a o etfouo fait D: ous. Such Sentiments as thefe bath the Belie- ver of Original Sin , which make him go groaning under the gravedo, thereof, as an in- tolerable burden ; this Genritus fanCiorum, as St. Auftin calls it,is,the fiat ftep of this funda- mental Mortification. - :_," Secondly, Faith ulhers into the Soul a Jlock of gracious Principles, which conflit,`#' againft the innate corruption, and labour to drive it out, as the Ifraelites did the Canaanite:, by little and little ; there is even in unregenerate Men,a conflict between Reafon and the Senfi- Ari{i.Eth. tine Affeélions. Reafon (faith the Philofopher) lib.t.c.i3.:calls Cno r ß À'r:ca, to the bell things; but the Affeétions repugn and refift ; the Soul is, as it were Paralytic/,, whileft Reafon would move one way to the right hand, Affeél-ion moves contrary to the left : Aliudque cupido, mens aliud fuadet. Hence the Syllogifm of an incon- tinent man hath (as the Schoolmen obferve Aquin pr. out of Ariflotle) four Propofitions, viz. two fecund. univerfal ones ; one whereof is from ReafgE, Medina. That Fornication is not to be committed ;a ther from Pallìon, that Pleafure is to be 4. fued ; and Paflion binds Reafon, That itillro not fubfume and conclude under.the firfl:And whileft it remains fo, the Man fubfumes and Epií1.56. concludes under the fecond. Seneca tells us, Silentium regionis, is nothing, Si affeetus fre- munt; Reafon muff compofe things, or elfe all will be in tumult in the Soul. In this natural conflia, Reafon, if improved, to maintain its own grandeur and royalty, may by its P.di4s huth
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