Chapter 1: The Prejudice of Man Against Divine Truth

The soul of man, by reason of the corruption of nature, is not only darkened, with a mist of ignorance, whereby he is dis-inabled, for the comprehending of divine truth, but is also armed, with prejudice and opposition, against some parts thereof, which are either, most above, or most contrary, to some false principles, which he has framed to himself. As a desire of self-sufficiency, was the first cause of this infirmity, so a conceit thereof, is that where with he still languishes, nothing does he more contend for, than an independency of any supreme power, which might either help, hinder, or control him, in his actions. This is that bitter root, from where have sprung, all those heresies, and wretched contentions, which have troubled the Church; concerning the power of man in working his own happiness, and his exemption, from the over-ruling providence of Almighty God. All which wrangling disputes of carnal reason, against the word of God: come at last to this head, whether the first and chiefest part, in disposing of things in this world, ought to be ascribed to God, or man: men for the most part have vindicated this preeminence, to themselves, by exclamations, that so it must be, or else, that God is unjust, and his ways unequal: never did any men postquam Christiana gens esse caepit: more eagerly endeavor the erecting of this Babel, than the Arminians, the modern blinded patrons of human self-sufficiency; all whose innovations in the received doctrine of the reformed Churches, aim at, and tend to, one of these two ends.

First, to exempt themselves from God's 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, contingency, and their own wills; a most nefarious, sacrilegious attempt: to this end.

First, they deny the eternity, and unchangeableness of God's decrees: for those being established, they fear, they should be kept within bounds, from doing any thing, but what his counsel has determined should be done, if the purposes of the strength of Israel, be eternal, and immutable, their idol Free-will, must be limited, their independency prejudiced: therefore, they choose rather to affirm, that his decrees, are temporary and changeable, yes that he does really change them, according to the several mutations he sees in us: which how wild a conceit it is, how contrary to the pure nature of God, how destructive to his attributes: I shall show in the second Chapter.

Secondly, they question the prescience, or foreknowledge of God: for if known to God, are all his works, from the beginning, if he certainly foreknow all things, that shall hereafter come to pass, it seems to cast an infallibility of event, upon all their actions, which encroaches upon the large territory, of their new goddess contingency, no it would quite dethrone the queen of heaven, and induce a kind of necessity, of our doing all, and nothing but, what God foreknows: now that to deny this prescience is destructive to the very essence of the Deity, and plain atheism, shall be declared, Chapter the third.

Thirdly, they depose the all-governing providence of this King of Nations, denying its energetical, effectual power, in turning the hearts, ruling the thoughts, determining the wills, and disposing the actions of men, by granting nothing to it, but a general 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, than they are, and an idle spectator of most things that are done in the world, the falseness of which assertions shall be proved: Chapter the fourth.

Fourthly, they deny the irresistibility, and uncontrollable power of God's will, affirming, that oftentimes he seriously wills, and intends what he cannot accomplish, and so is deceived of his aim: no whereas he desires, and really intends, to save every man, it is wholly in their own power whether he shall save, any one or no, otherwise, their idol Free-will, should have but a poor deity, if God, could how, and when, he would, cross and resist him, in his dominion: concerning this see Chapter the fifth. His gradibus itur in coelum, corrupted nature, is still ready, either nefariously with Adam, to attempt to be like God, or to think foolishly, that he is altogether like to us: one of which inconveniences, all men run into, who have not learned, to submit their frail wills, to the Almighty will of God, and captivate their understandings, to the obedience of faith.

Secondly, the second end, at which the new doctrine of the Arminians aims, is to clear human nature, from the heavy imputation, of being sinful, corrupted, wise to do evil, but unable to do good: and so to vindicate to themselves, a power, and ability, 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 work of their salvation, may be ascribed to themselves: a proud Luciferian endeavor; to this end:

First, they deny, that doctrine of predestination, whereby God is affirmed, to have chosen certain men, before the foundation of the world, that they should be holy, and obtain everlasting life, by the merit of Christ, to the praise of his glorious grace: any such predestination which may be the fountain, and cause of grace, or glory, determining the persons, according to God's good pleasure, on whom they shall be, bestowed: for this doctrine, would make the special grace of God, to be the sole cause, of all the good, that is in the elect, more than the reprobates, would make faith, the work, and gift of God: with divers other things, which would show their idol to be nothing, of no value: therefore what a corrupt heresy they have substituted into the place hereof, see Chapter the sixth.

Secondly, they deny original sin, and its demerit, which being rightly understood, would easily demonstrate, that notwithstanding, all the labor, of the smith, the carpenter, and the painter, yet their idol, is of its own nature, but an unprofitable block, it will discover, not only the impotency of doing good, which is in our nature, but show also, from where we have it: see Chapter the seventh.

Thirdly, if you will charge our human nature, with a repugnancy to the Law of God, they will maintain, that it was also in Adam, when he was first created, and so comes from God himself: Chapter the eighth.

Fourthly, they deny the efficacy, of the merit, of the death of Christ, both, that God intended by his death, to redeem his Church, or to acquire to himself, a holy people, as also, that Christ by his death, has merited, and procured for us, grace, faith, or righteousness, and power to obey God, in fulfilling the condition of the new covenant; no this were plainly to set up an ark, to break their Dagon's neck: for what praise (say they) can be due, to our selves, for believing, if the blood of Christ, has procured God to bestow faith, upon us: increpet te Deus ô Satan, see Chapter nine and ten.

Fifthly, if Christ will claim such a share in saving of his people, of them that believe in him, they will grant, some to have salvation, quite without him, that never heard, so much as a report, of a Savior: and indeed in nothing, do they advance their idol, nearer the throne of God, than in this blasphemy, Chapter 11.

Sixthly, having thus robbed God, Christ, and his grace, they adorn their idol Free-will, with many glorious properties, no way due to it, discussed, Chapter 12. where you shall find how, movet cornicula risum, furtivis undata coloribus.

Seventhly, they do not only claim, to their new made deity, a saving power, but also affirm, that he is very active, and operative in the great work of saving our souls.

First, in fitly preparing us for the grace of God, and so disposing of our selves, that it becomes due to us: Chapter 13.

Secondly, in the effectual working of our conversion, together with it: Chapter 14.

And so at length with much toil, and labor, they have placed an altar for their idol, in the holy temple, on the right hand of the altar of God: and on it, offer sacrifice, to their own net, and drag; at least nec Deo, nec libero Arbitrie, sed dividatur: not all to God, nor all to Free-will, but let the sacrifice of praise, for all good things, be divided between them.