A20752:442
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 let us examine these words and show the true sense of them.1 There are two expositions given, which may stand with the analogy of faith and the circumstances of the text. For some understand these words not of Gods love or hatred, but of mans love towards those things he desires, and of his hatred towards those things he flieth; and then this is the sense of the place; A man knoweth not whether those things which he loveth, as pleasures, honours and riches, or those things which he hateth, namely crosses and afflictions shall happen unto him, because they are not disposed by his own power, but by the providence of God who giveth these outward things indifferently to all both just and unjust. So that if the words are thus to be understood, there is no show of reason in the Papists exposition.
But let vs examine these words and shew the true sense of them.1 There are two expositions giuen, which may stand with the analogie of faith and the circumstances of the text. For some vnderstand these words not of Gods loue or hatred, but of mans loue towards those things he desires, and of his hatred towards those things he flieth; and then this is the sense of the place; A man knoweth not whether those things which he loueth, as pleasures, honours and riches, or those things which hee hateth, namely crosses and afflictions shall happen vnto him, because they are not disposed by his owne power, but by the prouidence of God who giueth these outward things indifferently to all both iust and vniust. So that if the words are thus to be vnderstood, there is no shew of reason in the Papists exposition.
- 1The exposition of Eccles. 9.1.
Secondly, let it be granted that it is to be understood of Gods love towards us, yet it will make nothing for their purpose: for then this is the plain sense of the words; no man can know whether he be loved or hated of God by these common outward things which happen alike to all, and in respect whereof there is the same condition to the just and the wicked, and to the pure and polluted, to those that worship God and those that worship him not: there is no judgement that can be given, either of our selves or others in respect of our outward state, for sometime the just are poor, the unjust rich, the wicked advanced to honour, and the godly afflicted and persecuted. For example, Esau enjoyed his