A90293:91
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.
Secondly: the manner of Gods knowing of things, doth evidently show, that nothing that is, or may be, can be hid from him:z which is not by discourse and collection of one thing out of another, conclusions out of principles: but altogether and at once, evidently, clearly, and distinctly, both in respect [Greek or Hebrew], by one most pure act of his own essence he discerneth all things: For there is no creature that is not manifest in his sight, but all are naked and opened unto his eyes, Heb. 4. 13. Soa that those things, concerning which we treat, he knoweth three ways: First, in himself and his own decree, as the first cause, in which respect they may be said to be necessary, in respect of the certainty ⟨p. 21⟩of their event: Secondly, in their immediate causes, wherein their contingency doth properly consist:3 Thirdly, in their own nature as future, but to his infinite knowledge even present.
Secondly: the manner of Gods knowing of things, doth evidently shew, that nothing that is, or may be, can be hid from him:z which is not by discourse and collection of one thing out of another, conclusions out of principles: but altogether and at once, evidently, cleerely, and distinctly, both in respect 〈non-Latin alphabet〉, by one most pure act of his owne essence he discerneth all things: For there is no creature that is not manifest in his sight, but all are naked and opened unto his eyes, Heb. 4. 13. Soa that those things, concerning which we treat, he knoweth three waies: First, in himselfe and his owne decree, as the first cause, in which respect they may be said to be necessary, in respect of the certaintie