10. Gods hatred of sin, is no true hatred or nolition (where sin is:) but only his prohibiting it to us, and his punishing men for it.

11. If God did send Christ and the Apostles, and Miracles, &c. it was only to be tacklings or parts, in this engine of physical operations.

12. God causeth and Loveth sin as much as obedience; but he maketh it not so Good and Lovely to us, it being our disease and misery.

14. To mourn for sin, and confess it, and strive against it, or talk of Christs suffering or satisfying for it, any otherwise than as a Voluntary disease and misery of man, or to avoid any sin any otherwise than as a misery to our selves or others, is but the error of superstitious men.

14. To mourn for sin, and confess it, and strive against it, or talk of Christs suffering or satisfying for it, any otherwise than as a Voluntary disease and misery of man, or to avoid any sin any otherwise than as a misery to our selves or others, is but the errour of superstitious men.

15. Men should do all that ever they can to cure their sins, and live holily, so far as increaseth not their misery, and no further; and this only as a physical Voluntary perfection, and as the avoiding of a natural misery to themselves and others.

16. God will punish man, not out of any hatred of sin (which he willeth and causeth) but out of a differencing will, as he maketh Toads and Serpents, and causeth Cattle and Fowl to be killed by us, and Horses laboured in pain: Therefore we have no reason to fear any other misery in Hell, than Gods arbitrary disposal bringeth on the more wretched sort of his Creatures, without any sinful commerit or provocation; and perhaps little more than we voluntarily here choose and bring upon our selves, or of ⟨p. 88⟩the same kind, our sin it self being our punishment though it pleaseth us, (As scratching is to him that hath the itch.)

17. Therefore the end of a mans life is the public good and his natural felicity; besides and above which to make God our End, as he is holy and to be pleased by Holiness, is an error; for all that cometh to pass whether sin or holiness, do equally please and fulfil his will, as they are equally caused by him, according to their several natures.

17. Therefore the end of a mans life is the publick good and his natural felicity; besides and above which to make God our End, as he is holy and to be pleased by Holiness, is an errour; for all that cometh to pass whether sin or holiness, do equally please and fulfil his will, as they are equally caused by him, according to their several natures.

I Have delineated this hypothesis with its consectaries as truly as I can. If any expect that I should have given you their own words for all that I have said. 1. Remember that I charge not all these words on them; but mention their judgement with the consequents. 2. That I charge not these consequents to be owned by the men, but upon their doctrine. And let any man discharge or justify them that can. 3. But I desire no more to prove that I wrong them not, than that the Reader be acquainted with their own writings, and not to impose too many on him, particularly, with Bradwardine, Bannes, Holkot and Alvarez, and with Piscator, Maccovius, Dr. Twice, and Rutherford de provid. And I desire him first but to read the words which I have before cited and confuted of theirs in this Treatise; and the words of Alvarez and Twice which I have cited and answered in my Disput. contr. Praedeterm. in Methodo Theolog.

I Have delineated this hypothesis with its consectaries as truly as I can. If any expect that I should have given you their own words for all that I have said. 1. Remember that I charge not all these words on them; but mention their judgement with the consequents. 2. That I charge not these consequents to be owned by the men, but upon their doctrine. And let any man discharge or justifie them that can. 3. But I desire no more to prove that I wrong them not, than that the Reader be acquainted with their own writings, and not to impose too many on him, particularly, with Bradwardine, Bannes, Holkot and Alvarez, and with Piscator, Maccovius, Dr. Twisse, and Rutherford de provid. And I desire him first but to read the words which I have before cited and confuted of theirs in this Treatise; and the words of Alvarez and Twisse which I have cited and answered in my Disput. contr. Praedeterm. in Methodo Theolog.

And I must profess that the Religion here described in the end, is all that I can prove consistent with their opinion truly understood in it self and its consectaries; and that if I held their doctrine, I think I could have no other faith: Which I have annexed lest the Hobbists should think that their principle, were it proved, would justify all Immorality and Irreligion. For this much they might be obliged to notwithstanding it.

