Secondly, It must be remembered, what hath been said before, That when we come to give a particular reason why the understanding or will are propense to any evil; We can assign only a privative cause, viz. Because it wants that rectitude which would regulate it; as if a ship (it's Anselm's comparison) were without ⟨p. 150⟩Pilot and Governor of tacklings let loose into the whole Ocean, it would be violently hurried up and down till it be destroyed. Thus man without this Image of God would be tossed up and down by every lust, never resting till he had hurled himself into hell; yet though we cannot give any more than a privative cause, there is also a positive propensity to all evil connoted: As in a wicked action of murder or drunkenness, if you go to give a reason, why such actions are sins; we must say from the [Greek or Hebrew] that is in them, that want of order which the Law requireth; There is a privation of that rectitude the Law commands, yet those sins do imply also the material and substrate acts, as well as the obliquity: In every sin of commission, there is that which is positive as well as privative; Though the ratio formalis of the sin be a privation; and thus it is in original sin, the whole nature of it comprehends both a want of Gods Image, and a constant inclination to all impiety. Though the privative be the cause of the positive Indeed Rolloc (De vocatione cap. 25. de peccat. orig.) maketh a three-fold matter, and a three-fold form in original sin: The three-fold matter he assigneth to be a defection from God, a want of original righteousness, and a positive quality, which succeedeth in the room of holiness: To which three-fold matter he attributeth a three fold form or [Greek or Hebrew], in which the nature of sin consists. Now these material parts of original sin, are so many entities, being good in themselves, and coming from God the Author of nature, but how Apostasy and want of original righteousness can be positive entities, and good of themselves, I cannot understand, or how carentia justitiae originalis, should have the [Greek or Hebrew] for its form when that it self is the [Greek or Hebrew], and so a form have a form seemeth irrational to conceive.
Secondly, It must be remembred, what hath been said before, That when we come to give a particular reason why the understanding or will are propense to any evil; We can assign only a privative cause, viz. Because it wants that rectitude which would regulate it; as if a ship (it's Anselm's comparison) were without ⟨p. 150⟩Pilot and Governour of tacklings let loose into the whole Ocean, it would be violently hurried up and down till it be destroyed. Thus man without this Image of God would be tossed up and down by every lust, never resting till he had hurled himself into hell; yet though we cannot give any more than a privative cause, there is also a positive propensity to all evil connoted: As in a wicked action of murder or drunkenness, if you go to give a reason, why such actions are sinnes; we must say from the 〈non-Latin alphabet〉 that is in them, that want of order which the Law requireth; There is a privation of that rectitude the Law commands, yet those sinnes do imply also the material and substrate acts, as well as the obliquity: In every sinne of commission, there is that which is positive as well as privative; Though the ratio formalis of the sinne be a privation; and thus it is in original sinne, the whole nature of it comprehends both a want of Gods Image, and a constant inclination to all impiety. Though the privative be the cause of the positive Indeed Rolloc (De vocatione cap. 25. de peccat. orig.) maketh a three-fold matter, and a three-fold form in original sinne: The three-fold matter he assigneth to be a defection from God, a want of original righteousness, and a positive quality, which succeedeth in the room of holinesse: To which three-fold matter he attributeth a three fold form or 〈non-Latin alphabet〉, in which the nature of sinne consists. Now these material parts of original sinne, are so many entities, being good in themselves, and coming from God the Author of nature, but how Apostasie and want of original righteousness can be positive entities, and good of themselves, I cannot understand, or how carentia justitiae originalis, should have the 〈non-Latin alphabet〉 for its form when that it self is the 〈non-Latin alphabet〉, and so a form have a form seemeth irrational to conceive.
