A90293:135
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.
First, by his word, as where God affirmeth that the dead shall rise, we neither doubt not, but that they shall rise, and that it is the absolute will of God that they shall do so. Secondly, by the effects, for when any thing cometh to pass, we may cast the event on the will of God as its cause, and look upon it as a revelation of his purpose. Jacobs sons little imagined, that it was the will of God, by them to send their brother into Egypt: yet afterward, Joseph tells them plainly, it was not they, but God that sent him thither, Gen. 45. but it is said to be secret for two causes: First, because for the most part it is so, there is nothing in divers issues declarative of Gods determination but only the event: which while it is future is hidden to them who have faculties to judge of things past and present, but not to discern things for to come. Hence Saint James bids us not be too peremptory in our determinations, if we will do this, or that, not knowing how God will close with us, for its performance. Secondly, it is said to be secret, in reference to its cause, which for the most part is past our finding out: his paths are in the deeps and his footsteps are not known.
First, by his word, as where God affirmeth that the dead shall rise, we neither doubt not, but that they shall rise, and that it is the absolute will of God that they shall doe so. Secondly, by the effects, for when any thing cometh to passe, we may cast the event on the will of God as its cause, and looke upon it as a revelation of his purpose. Iacobs sonnes little imagined, that it was the will of God, by them to send their brother into Egypt: yet afterward, Ioseph tels them plainly, it was not they, but God that sent him thither, Gen. 45. but it is said to be secret for two causes: First, because for the most part it is so, there is nothing in divers issues declarative of Gods determination but only the event: which while it is future is hidden to them who have faculties to judge of things past and present, but not to discerne things for to come. Hence Saint Iames bids us not be too peremptory in our determinations, if we will doe this, or that, not knowing how God will close with us, for its performance. Secondly, it is said to be secret, in reference to its cause, which for the most part is past our finding out: his paths are in the deeps and his footsteps are not known.