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

Thirdly, To hold death, diseases, and soul miseries, such as grief, ignorance, difficulty to do good, &c. consequential of nature is to attribute cruelty and injustice ⟨p. 525⟩to God. This Austin of old urged the Pelagians with, How can an Infant new born be exposed to such miseries, if there be no sin deserving of it? What God may do to an innocent creature, how far he may afflict him per modum simplicis cruciatus, though not poenae, by his sovereign dominion, is not here to be disputed? It is certain all these miseries of mankind are by the Scripture attributed to sin; and shall we have such hard thoughts of God, that the world shall be full of miseries before sin?

Thirdly, To hold death, diseases, and soul miseries, such as grief, ignorance, difficulty to do good, &c. consequentiall of nature is to attribute cruelty and injustice ⟨p. 525⟩to God. This Austin of old urged the Pelagians with, How can an Infant new born be exposed to such miseries, if there be no sinne deserving of it? What God may do to an innocent creature, how farre he may afflict him per modum simplicis cruciatus, though not poenae, by his sovereign dominion, is not here to be disputed? It is certain all these miseries of mankind are by the Scripture attributed to sinne; and shall we have such hard thoughts of God, that the world shall be full of miseries before sinne?

4. Man as he is a man hath an inward desire to be happy, and God only can be the happiness of a rational soul. There is by nature an inbred desire to an ultimate end, and therefore that God at first planted in man such an appetite, vouchsafed him also a power to obtain this end. So that as we cannot conceive a man made at first without an inclination to this happiness, so neither without inherent qualifications that would dispose him thereunto; and this maketh any such state of pure naturals to be an impossible thing: for then God would not be the ultimate end of such a man. And whereas the Schoolmen have brought in a distinction of finis naturalis and supernaturalis, of amor naturalis and supernaturalis, that God is the natural end, but not supernatural; that he may be loved with a natural love or supernatural: These are mere cobwebs and niceties; for God is the ultimate end of man from his creation; and as the creatures were made for man, so man for God: neither can man love God, but by the help of Gods Spirit; even Adam in his integrity was enabled to love God, by his grace assisting of him, and he that doth not love God upon such motives, as the Scripture requireth, sinneth, and so this amor naturalis is no more than a sin; it is cupiditas, not charitas; it is not a loving of God, as he ought to be loved.