Going on from this state of simple nature, we may consider another state in man, in which, beyond all his natural faculties,(51) he would have a certain special perfection, consisting in the absence of immoderate concupiscence, or in the perfect subjection of the sensitive to the rational appetite, so that the inferior appetite should not be allowed to set itself in motion against the superior, or to anticipate reason. For human nature, regarded in itself as the union of a spirit and a body, is as it were divided in its natural affections, which tend in diverse directions, and thus totters, so to say, in its gait; when, therefore, it receives an inward peace in its own proper faculties, it is said to be supplemented, or to receive its integrity. Now it is much to be noted that this special gift of integrity would not be connatural to man, that is, not given to him by force of his nature itself. It is true indeed that as such a gift perfects nature in regard to all natural acts, and supplies a sort of natural deficiency arising out of the combination of a spiritual with a material substance, wherein a conflict is engendered, in such a sense it may be called natural: but strictly speaking it is a gift superadded to nature. It must further be noted that this state of nature in its integrity, however high and beautiful, is not only entirely distinct from but of an inferior order to the state of human nature raised to the gift of Divine Sonship. Between human nature in this condition and human nature raised to the gift of sonship, there would be more than the difference(52) that with us exists between the kindly-treated servant and the adopted son: for human nature in this integrity would still not by virtue of it possess sanctifying grace, or, in consequence, have God and His vision for its supernatural end.