thee by his almighty power. Hast thou not also received many foils, and bewrayed notable corruptions, and yet thou art not quite overthrown nor swallowed up by thy sins? And who hath preserved thee? surely not thy self; for if thou canst not stand against Satan whilst thou art fighting, much less couldest thou rise up again when thou art cast down; but it is the spirit of the Lord who hath raised thee up by unfeigned repentance, and hath renewed thy strength, so that again thou art ready to withstand and resist Satan and his temptations. Why therefore shouldest thou fear least Satan will in the ⟨p. 137⟩end overcome and destroy thee? why shouldest thou doubt of the Lords assistance in the time to come, of which thou hast had sufficient experience in times past? seeing himself is unchangeable and his gifts without repentance, and therefore those whom he hath defended he will defend, those that he hath once raised up, he will ever raise up, and to whomsoever he hath given grace to withstand their spiritual enemies, to those he will continue and increase his grace, till in the end they have a final victory, and the crown of victory, everlasting glory.

But if this will not comfort thee when thou hearest of Gods mercie and assistance in supporting others, yet at least let thine owne experience confirme thee in the assurance of Gods loue and succor: for, hast thou not indured many assaults of thy spirituall enemies, and yet thou standest in the incounter? but I pray thee by whose strength? surely not thine owne, for thou art weake and feeble, and thine enemies strong and mightie, and therefore able to destroy thee euery minute, if the Lord did not support thee by his almightie power. Hast thou not also receiued many foyles, and bewrayed notable corruptions, and yet thou art not quite ouerthrowne nor swallowed vp by thy sinnes? And who hath preserued thee? surely not thy selfe; for if thou canst not stand against Sathan whilest thou art fighting, much lesse couldest thou rise vp againe when thou art cast downe; but it is the spirit of the Lord who hath raised thee vp by vnfained repentance, and hath renewed thy strength, so that againe thou art readie to withstand and resist Sathan and his temptations. Why therefore shouldest thou feare least Sathan will in the ⟨p. 137⟩end ouercome and destroy thee? why shouldest thou doubt of the Lords assistance in the time to come, of which thou hast had sufficient experience in times past? seeing himselfe is vnchangeable and his gifts without repentance, and therefore those whom he hath defended he will defend, those that he hath once raised vp, he will euer raise vp, and to whomsoeuer he hath giuen grace to withstand their spirituall enemies, to those he will continue and increase his grace, till in the end they haue a finall victorie, and the crowne of victorie, euerlasting glorie.

THE SECOND BOOK, ENTREATING OF SATAN'S special and particular temptations, which he suggesteth against the several causes of our salvation; and of the answers whereby they are to be refuted and repelled.

THE SECOND BOOKE, INTREATING OF SATHANS speciall and particular temptations, which he suggesteth against the seuerall causes of our saluation; and of the answers whereby they are to be refuted and repelled.

CHAP. I. Answers to those temptations of Satan, whereby he persuadeth carnal men of Gods love.

CHAP. I. Answeres to those temptations of Sathan, whereby he perswadeth carnall men of Gods loue.

§. Sect. 1 And so much concerning the common affections of the Christian conflict,¹ namely his manful withstanding Satan's encounters, and also his fainting and falling into sin. Now we are to speak of the special temptations themselves, and the means whereby we may be strengthened against them. Where first we are to consider that Satan's temptations are not always one and the same, neither impugn one or two points only of our faith and religion; but as the causes and the means of our salvation are manifold, so also doth he gather manifold objections against every one of them, if they truly appertain unto us, that so he may impugn and race our faith; or else doth fill us with vain presumption, persuading us that all the causes and means of salvation concur together in us, when as in truth we are void and destitute of them all.

§. Sect. 1 ANd so much concerning the common affections of the Christian conflict,¹ namely his manfull withstanding Sathans encounters, and also his fainting and falling into sinne. Now we are to speake of the speciall temptations themselues, and the meanes whereby wee may be strengthened against them. Where first wee are to consider that Sathans temptations are not alwaies one and the same, neither impugne one or two points onely of our faith and religion; but as the causes and the meanes of our saluation are manifold, so also doth he gather manifold obiections against euerie one of them, if they truly appertaine vnto vs, that so hee may impugne and race our faith; or els doth fill vs with vaine presumption, perswading vs that all the causes and meanes of saluation concurre together in vs, when as in truth wee are voide and destitute of them all.

1. 1That Sathans temptations impugn all the causes and means of our salvation.That Sathans temptations impugne all the causes and meanes of our saluation.

