01.02a The SINFULNESS of man's natural state
Human Nature in its Fourfold State Thomas Boston (1676 - 1732) II. The State of NATURE Human Nature in its Fourfold State Thomas Boston (1676 - 1732) I. The State of INNOCENCE II. The State of NATURE 1. The SINFULNESS of man’s natural state
Genesis 6:5. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."
We have seen what man was, as God made him; a lovely and happy creature—let us view him now as he has unmade himself; and we shall see him a sinful and a miserable creature. This is the sad state we are brought into by the fall; a state as black and doleful, as the former was glorious; and this we commonly call, "The State of Nature;" or "Man’s Natural State;" according to that of the apostle, Ephesians 2:3, "And were by nature the children of wrath, even as others." And herein two things are to be considered—1. The sinfulness; 2. The misery of this state, in which all the unregenerate live. I begin with the sinfulness of man’s natural state, whereof the text gives us a full, though short account. "And God saw that the wickedness of man was great," &e. The scope and design of these words are, to clear God’s justice in bringing the flood on the old world. There are two particular causes taken notice of in the preceding verses:
1. Mixed marriages, Genesis 6:2, "The sons of God," the posterity of Seth and Enoch, professors of the true religion, married with "the daughters of men," the profane, cursed race of Cain. They did not carry the matter before the Lord, that he might choose for them, Psalms 48:14—but without any respect to the will of God, they chose, not according to the rules of their faith—but of their fancy; they "saw that they were fair;" and their marriage with them occasioned their divorce from God. This was one of the causes of the deluge, which swept away the old world. Would to God that all professors in our day could plead not guilty—but though that sin brought on the deluge—yet the deluge has not swept away that sin; which as of old, so in our day, may justly be looked upon as one of the causes of the decay of religion. It was an ordinary thing among the Pagans, to change their gods, as they changed their condition into a married lot—many sad instances the Christian world affords of the same; as if people were of Pharaoh’s opinion, That religion is only for those who have no other care upon their heads, Exodus 5:17.
2. Great oppression, Genesis 6:4, "There were giants in the earth in those days;" men of great stature, great strength, and monstrous wickedness, "filling the earth with violence," Genesis 6:11. But neither their strength, nor treasures of wickedness, could profit them in the day of wrath. Yet the gain of oppression still causes many to forget the terror of this dreadful example.
Thus much for the connection, and what particular crimes that generation was guilty of. But every person that was swept away by the flood could not be guilty of these things; and "shall not the Judge of all the earth do right?" Therefore, in my text, there is a general indictment drawn up against them all, "The wickedness of man was great in the earth," etc., and clearly proved, for God saw it. Two things are here laid to their charge:
1. Corruption of life, wickedness, great wickedness. I understand this of the wickedness of their lives; for it is plainly distinguished from the wickedness of their hearts. The sins of their outward lives were great in the nature of them, and greatly aggravated by their attendant circumstances—and this not only among those of the race of cursed Cain—but those of holy Seth; the wickedness of man was great. And then it is added, "in the earth:" (1.) To vindicate God’s severity, in that he not only cut off sinners—but defaced the beauty of the earth, and swept off the brute creatures from it, by the deluge; that as men had set the marks of their impiety, God might set the marks of his indignation, on the earth. (2.) To show the heinousness of their sin, in making the earth, which God had so adorned for the use of man--a sink of sin, and a stage whereon to act their wickedness, in defiance of Heaven. God saw this corruption of life—he not only knew it, and took notice of it—but he made them to know that he took notice of it, and that he had not forsaken the earth, though they had forsaken heaven.
2. Corruption of nature—Every imagination of the thoughts of his heart was only evil continually. All their wicked practices are here traced to the fountain and spring-head—a corrupt heart was the source of all. The soul, which was made upright in all its faculties, is now wholly disordered. The heart, that was made according to God’s own heart, is now the reverse of it, a forge of evil imaginations, a sink of inordinate affections, and a storehouse of all impiety, Mark 7:21-22. Behold the heart of the natural man, as it is opened in our text. The mind is defiled; the thoughts of the heart are evil; the will and affections are defiled—the imagination of the thoughts of the heart, that is, whatever the heart frames within itself by thinking, such as judgment, choice, purposes, devices, desires, every inward motion, or rather the frame of the thoughts of the heart, namely, the frame, make, or mold of these, 1 Chronicles 29:18, is evil.
