A90293:305
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 such a one, wherein he may be suffered to sin, or to do well at his pleasure, as the same Author intimates: it seems then as to sin, so nothing is required, for him to be able to do good, but Gods permission? No? For sthe Remonstrants (as they speak of themselves) do always suppose a free power, of obeying, or not obeying, as well in those who do obey, as in those who do not obey: that he that is obedient, may therefore be counted obedient, because he obeyeth, when he could, not obey; and so on the contrary: where, all the praise of our obedience, whereby we are made to differ from others, is ascribed to our selves alone, and that free power that is in us: now this they mean, not of any one act of obedience, but of faith it self, and the whole consummation thereof.t For if a man should say, that every man in the world of believing if he will, and of attaining salvation, and that this power is, settled in his nature, What Argument have you to confute him, saith Arminius triumphantly to Perkins.
In such a one, wherein he may be suffered to sin, or to do well at his pleasure, as the same Authour intimates: it seemes then as to sinne, so nothing is required, for him to be able to doe good, but Gods permission? No? For sthe Remonstrants (as they speake of themselves) doe alwaies suppose a free power, of obeying, or not obeying, as well in those who doe obey, as in those who do not obey: that he that is obedient, may therefore be counted obedient, because he obeyeth, when he could, not obey; and so on the contrary: where, all the praise of our obedience, whereby we are made to differ from others, is ascribed to our selves alone, and that free power that is in us: now this they meane, not of any one act of obedience, but of faith it selfe, and the whole consummation thereof.t For if a man should say, that every man in the world of beleeving if he will, and of attaining salvation, and that this power is, settled in his nature, What Argument have you to confute him, saith Arminius triumphantly to Perkins.
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