Let us therefore consider of the several causes of our salvation, and observe what temptations Satan suggesteth in ⟨p. 139⟩our minds against every one of them. The first and principal cause of our salvation is Gods eternal love and immutable goodwill, wherewith he hath loved his creatures from before the foundations of the world were laid; the which love and goodwill in himself did move him to elect them to salvation, whom he so loved without any deserts in themselves: for how could they deserve any thing at Gods hath before they were? or what good could the Lord foresee in them, but that which in his eternal counsel he purposed to bestow and impart unto them?

Let vs therefore consider of the seuerall causes of our saluation, and obserue what temptations Sathan suggesteth in ⟨p. 139⟩our minds against euery one of them. The first and principall cause of our saluation is Gods eternall loue and immutable goodwill, wherewith he hath loued his creatures from before the foundations of the world were laid; the which loue and goodwill in himselfe did moue him to elect them to saluation, whom he so loued without any deserts in themselues: for how could they deserue any thing at Gods hath before they were? or what good could the Lord foresee in them, but that which in his eternall counsaile hee purposed to bestow and impart vnto them?

¹First therefore we will speak of those temptations which concern the love of God toward us, which are of two sorts; the first leading us to vain presumption and carnal security; the other, to horror and desperation. For if Satan see men living in carnal security, frozen in the dregs of their sins, so as in truth there is no sign that they are beloved of God; he will persuade them that they are highly in his favour and love, and therefore though they run on in their wicked courses, yet they shall be saved. Doest thou not perceive (will he say) that God dearly loveth thee? Why, consider that he hath made thee one of his chiefest creatures, whereas otherwise he would have made thee a toad or serpent; he hath also like a tender father preserved and nourished thee from thy infancy, and which is more, he hath sent his dearly beloved son to die for thee, and he hath made choice of thee amongst many others to be a member of his Church, where thou enjoyest the preaching of the Gospel, and the use of the Sacraments, to the end thou mayest be assured of thy salvation without all question or doubting. Never therefore take care nor trouble thy self concerning thy salvation, use not such strictness and preciseness of life, but take thy pleasure, and follow those delights which the Lord hath bestowed upon thee as pledges of his love; for thou art not now a slave but a son, and therefore mayest more freely follow thine own desire, and use thy liberty: cast away all servile fear, which maketh thee take such pains in using all means whereby thou mayest be assured of salvation; for thou art assured of the principal, namely of Gods love, and therefore ⟨p. 140⟩thou needest not to doubt of the rest, nor to debar thy self of thy pleasures, spending thy time in fear and care, to the end thou mayest get the assurance of that which thou needest not to call into question.

¹First therefore we will speake of those temptations which concerne the loue of God toward vs, which are of two sorts; the first leading vs to vaine presumption and carnall securitie; the other, to horrour and desperation. For if Sathan see men liuing in carnall securitie, frozen in the dregges of their sinnes, so as in truth there is no signe that they are beloued of God; he will perswade them that they are highly in his fauour and loue, and therefore though they runne on in their wicked courses, yet they shall be saued. Doest thou not perceiue (will he say) that God dearely loueth thee? Why, consider that hee hath made thee one of his chiefest creatures, whereas otherwise hee would haue made thee a toade or serpent; he hath also like a tender father preserued and nourished thee from thy infancie, and which is more, he hath sent his dearely beloued sonne to die for thee, and hee hath made choise of thee amongst many others to be a member of his Church, where thou inioyest the preaching of the Gospell, and the vse of the Sacraments, to the end thou maist be assured of thy saluation without all question or doubting. Neuer therefore take care nor trouble thy selfe concerning thy saluation, vse not such strictnes and precisenes of life, but take thy pleasure, and follow those delights which the Lord hath bestowed vpon thee as pledges of his loue; for thou art not now a slaue but a sonne, and therefore maist more freely follow thine owne desire, and vse thy libertie: cast away all seruile feare, which maketh thee take such paines in vsing all meanes whereby thou maist be assured of saluation; for thou art assured of the principall, namely of Gods loue, and therefore ⟨p. 140⟩thou needest not to doubt of the rest, nor to debarre thy selfe of thy pleasures, spending thy time in feare and care, to the end thou maist get the assurance of that which thou needest not to call into question.

1. 1Sathans temptation whereby he persuadeth carnal men, that they are beloved of God.Sathans temptation whereby he perswadeth carnall men, that they are beloued of God.