Yes, and every imagination, every frame of his thoughts, is evil. The heart is ever framing something; but never one right thing—the frame of thoughts, in the heart of man, is exceedingly various; yet are they never cast into a right frame. But is there not, at least, a mixture of good in them? No, they are only evil; there is nothing in them truly good and acceptable to God—nor can anything be so, which comes out of that forge; where, not the Spirit of God—but "the prince of the power of the air, works," Ephesians 2:2. Whatever changes may be found in them, are only from evil to evil; for the imagination of the heart, or frame of thoughts in natural men, is evil continually, or every day. From the first day to the last day, in this state, they are in midnight darkness; there is not the glimmering of the light of holiness in them; not one holy thought can ever be produced by the unholy heart.
O, what a vile heart is this! O, what a corrupt nature is this! The tree that always brings forth fruit—but never good fruit, whatever soil it be set in, whatever pains be taken with it, must naturally be an evil tree—and what can that heart be, whereof every imagination, every set of thoughts, is only evil, and that continually? Surely that corruption is ingrained in our hearts, interwoven with our very natures, has sunk deep into our souls, and will never be cured but by a miracle of grace. Now such is man’s heart, such is his nature, until regenerating grace changes it. God, who searches the heart, saw man’s heart was so, he took special notice of it—and the faithful and true Witness cannot mistake our case; though we are most apt to mistake ourselves in this point, and generally overlook it.
Beware that there be not a thought in your wicked heart saying, "What is that to us? Let that generation, of whom the text speaks, see to that." For the Lord has left the case of that generation on record, to be a looking-glass to all after generations, wherein they may see their own corruption of heart, and what their lives would be too, if he restrained them not—for "as in water face answers to face, so the heart of man to man," Proverbs 27:19. Adam’s fall has framed all men’s hearts alike in this matter. Hence the apostle, Romans 3:10-18, proves the corruption of the nature, hearts, and lives of all men, from what the psalmist says of the wicked in his day, Psalms 14:1-3; Psalms 5:9; Psalms 140:3; Psalms 10:7; Psalms 36:1; and from what Jeremiah says of the wicked in his day, Jeremiah 9:3, and from what Isaiah says of those that lived in his time, Isaiah 57:7-8, and concludes, verse 19, "Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God." Had the history of the deluge been transmitted unto us, without the reason thereof in the text, we might thence have gathered the corruption and total depravity of man’s nature—for what other quarrel could the holy and just God have with the infants that were destroyed by the flood, seeing they had no actual sin? If we saw a wise man, who, having made a beautiful piece of work, and heartily approved of it when he gave it out of his hand, as fit for the use it was designed for, rise up in wrath and break it all in pieces, when he looked on it afterwards; should we not thence conclude that the frame of it had been quite marred since it came out of his hand, and that it does not serve for the use it was at first designed for? How much more, when we see the holy and wise God destroying the work of his own hands, once solemnly pronounced by him very good, may we not conclude that the original frame thereof is utterly marred, that it cannot be mended—but must needs be new made, or lost altogether? Genesis 6:6-7, "And it repeated the Lord that he had made man on the earth, and it grieved him at his heart; and the Lord said, I will destroy man," or blot him out; as a man does a sentence out of a book, that cannot be corrected by cutting off some letters, syllables, or words, and interlining others here and there—but must needs be wholly new framed. But did the deluge carry off this corruption of man’s nature? did it mend the matter? No, it did not. God, in his holy Providence, "that every mouth may be stopped, and all the" new "world may become guilty before God," as well as the old, permits that corruption of nature to break out in Noah, the father of the new world, after the deluge was over. Behold him, as another Adam, sinning in the fruit of a tree, Genesis 9:20-21, "He planted a vineyard, and he drank of the wine, and was drunken, and he was uncovered within his tent." More than that, God gives the same reason against a new deluge, which he gives in our text for bringing that on the old world—"I will not," says he, "again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth," Genesis 8:21. Whereby it is intimated that there is no mending of the matter by this means; and that if he should always take the same course with men that he had done, he would be always sending deluges on the earth, seeing the corruption of man’s nature still remains. But though the flood could not carry off the corruption of nature—yet it pointed at the way how it is to be done; namely, that men must be "born of water and of the Spirit," raised from spiritual death in sin by the grace of Jesus Christ, who came by water and blood; out of which a new world of saints arise in regeneration, even as the new world of sinners out of the waters, where they had long lain buried, as it were, in the ark. This we learn from 1 Peter 3:20-21, where the apostle, speaking of Noah’s ark, says, "Wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism does also now save us." Now the waters of the deluge being a like figure to baptism, it plainly follows, that they signified as baptism does "the washing of regeneration, and renewing of the Holy Spirit." To conclude then, those waters, though now dried up, may serve us still for a looking-glass, in which we may see the total corruption of our nature, and the necessity of regeneration. From the text, thus explained, this weighty point of doctrine arises, which he who runs may read in it, namely, Man’s nature is now wholly corrupted. There is a sad alteration, an astonishing overturning in the nature of man—where, at first, there was nothing evil, now there is nothing good. In treating on this doctrine, I shall,
