Speculum theologiæ in Christo, or, A view of some divine truths which are either…

2. The entity in a sinful action, though coexistent with the anomy, is to be distinguished from it; besides the anomy there is aliquid naturae, somewhat of positive being. This I think is clear: though an act as it respects the law, and is in linea morally, may be sinful; yet as it is an act, and considered in lineâ physicâ, it cannot be such; for so it is but the mere complement of a natural faculty, and that complement cannot in it self be sinful, because the God of nature cannot be the author of sin. The anomy or sinfulness dwells not alone, but in alieno fundo, in some natural good. Original sinfulness is an inmate in the natural faculties; actual sinfulness is an inmate in some action or motion. The action is inordinate, but it is not the inordination; the inordination is a privation, but the act is not so; the act is a positive thing, but the inordination is not so; the act is the subject of the inordination, therefore it is not the very inordination it self. Now there being such a distinction in sinful actions between the entity and the anomy, the entity or motion must be from God the first being and mover. Arminius himself would have it, Ut totus actus rite Providentiae subjiciatur, quâ actus efficienti, quâ peccatum permittenti Providentiae. As to the malice Providence permits, but as to the action or motion it operates; no particle of being can be produced without it, such persons ⟨p. 193⟩as are by illegitimate generation, are doubtless Gods creatures, and that because the generating act, as it is an act, is from God.

2. The entity in a sinful action, though coexistent with the anomy, is to be distinguished from it; besides the anomy there is aliquid naturae, somewhat of positive being. This I think is clear: though an act as it respects the law, and is in linea morali, may be sinful; yet as it is an act, and considered in lineâ physicâ, it cannot be such; for so it is but the meer complement of a natural faculty, and that complement cannot in it self be sinful, because the God of nature cannot be the author of sin. The anomy or sinfulness dwells not alone, but in alieno fundo, in some natural good. Original sinfulness is an inmate in the natural faculties; actual sinfulness is an inmate in some action or motion. The action is inordinate, but it is not the inordination; the inordination is a privation, but the act is not so; the act is a positive thing, but the inordination is not so; the act is the subject of the inordination, therefore it is not the very inordination it self. Now there being such a distinction in sinful actions between the entity and the anomy, the entity or motion must be from God the first being and mover. Arminius himself would have it, Ʋt totus actus rite Providentiae subjiciatur, quâ actus efficienti, quâ peccatum permittenti Providentiae. As to the malice Providence permits, but as to the action or motion it operates; no particle of being can be produced without it, such persons