Johannes Wollebius

For two things are to be considered in evil actions: the action itself, and the ἀνομία [anomia, lawlessness] of the action. The action itself, as a natural motion, takes place by the efficacious working of God; but the anomia or wickedness takes place by the active permission of God. … for as in a horse the cause of the motion is one thing and the cause of the limping another, so it is one thing to be the cause of the action and another to be the cause of the wickedness cleaving to it.

Not by permitting the evil action, because he is bound by no law to hinder sin. Not by determining it; for as he who puts out a fire so that it may not spread further is not the cause of the fire, so he who fixes bounds to sin is not the cause of sin. Not by directing it to a good end; for as it is the highest art to prepare a wholesome medicine from venomous animals, so it is glorious for God to draw light even out of darkness, and something good out of evils.

Falsely, therefore, do the Papists remove it from the number of sins and reckon it among the works of God.

Nor does original sin cease to be sin because it was committed by us neither voluntarily nor knowingly; for it is enough that τὸ ἄνομον [to anomon, the lawless thing] is in our nature

First, therefore, we must resist suggestion, or thoughts: which are either ascending, from the tinder of concupiscence, or descending, suggested from elsewhere. The former are not without fault