A90293:131
Theomachia autexousiastikē
Theomachia autexousiastikē: or, A display of Arminianism. Being a discovery of the old Pelagian idol free-will, with the new goddess contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the main errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their own writings and confessions, and confuted by the Word of God. / By John Owen, Master of Arts of Queens College in Oxon.Theomachia autexousiastikē: or, A display of Arminianisme. Being a discovery of the old Pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the maine errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their owne writings and confessions, and confuted by the Word of God. / By Iohn Owen, Master of Arts of Queens Colledge in Oxon.
London: printed by I.L. for Phil. Stephens, 1643
Title page typeset from the transcription.
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.
In which regard, they are not only tolerably, but simply necessary; because without him, it is utterly impossible to reconcile some places of Scripture, seemingly repugnant: in the 22. Chapter of Genesis v. 2. God commandeth Abraham, to take his only son Isaac; and offer him for a burnt offering in the land of Moriah. Here the words of God are declarative of some will of God unto Abraham: who knew it ought to be, and little thought, but that it should be performed: but yet, when he actually addressed himself, to his duty in obedience to the will of God: he receiveth a countermand, vers. 12. that he should not lay his hand upon the child, to sacrifice him: the event plainly manifesteth, that it was the will of God that Isaac should not be sacrificed: and yet notwithstanding, by reason of his command; Abraham seems before bound to believe, that it was well-pleasing unto God, that he should accomplish what he was enjoined: if the will of God in the Scripture be used but in one acceptation, here is a plain contradiction: Thus God commands Pharaoh to let his people go: could Pharaoh think otherwise, nay was he not bound to believe, that it was the will of God, that he should dismiss the Israelites at the first hearing of the message: yet God affirms, that he would harden his heart, that he should not suffer them to depart, until he had showed his signs and wonders in the land of Egypt: to reconcile these, and the like places of Scripture, both the ancient Fathers, and Schoolmen, with modern Divines, do affirm that the one will of God, may be said to be divers or manifold, in regard of the sundry manners, whereby he willeth those things to be done, which he willeth, as also in other respects: and yet taken in its proper signification, is simply one and the same: the vulgar distinction of Gods secret and revealed will, is such, as to which all the other may be reduced: and therefore I have chosen it to insist upon.
In which regard, they are not onely tolerably, but simply necessary; because without him, it is utterly impossible to reconcile some places of Scripture, seemingly repugnant: in the 22. Chapter of Genesis v. 2. God commandeth Abraham, to take his onely sonne Isaac; and offer him for a burnt offering in the land of Moriah. Here the words of God are declarative of some will of God unto Abraham: who knew it ought to be, and little thought, but that it should be performed: but yet, when he actually addressed himself, to his dutie in obedience to the will of God: he receiveth a countermand, vers. 12. that he should not lay his hand upon the childe, to sacrifice him: the event plainly manifesteth, that it was the will of God that Isaac should not be sacrificed: and yet notwithstanding, by reason of his command; Abraham seemes before bound to beleeve, that it was well-pleasing unto God, that he should accomplish what he was enjoyned: if the will of God in the Scripture be used but in one acceptation, here is a plaine contradiction: Thus God commands Pharaoh to let his people goe: could Pharaoh thinke otherwise, nay was he not bound to beleeve, that it was the will of God, that he should dismisse the Israelites at the first hearing of the message: yet God affirmes, that he would harden his heart, that he should not suffer them to depart, untill he had shewed his signes and wonders in the land of Egypt: to reconcile these, and the like places of Scripture, both the ancient Fathers, and Schoolemen, with moderne Divines, doe affirme that the one will of God, may be said to be divers or manifold, in regard of the sundry manners, whereby he willeth those things to be done, which he willeth, as also in other respects: and yet taken in its proper signification, is simply one and the same: the vulgar distinction of Gods secret and revealed will, is such, as to which all the other may be reduced: and therefore I have chosen it to insist upon.