A90293:211
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.
And thus you see, what they make, of this original pravity of our nature, at most an infirmity, or languor thereof: neither a sin, nor the punishment of sin properly so called: nor yet a thing that deserves punishment as a sin. Which last assertion, whether it be agreeable to holy Scripture or no, these two following observations will declare.
And thus you see, what they make, of this originall pravitie of our nature, at most an infirmitie, or languor thereof: neither a sinne, nor the punishment of sinne properly so called: nor yet a thing that deserves punishment as a sinne. Which last assertion, whether it be agreeable to holy Scripture or no, these two following observations will declare.
First, there is no confusion, no disorder, no vanity in the whole world, in any of Gods creatures, that is not a punishment of our sin in Adam. That great and almost universal ruin of Nature, proceeding from the curse of God overgrowing the earth, and the wrath of God, revealing it self from heaven, is the proper issue of his transgression. It was of the great mercy of God, that the whole frame of Nature, was not presently rolled up in darkness, and reduced to its primitive confusion. Had we our selves, been deprived of those remaining sparks of Gods Image in our souls, which vindicates us from the number, of the Beasts that perish, had we been all borne fools, and void of reason, by dealing so, with some in particular, he showeth us, it had been but justice to have wrapped us in the same misery, all ⟨p. 80⟩in general: all things when God first created them, were exceeding good, and thought so by the wisdom of God himself: but our sin, even compelled that good and wise Creator, to hate, and curse the work of his own hands: Cursed is the ground, saith he to Adam, for thy sake, in sorrow shalt thou eat of it all the days of thy life: thorns also and thistles shall it bring forth unto thee: Gen. 3. 17, 18. hence was that heavy burden of vanity, that bondage of corruption, under which to this day the whole Creation groaneth, and travelleth in pain until it be delivered: