The harmony of the divine attributes in the contrivance and accomplishment of man's redemption…

The Natural Man is wholly led by Sense, by Fancy, and the Passions, and he esteems it his infelicity to be otherwise; as the degenerous Slave, who was displeased with a Jubilee, and refused Liberty. Servitude is his Sensuality. He is not only in love with the unworthy object, but with the vicious affection, and abhors the cure of it. As one in the Poet that was so delighted in his pleasant Madness, that he was offended at his Recovery; —Cui sic extorta voluptas Et demptus per vim mentis gratissimus error. ⟨p. 66⟩This is acknowledged by St. Austin in his Confessions, where he describes the conflict between Conviction and Corruption in his Soul. He tells us in the strife between Reason and Lust, that he had recourse to God, and his Prayer was, Da mihi continentiam, sed noli modo, he desired Chastity, but not too soon. This is the general sense though not the general discourse of men. As the Sick Person that desired his Physician to remove his Fever, but not his thirst, which made his drink very pleasing to him: So Man in his sensual state would fain be freed from the aestuations of Conscience, but he cherishes those carnal desires, which give a high taste to objects suitable to them.¹ From hence it appears, that although in the corrupt Nature there is no liberty of indifferency to good and evil, yet there is a liberty of delight in evil; and though the Will in its natural capacity may choose good, yet 'tis morally determined by its love to evil·

The Natural Man is wholly led by Sence, by Fancy, and the Passions, and he esteems it his infelicity to be otherwise; as the degenerous Slave, who was displeased with a Jubile, and refused Liberty. Servitude is his Sensuality. He is not only in love with the unworthy object, but with the vitious affection, and abhors the cure of it. As one in the Poet that was so delighted in his pleasant Madness, that he was offended at his Recovery; —Cui sic extorta voluptas Et demptus per vim mentis gratissimus error. ⟨p. 66⟩This is acknowledged by St. Austin in his Confessions, where he describes the conflict between Conviction and Corruption in his Soul. He tells us in the strife between Reason and Lust, that he had recourse to God, and his Prayer was, Da mihi continentiam, sed noli modo, he desired Chastity, but not too soon. This is the general sence though not the general discourse of men. As the Sick Person that desired his Physician to remove his Fever, but not his thirst, which made his drink very pleasing to him: So Man in his sensual state would fain be freed from the aestuations of Conscience, but he cherishes those carnal desires, which give a high tast to objects suitable to them.