I. Booke. CafesofConjcieuce. 3/ 1 thin·"S &actwns are both good uHhemi"dues, A narncd, and rhat is, conformity or correfpon~ and ~lthcdoer alfo.Ofthis fort were the pra 1• dencie to the w1U of God, in rtgard of ubedl· Ad. to J,-1· ers anJ alines of[arneli;ugood 10 rhem(dues, d1ence.Butfomemay C.fayh, the w 1 am of conforland i:Jhim alfo 1 bl!caufe hcwJ.s a bele.eucr. mme in the powers o r e tou c, is not finnc I Now oppo(ire ro thing~ and ad:IOns mo· propcrJy: becaufem Gnnc (here mutt bee not rallygood or euill,are actions and rhin.gs o( a only an abfence of go0dndfc, but an hatme 'rniJJic nature, commonly termed f11dijferent, or pretence of cmH. l an!\.~· er, rhar thh very which in rhemfeJues bc:eing neither good nor wam of confOrnutH~, Jsnot ondy the abfence euill, may be done or not done withoutGnne; 'Of goodnelfe, but allc the hab1teor prdence In rhcmfelucs1[ay,for in their circll!nflanccs ofcudl. For as: dus want enters in, and is re:~ they arc, & may be ma.de either eu!ll or gond. ccmcd IntO mans n~rurc, it 1s properly a want And here wee mull remember ro put a d1tfc- ·or abfence ofgoodnefE.: ;agamc,afrcr it is rerencc betweeneconuemencie,and inC'onueni~ CClueJ into the nature of man. it contmucs& cncic,which arifeth from the nature ofindlffeabides in the powen and facolncs rhcrcof,and rent thmgs. Canumi:nci~ is, when a dung or a- B fOtt cariei the name ofanhab1re. Cl1on is [o fitted to the circum(!ances,aad the It may be fa1d aga1ne, that Jut! and concu· c 1 rcum(lances firced toir, that thereby Jt bepifccnce, thans, OngmaJHione, deawes the comes a rh1ngConuemenr.On the oth~r fiJe, J1ea.uaway tfom rhc feruiceof God, and en.. !nconumimcit"ts,when arhtng or aCbonts done ufc:s 1t to CUI H. Now ro eattfc or drawau.·ay, in ., 0 mcetecircumGances, whtch bnngfome tsoln adton,and this aCtion cannot procec:de hurt or lotic to rhcoutw:trd man, or {}ancl not of a meer~: priuauonor wanr. //nf. We muti with deccnc~e~: and chcrc(ore doe make it to confider Q,I5Hla11 linnc two wate.s: firU ioynt· beinconueoicntAnd by this that harh becnc ly wnh the d1iogor lubu:Ct, mwhtch ltls; fcfaid, we maydtfccrnewhen an aClion isgood, condly)by it !.:1te ill his owBnarurc. It "-Ccon· cuill, inditfcrent,conueRicmt,or inconuemeut. liJcr it wuh hi~ fubtccl, it i1tan eULllllclmatJon CHAP. II. 0 f thenature anddijfmnm offnne. OHEthird Ground,is touching the ~ Jcgrecs or differences of Sinnc. And here wemull firflof•I fearch, what isSmnepropedy~and \vhat u properly a Smner. SeC/. I. S1nncin his proper nature (as Saint John faith z.Iuh 3·4·) is an tmcmt~, thar IS 1 a want of contur~ulcietocheLawof God. For the bet· ter vndcrU.:mdingwherof. we mutl know,that there were in Adam bdOre h1s f311 , three rhingsnot to bl! feuered one from the orher: the fubtlance of h" bodie and (oulc: the Fa· cui ties and Powers of his boJic and (oule: & thel•nageof God conGtling in a tlraight· nes,andconformicleof all the atfed:ions, and powers of man to Gods will. Now when A· dam fals, and finnes againll God, what is his fin ne? Not chewantof the two former, (for they borh remained,) but thevery wat1r, and abfence at rhe third rhing, namely, of con– formitie to God• will. I make it plaine by th;s refemblance; In a muricall inthumenrJ there is to bee conliderCJ, not onely the in· flrument it felfe, and the found of the intlru– menr, but alfo rhc harn1omc in rhe found. N~nv the contrarte to harmonic, or rhe dif– order in mulicke, is none o( the t~'o former, l>ut the third, namely the difcord, wh1ch is thewant or abfence of harmome, whtchwee call difoArmMic.ln rhe fame manner,thc !inne of AJam,isnottheabfenceeuherof the fub– Oance,or of the faculties of the foulc and the bo,lie,but the want of rhc third rhmg before or aclion: but 1fweconfider 1t limply 1n 1t o"'n narurc,ic 1s 00 inclinatl6,or aCtion, but a want. And the like contiJoration IS to hec had of a– d:uall1!nnc. For cx1ruple: In murther ehere: arc cwo things: cnc i:s the action of mooumg the body, anJ of holding vp the weapon, &c. C w!Jicb IS no (innt properly, tf tt becontidcred as an aClton:becaufceuc:ry aClion comet: from God, who uthe firtl cau[eof all things and a– diOus. A3aine, in murrher there is a fecond tbiug, namely, k1llmgor /laying of the man, whiCh is tiled1tOrder vr aberr.uion in the acti– on, wheteby 1t is difpofcd to a wrongvfe and cno : and thus the aCtion is afinne 1 namtJy,in rcfpeCtit wantsconfornmil! to the wilot God. The nature then of the iinnc lies not m thea– CP.on, but m the rnann~:r of domg thead1on: and Jinne properly IS noming { irm•f/y {ubff/mg, or •x•flmg,( for then God lhould be the author of it, 111 as muchas he is the Crcatour andor– damel'uf cuery thinganJ ad:10n,) bur it is an ataxu, or abfcnce of goodnelfe and vpright D nes,ulthe tiling that lub!itleth. Whcrenpon lctswelland truly faid in Schooles, In /in ihert" In pcccato ut~othingpojiriue> but 1t is a wane of that which mhi1potiti· ou5IJt eo bee or lubfi(l:. panly m the natUre of uum. man,and partly m the actions ofnaturc. Thus wefee what liune ts. SeC/. :. The fecond thing to be confidered,is, what is a Sumer properly:Forthe knowledge hero of,wce rnufl confider 10 euery fin fourethings firCI,the faulr whereby God IS offended: then r.Culp•• tbegmitwhcreby theconfci~nce is bouodo~ a,ReJtus~ uer vntopumf11ment: rhirdly, rhe puni{hmtrnt ;.Pccna. it [elfe,which IS crernall death. Ofrhefe three I nottbegullt or punilhmcm; but thtfault or otfcncc,makes a man a linr.er. Howbeit here is a further difficuhy.When a man harh commiLted fome otfcncc, and A~ tho
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