A treatise of original sin ... proving that it is

It is therefore too evident, that this lust which doth so greatly entice us, is not only in the inferior part of the soul, but most predominantly in the superior, and hence the understanding hath its peculiar enmity to the holy truths of God, and the will its proper obstinacy to the good duties, which God hath commanded. Therefore we read of that expression, Col. 2. 18. Puffed up with a fleshly mind. So that heresy is a lust of the mind, envy a lust of the mind; for the Devil is full of envy, (though Philosophers refer envy to one of their mixed and compounded passions;) unbelief, ambition, vain-glory, these are lusts of the rational part. Think not then that thy affections only do lust against the Spirit of God, but thy reason, thy will also doth; and these have the greatest evil in them, they are the greatest enemies to the ways and truths of Christ. As the Publicans sins were from the lust of the flesh, so the Pharisees sins were from ⟨p. 461⟩the lusts of the mind. And thus the more superstitious, erroneous and devout any are in false ways of Religion, the more dangerous are their lusts, because the more spiritual and immaterial. This kind of lusting followeth us in our prayers, in our preachings, in all spiritual performances; So that whereas carnal and bodily lusts are easily discerned, and are accounted very loathsome in the eyes of the world. These spiritual lusts are very difficulty discovered, and may then most reign over a man, when he thinketh himself most free from them.

It is therefore too evident, that this lust which doth so greatly entice us, is not only in the inferiour part of the soul, but most predominantly in the superiour, and hence the understanding hath its peculiar enmity to the holy truths of God, and the will its proper obstinacy to the good duties, which God hath commanded. Therefore we read of that expression, Col. 2. 18. Puft up with a fleshly mind. So that heresie is a lust of the mind, envy a lust of the mind; for the Devil is full of envy, (though Philosophers referre envy to one of their mixed and compounded passions;) unbelief, ambition, vain-glory, these are lusts of the rational part. Think not then that thy affections only do lust against the Spirit of God, but thy reason, thy will also doth; and these have the greatest evil in them, they are the greatest enemies to the wayes and truths of Christ. As the Publicans sinnes were from the lust of the flesh, so the Pharises sinnes were from