A90293:303
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.
Yet here observe, that we do not absolutely oppose Free-will, as if it were nomen inane, a mere figment when there is no such thing in the world: but only in that sense the Pelagians and Arminians do assert it. About words we will not contend, we grant man in the substance of all his actions, as much power, liberty and freedom, as a mere created nature is capable of: We grant him to be free in his choice, from all outward coaction, or inward natural necessity, to work according to election, and deliberation, spontaneously embracing what seemeth good unto him: Now call this power, Free-will, or what you please, so you make it not supreme, independent, and boundless, we are not at all troubled. The imposition of names, depends upon the discretion of their inventers. Again, even in spiritual things, we deny that our wills are at all debarred, or deprived of their proper liberty: but here we say indeed, that we are not properly free, until the Son make us free: no great use of freedom, in that, wherein we can do nothing at all: we do not claim such a liberty, as should make us despise the grace of God,m whereby we may attain true liberty indeed, which addeth to, but taketh nothing from our original freedom. But of this, after I have showed what an Idol the Arminians make of Free-will: only take notice in the entrance, that we speak of it ⟨p. 126⟩now, not as it was at first, by God created, but as it is now, by sin corrupted: yet being considered in that estate also, they ascribe more unto it, then it was ever capable of: as it now standeth, according to my formerly proposed method, I shall show, first, what-inbred native virtue they ascribe unto it, and with how absolute a dominion, and sovereignty, over all our actions, they endow it: secondly, what power they say it hath, in preparing us for the grace of God: thirdly, how effectually operative it is, in receiving the said grace: and with how little help thereof, it accomplisheth the great work of our conversion: all briefly with so many observations, as shall suffice to discover their proud errors in each particular.
Yet here observe, that we doe not absolutely oppose Free-will, as if it were nomen inane, a meer figment when there is no such thing in the world: but onely in that sense the Pelagians and Arminians doe assert it. About words we will not contend, we grant man in the substance of all his actions, as much power, libertie and freedome, as a meere created nature is capable of: We grant him to be free in his choyce, from all outward coaction, or inward naturall necessitie, to worke according to election, and deliberation, spontaneously embracing what seemeth good unto him: Now call this power, Free-will, or what you please, so you make it not supreme, independent, and boundlesse, we are not at all troubled. The imposition of names, depends upon the discretion of their inventers. Againe, even in spirituall things, we deny that our wils are at all debarred, or deprived of their proper libertie: but here we say indeed, that we are not properly free, untill the Sonne make us free: no great use of freedome, in that, wherein we can doe nothing at all: we doe not claime such a libertie, as should make us despise the grace of God,