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

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.

4. Man as he is a man hath an inward desire to be happy, and God onely can be the happiness of a rational soul. There is by nature an imbred 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 meer 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 inabled 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 sinne; it is cupiditas, not charitas; it is not a loving of God, as he ought to be loved.