¹And thus doth the devil fill men with presumption, and lull them asleep in carnal security to their utter destruction; and therefore it behooveth us to arm our selves against him, that we be not circumvented. And to this end let us consider that Gods love goeth not alone, neither is it idle in those whom he loveth: but as the first link of a chain draweth all the rest of the chain with it, so the love of God, which is the first cause of our salvation, is accompanied with all the other causes which are subordinate thereunto; for whom God loveth, them he electeth; whom he electeth, those in his good time he calleth; whom he effectually calleth, them he justifieth; and whom he justifieth, those he sanctifieth: if therefore we be not sanctified, we are not justified; if we are not justified, we are not called; if we are not called, we can have no assurance that we are elected, nor yet of Gods love and favour; and consequently whosoever live in their blind ignorance, in their infidelity, and wallow themselves in the filthy puddle of their sins, without any true sorrow for those which are past, or any good purpose of heart to forsake them in the time to come; they can have no assurance of Gods love, but are rather justly to fear least they are in the number of those whom the Lord hath eternally rejected, if they continue in this their miserable and desperate estate.

¹And thus doth the diuell fill men with presumption, and lull them asleepe in carnal securitie to their vtter destruction; and therefore it behooueth vs to arme our selues against him, that we be not circumuented. And to this end let vs consider that Gods loue goeth not alone, neither is it idle in those whom he loueth: but as the first linke of a chaine draweth all the rest of the chaine with it, so the loue of God, which is the first cause of our saluation, is accompanied with all the other causes which are subordinate thereunto; for whom God loueth, them he electeth; whom he electeth, those in his good time he calleth; whom hee effectually calleth, them he iustifieth; and whom he iustifieth, those hee sanctifieth: if therefore we be not sanctified, we are not iustified; if wee are not iustified, we are not called; if we are not called, we can haue no assurance that wee are elected, nor yet of Gods loue and fauour; and consequently whosoeuer liue in their blind ignorance, in their infidelitie, and wallow themselues in the filthie puddle of their sinnes, without any true sorrow for those which are past, or any good purpose of heart to forsake them in the time to come; they can haue no assurance of Gods loue, but are rather iustly to feare least they are in the number of those whom the Lord hath eternally reiected, if they continue in this their miserable and desperate estate.

1. 1The answer to the former temptation.The answere to the former temptation.

§. Sect. 2 Neither let Satan bewitch them with that vain opinion of Gods love towards them,¹ because of those general benefits, which like the rain and Sun-shine are bestowed both upon the good and bad; for what in this respect can they promise more to themselves than Esau, and Saul? Were not they created men according to Gods own likeness? were they not preserved and nourished by God, and that more liberally than many Gods own children? For Esau had so much the he professed to his brother Jacob that he had enough, and was attended upon by four hundred men. And was not Saul a mighty King, who had all at command? Were not all ⟨p. 141⟩these in the Church of God, and outwardly enjoyed the word and Sacraments as well as any other; and yet God himself saith that he hated Esau, and had rejected Saul. And therefore let us never brag of our assurance of Gods love, because of these outward and common benefits which he indifferently bestoweth both upon the elect and reprobate; but if we would be assured indeed of Gods love, let us look into our selves, and consider if he have bestowed upon us his spiritual graces, faith, hope, patience, love of him and our brethren, true repentance for our sins, and holiness of life and the rest; and then by the fruits of sanctification we may be assured that we are sanctified, and consequently justified, called, elected, and eternally loved of God.

§. Sect. 2 Neither let Sathan bewitch them with that vaine opinion of Gods loue towards them,¹ because of those generall benefits, which like the raine and Sunne-shine are bestowed both vpon the good and bad; for what in this respect can they promise more to themselues than Esau, and Saul? Were not they created men according to Gods own likenes? were they not preseured and nourished by God, and that more liberally than many Gods owne children? For Esau had so much the he professed to his brother Iacob that he had enough, and was attended vpon by foure hundred men. And was not Saul a mightie King, who had all at commaund? Were not all ⟨p. 141⟩these in the Church of God, and outwardly enioyed the word and Sacraments as well as any other; and yet God himself saith that he hated Esau, and had reiected Saul. And therefore let vs neuer bragge of our assurance of Gods loue, because of these outward and common benefits which he indifferently bestoweth both vpon the elect and reprobate; but if we would be assured indeed of Gods loue, let vs looke into our selues, and consider if he haue bestowed vpon vs his spirituall graces, faith, hope, patience, loue of him and our brethren, true repentance for our sinnes, and holinesse of life and the rest; and then by the fruites of sanctification we may be assured that we are sanctified, and consequently iustified, called, elected, and eternally loued of God.

