The judgment of non-conformists about the difference between grace and morality

Prop. 14. In an Action there is considerable, 1. The Action as such, or as specified only by the Faculty, (Intellection, ⟨p. 50⟩Volition, Imagination &c.) 2. The Action as farther specified by the terminating Object; 1. In the first respect, the Gradus Actus is Accidens accident[…]: And an Act may become Good or Evil, by such Intenseness or Remissness as is ordinate or inordinate. And the Timing it may do the like: (As to be thinking when I should sleep.) 2. In the second respect, an Accident supervening or added to the Object, is said to make that Action Good or Evil by Accident; that is, by an alteration of the specifying Object by some Accident. And this is the commonest Case, and the Sense in which this Controversy in hand is most concerned; which therefore we desire to be most observed.

Prop. 14. In an Action there is considerable, 1. The Action as such, or as specified only by the Faculty, (Intellection, ⟨p. 50⟩Volition, Imagination &c.) 2. The Action as farther specified by the terminating Object; 1. In the first respect, the Gradus Actus is Accidens accident〈…〉: And an Act may become Good or Evil, by such Intenseness or Remissness as is ordinate or inordinate. And the Timing it may do the like: (As to be thinking when I should sleep.) 2. In the second respect, an Accident supervening or added to the Object, is said to make that Action Good or Evil by Accident; that is, by an alteration of the specifying Object by some Accident. And this is the commonest Case, and the Sense in which this Controversie in hand is most concerned; which therefore we desire to be most observed.

Prop. 15. Any Man therefore that knoweth what true Knowledge is, may easily perceive that he that will Dispute about Bonum vel Malum per se & per accidens, if he would not lose his labour, or deceive must use more diligence in explaining these Terms, than they do that toss them about unexplained, as if they were sufficiently intelligible of themselves, to such as some use to make the Receivers of their choleric and splenetic evacuations. Even Bonum & Malum per se, is not such Ver se qua substantiam, nor per se qua Actum, nor per se qua Intellectionem, Volitionem aut Praxin execu ivam; but per se ut Accidens substantiae (scilicet Actum) circa Objectum (quod est accidens plerumque) sine altero accident superaddito. So that the same which now is Bonum vel Malum per accidens, is called Bonum vel malum per se, in respect to a supervenient Accident: And excluding all Accidents, or all Good or Evil by Accident; so nothing in the World is Bonum or Malum morale per se (except what is anon excepted. E. G. To Love is an Act; that Act (as is the Habit also) is an Accident: To love a Man as