A treatise of original sin ... proving that it is

Secondly, You have the Subject of it, and because the Subject thereof is twofold, of Inhesion, and of Predication. In this part, we have the Subject wherein it is, and that is totus homo, and totum hominis, the whole man, and the whole of man, there being no part free from this contagion; so that it's repletively and diffusively in all the parts of soul and body, though eminently and principally in the mind and will, and the whole heart. It's true, sin is not properly seated in the body, the eyes or hand, or in the sensitive part, yet participatively and subordinately, as they are instruments to the soul in its actings, so they are said to be sinful: Thus there are lustful eyes, cursing tongues, unclean bodies; There are sinful imaginations and fancies, because these are the organs by which the soul putteth forth its wickedness: So that the body is like a broken, spoiled instrument of music, and the soul, like an unskilful Artificer playing on it, which causeth horrid and harsh sounds for pleasant melody. But as God is every where, yet in Heaven after a more glorious and signal manifestation of himself: So on the contrary, though original sin be a Leprosy infecting the whole man, yet it's most principally in the intellectual and immaterial parts of the soul. It's horrible darkness in the mind, averseness in the will to all that is good, and contumacy in the heart to whatsoever is holy; And this part doth directly oppose all ⟨p. 165⟩those who grant indeed original sin, but yet grant it wholly in the inferior and sensitive part, as if our reason and mind were like the Heavens of a quintessential frame in respect of any unholy contagion, whereas indeed because these eyes of the soul are dark, therefore is the whole body dark: Because the Sun, and Moon, and Stars, as it were, of this little world of man, are turned into blood, therefore every part else is also become blood, defiled and loathsome; and this is the reason, why so few do either believe, or know this natural corruption, because it benummeth us, yea it taketh away all spiritual life, so that we cannot discern of it. The declaration of the cause of it, followeth in this description, where we have the external efficient cause, and the internal; The external was the Devil;

Secondly, You have the Subject of it, and because the Subject thereof is twofold, of Inhesion, and of Predication. In this part, we have the Subject wherein it is, and that is totus homo, and totum hominis, the whole man, and the whole of man, there being no part free from this contagion; so that it's repletively and diffusively in all the parts of soul and body, though eminently and principally in the mind and will, and the whole heart. It's true, sinne is not properly seated in the body, the eyes or hand, or in the sensitive part, yet participatively and subordinately, as they are instruments to the soul in its actings, so they are said to be sinfull: Thus there are lustfull eyes, cursing tongues, unclean bodies; There are sinfull imaginations and fancies, because these are the organs by which the soul putteth forth its wickedness: So that the body is like a broken, spoiled instrument of musick, and the soul, like an unskilfull Artificer playing on it, which causeth horrid and harsh sounds for pleasant melody. But as God is every where, yet in Heaven after a more glorious and signal manifestation of himself: So on the contrary, though original sinne be a Leprosie infecting the whole man, yet it's most principally in the intellectual and immaterial parts of the soul. It's horrible darknesse in the mind, aversnesse in the will to all that is good, and contumacy in the heart to whatsoever is holy; And this part doth directly oppose all