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

6. Not to enlarge in this, Thy folly in thy mind is seen, By thy imprudence and injudiciousness; Thou dost not judge godliness, the favour of God and grace, better then the whole world; as the child thinketh his nut better then gold, Sapiens est cui res, sapiunt prout sunt; if thou wert wise, things would savour to thee as they are, earthly as earthly, heavenly as heavenly; so that the folly of man naturally is seen in this, that he savoureth not the things of God, he hath no judgement to esteem of the true pearl, and therefore will not part with the least thing to obtain it.

6. Not to inlarge in this, Thy folly in thy mind is seen, By thy imprudence and injudiciousness; Thou dost not judge godliness, the favour of God and grace, better then the whole world; as the child thinketh his nut better then gold, Sapiens est cui res, sapiunt prout sunt; if thou wert wise, things would savour to thee as they are, earthly as earthly, heavenly as heavenly; so that the folly of man naturally is seen in this, that he savoureth not the things of God, he hath no judgement to esteem of the true pearl, and therefore will not part with the least thing to obtain it.

Sixthly, The mind hath lost its superiority in respect of the other parts of the §VIsoul, and its subordination to God; both which were the great perfections thereof; For superiority and preheminency, the mind is now debased, and this light is put now, not under a bushel, but a dunghill. God endowed man with understanding, that it might be like a Queen in the soul, directing and ordering all actions to true happiness, Though the will be chief in power and efficacy; yet the understanding is in direction and counsel; Insomuch, That the will is called caeca potentia, a blind power of the soul, being essentially subordinated to follow the dictates of the understanding; and if the will be thus subordinate, that is called a rational power participativè, though not formaliter: no wonder then if the sensitive and affectionate part of a man, his love, his grief, his anger, these were not to rise or stir, but as the understanding did give orders to them; Thus was the understanding of a man placed in him, as the Sun in the Firmament, to give light to all the powers of the soul; but now by original corruption it's dethroned, it's ejected out of its power, and is made a servant to every lust that reigneth in the will, and the affections; hence it cometh about, That whatsoever a mans corrupt heart carrieth him unto, presently the mind of man, being like a bribed advocate, pleadeth for the lawfulness and the necessity of it. It is true indeed, we have a rule in Divinity, Nem potest credere, quia vult, No man can believe a thing to be true, merely because he will, but yet the will and affections can so divert the understanding, or put mists and pretences before it, that now it's become like the Sun in a foggy misty day, that cannot put forth its light: so that if you do ask, What is the true original cause of all heretical opinions, and corrupt practises? you may say, It's because the mind doth not keep up its primitive power. As the reason