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…

And for the Argument which they bring, we answer, That naturally, and from the Law of Creation, there was no formal opposition, but a subordination between Spirit and Sense. And therefore, notwithstanding the operations of Appetite are common unto Men and Beasts; yet we may not grant, that they have the same manner of being educed and governed in both ⟨p. 63⟩these. For, as the operations of the vegetative Soul, though common to Beasts, Men, and Plants, are yet in either of these severally so restrained, as that they are truly said to be the proper and peculiar works of that specific form, unto which they are annexed: So likewise, the sensitive Appetite, though generally it be common to Men and Beasts; yet in Men, it was ordained to proceed naturally from the government of Reason, and therefore may properly be called a humane Appetite, as being determined, restrained, and made conformable unto Mans Nature: so that as long as Man continued entire and incorrupt, there was a sweet harmony between all his Faculties, and such an happy subordination of them each to other, as that every motion of the inferior powers was directed and governed, and therefore might truly and properly be attributed to the superior; but when once Man had tasted of that murdering Fruit, which poisoned him and all his posterity, then began those swellings, rebellions, and unjointing of Faculties, which made him as lame in his Nature, as it did dead in Grace; whence Passions are become now, in the state of corruption, beastly and sensual, which were before, by Creation, reasonable and humane: For man being in honour was without understanding, and is become as the beasts that perish.

And for the Argument which they bring, we answer, That naturally, and from the Law of Creation, there was no formall opposition, but a subordination betweene Spirit and Sense. And therefore, notwithstanding the operations of Appetite are common unto Men and Beasts; yet we may not grant, that they have the same manner of being educed and governed in both ⟨p. 63⟩these. For, as the operations of the vegetative Soule, though common to Beasts, Men, and Plants, are yet in either of these severally so restrained, as that they are truly sayd to be the proper and peculiar workes of that specificall forme, unto which they are annexed: So likewise, the sensitive Appetite, though generally it be common to Men and Beasts; yet in Men, it was ordained to proceed naturally from the government of Reason, and therefore may properly be called a humane Appetite, as being determined, restrained, and made conformable unto Mans Nature: so that as long as Man continued entire and incorrupt, there was a sweet harmonie betweene all his Faculties, and such an happie subordination of them each to other, as that every motion of the inferior powers was directed and governed, and therefore might truly and properly be attributed to the superior; but when once Man had tasted of that murthering Fruit, which poysoned him and all his posteritie, then began those swellings, rebellions, and unjoynting of Faculties, which made him as lame in his Nature, as it did dead in Grace; whence Passions are become now, in the state of corruption, beastly and sensuall, which were before, by Creation, reasonable and humane: For man being in honour was without understanding, and is become as the beasts that perish.