A20752:444
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…
The Christian warfare wherein is first generally showed the malice, power and politic stratagems of the spiritual enemies of our salvation, Satan and his assistants the world and the flesh, with the means also whereby the Christian may withstand and defeat them : and afterwards more specially their particular temptations, against the several causes and means of our salvation, whereby on the one side they allure us to security and presumption, and on the other side, draw us to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spiritual conflict of temptations, and are afflicted in conscience in the sight and sense of their sins / by I. Downame ...The Christian warfare wherein is first generally shewed the malice, power and politike stratagems of the spirituall ennemies of our saluation, Sathan and his assistants the world and the flesh, with the meanes also whereby the Christian may vvithstand and defeate them : and afterwards more speciallie their particvlar temptatiions, against the seuerall causes and meanes of our saluation, whereby on the one side they allure vs to security and presumption, and on the other side, draw vs to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spirituall conflict of temptations, and are afflicted in conscience in the sight and sense of their sinnes / by I. Dovvname ...
London: printed for Cuthbert Burby, 1604
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But though we can gather no sound argument from these outward things of Gods love, yet it followeth not that there is no other means to assure us hereof: for by the same reason we may conclude that man is no better than brute beasts, and that there is no immortality of the soul,1 because it is said, Eccles. 3.19. that the condition of the children of men and the condition of beasts is the same. But as the Wise man speaketh there of their outward mortality alone, and not absolutely in all respects; and therefore he saith that they are alike to see to, that is, in outward appearance, vers. 18. and explaineth himself in the words following; for (saith he) as one dieth so dieth the other: so he doth not mean here simply that there is no assurance of Gods love, but only in respect of these outward things, and therefore he addeth, that in these outward respects all things come alike to all, and the same condition is to the just and the wicked.
But though we can gather no sound argument from these outward things of Gods loue, yet it followeth not that there is no other meanes to assure vs hereof: for by the same reason wee may conclude that man is no better than brute beasts, and that there is no immortalitie of the soule,1 because it is said, Eccles. 3.19. that the condition of the children of men and the condition of beasts is the same. But as the Wiseman speaketh there of their outward mortalitie alone, and not absolutely in all respects; and therefore he saith that they are alike to see to, that is, in outward appearance, vers. 18. and explaineth himselfe in the words following; for (saith hee) as one dieth so dieth the other: so he doth not meane here simply that there is no assurance of Gods loue, but onely in respect of these outward things, and therefore he addeth, that in these outward respects all things come alike to all, and the same condition is to the iust and the wicked.