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.

13. As God no otherwise hateth sin than sickness, and sinners than the sick, and looketh on good and bad but as modal physical differences caused by himself; so must we do also: and hate that most that hurteth us most.

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.

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:

1. The Remission of sins, containing 1. Conversion to God, 2. The abstersion of the blot and filth, 3. Reconciliation, or remission of Gods offence, 4. And of the eternal punishment. Jansenius Aug. To. 1. l. 5. c. 22. p. 126, 127. 2. That Pelagius owned the Infusion of habitual grace. And that God in Baptism did blot out all sins, purge, cleanse and expiate them, save and renew the soul, restore nature, deliver from the body of this death, and from the contracted custom of sinning: He held that Grace doth Regenerate, Illuminate, cause Faith, Justify, (even Infants,) Sanctify, make us new Creatures, incorporate us into Christ as his members, give us the anointing of the Holy Ghost, not only restoring us to the state that we were in in Adam, but to a better, and to be adopted sons of God, and saved. cap. 24. And 25. as to the Relative effects, that Grace Reconcileth man to God, maketh him an adopted Son of God, and the Temple of the Holy Ghost, an Heir of God, and co-heir with Christ: So that they acknowledge not only Habitual Infused Grace, but more; even in Baptism: As also the Assisting motions of the spirit to good acts, making them possible. Also that after Pope Zozymus had condemned the Pelagians, they went further, and that their design was but to lay mens salvation or damnation on free-will. lib. 6. c. 7. &c.

1. The Remission of sins, containing 1. Conversion to God, 2. The abstersion of the blot and filth, 3. Reconciliation, or remission of Gods offence, 4. And of the eternal punishment. Jansenius Aug. To. 1. l. 5. c. 22. p. 126, 127. 2. That Pelagius owned the Infusion of habitual grace. And that God in Baptism did blot out all sins, purge, cleanse and expiate them, save and renew the soul, restore nature, deliver from the body of this death, and from the contracted custome of sinning: He held that Grace doth Regenerate, Illuminate, cause Faith, Justifie, (even Infants,) Sanctifie, make us new Creatures, incorporate us into Christ as his members, give us the anointing of the Holy Ghost, not only restoring us to the state that we were in in Adam, but to a better, and to be adopted sons of God, and saved. cap. 24. And 25. as to the Relative effects, that Grace Reconcileth man to God, maketh him an adopted Son of God, and the Temple of the Holy Ghost, an Heir of God, and co-heir with Christ: So that they acknowledge not only Habitual Infused Grace, but more; even in Baptism: As also the Assisting motions of the spirit to good acts, making them possible. Also that after Pope Zozymus had condemned the Pelagians, they went further, and that their design was but to lay mens salvation or damnation on free-will. lib. 6. c. 7. &c.

And when he cometh to characterize Pelagius, he doth it as he doth elsewhere the Protestants, and as Malignants do Religious persons, by presumptions: viz. that he was indeed as Augustine saith, Temperate and of a good life but singular and very proud, (which he proveth by his opinion, and because he was against Swearing, and said, that Gods servants mouths should vent no bitter thing, but only that which is sweet; and that Christians must be so patient as readily to let go what is taken from them, and that gallantry and gay clothing is contrary to God, and that enemies must be loved as friends, and yet not believed, and that Riches must be forsaken, &c.) as holding nothing mean and moderate: that he affected novelty (and yet his errors were old, coming from Origen, •uffinus, Palladius, Evagrius, Jovin•an and the Philosophers) that he affected fame, admiration, hypocrisy, pretending to more holiness than others, under the garb of poverty, &c. over-•alued Reason, Logic, Syllogisms, Philosophers, &c. All which I mention, not to abate any ⟨p. 90⟩mans dislike of any one error of Pelagius, but to show that it is so usual for dissenters to make one another seem odious, and to feign or aggravate faults, and to vilify or deny Gods grace in others, that he that would not be tempted into malice, uncharitableness and slander, must take heed what he believeth, even of men accounted most abominable heretics. Doubtless Pelagius his denying original sin, and his laying too much on mans will, and too little on grace, are things to be detested.

And when he cometh to characterize Pelagius, he doth it as he doth elsewhere the Protestants, and as Malignants do Religious persons, by presumptions: viz. that he was indeed as Augustine saith, Temperate and of a good life but singular and very proud, (which he proveth by his opinion, and because he was against Swearing, and said, that Gods servants mouths should vent no bitter thing, but only that which is sweet; and that Christians must be so patient as readily to let go what is taken from them, and that gallantry and gay cloathing is contrary to God, and that enemies must be loved as friends, and yet not believed, and that Riches must be forsaken, &c.) as holding nothing mean and moderate: that he affected novelty (and yet his •rrours were old, coming from Origen, uffinus, Palladius, Evagrius, Jovinan and the Philosophers) that he affected fame, admiration, hypocrisie, pretending to more holiness than others, under the garb of poverty, &c. over-alued Reason, Logick, Syllogismes, Philosophers, &c. All which I mention, not to abate any