1. 1Temporal benefits no infallible signs of Gods love.Temporall benefits no infallible signes of Gods loue.

§. Sect. 3 And thus doth Satan falsely persuade the carnal man that he is highly in the love and favour of God:¹ but contrariwise when he assaulteth the weak Christian, he changeth his copy, and goeth about to persuade him that he is not beloved of God, but subject to his wrath and heavy displeasure. And this he enforceth by two sorts of arguments: the one drawn from his manifold corruptions, whereby he is unworthy of Gods love; the other from those grievous afflictions and crosses which the Lord in this life inflicteth on him; both which he thus urgeth against him. Canst thou vild wretch conceive the least hope that thou art beloved of God? Why, do but take a view of thy self, and thou shalt see that original corruption hath overspread both thy body and soul like a filthy leprosy; unto which thou hast added actual transgressions more in number than the hairs of thy head, or the stars of heaven; for daily, nay hourly thou omittest some duty which thy God hath commanded thee, and committest some sin which he hath forbidden. Can therefore the Lord, who abhorreth wickedness, love the wicked? canst thou obtain his favour, and yet doest nothing but displease him? He that loveth God keepeth his commandments; but thou by transgressing them all, doest show that thou lovest him not: and will the Lord love them who hate and rebel against him? Can justice it self love wickedness, and perfect holiness impure corruption? No verily; for in his word he ⟨p. 142⟩hath threatened his wrath against all such notorious sinners, and he is no less true in his threatenings than in his promises.

§. Sect. 3 And thus doth Sathan falsely perswade the carnall man that he is highly in the loue and fauour of God:¹ but contrariwise when he assaulteth the weake Christian, hee changeth his copie, and goeth about to perswade him that he is not beloued of God, but subiect to his wrath and heauie displeasure. And this he inforceth by two sorts of arguments: the one drawne from his manifold corruptions, whereby hee is vnworthie of Gods loue; the other from those grieuous afflictions and crosses which the Lord in this life inflicteth on him; both which he thus vrgeth against him. Canst thou vild wretch conceiue the least hope that thou art beloued of God? Why, doe but take a view of thy selfe, and thou shalt see that originall corruption hath ouerspread both thy bodie and soule like a filthy leprosie; vnto which thou hast added actuall transgressions more in number than the haires of thy head, or the starres of heauen; for daily, nay hourely thou omittest some dutie which thy God hath commanded thee, and committest some sinne which hee hath forbidden. Can therefore the Lord, who abhorreth wickednesse, loue the wicked? canst thou obtaine his fauour, and yet doest nothing but displease him? He that loueth God keepeth his commandements; but thou by transgressing them all, doest shew that thou louest him not: and will the Lord loue them who hate and rebell against him? Can iustice it selfe loue wickednes, and perfect holinesse impure corruption? No verely; for in his word hee ⟨p. 142⟩hath threatned his wrath against all such notorious sinners, and hee is no lesse true in his threatnings than in his promises.

1. 1How Satan persuadeth weak christians that th•y are not believe of God.How Sathan perswadeth weake christians that th•y are not belou• of God.

But if all this will not persuade thee that the Lord abhorreth thee, yet at least be persuaded by thine own experience. For, hath not thy just God begun already to make thee taste the cup of his wrath, of which hereafter thou shalt drink in full measure; hath he not spoiled thee of thy goods, taken away thy good name, made thee an abject amongst men, afflicted thee in body with grievous and continual sickness, and filled thy soul full of horror and despair? Is not thy conscience stung with sin, and hath not the poison thereof drunk up thy spirit? Doest thou not plainly apprehend his wrath, and is not thy soul as it were set upon the rack, so that there is not one part of thee, either of body and soul which is not full of misery and wretchedness. Do not therefore fondly flatter thy self with a vain opinion of Gods love, but believe, if not my words, yet at least thine own senses; and seeing thou hast no hope of Gods love, if thou beest wise love thy self, follow thy pleasures, eat and drink and cheer up thine heart, and do not vainly macerate and turmoil thy self in labouring after impossibilities, and in striving for the assurance of Gods love, of which, when thou hast done what thou canst, yet shalt thou never be assured.

