The right method for a settled peace of conscience, and spiritual comfort in 32…

3. The third great heart-sin which I would have you jealous of, is Sensuality or Voluptuousness, or pleasing the senses inordinately. The two former are in this the more mortal sins, in that they carry more of the Understanding and Will with them, and make Reason it self to be serviceable to them in their workings; whereas sensuality is more in the flesh and passion, and hath oft times less assistance of Reason or Consent of the Will. Yet is the Will tainted with sensual inclinations, and both Reason and Will are at the best guilty of connivance, and not exercising their authority over the sensual part. But in this sensuality is the more dangerous vice, in that it hath so strong and inseparable a seat as our sensual appetite; and in that it acteth so violently and ragingly as it doth; so that it beareth down a weak opposition of Reason and Will, and carrieth us on blindfold, and transformeth us into brutes. I ⟨p. 300⟩will not here put the Question concerning the gross acting of this sin (of that anon:) but I would have you very jealous of a sensual disposition. When a man cannot deny his appetite what it would have; or at least, covetousness can do more in restraining it, then conscience: When a man cannot make a Covenant with his eyes, but must gaze on every alluring object: When the flesh draws to forbidden pleasures, in meats, drinks, apparel, recreations, lasciviousness, and all the considerations of Reason cannot restrain it; this is a sad case: and God may well give over such to sadness of heart. If we walk so pleasingly to the flesh, God will walk more displeasingly to us.

3. The third great heart-sinne which I would have you jealous of, is Sensuality or Voluptuousness, or pleasing the senses inordinately. The two former are in this the more mortall sinnes, in that they carry more of the Understanding and Will with them, and make Reaso• it self to be serviceable to them in their workings; whereas sensuality is more in the flesh and passion, and hath oft times less assistance of Reason or Consent of the Will. Yet is the Will tainted with sensual inclinations, and both Reason and Will are at the best guilty of connivence, and not exercising their authority over the sensual part. But in this sensuality is the more dangerous vice, in that it hath so strong and inseparable a seat as our sensual appetite; and in that it acteth so violently and ragingly as it doth; so that it beareth down a weak opposition of Reason and Will, and carrieth us on blindfold, and transformeth us into bruits. I