A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

10 There is an habit of evil in the wicked. Some think that sin in it self is nothing, because it hath no formal being or subsistence: but punishment is a thing of being and position. Now shall that which is nothing be punished with something; Shall a creature be punished for nothing; This were, as David complained of his persecutors, a course of injustice; They hated me without a cause. But that which is held nothing in a positive existence, will be found something in a privative sufferance. To clear this point, we must examine what sin in it self is. In its own proper nature it is, saith St John an Anomie, or want of conformity to the Law of God: or an Ataxy, and absence of goodness and integrity in the thing that subsisteth. In Adam before his fall were three, not indistinguishable, yet inseparable things. 1 His substance. 2 The faculties and powers of his body and soul. 3 And the Image of God consisting in straightness, conformity, and rectitude of all these to his will. What then was his sin; not the want of the two former, he had his substance and faculties still: but of the latter, the conformity of Gods will. In a musical Instrument there is not only the substance of it, and the sound, but also the harmony in the sound. That which is contrary to harmony, is none of the two former: but only the last, that is the disorder or discord in music, which is the absence or want of harmony, we may call it Disharmony. Neither is this a mere absence of goodness, but also a presence or habit of evil. As it is received into mans nature, it is only a privation of good: but as being received it continues, it is a habit of evil. But it may be said, that a mere and single privation can perform no act: as darkness, which is the absence of light, can stir nothing: silence cannot move or produce an effect. But concupiscence draws away the heart from Gods service, and enticeth it to evil: now this is an action, and no action can proceed of a mere privation. To answer this we must distinguish of original sin: as it is of its own nature, so it is no inclination or action, no moving power, but only a want. But as it is mixed with the subject wherein it is, it inclines, moves, compels to evil.

10 There is an habite of evill in the wicked. Some thinke that sin in it selfe is nothing, because it hath no formall being or subsistence: but punishment is a thing of being and position. Now shall that which is nothing bee punished with something; Shall a creature be punished for nothing; This were, as David complained of his persecutors, a course of injustice; They hated mee without a cause. But that which is held nothing in a positive existence, will be found something in a priuative sufferance. To cleare this point, we must examine what sin in it selfe is. In its owne proper nature it is, saith St Iohn an Anomie, or want of conformitie to the Law of God: or an Ataxie, and absence of goodnesse and integritie in the thing that subsisteth. In Adam before his fall were three, not indistinguishable, yet inseparable things. 1 His substance. 2 The faculties and powers of his bodie and soule. 3 And the Image of God consisting in straightnesse, conformitie, and rectitude of all these to his will. What then was his sin; not the want of the two former, he had his substance and faculties still: but of the latter, the conformitie of Gods will. In a musicall Instrument there is not onely the substance of it, and the sound, but also the harmonie in the sound. That which is contrary to harmonie, is none of the two former: but onely the last, that is the disorder or discord in musicke, which is the absence or want of harmonie, we may call it Disharmonie. Neither is this a meere absence of goodnesse, but also a presence or habite of evill. As it is received into mans nature, it is onely a privation of good: but as being received it continues, it is a habite of evill. But it may be said, that a meere and single privation can performe no act: as darknesse, which is the absence of light, can stirre nothing: silence cannot move or produce an effect. But concupiscence drawes away the heart from Gods service, and entiseth it to evill: now this is an action, and no action can proceed of a meere privation. To answer this wee must distinguish of originall sin: as it is of its owne nature, so it is no inclination or action, no moving power, but onely a want. But as it is mixed with the subject wherein it is, it enclines, moves, compells to evill.