But if all this will not perswade thee that the Lord abhorreth thee, yet at least bee perswaded by thine owne experienc. For, hath not thy iust God begunne already to make thee taste the cuppe of his wrath, of which hereafter thou shalt drinke in full measure; hath hee not spoyled thee of thy goods, taken away thy good name, made thee an abiect amongst men, afflicted thee in body with grieuous and continuall sicknesse, and filled thy soule full of horror and despayre? Is not thy conscience stung with sinne, and hath not the poyson thereof drunke vp thy spirit? Doest thou not plainely apprehend his wrath, and is not thy soule as it were set vpon the racke, so that there is not one part of thee, either of body and soule which is not full of misery and wretchednesse. Doe not therefore fondly flatter thy selfe with a vaine opinion of Gods loue, but beleeue, if not my words, yet at least thine owne senses; and seeing thou hast no hope of Gods loue, if thou beest wise loue thy selfe, follow thy pleasures, eate and drinke and cheere vp thine heart, and doe not vainely macerate and turmoyle thy selfe in labouring after impossibilities, and in striuing for the assurance of Gods loue, of which, when thou hast done what thou canst, yet shalt thou neuer be assured.

§. Sect. 4 And thus you see the manner of Satan's temptations,¹ whereby he laboureth to persuade us that we are out of the love and favour of God; against which we must most carefully arm our selves, as being most odious and injurious unto God, and most pernicious unto our own souls. It is most injurious unto God, if we doubt of his love towards us, seeing he hath given us innumerable pledges and most certain testimonies thereof, and omitted nothing which might do us good. He hath created us after his own image, he hath continually preserved and sustained us, giving us our meat in due season, and oft time hath succoured and defended us before we craved his help; but which is more, he hath given his dearly beloved son to dye a bitter death, ⟨p. 143⟩to redeem us out of the hands of our spiritual enemies: and to the end we should be made partakers of Christ and all his benefits, he hath given us his word, and made his covenant with us, that in Christ he will be our God, and we his people, he our father, and we his children: And least yet there should be any place left to doubting, he hath added to his word, his sacraments, which like seals may assure us of his love and favour. What injury therefore shall we offer unto God, if notwithstanding all this we doubt of his good will, of which he hath assured us by so many pledges, testimonies and seals? We know that a kind friend will take it most unkindly, if after he hath heaped upon a man innumerable benefits, and showed all testimonies of true love, he notwithstanding doubt of his good will, and suspect his friendship: and so surely the Lord will take it ill at our hands; and think himself much abused, if after he hath bestowed such infinite benefits, even his dearly beloved son to dye for us, we now suspect his good will, and grow jealous of his love; if we doubt of his love, who is love it self, as the Apostle speaketh, 1. John 4.8.

§. Sect. 4 And thus you see the manner of Sathans temptations,¹ whereby he laboureth to perswade vs that we are out of the loue and fauour of God; against which we must most carefully arme our selues, as being most odious and iniurious vnto God, and most pernicious vnto our owne soules. It is most iniurious vnto God, if we doubt of his loue towards vs, seeing he hath giuen vs innumerable pledges and most certaine testimonies thereof, and omitted nothing which might doe vs good. He hath created vs after his owne image, he hath continually preserued and sustained vs, giuing vs our meate in due season, and oft time hath succoured and defended vs before we craued his helpe; but which is more, he hath giuen his dearely beloued sonne to dye a bitter death, ⟨p. 143⟩to redeeme vs out of the hands of our spirituall enemies: and to the end we should be made partakers of Christ and all his benefits, he hath giuen vs his word, and made his couenant with vs, that in Christ he will be our God, and we his people, he our father, and we his children: And least yet there should be any place left to doubting, he hath added to his word, his sacraments, which like seales may assure vs of his loue and fauour. What iniurie therefore shall we offer vnto God, if notwithstanding all this we doubt of his good will, of which he hath assured vs by so many pledges, testimonies and seales? We know that a kinde friend will take it most vnkindely, if after he hath heaped vpon a man innumerable benefits, and shewed all testimonies of true loue, hee notwithstanding doubt of his good will, and suspect his friendship: and so surely the Lord will take it ill at our hands; and thinke himselfe much abused, if after he hath bestowed such infinite benefits, euen his dearely beloued sonne to dye for vs, we now suspect his good will, and growe iealous of his loue; if we doubt of his loue, who is loue it selfe, as the Apostle speaketh, 1. Iohn 4.8.

1. 1How we may answer the former temptation.How we may answere the former temptation.

