The Morning exercise [at] Cri[ppleg]ate, or, Several cases of conscience practically resolved

3. The natural Temper of the Body which indisposes to some special sins, as well as to some special Graces. As all Souls, so Original ⟨p. 326⟩[…] ⟨p. 327⟩[…] ⟨p. 328⟩corruption in them may be equal, yet not act equally, because of the indisposedness of bodily Organs. Thus some naturally are more chaste, sober and meek then others, and hence their temper advances the combat against the lusts that oppose the forementioned virtues.

3. The natural Temper of the Body which indisposes to some special sins, as well as to some special Graces. As all Souls, so Original ⟨p. 326⟩〈…〉 ⟨p. 327⟩〈…〉 ⟨p. 328⟩corruption in them may be equal, yet not act equally, because of the indisposednesse of bodily Organs. Thus some naturally are more chast, sober and meek then others, and hence their temper advances the combate against the lusts that oppose the forementioned virtues.

4. The contrariety of one lust to another. Grace is uniform, and each virtue linked together in a perfect subordination; but sin is divided, and opposite to it self as well as to Grace. Thus Ambition says Spend, Covetousness says Spare: Revenge incites to murder, Self-love restrains for fear of an halter. Here now is a combat, but only between flesh and flesh, between flesh more refined and flesh more corrupted. The best of these may be called a counter-motion (as in dust and clouds agitated by contrary winds) but not properly a conflict or fight; because they proceed not from a true vital principle, there being in a natural man no principle of Spiritual Life.