A Christian Directory

PART VII. Directions against the Master sin; SENSUALITY, FLESH-PLEASING or Voluptuousness.

§. 1. I Shall be the shorter on this also, because I have spoken so much already in my Treatise of Self-denial. Before we come to more particular Directions, it is needful that we discern the nature and evil of the sin which we speak against: I shall therefore 1. Tell you what is meant by [Flesh] here: And 2. What flesh-pleasing it is that is unlawful, and what sensuality is. 3. Wherein the Malignity of this sin consisteth. 4. I shall answer some Objections: 5. I shall show you the Signs of it. 6. The Counterfeits of the contrary: 7. And the false Signs, which make some accused wrongfully by themselves or others.

§. 1. I Shall be the shorter on this also, because I have spoken so much already in my Treatise of Self-denyal. Before we come to more particular Directions, it is needful that we discern the nature and evil of the sin which we speak against: I shall therefore 1. Telly you what is meant by [Flesh] here: And 2. What flesh-pleasing it is that is unlawful, and what sensuality is. 3. Wherein the Malignity of this sin consisteth. 4. I shall answer some Objections: 5. I shall shew you the Signs of it. 6. The Counterfeits of the contrary: 7. And the false Signs, which make some accused wrongfully by themselves or others.

§. 2. I. Because you may find in Writings between the Protestants and Papists, that its become a Controversy, whether by [flesh] in Scripture (where this sin is mentioned) be meant the Body it¹ self, or the soul so far as it is unregenerate, I shall briefly first resolve this question. When we speak of the unregenerate part, we mean not that the soul hath two parts, whereof one is regenerate and the other unregenerate: But as the purblind eye hath both Light and Darkness in the same subject, so is it with the soul which is regenerate but in part, that is, in an imperfect degree: And by the unregenerate part, is meant the whole soul so far as it is unregenerate. The word [flesh] in its primary signification, is taken for that part of the Body as such without respect to sin: and next for the whole body, as distinct from the soul. But in respect to sin and duty, it is taken 1. Sometime for the sensitive appetite, not as sinful in it self, but as desiring that which God hath obliged Reason to deny it. 2. More frequently for this sensitive appetite as inordinate, and so sinful in its own desires: 3. Most frequently for both the inordinate sensitive appetite it self, and the Rational powers, so far as they are corrupted by it, and sinfully disposed to obey it, or to follow inordinately sensual things: But then the Name is primarily taken for the sensual appetite it self, (as diseased) and but by participation for the Rational powers. For the understanding of which, you must consider, 1. That the appetite it self might innocently (even in innocency) desire a forbidden object: when it was not the Appetite that was forbidden, but the Desire of the Will, or the actual taking it. That a man in a Fever doth Thirst for more than he may lawfully drink, is not of it self a sin: But to Desire it by Practical Volition, or to Drink it is a sin: For it is these that God forbids; and not the Thirst which is not in our power to extinguish. That Adam had an Appetite to the forbidden fruit was not his sin: but that his will obeyed his appetite, and his mouth did eat. For the Appetite and sensitive nature is of God, and is in nature antecedent to the Law: God made us Men, before he gave us Laws: And the Law commandeth us not, to alter our selves from what he made us, or any thing else which is naturally out of our power.