THe soule of man , by reason of the corruption of nature , is not only a a Ephes. 4. 18. Iohn 1. 5. 1 Cor. 2. 14. darkened , with a mist of ignorance , whereby he is dis-inabled , for the comprehending of divine truth , but is also armed , with b b Iohn . 6. 42. and 7. 52. Natura sic apparet vitiata ut hoc majoris vitii sit , non videre : Aug. prejudice and opposition , against some parts thereof , which are either , most above , or most contrarie , to some false principles , which he hath framed unto himselfe . As a desire of selfe-sufficiencie , was the first cause of this infirmitie , so a conceit thereof , is that where with he still languisheth , nothing doth he more contend for , then an independencie of any supreme power , which might either helpe , hinder , or controll him , in his actions . This is that bitter root , Pelag: Semipelag . Scholastico . from whence have sprung , all those heresies , and wretched contentions , which have troubled the Church ; concerning the power of man in working his owne happinesse , and his exemption , from the over-ruling providence of Almightie God . All which wrangling disputes of carnall reason , against the word of God : come at last to this head , whether the first and chiefest part , In hac causa non judicant secundum aequitatem , sed secundum affectum commodi sui . Luth. de erv . Arbit . in disposing of things in this world , ought to be ascribed to God , or man : men for the most part have vindicated this preheminence , unto themselves , by exclamations , that so it must be , or else , that God is unjust , and his waies unequall : never did any men postquam Christiana gens esse caepit : more eagerly endeavour the erecting of this Babel , then the Arminians , the modern blinded Patrons of humane selfe-sufficiencie ; All whose innovations in the received doctrine of the reformed Churches , aime at , and tend to , one of these two ends .

First , to exempt themselves from Gods jurisdiction , to free themselves from the supreme dominion of his all-ruling providence , not to live , and move , in him : but to have an absolute independent power , in all their actions , so that the event of all things , wherein they have any interest , might have a considerable relation , to nothing , but chance , contingencie , and their owne wils ; a most nefarious , sacrilegious attempt : to this end .

First , they deny the eternitie , and unchangeablenesse of Gods decrees : for those being established , they feare , they should be kept within bounds , from doing any thing , but what his counsel hath determined should be done , if the purposes of the strength of Israel , be eternall , and immutable , their idoll Free-will , must be limited , their independencie prejudiced : wherefore , they chuse rather to affirme , that his decrees , are temporary and changeable , yea that he doth really change them , according to the severall mutations he sees in us : which how a wild a conceit it is , how contrary to the pure nature of God , how destructive to his attributes : I shall shew in the second Chapter .

Secondly , they question the praescience , or foreknowledge of God : for if knowne unto God , are all his workes , from the beginning , if he certainely foreknow all things , that shall hereafter come to passe , it seemes to cast an infallibilitie of event , upon all their actions , which encroaches upon the large territory , of their new goddesse contingencie , nay it would quite dethrone the Queene of heaven , and induce a kinde of necessitie , of our doing all , and nothing but , what God foreknows : now that to deny this praescience is destructive to the very essence of the Deitie , and plain atheisme , shall be declared , Chapter the third .

Thirdly , they depose the all-governing providence of this King of Nations , denying its energeticall , effectuall power , in turning the hearts , ruling the thoughts , determining the wils , and disposing the actions of men , by granting nothing unto it , but a generall power , and influence , to be limited , and used , according to the inclination , and will of every particular agent : so making Almighty God a desirer , that many things , were otherwise , then they are , and an idle spectator of most things that are done in the world , the falsenesse of which assertions shall be proved : Chapter the fourth .

Fourthly , they denie the irresistibilitie , and uncontrolable power of Gods will , affirming , that oftentimes he seriously willeth , and intendeth what he cannot accomplish , and so is deceived of his ayme : nay whereas he desireth , and really intendeth , to save every man , it is wholly in their owne power whether he shall save , any one or no , otherwise , their Idol Free-will , should have but a poore deitie , if God , could how , and when , he would , crosse and resist him , in his dominion : concerning this see Chapter the fifth . His gradibus itur in coelum , corrupted nature , is still readie , either nefariously with Adam , to attempt to be like God , Psal. 50. or to thinke foolishly , that he is altogether like unto us : one of which inconveniences , all men runne into , who have not learned , to submit their fraile wils , to the Almightie will of God , and captivate their understandings , to the obedience of faith .

