A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…

Now concerning these, we are first to remember, that there is in every man a native and original struggling between Appetite and Reason; which yet proceedeth from Corruption, and the Fall of Man, not from Nature entire, as the Papists contend; who affirm, That the strife and reluctancy between Sense and Understanding, ariseth from Physical and created constitution; and that therefore, that sweet harmony which was between all the Faculties of Man, Animal and Rational, in his Creation, proceeded from the government of a super-natural Grace added thereunto: because it being natural for Sense ⟨p. 62⟩to desire sensible, and Spirit spiritual good things, and things sensitive and spiritual being amongst themselves opposite; those desires which are carried unto them, must needs be opposite likewise.

Now concerning these, we are first to remember, that there is in every man a native and originall strugling betweene Apperite and Reason; which yet proceedeth from Corruption, and the Fall of Man, not from Nature entire, as the Papists contend; who affirme, That the strife and reluctancie betweene Sense and Vnderstanding, ariseth from Physicall and created constitution; and that therefore, that sweet harmonie which was betweene all the Faculties of Man, Animall and Rationall, in his Creation, proceeded from the government of a super-naturall Grace added thereunto: because it being naturall for Sense ⟨p. 62⟩to desire sensible, and Spirit spirituall good things, and things sensitive and spirituall being amongst themselves opposite; those desites which are carryed unto them, must needs be opposite likewise.

An Argument as weak, as the Opinion which it defends, is dangerous and prejudicial to the honour of Mans Creation; as tending to prove, that the first risings and rebellions of Appetite against Reason, and all inordinate desires of inferior Faculties, till they taint the Will, are not formally sins, as having been natural to Adam himself in Innocency, though by infused and supernatural Grace bridled and suspended. An Opinion, which retaineth that odious scandal which they fasten upon us, more justly and truly on their own heads, touching making God the Author of Sin; in that they affirm, that Concupiscence, whereby Sense is carried to its object inordinately, that is, without the government and assent of Reason, to have been natural to Adam; which yet Saint Paul hath so many