6o 14e 1AXmCnpofMe Z$bÍI1e 2fttributts, Chap. IV. This is the meaning of St. Peter, fpeaking concerning L, r-v-1 unclean Perlons, That their eyes arefullofadultery, and they cannot ceafe from Sin. 'Tisfrom their fault alone that they arewithout power. Therefore the scripture` reprefents Mantobe ¿.sans and áceßñs, weak but wicked. His difability to fupernatural Good, arifes from an in- ordinate Affe&ion to thatwhich is fenfoal. So that 'tis fo far from excufing, that it renders inexcufable, being voluntary and vitious. And in this the Difeafes of the Body are different from thofe of the Soul. In the ffril thedelire of healing is ineffe&ual, through want of knowledge or power to apply Sovereign Remedies ; Whereas in thefecand, the fincere delire of their Cure is fufficient, for the Difeafes arecorrupt delires. The Natural Man is wholly led by Senfe, by Fancy, and the Paffìons, and he efleems it his infelicity to be otherwife; as the degenerous Slave, who was dif-' pleafed with a jubilee, and refufed Liberty. servitude is his Senfuality. He isnot only in love with the un- worthy object, but with'the vitious affe&ion; and ab- hors the cureof it. As one in the Poetthat was fo de- lighted in his pleafant Madnefs, that he was offended at his Recovery ; Cui (lc extorta voluptas Et demptus per vimmentis gratifmus error. This is acknowledged by St. Auflin in his Confelon, where he defcribes theflrife between Conviction and Corruption in his Soul. He tells us in the confli& be- tween Reafon and Luft, that he had recourfe to God, and his Prayer was, Da mini continentiam, fed noli modo, he delired Chaflity, but not too foon, he was afraid that God íhould hear his petition, it being more bitter thandeath to change his cuflome. This is the general
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