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

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 ⟨p. 273⟩fall, whether taken for the power to will, or the act of willing, or the object will•d, is altogether a corrupt and a diseased will, there is nothing found or good in it; Although our purpose is to speak of the will as a power in the soul, yet prone to put it self immediately into actings.

In the 7th place, When we speak of the pollution of the will, The wera [will] may be take ambigously; for sometimes therby is denoted, the power to will, someomes again the very act of willing, and somtimes 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 porperly 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 sutebleness 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