Secondly , the second end , at which the new doctrine of the Arminians aimeth , is to cleere humane nature , from the heavie imputation , of being sinfull , corrupted , wise to doe evill , but unable to doe good : and so to vindicate unto themselves , a power , and abilitie , of doing all that good , which God can justly require to be done , by them , in the state wherein they are , of making themselves , differ from other , who will not make so good use , of the endowments of their natures , that so the first , and chiefest part , in the worke of their salvation , may be ascribed unto themselves : a proud Luciferian endeavour ; to this end :

First , they deny , that doctrine of predestination , whereby God is affirmed , to have chosen certaine men , before the foundation of the world , that they should be holy , and obtaine everlasting life , by the merit of Christ , to the praise of his glorious grace : any such predestination which may be the fountaine , and cause of grace , or glory , determining the persons , according to Gods good pleasure , on whom they shall be , bestowed : for this doctrine , would make the speciall grace of God , to be the sole cause , of all the good , that is in the elect , more then the reprobates , would make faith , the worke , and gift of God : with divers other things , which would shew their Idol to be nothing , of no value : wherefore what a corrupt heresie they have substitute into the place hereof , see Chapter the sixth .

Secondly , they denie originall sinne , and its demerit , which being rightly understood , would easily demonstrate , that notwithstanding , all the labour , of the Smith , the Carpenter , and the Painter , yet their Idol , is of its owne nature , but an unprofitable blocke , it will discover , not onely the impotencie of doing good , which is in our nature , but shew also , whence we have it : see Chapter the seventh .

Thirdly , if ye will charge our humane nature , with a repugnancie to the Law of God , they will maintaine , that it was also in Adam , when he was first created , and so comes from God himselfe : Chapter the eighth .

Fourthly , they denie the efficacie , of the merit , of the death of Christ , both , that God intended by his death , to redeeme his Church , or to acquire unto himselfe , an holy people , as also , that Christ by his death , hath merited , and procured for us , grace , faith , or righteousnesse , and power to obey God , in fulfilling the condition of the new covenant ; nay this were plainely to set up an Arke , to breake their Dagons necke : for what praise ( say they ) can be due , to our selves , for beleeving , if the blood of Christ , hath procured God to bestow faith , upon us : increpet te Deus ô Satan , see Chapter nine and ten .

Fiftly , if Christ will claime such a share in saving of his people , of them that beleeve in him , they will grant , some to have salvation , quite without him , that never heard , so much as a report , of a Saviour : and indeed in nothing , doe they advance their Idol , neerer the throne of God , then in this blasphemie , Chapter 11.

IT hath been alwayes beleeved among Christians , and that upon infallible grounds , as I shall shew hereafter , that all the decrees of God , as they are internall , so they are eternall acts of his will , and therefore unchangeable , and irrevocable : mutable decrees , and occasionall resolutions , are most contrary , to the pure nature , of Almightie God : such principles as these , evident , and cleere , by their own light , were never questioned , by any , before the Arminians began , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to professe themselves , to delight , in opposing common notions of reason , concerning God and his essence , that they might exalt themselves into his throne : to ascribe the least mutabilitie , to the divine essence , with which , all the attributes , and internall free acts of God , are one and the same , Phil lib quod sit Deus immutabilis . was ever accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transcendent Atheisme , in the highest degree : now be this crime of what nature it will , it is no unjust imputation , to charge it on the Arminians , because , they confesse themselves guiltie , and glory in the crime .

