A Christian Directory

So if the Reason and Will had no Positive inclinations to evil or sensual objects, yet if they have not so much Light and Love to higher ⟨p. 265⟩things, as will restrain the sensual appetite, it hath positive inclination enough in it self to forbidden things to ruin the soul by actual sin 6. Yet (though it be a great controversy among Divines) I conceive that in the Rational Powers themselves, there are Positive habitual inordinate inclinations to sensual forbidden things. For as actually its certain the Reason of the Proud and Covetous do contrive, and oft approve the sin, and the Will embrace it; so these are done so constantly in a continued stream of action by the whole man, that it •eems apparent that the same faculties which run out out in such strong and constant action, are themselves the subjects of much of the inclining Positive habits: And if it be so in additional acquired sin, its like it was so in Original sin. 7. Though sin be formally subjected first in the Will, yet Materially it is first in the sensitive appetite (at least this sin of Flesh-pleasing or sensuality is): The flesh or sensitive part is the first Desirer, though it be sin no further than it is voluntary. 8. All this set together telleth you further; that the word [flesh] signifieth the sensual inclinations of the whole man; but first and principally the corrupted sensual appetite; and the Mind and Wills (whether Privative or Positive) concurrence, but secondarily, and as falling in with sense. The Appetite 1. Preventeth Reason, 2. And resisteth reason: 3. And at last corrupteth and enticeth Reason and Will to be its servants and purveyors.

So if the Reason and Will had no Positive inclinations to evil or sensual objects, yet if they have not so much Light and Love to higher ⟨p. 265⟩things, as will restrain the sensual appetite, it hath positive inclination enough in it self to forbidden things to ruine the soul by actual sin 6. Yet (though it be a great controversie among Divines) I conceive that in the Rational Powers themselves, there are Positive habitual inordinate inclinations to sensual forbidden things. For as actually its certain the Reason of the Proud and Covetous do contrive, and oft approve the sin, and the Will embrace it; so these are done so constantly in a continued stream of action by the whole man, that it eems apparent that the same faculties which run out out in such strong and constant action, are themselves the subjects of much of the inclining Positive habits: And if it be so in additional acquired sin, its like it was so in Original sin. 7. Though sin be formally subjected first in the Will, yet Materially it is first in the sensitive appetite (at least this sin of Flesh-pleasing or sensuality is): The flesh or sensitive part is the first Desirer, though it be sin no further than it is voluntary. 8. All this set together telleth you further; that the word [flesh] signifieth the sensual inclinations of the whole man; but first and principally the corrupted sensual appetite; and the Mind and Wills (whether Privative or Positive) concurrence, but secondarily, and as falling in with sense. The Appetite 1. Preventeth Reason, 2. And resisteth reason: 3. And at last corrupteth and enticeth Reason and Will to be its servants and purveyors.