§. Sect. 5 But against this which I have said, there are two objections,¹ the first is made by the worldling, the other by Satan. The worldly man will say, that the Lord hath made him also partaker of all these benefits, and therefore there is no cause why he should doubt of his love; nor any reason why he should be censured or condemned for his faith. I answer, that he is not reprehended for his persuasion of Gods love, nor for his assurance of Gods promises in Christ; but for his boasting of this faith, persuasion, and assurance, whereas there is nothing in him in truth but a dead carcass of faith, carnal security, and vain presumption. For true faith purifieth the heart, Acts 15.9. and worketh by love, Gal. 5.6. it is plentiful in good works, and provoketh us to perform all good duties to God and our neighbours: and it is impossible that we should be truly persuaded of Gods love, and not love him again: it cannot be that we love God, if we show no care in glorifying his name, by letting our lights shine before men, nor any desire to perform obedience to his will. For as our ⟨p. 144⟩Saviour saith, He that loveth me keepeth my Commandments, and he that loveth me not, keepeth not my words, as it is John 14.23, 24. If therefore we live in our sins without repentance, if we make no conscience of our ways, and show no zeal in glorifying Gods name; if our faith be destitute of the fruits of good works, then is our persuasion but fond presumption; our assurance, carnal security; our faith dead, and like a carcass which breatheth not, as James speaketh, chap. 2.26. We do not then reprehend any for being persuaded of Gods love, gathering his assurance out of Gods manifold mercies, and innumerable benefits bestowed on his Church: nay, contrariwise we affirm that notwithstanding all our sins and unworthiness, we are to be persuaded of Gods love in Christ, yea, and to believe against belief, and to hope against hope, when as there is no ground or reason of either in our selves: but this we maintain, that whosoever hath this assurance and faith, in the least measure begun in him, doth truly love God again, and earnestly laboureth after mortification and newness of life;

§. Sect. 5 But against this which I haue said, there are two obiections,¹ the first is made by the worldling, the other by Sathan. The worldly man will say, that the Lord hath made him also partaker of all these benefits, and therefore there is no cause why he should doubt of his loue; nor any reason why he should be censured or condemned for his faith. I answere, that he is not reprehended for his perswasion of Gods loue, nor for his assurance of Gods promises in Christ; but for his boasting of this faith, perswasion, and assurance, whereas there is nothing in him in truth but a dead carcase of faith, carnall security, and vaine presumption. For true faith purifieth the heart, Acts 15.9. and worketh by loue, Gal. 5.6. it is plentifull in good workes, and prouoketh vs to performe all good duties to God and our neighbours: and it is impossible that wee should be truely perswaded of Gods loue, and not loue him againe: it cannot be that we loue God, if we shew no care in glorifying his name, by letting our lights shine before men, nor any desire to performe obedience to his will. For as our ⟨p. 144⟩Sauiour saith, He that loueth me keepeth my Commaundements, and he that loueth me not, keepeth not my words, as it is Iohn 14.23, 24. If therefore we liue in our sinnes without repentance, if we make no conscience of our waies, and shew no zeale in glorifying Gods name; if our faith be destitute of the fruites of good workes, then is our perswasion but fond presumption; our assurance, carnall securitie; our faith dead, and like a carcase which breatheth not, as Iames speaketh, chap. 2.26. Wee doe not then reprehend any for being perswaded of Gods loue, gathering his assurance out of Gods manifolde mercies, and innumerable benefits bestowed on his Church: nay, contrariwise wee affirme that notwithstanding all our sinnes and vnworthinesse, we are to be perswaded of Gods loue in Christ, yea, and to beleeue against beleefe, and to hope against hope, when as there is no ground or reason of either in our selues: but this we maintaine, that whosoeuer hath this assurance and faith, in the least measure begunne in him, doth truly loue God againe, and earnestly laboureth after mortification and newnesse of life;

1. 1That carnal men have no assurance of Gods love though they boast thereof.That carnall men haue no assurance of Gods loue though they boast thereof.

and whosoever is destitute of Gods love, and liveth in his sins, without any sorrow for those which are past, or purpose to leave them for the time to come, he may well brag of his faith and assurance of Gods love, but in very trueth there is as yet nothing in him but carnal security and vain presumption.

and whosoeuer is destitute of Gods loue, and liueth in his sinnes, without any sorrowe for those which are past, or purpose to leaue them for the time to come, he may well brag of his faith and assurance of Gods loue, but in very trueth there is as yet nothing in him but carnall securitie and vaine presumption.