And I must profess that the Religion here described in the end, is all that I can prove consistent with their opinion truly understood in it self and its consectaries; and that if I held their doctrine, I think I could have no other faith: Which I have annexed lest the Hobbists should think that their principle, were it proved, would justifie all Immorality and Irreligion. For this much they might be obliged to notwithstanding it.

But he that can see so great evidence for the Dominican predetermination, above the other three ways, and what I have here farther added, as for the sake of it, to admit so great a change of his Religion, or so great a degree of the forsaking of true Religion, he seeth not with my eyes, and I hope I shall never see with his, though I am not a stranger to the pretences for their way, that make it seem plausible to them that do respicere ad pauca.

But he that can see so great eyidence for the Dominican predetermination, above the other three wayes, and what I have here farther added, as for the sake of it, to admit so great a change of his Religion, or so great a degree of the forsaking of true Religion, he seeth not with my eyes, and I hope I shall never see with his, though I am not a stranger to the pretences for their way, that make it seem plausible to them that do respicere ad pauca.

And if any think that I deal too harshly in clogging their opinion with such odious consequents, Let them prove them inconsequent, and I will recant it: But if they cannot, civility shall not make me hide and favour so great Impiety; and as little in Doctrine as in manners, (as Adultery, perjury, blasphemy; &c.) because he that thinketh he doth well, will not Repent, and an erring mind will justify sin, and fight against God and his truth in his own name; and it's more to Teach men to break a come-mand, than to do it, and confess the sin. They think it is for God that they err; And I think it is for God that I detect it. And who it is that erreth indeed, the Light must discover, and the studious impartial prepared Children of the Light must discern; and the Father of Lights must finally judge.

And if any think that I deal too harshly in clogging their opinion with such odious consequents, Let them prove them inconsequent, and I will recant it: But if they cannot, civility shall not make me hide and favour so great Impiety; and as little in Doctrine as in manners, (as Adultery, perjury, blasphemy; &c.) because he that thinketh he doth well, will not Repent, and an erring mind will justifie sin, and fight against God and his truth in his own name; and it's more to Teach men to break a com-mand, than to do it, and confess the sin. They think it is for God that they erre; And I think it is for God that I detect it. And who it is that erreth indeed, the Light must discover, and the studious impartial prepared Children of the Light must discern; and the Father of Lights must finally judge.

Note that in the first part I speak as in the name of the Predeterminants; till I come to the Questions, and thence-forward I speak as in my own name, which the Reader may easily perceive.

§. VII. Of Jansenius his way of reconciling Grace and Free-will.

§. 1. But after all these cometh Jansenius, and justly blaming Philosophy as the great occasion of our heresies and errors, which misled the Schoolmen, Jesuits and others, he goeth to Augustine alone (as Lombard thought he had well done before him;) and disgraceth his cause by saying that Augustine first taught it to the Church, (as if Grace had been unknown by the former ages:) And because many will not be at the labour to know his mind by reading so big a volume, I shall briefly select what concerneth the matter in hand, and animadvert upon it.

§. 1. BUt after all these cometh Jansenius, and justly blaming Philosophy as the great occasion of our heresies and errours, which misled the Schoolmen, Jesuites and others, he goeth to Augustine alone (as Lombard thought he had well done before him;) and disgraceth his cause by saying that Augustine first taught it to the Church, (as if Grace had been unknown by the former ages:) And because many will not be at the labour to know his mind by reading so big a volume, I shall briefly select what concerneth the matter in hand, and animadvert upon it.

1. His first Tome describeth the Heresy of Pelagius, wherein he proveth that Pelagius held all this that followeth concerning grace:

1. His first Tome describeth the Heresie of Pelagius, wherein he proveth that Pelagius held all this that followeth concerning grace: