A90293:69
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,n their distinction of them, into peremptory, and not peremptory, (terms, rather used in the citations of litigious courts, then as expressions of Gods purpose, in sacred Scripture) is not, (as by them applied) compatible, with the unchangeableness of Gods eternal purposes: [Greek or Hebrew], say they, or temporary believers, are elected, (though not peremptorily) with such an act of Gods will, as hath a coexistence every way commensurate, both in its original, continuance, and end, with their fading faith: which sometimes, like Jonah gourd, is but filia unius noctis, in the morning it flourisheth, in the evening it is cut down, dried up, and withereth: a man in Christ by faith, or actually believing, (which to do, is as they say, in every ones own power) ois in their opinion the proper object, of election; of election, I say, not peremptory which is an act pendent, expecting the final perseverance, and consummation of his faith: and therefore immutable, because man having fulfilled his course, God hath no cause to change his purpose, of crowning him with reward; thus also, (as they teach) a man according to his infidelity, whether present, and removable, or obdurate and final, is the only object of reprobation: which in the latter, cause, is peremptory, ⟨p. 9⟩and absolute, in the former conditional and alterable; it is the qualities of faith, and unbelief, on which their election, and reprobation do attend.p Now let a faithful man, elected of God, according to his present righteousness, apostate totally from grace, (as to affirm that there is any promise of God, implying his perseverance is with them to overthrow all religion) and let the unbelieving reprobate, depose his incredulity and turn himself unto the Lord; answerable to this mutation of their conditions, are the changings of the purpose of the Almighty, concerning their everlasting estate: again, suppose these two by alternate courses, (as the doctrine of Apostasy maintaineth they may) should return each to their former estate, the decrees of God concerning them, must again be changed, for it is injust with him, either not to elect him that believes, though it be but for an hour, or not to reprobate unbelievers: now what unchangeableness can we affix to these decrees, which it lies it in the power of man to make as inconstant as Euripus: