A90293:252
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 a little after he more fully declares himself, iThat after Christ had obtained all that he did obtain by his death, the right remained wholly in God, to apply it, or not to apply it, as it should seem good unto him: the application of grace and glory, to any man, was not the end for which Christ obtained them, but to get a right and power unto God, of bestowing those things on what sort of men he would: which argues no redemption of us from our sins, but a vindication of God from such a condition, wherein he had not power to forgive them; not an obtaining of salvation for us, but of a liberty unto God of saving us, on some condition or other.
And a little after he more fully declares himselfe, iThat after Christ had obtained all that he did obtaine by his death, the right remained wholly in God, to apply it, or not to apply it, as it should seeme good unto him: the application of grace and glory, to any man, was not the end for which Christ obtained them, but to get a right and power unto God, of bestowing those things on what sort of men he would: which argues no redemption of us from our sinnes, but a vindication of God from such a condition, wherein he had not power to forgive them; not an obtaining of salvation for us, but of a libertie unto God of saving us, on some condition or other.
- iPostquam impetratio praestita ac peracta esset, Deo jus suum integrum mansit, pro arbitrio suo, eam applicare, vel non applicare, nec applicatio finis impetrationis propriae fuit, sed jus, & potestas applicandi, quibus & qualibus vellet. pag. 9.
But now, after God hath got this power by the death of Christ, and out of his gracious good pleasure, assigned faith to be the means for us to attain those blessings, he hath procured himself a liberty to bestow? Did Christ obtain this faith for us, of him? if it be a thing not in our own power? No: