IF thou shalt ask in curiosity , why I happen to come so late to this Discharge of my Engagement , ( to which I stood by my Promise so long obliged ; ) Know that my several Praeengagements with severall Books of Mr. Baxter , together with several interventions both of sickness , and journies , and other Impediments unavoidable , do conspire to give thee the Reason of it . For these did keep me from the thought of what I have brought to a conclusion , till somewhat after the beginning of this last Winter . Besides that at the end of my Autocatacrisis , ( which I conceive more useful then all my Controversies besides , and upon which I bestowed the greatest labour , that it might put a full end to the whole Dispute ) I made a promise to my Readers of what I had purpos'd within my self , that if I return'd to any Dispute in any kind whatsoever , as it would fall out Cross to my Inclinations , so I resolved to do it onely at times of Leisure . That whilst my howers could be spent in my chief employment , I might not lose too many of them in my least necessary Defences . For though I remember I am a * * Ezek. 33.7 , 8. & ch. 34.3 , 10 ▪ Shepherd , and bound as well to defend , as to feed the Sheep ; yet it cannot but be ( to me ) an unpleasant Game , to tyre my self in the hunting of Wolves and Foxes .

But after the Reason of my lateness , I am to render another Reason , why I betook my self at last to the present service . I saw the flock was indanger'd by several Vermin , and partly driven out of the Fold too ; Nay the great Master-shepherd was himself assaulted by their Inventions , by whom he was slanderously reported to be the principal cause of their going astray . * * See the pages and lines cited , from Zuinglius , Calvin Barrhaeus , and D. Twisse , with the Editions of their Books , in my first ch . of this T●eatise , Sect. 2. p. 3.4 Some I found teaching , ( and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in broadest Terms , That God is the Author of Injustice , the Author of Adultery , the Author of the evil of sin , not onely the Author of the sinfull work it self , but of the evil intention too ; ( In a word ) The Author of all th●se things , which we affirm to come to pass by his mere permission , ( and not at all by his appointment . ) † † Deus homines ad suas pravas Actiones incitat , seducit , jubet , indurat , trahit , deceptiones immittit , & quae peccat●● gravia sunt efficit . Pet. Vermil . Mart. Florent . ( edit ▪ Tigur . 1561. ) in Jud. c. 3. v. 9.10 . & 11. fol. 56. pag. 1. lin. 7. &c. Others I caught in the Act of teaching , That God doth incite , or stirr men up to wicked actions , that He seduceth , commandeth , doth make obdurate , draws , sends in deceipts , and effects those things which are grievous sins . Of which I now give an Instance from Peter Martyr in my Margin , because he was the most famous and learned Calvinist of Florence . In so much that Doctor Whitaker did most ingenuously confess ( when he ▪ answer'd Campian ) that * * Si Calvinus aut Martyr , aut quisquam nostrûm affirmet , Deum ▪ esse Authorem & Causam peccati , non repugno quin simus omnes horrendae Blasphemia scelerisque rei . Whitak . in Respons. sua ad octavam Rationem Campiani , ( edit. Genev. 1610. ) in Tom. 1. operum suorum , pag. 33. col . lin. 34. &c. if Calvin , or Peter Martyr , or any other of that Party , affirms God to be the Author and cause of sin , they are all of them guil●y of the most horrid Blasphemy and wickedness . And yet when the Florentine I spake of had put the Question , ( in the page preceeding his above cited words , ) An Deus causa sit peccati ? whether God be the cause of sin ? he presently call'd it , Quaestionem non dissimulandam , and professedly held it in the affirmative ▪ A third sort I found there were who taught , That * * Mr. Archer● Comfort for Believers . p. 36 , 37. God is the Author not of those actions alone , in and with which Sin is , but of the very pravity , Ataxie , Anomie , Irregularitie , and sinfulness it self which is in them ; yea that God hath more hand in mens sinfulness , then they themselves . ] These were publickly and in Print , the very words of Master Arch●r , a Presbyterian Minister of London in Lombard street ; who went over into Holland with Thomas Goodwin , ( Oliver Cromwel's Ghostly Father , and the present usurper of the Presidentship in Magdalen Colledge , ) by which Goodwin he was commended for † † Mr. Thom. Goodwin's Apologetical Narration , subscribed by Phil. Nye , Will . Bridge , Jer. Burrows , & Sidrach Simpson ▪ Licensed by Charles Herle ( printed by R. Dawlman . 1643. ) p. 22. as pretious a man as this earth bears any . In Holland he was Pastor of the Church of Arnheim , as we are told by Mr. * * Mr , Edwards his Antapologia ( edit. 1646. pag. 160. Edwards , his loving Friend too . His book he was pleased to Intitle , [ Comfort for Believers in their Sins and Suffrings , ] for fear Believers should be afflicted with the sinfulness of their sins , which God himself is the Author of , and more the Author ( in his opinion ) than they can be . Yet his Book with this Doctrine was even printed by Authority , cum Privilegio , ( when Presbyterianism was up ) with the License and approbation of old Mr. Downham , who was impowred to such things by the-world-knows-whom . It was the Doctrine of Mr. Knox , the great Introducer of Presbyterianism in Scotland ) That the wicked are not onely left by Gods suffring , but † † See him cited by Dr. Heylin in his Hist. Quinquart . part. 3. ch. 16. p. 5. compelled to sin by his power . p. 317. And again he saith , we do not onely behold and know God to be the Principal cause of all things , but also the Author appointing all things . p. 22. It is also taught in * * Mr , Edwards his Antapologia ( edit. 1646. pag. 160. another Treatise , ( at first written in French , but after published in English ) That by vertue of Gods will , all things were made , yea even those things which are * * A Brief Declaration of the Table of praedestinati . on . p. 15. ibid. p. 6. evil and execrable p. 15. Another takes upon him to † † Ibid. p. 6. prove , That all evil springeth out of God's Ordinance . And his Book is Intitled [ Against a Privy Papist ] as 't were on purpose to betray the Protestant Name into Disgrace . But now at last Mr. Hickman outgoes them All , if they all are but capable to be outgon . For the most execrable and hainous of all the sins to be imagin'd , is the Divel 's hating Almighty God . Which though Mr. Hickman doth confess to be the worst of all actions , See the words in his Book of the 2. Edition ( which Edition ) I use in all I cite from this Author ) p. 93. lin. penult. ult. and again essentially and intrinsecally evil , ( p. 94. lin. 2. ) evil ex genere & ob●ecto , ( ibid. lin. 9. ) and such as no kind of Circumstance can ever make lawful ( ib. lin. 17. ) yet he grosly calls it The work of God , as all other positive things are . ( p. 96. lin. 8. ) wilt thou know ( good Reader ) what may lead him to such a Blasphemy ? Thou must know his principle is this Verbatim , [ It belongs to the universality of the FIRST CAUSE to PRODUCE not onely EVERY REAL BEING , but also the positive MODIFICATIONS of Beings . ( 95. l. ult. & p. 96. lin. 1. ) And this he gives for the very Reason , why The Action of hating God ( spoken of just now ) is the work of God .

Now that this is a Principle ( or a Doctrine ) whose every consequence is a crime , I cannot better convince the Calvinists , than by the confession of Mr. Calvin . For when the very same Doctrine , which I suspect to have been brew'd by the Carpocratians , was freshly broached by the Libertines , ( breaking in , with Presbytery , to help disgrace our Reformation , just as the Gnosticks to the discredit of Christianity it self , ) Master Calvin called it ‖ ‖ Joh. Calvini Tractatus Theologici &c. ( edit , Genev . 1612. ) in Libertinos . c. 4. p. 436. col. 3 lin. 50. & ib· p. 437. col. 1. lin. 14. An Execrable Blasphemy ; not onely once , but again and again too . And what was that which he declaimed so much against in that stile ? was it that God was said plainly to be the Author of sin ? no such matter . It was onely for saying it in aequivalence . It was for saying another thing , from whence God might be inferred to be the Author of sin . It was onely for saying , God worketh all things . This was called by Mr. Calvin , An Execrable Blasphemy . And his Reason for it is very observable . For ( saith he ) * * Ex hoc Articulo , [ Deum sc. omnia operari ] Tria admodum horrida consequi , quorum primum hoc est . nullum inter Deum et Diabolum discrimen fore . ib. c. 13. p. 445. col. 2. lin. 63. from this Article , [ God worketh all things ] Three things do follow extremely frightfull . First that there will not be any Difference between God and the Divel ; ‖ ‖ Ipsum à se abnegari oportet , & in Di●bolum tr●nsmutari . ibid. cap. 14. pag. 447. col. 2. lin. 42. Next , th●t God must deny himself ; Thirdly , that God must be transmuted into the Divel . ] A greater Authority than Calvins no man living can produce against his followers of the Presbytery ( some few Episcopal Anti-remonstrants being unjustly called Calvinists , there being a wide gulf fixt between them and Calvin , ) And I have cited him so exactly ( as few or no Writers are wont to do ) that if an enemie will not believe me , he may consult Mr. Calvin with expedition , and make his own eyes bear witness for me .

Next considering with my self , how that a lesser Blasphemy than This , is called Railing against the Lord , ( 2. Chron. 32.17 . ) and that a Doctrine less divelish , is broadly said by the Apostle to be the doctrine of Divels , ( 1 Tim. 4 ▪ 1● ) That it is God blessed for ever , against whom the children of transgression do open a wide mouth , and draw out the Tongue , ( Isa. 57.4 . ) the tongue which reacheth unto the heavens , ( Psalm . 73.9 . ) and whose talking is against the most high , ( v. 8. ) . That our common enemies of Rome do object these things to the Reformation , as if ( forsooth , ) they were our Protestant and common sins ; Nay that the Lutherans themselves will rather return unto the Papists from whom they rationally parted , than live in communion with the Calvinians , for this one Reason , becaus● the Calvinians seem to worship another God , to wit , a God who is the Author and cause of sin ; I say considering all this both with the causes and the eff●cts , I confess my heart waxt hot within me , and though for a Time I kept silence , yea even from good words , yet ( as the Psalmist goes on , ) it was pain and grief to me . I often call'd to mind that pertinent saying of Saint Peter , ( 1 Epist. c. 4. v. 14. ) and then concluded within my self , If God on their part is evil spoken of , 't is the fitter that on ours he should be glorified . If all his works are commanded to speak well of him , in all plac●s of his Dominion , ( Psal. 103.22 . ) I could not have answer'd it to my self , should I still have been guilty of keeping silence ; much less to Him could I have had what to say , under whom I am entrusted , and that with souls . Since he describes a good Shepherd , by his readiness to lay down his life for the sheep , I durst not be such a Lasche , and unfaithful servant , as not to offer up my oyle , or shed a little of my Ink , where I should think my dearest blood were too cheap a sacrifice .

Finding therefore that Doctrine , which is so execrable and hainous as hath been shew'd , suck'd in greedily by the Ranters in these our dayes , breaking in upon the Church ( which is Gods Inclosure as well as Spouse ) even at that very gap , which some had purposely made to cast out Bishops , and obedience , and whatsoever was Christian , besides the name ; I also considered who they were , who took upon them the Tapsters office ; and drawing out the very dreggs of this deadly wine , boldly gave it instead of drink to the giddy people . Mr. Hickman seemed to be the boldest and the busiest officer of them all ; and the more popular he was thought , I thought him the fitter to be encounter'd . For if his Favourers come to think , That God is the cause and the producer of every reall being ( not excepting the cursing or hating God ) They have nothing to defend them from being Libertines . Or if they come to be persuaded that sin hath no reall being ( but is a non-entity , that is , a nothing ) they must needs be Carneadists , for ought I am able to apprehend . And when they perfectly are either , ( to wit Carneadists or Libertines , ) I know not what can secure them from turning Atheists . It was observed by Peucerus ( in his Epistle before his Chronicon ) that there are three sins especially which have a tendency to the changing of States and Empires ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Impiety , Injustice , unbridled Lust. The Church is ruin'd by the first , the secular policy by the second , and private families by the third . Each of these must needs reign when thought to have nothing of Reality , or ( if it hath ) to be God's own offspring . The late Cromwellians and the Phanaticks were clearly transported by the latter . For having † † Wisd. 2.11 . called their strength the Law of Iustice , they constantly ascribed to God's decree , and appointment , and * * Reader , Compare the non-se●●e with the impiety of the expression , and mark how little they understand , what the word pr●vidence doth import . All working providence , whatsoever vile practice they found they were able to bring about . Their D●clarations and Petitions , their Remonstrances and news Books , their Congratulations and Addresses , both to the old and young Tyrant , did ever run in Mr. Hickman's and Hobbs his strain . Regicide , and Sacrilege , and all manner of Vsurpations , ( being not onely Real , but positive entities ) were still ascribed to the working and will of Go● .

But Mr. Hickman's true opinion must not be judged of by his word● , unless his opinion ( like his words ) doth often varie and shift it self to the two extream parts of his contradictions . Whether 't is really his opinion , that that is no sin , which is intrinsecally a a p. 93 , & 94. evil , because he saith it is good and the b b p. 96. work of good ; or else that that is a sin which is God's own work , because he saith it is an c c p 93.94 . action , and hath a d d p. 96. positive being ; wh●ther 't is really his opinion , That for Ammon to ravish his sister Tamar could not possibly be a sin , because an action ; 2 Sam. 13. or that a hatred of God himself cannot possibly be a sin , because a Quality ; we can but guess by his plainest words , though the Searcher of hearts doth know his meaning . For one while he seeks to perswade his Readers , that sin is nothing , but a privation ; And he doth it by producing such figurative expressions from certain Authors , as by which it is said , that sin is e e p. 77. nothing . ( As 't were on purpose to let us know what he means by a privation . ) Another while he saith , that f f p. 96. all things positive are good and from God , and yet that the g g p. 93 , 94. action of hating God is intrin●ecally evil , which notwithstanding he confesseth to be a h h p. 96. positive thing . Another while he saith , That the first ii ii p. 103. sin of the Angels was a ii ii p. 103. proud desire to be equal with God . Where sin is praedicated in recto of proud desire ; which proud desire he will not deny to be a Quality , and so to have both a Real and a positive Being . And yet another while he saith , That whatsoever hath a kk kk p. 95. real ( he doth not say onely a positive ) being , God himself doth kk kk p. 95. produce , as the first cause of it . So that one of these two must needs be really his opinion , ( but which of the two I leave him to say ) either that sin is Gods work ; and that God produced in the Angels their proud desire ; Or else that sin hath no real being , but that conscience and sin are Ecclesiasticall words . By the first , he is a Libertine , by the second , a Carneadist . And whether he who is either will not laugh at the Psalmist ( in his heart at least , or in his sleeve ) for believing such a thing as a Reward for the Righteous , I shall leave it to be judged by the considering Reader .

What should move him to assert the most contradictory things , as that sin is something , and nothing ; an action , and no action ; Not a quality , yet a quality ; That the hating of God is a sin , and no sin ; That God is the cause , and the Creator , yet not the Author of every act , And yet the Author of every act which is but positive or real ; I am not able to imagine ; unless he writes as he is moved by the present necessity of his affairs , or is carried away with the Iesuits Doctrine of probability , concerning which I shall speak in my consideration of Mr. Baxter .

Some praeparations , for the less Intelligent of the People . Now to fit the plainest Reader for the perusal of my Book , and to make the positivity of the very worst sins become visible to the blind , very easie to the unlearned , and to the obstinate , undeniable ▪ I will supply him ( in Antecessum ) with severall Hints and Mem●nto's of several forms and ways of arguing , upon which he may enlarge as occasion serves . I. It is the property of Qualities ( Quarto modo , and so of nothing but qualities ) to denominate their subjects either like or unlike . And so those sins must needs be qualities , which will be granted to give such a denomination II. The positive belief ( in sensu composito ) that there is no God , must needs be granted ( even by all ) to be a positive entity or being , But 't is so wholly a sin , as that 't is nothing but a sin , to have a positive belief that there is no God ; Therefore that which is so a sin as to be nothing but a sin , must needs be granted ( even by all ) to be a positive entity or being . III. Sin properly so called is a transgression of the L●w. And so is the act of the hating of God , which yet is granted to have a positive being . IV. A simple conversion is to be made betwixt sin , and any action against a negative precept ; for every such action must be a sin , and every such sin must be an action . V. If something positive may be a sin , then may a sin be something positive ; but something positive may be a sin , witness envy , pride , lust , malice . VI. To hate God is an Action , and therefore po●sitively something . But 't is a sin to hate God . Ergo. VII . God forbid's in the Decalogue those positive acts , [ coveting , stealing , bearing false witness ; ] and those are sins which God forbids in the Decalogue ; therefore those positive acts are sins . VIII . In this true proposition , [ It is a sin to hate God ] sin is predicated directly of a positive action ; therefore that action is a species of sin . IX . There is a numerical identity or sameness betwixt a demonstrative and a determinate Individual ; as betwixt this man , and Mr. Hickman , when pointed out with a finger . Such an Identity there is betwixt this sin , and the Divels hating of God , when 't is the thing so pointed out . X. That very phrase , [ an act of sin ] implyeth sin to be a compound , which hath an act , as well as an obliqui●y . So that if sin is sinfulness , ( which is the pleasure of Mr. Hickman , ) then sinfulness is a compound , and hath an act . XI . The very word peccare , to sin , imports an action , so does malefacere , to do wickedly , as much as benefacere , to do well . And therefore this is the stile of the holy Scriptures , * * Ioh. 5. They that have done evil , shal have a resurrection to damnation , and † † Rom. 2.6 . God will render to every man according to his Deeds . * * V●rs . 9. Tribulation and anguish upon every soul of man that doth evil . XII . 'T is false in extremity , and nonsense in the worst degree , because it implyes a contradiction , to say the sin is the mere repugnance of the act to the law , without the act which is repugnant . Or that the sin of hating God is a deflection from the Precept , without that hating which is the sin . XIII . 'T is so far from being false , to call it a sin to blaspheme , ( which is a positive entity ) that it is blasphemy to deny it . This is a proof from plain experience . XIV . A part of nothing can be the thing , of which it is but a part ; for then the part would be the whole ; which does imply a contradiction . And so the formal part of sin cannot possibly be the sin ; but the sin must include the material also .

This doth prompt me ( Gentle Reader ) to prepare thee also for those evasions , with which the Adversaries of Truth will pretend to answer what thou shalt urge . 1. If therefore when thou provest a sin is positive , they shall onely answer concerning sin quatenus sin ; Remember to tell them of their Fallacie , à Thesi ad Hypothesin , or à dicto simpliciter ad dictum secundum quid . 2. If again when thou sayst , some sins are actions , ( such as those which God forbids us to put in being , ) they shall answer that sins of omission are not ; put them in mind of that other fallacie , A dicto secundum quid ad dictum simpliciter . 3. If when thou arguest by an Induction of such particulars , as in the Instance of hating God , they shall answer that hating is not evil in it self ; and good , as fasten'd upon sin ; Tell them straight of their Fallacies , A rectè conjunctis ad malè divisa , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Argument is of hating , as having God for its object ; And so to answer of hating , without an object , is an Intolerable impe●tinence , dividing the Act from the Object , which were onely considered in conjunction ; much more is it impertinent to talk of hating , as 't is objected upon sin ; for that i● a tra●sition à genere ad genus . God is not sin , nor is it a sin to hate sin , but the sin of hating God , is that to which they must speak in a compound sense . Hold them punctually to this , and they are undone . 4 ▪ If they take upon them to prove ( acting the part of the opponent ) that the formal part of sin is a mere privation , therefore the sin is a mere privation ; tell them first of their fallacie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Antecedent might be true , and yet the sequel extremely false . Tell them next there is a Fallacie of Ignoratio Elenchì ; For the question is of sin , not of a portion , or part of sin . They are past all Remedy , who , when the Question is , whether it r●ines , do onely answer that the staff does not stand in the corner . Tell them over and above , that the formal part of some sins ( as of the Divels hating God ) is a positive Repugnance to the Law of God ; and so again there is the Fallacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , barely to say , and not to prove the universality of the thing , can amount to no more then onely the begging of the question , Mr. Hickman must confess he is the worst of Blasphemers , if there is but one sin that is a positive entity ; because he saith that All such must be either ** ** p. 7. l. 8 , 9. p. 79. lin. 5 God's creatures , or ** ** p. 7. l. 8 , 9. p. 79. lin. 5 God himself .

This also prompts me to reflect upon the Mischievous effects of his sad Dilemma . For if God is said to be the cause of that positive entity or action [ Adam's eating forbidden fruit , ] And the cause of that Law , [ Thou shalt not eat it , ] he is said to be the Author or cause of that sin , which was his very eating forbidden fruit . I have therefore taken the greater pains in my following Treatise , both in * * Se e my whole fourth chapter , and compar● it with my citations from D. Go●d , and D. Hammond . p. 103. vindicating God from being the Author of such effects , and in charging them wholly upon the Free-will of man , * * See c. 5. p. 92. to p. 104. shewing how the sinful agent is alone the cause of the sinful act ; to the end I might convince and convert my Adversary even in spight of his own perversness , and disabuse his followers or abe●tors notwithstanding their partiality and praepossession . That when they exert any such reall and positive actions , as the hating of God , the ravishing of virgins , the killing of Kings , the committing of sacriledge , the coveting and seizing their neighbour's goods , they may be forced to declare ( with Coppinger and Hacket in the Star-Chamber ) the works are evil , and from themselves , ( unless they will take in the Divel too ) not good , and from God , as * * Ubi supra . and also p. 82. Mr. Hickman no less irrationally , than blasphemously saith .

That there are ‖ ‖ Exod. 20 , 5. Rom. 1.30 . haters of God who is Love it self , God hath told us by Moses , and by Saint Paul . And according to the importance of the original word , they are * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hated by God who are haters of him . How we ought to be affected towards them that hate God , the Psalmist tells us by his example . ‖ ‖ Psal. 139 21. Do not I hate them O Lord that hate thee ? yea I hate them with a perfect hatred . Who they are that hate God ( by way of eminence ) our Learned Doctor Stearn hath taken the Liberty to say . I shall content my self at present to shew the place in my * * Ut eorum implacabilis adversus Deum inimicitia innotescat , &c. De animi Medela . c. 17. p. 283. Margin , and to observe , Mr. Hickman is therein intimately concern'd . I do not hate Mr. Hickman , but do love him so well , as to wish him better . Yet of the Doctrine which he delivers , and pleadeth for with so much vehemence , [ That every positive thing is good , and either God , or his creature , I have industriously discovered my perfect hatred . For the Hellish murder of Gods Anointed ( of ever Blessed and glorious Memory ) was as positive a something as any action to be produced . And all the plea of those Deicides who sought to justifie the Fact , was the use they made of this Fatal Doctrine . They ever imputed unto God , ( irresistibly willing , or unconditionally decreeing , and effectually over-acting his peoples spirits ) whatsoever unclean thing they were a a Act. 13.18 , & 14.16 . suffer'd in . What was really but the patience , they call'd the pleasure of the Almighty . b b 1 Pet. 3.20 . 2 Pet. 3.9 . His passive permission , they stil'd * * See Master JENKINS his Petition to the Titular Parliament A. D. 1651 ▪ and compare it with the Assembly-men's Confession of Faith , ch ▪ 3. Artic. 1. which saith that God did unchangeably o d●in whatsoever comes to pass . From whence the Murder of the King was concluded Gods Ordinance by them that wrought it . And Mr. Ienkins was heard to pray at Black fryers [ O Lord we know that all things come to pass by thine APPOINTMENT . ] appointment . What he had every where forbidden , they gave him out to have predetermin'd . What was a sin not to be expiated , They calld an expiatory sacrifice . They gave out God to be the Author of all that he sufferd them to commit , the favourable approver , of whatsoever he ‖ ‖ Jer 5 , 27. condemned them to prosper in . In a word , they told the people , that God was delighted in those impieties , which with much long suffering he but endur'd ▪ Rom. 9.22 . And then I think I was excusable for being impatient of such a Doctrine , as ( to the Ruin of three Kingdomes ) I saw reduced into practice for diverse years .