I. Confirm it.
II. Represent this corruption of nature in its several parts.
III. Show you how man’s nature comes to be thus corrupted.
IV. Apply this doctrine.
1. How the scripture takes particular notice of fallen Adam’s communicating his image to his posterity, Genesis 5:3, "Adam begat a son in his own likeness, after his image, and called his name Seth." Compare with this the first verse of that chapter, "In the day that God created man, in the likeness of God made he him." Behold here, how the image after which man was made, and the image after which he is begotten, are opposed. Man was created in the likeness of God; that is, the holy and righteous God made a holy and righteous creature—but fallen Adam begat a son, not in the likeness of God—but in his own likeness; that is, corrupt sinful Adam begat a corrupt sinful son. For as the image of God bore righteousness and immortality in it, as was shown before; so this image of fallen Adam bore corruption and death in it, 1 Corinthians 15:49-50, compare 1 Corinthians 15:22. Moses, in Genesis 5:1-32, giving us the first bill of mortality that ever was in the world, ushers it in with this, that dying Adam begat mortals. Having sinned, he became mortal, according to the threatening; and so he begat a son in his own likeness--sinful, and therefore mortal. Thus sin and death passed on all. Doubtless he begat both Cain and Abel in his own likeness, as well as Seth. But it is not recorded of Abel; because he left no children behind him, and his becoming the first sacrifice to death in the world, was a sufficient document of it—nor of Cain, to whom it might have been thought peculiar, because of his monstrous wickedness; and besides, his posterity was drowned in the flood—but it is recorded of Seth, because be was the father of the holy seed; and from him all mankind since the flood have descended, and fallen Adam’s own likeness with them.
2. It appears from that text of Scripture, Job 14:4, "Who can bring a clean thing out of an unclean? Not one." Our first parents were unclean, how then can we be clean? How could our immediate parents be clean? how can our children be so? The uncleanness here referred to, is a sinful uncleanness; for it is such as makes man’s days full of trouble—and it is natural, being derived from unclean parents—"Man is born of a woman," Job 14:1, "And how can he be clean, that is born of a woman?" Job 25:4. The omnipotent God, whose power is not here challenged, could bring a clean thing out of an unclean, and so did in the case of the man Christ—but no other being can. Every person who is born according to the course of nature is born unclean. If the root is corrupt, so must the branches be. Neither is the matter mended, though the parents be sanctified ones; for they are but holy in part, and that by grace, not by nature! and they beget their children as sinful men, not as holy men. Therefore as the circumcised parent begets an uncircumcised child, and after the purest grain is sown, we reap chaff with the corn; so the holiest parent begets unholy children, and cannot communicate their grace to them, as they do their nature; which many godly parents find true, in their sad experience.
3. Consider the confession of the psalmist David, Psalms 51:5, "Behold, I was shaped in iniquity, and in sin did my mother conceive me." Here he ascends from his actual sin, to the fountain of it, namely, corrupt nature. He was a man according to God’s own heart; but from the beginning it was not so with him. He was begotten in lawful marriage—but when the lump was shaken in the womb, it was a sinful lump. Hence the corruption of nature in called the "old man;" being as old as ourselves, older than grace, even in those that are sanctified from the womb.
4. Hear our Lord’s determination of the point, John 3:6, "That which is born of the flesh is flesh." Behold the universal corruption of mankind—all are flesh! Not that all are frail, though that is a sad truth too; yes, and our natural frailty is an evidence of our natural corruption; but that is not the sense of the text—the meaning of it is, all are corrupt and sinful, and that naturally. Hence our Lord argues, that because they are flesh, therefore they must be born again, or else they cannot enter into the kingdom of God, John 3:3-5. And as the corruption of our nature shows the absolute necessity of regeneration, so the absolute necessity of regeneration plainly proves the corruption of our nature; for why should a man need a second birth, if his nature were not quite marred in his first birth?
