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

In the sixth place, Because of this rule and dominion the will hath therefore it is called the universal appetite of the whole man. We see all the other powers of the soul have their peculiar and proper inclination, The eye to see, the ear to hear, the understand to know, but the will is to will the good for the whole person, therefore it is not limited to one good object, more then another, but bonum in communi, the good in general is the object of it, so that the will is the universal appetite and inclination of the whole man; now if this great wheel that moveth all, be irregular and out of order, what good can be expected in the less wheels, if the foundation be destroyed, how can the building be established: Let then your attention, your thoughts and affections be greatly quickened, while we anatomize all the evil of the will. This is the most grievous and most dreadful instance of all the pollution original sin infecteth us with.

In the sixth place, Because of this rule and dominion the will hath therefore it is called the universall appetite of the whole man. We see all the other powers of the soul have their peculiar and proper inclination, The eye to see, the ear to hear, the understand to know, but the will is to will the good for the whole person, therefore it is not limited to one good object, more then another, but bonum in communi, the good in general is the object of it, so that the will is the universall appetite and inclination of the whole man; now if this great wheel that moveth all, be irregular and out of order, what good can be expected in the less wheeles, if the foundation be destroyed, how can the building be established: Let then your attention, your thoughts and affections be greatly quickned, while we anatomize all the evil of the will. This is the most grievous and most dreadfull instance of all the pollution original sinne infecteth us with.

In the 7th place, When we speak of the pollution of the will, The word [will] may be take ambiguously; for sometimes thereby is denoted, the power to will, sometimes again the very act of willing, and sometimes the object that we do will, is often called our will: Thus when the Scripture speaketh of Gods will, it doth sometimes mean the object willed, and this is often called Gods will, sometimes the act of willing, thus (if God will) and sometimes that power whereby he doth will, not that there is, Potenis volendi properly in God, for all power is, Perfectibilis per actum, whereas every thing in God, is actum purus, only we speak so of God, according to our capacity. Some indeed have questioned, Whether we may properly attribute the word [will] to God; or metaphorically only? but seeing that simply to will, is, Perfectio simpliciter simplex, and absolute and most simple perfection, therefore it is not to be denied to God; for as the Psalmist saith He that maketh man know, shall not be know? Thus he that maketh man will, shall not he will? only will is not in God, as it is in man, for mans will is carried out to a good desired, or not enjoyed. In our will there is, convenientia and indigentia; First, A convenience, or suitableness between the faculty and the object, and therefore we will it: And then there is an indigency or want of it; Now Gods will being the same with his Essence, is absolutely perfect and sufficient, but the created will in man is otherwise, and this will since mans