IV–V. First state partly animal, partly spiritual; the animal part and pure naturals
IV. And this state was both animal and spiritual.we may more rightly understand what has been said of the image of God, and so have a fuller and more distinct knowledge of our subject, we must consider in detail both what is natural and what is supernatural in the newly created human — or what and how much he could do in the state of pure naturals; whence afterward it is easily drawn out what, the supernatural gifts now lost, he can do in the state of sin.
V. It is animal insofar as, from the natural union of body and soul, the soul procures goods for its body, and by the body in turn the soul is ready for the offices of nature and for desires fitting to it. This part of the first state in which the human was made is founded on the natural union of soul and body and on the life the soul naturally lives in the body. From that union and life it is that the soul procures its goods for the body, and the body is ready for the soul unto offices congruent with its nature. And according to this state there is a mutual respect between the human and the goods of this world, which makes it that the human can desire them and put forth the effort he judges necessary and fitting for acquiring them. Which part of the first state, if considered alone and without order to spiritual or supernatural things, is called by the schools the state of pure naturals.
Latin
IV. Estque hic status partim animalis, partim spiritualis. Ut enim rectius intelligamus ea quae de imagine Dei dicta sunt, eoque pleniorem ac distinctiorem subiecti nostri cognitionem habeamus, particulatim consideranda veniunt tum quae naturalia tum quae supernaturalia in homine recens creato occurrunt, sive quid et quantum in statu purorum naturalium potuerit; unde postmodum facile elicitur quid nunc amissis supernaturalibus in statu peccati possit. V. Animalis est, quatenus homo e naturali corporis et animae unione anima corpori suo bona procurat, et corpore vicissim animae ad officia naturae ac desideria ipsius convenientia praesto est. Haec pars primi status, in quo homo conditus est, fundatur naturali animae et corporis unione et vita, quam anima naturaliter vivit in corpore. Ex qua unione et vita est, quod anima corpori bona sua procurat, et corpus animae praesto est ad officia naturae ipsius congruentia. Et secundum hunc statum est inter hominem et bona huius mundi mutuus respectus, qui efficit ut homo ea desiderare, et iis sibi acquirendis operam quam sibi necessariam et congruentem iudicat collocare possit. Quae pars primi status, si sola et sine ordine ad spiritualia seu supernaturalia consideretur, purorum naturalium a scholis dicitur.