and for doing the acts of sin, when God unavoidably moved them to it, and made them do it: so that consequently all that are damned, suffer in hell, for not being Gods, even the first sufficient causes of their own acts, and for not being above God or stronger than he, that is, for not overcoming or avoiding, his invincible and unavoidable predetermining premotion unto evil acts. XXXIII. The same must be said of the Devils, who sin and suffer on the same terms.

XXXIV. Q. What kind of torment then will there be in Hell? Can Conscience torment men for doing that which they were unavoidably made to do by Omnipotency? and for not doing that which without Divine predetermination they could no more do than make a world? or for not doing that whose contrary they were thus predetermined to? that is, for not overcoming God? (when they know the case.)

Or must we not more congruously say, that the state of Hell torments lieth in a most vehement hatred of God for so using them, and a justifying of themselves? Or will every mouth be thus stopped in judgement?

Or must we not more congruously say, that the state of Hell torments lyeth in a most vehement hatred of God for so using them, and a justifying of themselves? Or will every mouth be thus stopt in judgement?

XXXVI. Q Is not that best which is most agreeable to Gods Will and Love? And therefore sin better than Holiness in all that have sin, and ⟨p. 85⟩not holiness, and in the Godly so far as they sin? because that it shall be so, is more (yea only) willed by God, and caused by his predetermination?

XXXVII. Q. Whether this doctrine tend not to utter Infidelity, as to the Christian faith, by making it seem to men incredible? Is it credible that God sent his Son so wonderfully to expiate those sins which he so loved and caused as aforesaid? and to save his people from their sins, which God thus unavoidably moved them to commit? and to destroy the works of God, under the name of destroying the works of the Devil? Must Christ suffer, bleed, die and bear Gods wrath, for that which God unavoidably made man do by his principal determination? And is it easy for him that believeth one of these to believe the other?

XXXVII. Q. Whether this doctrine tend not to utter Infidelity, as to the Christian faith, by making it seem to men incredible? Is it credible that God sent his Son so wonderfully to expiate those sins which he so loved and caused as aforesaid? and to save his people from their sins, which God thus unavoi•ably moved them to commit? and to destroy the works of God, under the name of destroying the works of the Devil? Must Christ suffer, bleed, die and bear Gods wrath, for that which God unavoidably made man do by his principal determination? And is it easie for him that believeth one of these to believe the other?

XXXVIII. Q. How will men preach and hear the Gospel, if they do it in congruity with this doctrine? Will they say [God sent us to beseech and charge you, not to do that sinful act, which you cannot do unless he make you do it by predetermination, and which you cannot avoid if he so make you do it. He beseecheth and importuneth you to do all those commanded acts, which you can no more do than make a world unless he predetermine you to do them, nor can forbear them if he do?]

XXXIX. Q. How will men Repent, confess, resist temptations, pray, and use the means of Grace, if they believe that all sinful acts in the world are thus unavoidably Caused, and Willed and Loved of God as good for his Glory?

XL. Q. Whether they that teach (as Dr. Twice often) that sin is not malum Dei sed nostri, do not take it to be no injury to God, nor displeasing to his will? Or is not injury and displeasing, evil in respect to God as the terminus, though it be no h•rt to him, nor his evil as the subject or agent? And doth not the opinion that it's Evil only to us, and Good to God as conducible to his glory, teach men to hate it only out of self-love, and not out of love to the glory of God? yea to Love it as conducible to Gods Glory, more than to hate it as evil to our selves; seeing Gods Glory must be preferred above our selves?

XL. Q. Whether they that teach (as Dr. Twisse often) that sin is not malum Dei sed nostri, do not take it to be no injury to God, nor displeasing to his will? Or is not injury and displeasing, evil in respect to God as the terminus, though it be no h•rt to him, nor his evil as the subject or agent? And doth not the opinion that it's Evil only to us, and Good to God as conducible to his glory, teach men to hate it only out of self-love, and not out of love to the glory of God? yea to Love it as conducible to Gods Glory, more than to hate it as evil to our selves; seeing Gods Glory must be preferred above our selves?

XLI. Q. Is not sin thus made a coequal with Christ? who is but a means to the glorifying of God, to which faith (Dr. Twice) sin is summè conductbile?

XLI. Q. Is not sin thus made a coequal with Christ? who is but a means to the glorifying of God, to which faith (Dr. Twisse) sin is summè conductbile?

XLII. Q. Doth not this doctrine make the sanctification of the Holy Ghost to be unnecessary? when all that is to be done to save us from sin, is for God not to make us sin by his premotion▪ Or doth it not make sanctification to be nothing but this predetermination of God, which is made as necessary to sin as to duty, and so natural and gracious operations made the same, and God to do as much to produce evil efficiently as good?

XLIII. Q. Is it not much worse to man, if God by predetermination make him first a sinner, (and wicked by sinful Habits) and then damn him for it, than if he should damn an innocent man for nothing? For sin and pain is far worse than pain without sin. And to compel the will unwillingly to sin, were it possible, is less than to make it willing.

XLIV. Doth not he that affirmeth that the Devil doth but sin as efficiently predetermined by God, and doth not force, nor determine any mans will to any sinful act, but that God predetermineth all men and Devils to every sinful act committed, I say, doth he not describe God as worse than Satan (horresco quaerens!) if sin be the denominating evil, and the causing of sin be more than tempting to it? Had I not rather my will were resistibly ⟨p. 86⟩tempted to sin, than unresistibly made to sin, by predetermining efficient premotion?

XLV. Is not the objective Reason in Devils of mans implanted Enmity against them, Gen. 3. 15. because they are Enemies to God and us, as being themselves Lovers of sin, and Tempters of us to sin and misery?

XLVI. Doth not he take the directest course to root out the Love of God and all Religion from the World, and to tempt men to hate God, and so to begin a Hell on Earth, who describeth God in Satan's likeness and much worse; as much as being the principal cause of all sin in men and Devils, is worse than sinning when predetermined, and tempting others to it?

XLVI. Doth not he take the directest course to root out the Love of God and all Religion from the World, and to tempt men to hate God, and so to begin a Hell on Earth, who describeth God in Satans likeness and much worse; as much as being the principal cause of all sin in men and Devils, is worse than sinning when predetermined, and tempting others to it?

XLVII. I think that the Dominican Predetermination, directly and necessarily overthroweth all certainty of Divine Revelation, by man, or Angel, and consequently all certainty of the Christian faith: even by overthrowing the very formal object, the Divine Veracity. For if God efficiently premove and predetermine all wills and tongues and pens to all the lies that ever are made in the world, then 1. To do so, is not inconsistent with his perfections or his will; 2. And then we can never know when he doth not so, unless by the event. This is grounded on these suppositions,