1. They undermine , and overthrow , the eternitie of Gods purposes , by affirming , that ( in the order of the divine decrees , there are some which precede , every act of the creature , and some againe , that follow them ) so a a 〈◊〉 〈◊〉 〈◊〉 , quaedam sunt quae omnem actum 〈◊〉 〈◊〉 quaedam quae 〈◊〉 . cap. 5. see . 1. pag 67. Corvinus the most famous , of that sect ; now all the acts of every creature , being but of yesterday , temporary , like themselves , surely , those decrees of God , cannot be eternall , which follow them in order of time : and yet they presse this , especially , in respect of humane actions , as a certaine , unquestionable veritie : ( it is certaine that God willeth or determineth , many things , which he would not , did not some act of mans will , goe before it ) saith their greater Master b b Certum est Deum quaedam velle , quae non velle ni●i aliqua 〈◊〉 humana antecederet , A● min. Antipe . k●p 211. Arminius : the like affirmeth , with a little addition , ( as such men do alwayes proficere in peius , ) his genuine scholler Nic. c c Multa tamen arbitror Deum velle , quae non vellet , adeoque nec just● velle posset , nisi aliqua actio creatu●● praece le●et ▪ ad Ames . pag. 24. Grevinchovius , I suppose ( saith he ) that God willeth many things , which he neither would , nor iustly could will , and purpose , did not some action of the creature precede : and here observe that in these places , they speak not of Gods externall works , of those actions , which out wardly are of him , as inflicting of punishments , bestowing of rewards , and other such outward acts of his providence , whose administration we confesse to be various , and diversly applyed to severall occasions : but of the internall purposes of Gods will , his decrees , and intentions which have no present influence upon , or respect unto , any action of the creature : yea they deny that concerning many things , God hath any determinate resolution at all , or any purpose , further , then a naturall affection towards them : God doth , or omitteth , that , towards which , in his owne nature , and his proper inclination , he is affected , as he findes man , to comply , or not to comply , with that order , which he hath appointed , saith d d Deus facit vel non facit 〈◊〉 , ad quod , 〈◊〉 , & natura 〈◊〉 inclinatione 〈◊〉 〈◊〉 est ● prou● 〈◊〉 cum isto ordine consp●●at vel non consp●a● 〈◊〉 ad 〈◊〉 cap. 5. ad see . 3. Corvinus : surely , these men care not , what indignities they cast upon the God of heaven , so they may maintaine the pretended endowments of their own wils ; for such an absolute power do they here ascribe unto them , that God himself , cannot determine of a thing , whereunto , as they strangely phrase it , he is well affected , before , by an actuall coucurrence , he is sure of their complyance : now this imputation , that they are temporary , which they cast upon the decrees of God in generall , they presse home upon that particular , which lies most in their way , the decree of election : concerning this , they tell us roundly , that it is false that election is confirmed from eternitie , so the e e Falsum est quod electio facta est ab aeterno . Rem . apol. cap. 18. p. 190. Remonstrants in their Apologie ; not withstanding , that Saint Paul tels us , that it is the purpose of God , Rom. 9. 11. and that we were chosen before the foundation of the world , Ephes. 1. 4. neither is it any thing materiall , what the Arminians there grant , viz , that there is a decree , preceding this , which may be said to be from everlasting , for seeing that Saint Paul teacheth us , that election , is nothing but Gods purpose , of saving us , to affirme that God eternally decreed , that he would elect us , is all one , as to say , that God purposed , that in time he would purpose to save us : such resolutions , may be fit , for their own wild heads , but must not be ascribed to God only wise .

Secondly , as they affirme them to be temporary , and to have had a beginning , so also to expire and have an ending , to be subject , to change and variablenesse : some acts of Gods will , doe cease at a certaine time , saith f f Volitiones aliquae Dei cessant ce●to quodam tempore Episcop. disp. de vol. Dei . Thes. 7. Episcopius : what ? doth any thing , come into his minde , that changeth his will , yes saith g g Deus vult omnes Salvos ●ieri , sed compulsus pertinaci & incorrigibili malitia quorundam , vult illos jacturam facere Salutis . Armin. Antip. fol. 195. Arminius , he would have all men to be saved , but compelled , with the stubborne , and incorrigible malice of some , he will have them to misse it : however this is some recompence , denying God a power to do what he will , then grant him to be contented to do what he may : and not much repine at his hard condition : certainly , if but for this favour , he is a debtor to the Arminians , theeves give , what they do not take , having robbed God of his power , they will yet leave him so much goodnesse , as that he shall not be troubled at it , though he be sometimes compelled to , what he is very loath to do : how doe h h Bell. Amiss . pal. Armi. antip . crin . 3. Rem apol. ut . they and their fellows the Iesuits , exclaime upon poore Calvin , for sometimes using the harsh word of compulsion , describing the effectuall , powerfull working of the providence of God , in the actions of men , but they , can fasten the same terme , on the will of God , and no harme done : surely , he will one day plead his own cause against them : but yet blame them not , si violandum est ius , regnandi causa violandum est : it is to make themselves absolute , that they thus cast off the yoke of the Almightie : and that both in things concerning this life , and that which is to come , they are much troubled , that it should be said , that i i ( Docent ) unum quemque invariabilem vite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortu , in lucem ha●● nobiscum 〈◊〉 . every one of us , bring along with us , into the world , an unchangeable preordination , of life and death eternall ; for such a supposall , would quite overthrow , the maine foundation of their heresie , viz. that men can make their election , voide and frustrate , 〈◊〉 Armin. in epist. de● . ad Examen . lib. Per. as they joyntly lay it down , in their k k Poslunt homi nes electionem suam irritam & frustraneam reddere , Rem . apol. cap. 9. p. 105. Apologie , nay it is a dreame , saith Dr. l l Iackson of the divine essence . Iackson , to thinke of Gods decrees , concerning things to come , as of acts , irrevocably finished , which would hinder that which Welsingius laies down for a truth , to wit , m m Non mirum videri debet quod aliquando ex electis reprob● & ex reprobis clecti siant , Welsin . de of . Ch. hom. that the elect , may become reprobates , and the reprobates , elect , now to these particular sayings , is their whole doctrine concerning the decrees of God , inasmuch , as they have any reference to the actions of men , most exactly conformable , as :