5. Man certainly is sunk very low now, in comparison of what he once was. God made him but a "little lower than the angels:" but now we find him likened to the beasts that perish. He hearkened to a brute--and is now become like one of them. Like Nebuchadnezzar, his portion in his natural state is with the beasts, "minding only earthly things," Php 3:19. Nay, brutes, in some sort, have the advantage of the natural man, who is sunk a degree below them. He is more negligent of what concerns him most, than the stork, or the turtle-dove, or the crane, or the swallow, in what is for their interest, Jeremiah 8:7. He is more stupid than the ox or donkey, Isaiah 1:3. I find him sent to school to learn of the ant, which has no guide or leader to go before her; no overseer or officer to compel or stir her up to work; no ruler—but may do as she wills, being under the dominion of none; yet "provides her food in the summer and harvest," Proverbs 6:6-8; while the natural man has all these, and yet exposes himself to eternal starving. Nay, more than all this, the Scriptures hold out the natural man, not only as lacking the good qualities of these creatures—but as a compound of the evil qualities of the worst of the creatures; in whom the fierceness of the lion, the craft of the fox, the unteachableness of the wild donkey, the filthiness of the dog and swine, the poison of the asp, and such like, meet. Truth itself calls them "serpents, a generation of vipers;" yes, more, even "children of the devil," Matthew 23:33; John 8:44. Surely, then, man’s nature is miserably corrupted.
6. "We are by nature the children of wrath," Ephesians 2:3. We are worthy of, and liable to, the wrath of God; and this by nature—therefore, doubtless, we are by nature sinful creatures. We are condemned before we have done good or evil; under the curse, before we know what it is. But, "will a lion roar in the forest when he has no prey?" Amos 3:4; that is, will the holy and just God roar in his wrath against man, if he be not, by his sin, made a prey for his wrath? No, he will not; he cannot. Let us conclude then, that, according to the word of God, man’s nature is a corrupt nature.
If we consult experience, and observe the case of the world, in those things that are obvious to any person who will not shut his eyes against clear light, we shall quickly perceive such fruits as discover this root of bitterness. I shall propose a few things that may serve to convince us in this point:
1. Who sees not a flood of miseries overflowing the world? Where can a man go where he shall not dip his foot, if he go not over head and ears, in it? Everyone at home and abroad, in city and country, in palaces and cottages, is groaning under some one thing or other, ungrateful to him. Some are oppressed with poverty, some chastened with sickness and pain, some are lamenting their losses, everyone has a cross of one sort or another. No man’s condition is so soft—but there is some thorn of uneasiness in it. At length death, the wages of sin, comes after these its harbingers, and sweeps all away. Now, what but sin has opened the sluice of sorrow? There is not a complaint nor sigh heard in the world, nor a tear that falls from our eye—but it is an evidence that man is fallen as a star from heaven; for God distributes sorrows in his anger, Job 21:17. This is a plain proof of the corruption of nature—forasmuch as those who have not yet actually sinned, have their share of these sorrows; yes, and draw their first breath in the world weeping, as if they knew this world at first sight to be a Bochim, the place of weepers. There are graves of the smallest, as well as of the largest size, in the churchyard; and there are never lacking some in the world, who are, like Rachel, weeping for their children because they are not, Matthew 2:18.
2. Observe how early this corruption of nature begins to appear in young ones. Solomon observes, that "even a child is known by his doings," Proverbs 20:11. It may soon be discerned what way the bias of the heart lies. Do not the children of fallen Adam, before they can go alone, follow their father’s footsteps? What a vast deal of little pride, ambition, sinful curiosity, vanity, willfulness, and averseness to good, appears in them? And, when they creep out of infancy, there is a necessity of using the rod of correction, to drive away the foolishness which is bound in their hearts, Proverbs 20:15, which shows, that, if grace prevails not, the child will be as Ishmael, "a wild ass-man," as the word is, Genesis 16:12.
3. Take a view of the manifold gross out-breakings of sin in the world—the wickedness of man is yet great in the earth. Behold your bitter fruits of the corruption of our nature, Hosea 4:2, "By swearing, and lying, and killing, and stealing, and committing adultery, they break out, like the breaking forth of waters, and blood touches blood." The world is filled with filthiness, and all manner of lewdness, wickedness, and profanity. From whence comes the deluge of sin on the earth—but from the breaking up of the fountains of the great deep, the heart of man, "out of which proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness," etc., Mark 7:21-22. You will, it may be, thank God with a whole heart, that you are not like other men; and indeed, you have more reason for it than, I fear, you are aware of; for, as in water face answers to face, so the heart of man to man, Proverbs 28:19. As, looking into clear water, you see your own face; so, looking into your heart, you may see other men’s there; and, looking into other men’s in them you may see your own. So that the most vile and profane wretches who are in the world, should serve you for a looking-glass; in which you ought to discern the corruption of your own nature—and if you were to do so, you would, with a heart truly touched, thank God, and not yourselves, indeed, that you are not as other men in your lives; seeing the corruption of nature is the same in you as in them.
4. Cast your eye upon those terrible convulsions which the world is thrown into by the lusts of men! Lions make not a prey of lions, nor wolves of wolves—but men are turned lions and wolves to one another, biting and devouring one another. Upon how slight occasions will men sheath their swords in one another! The world is a wilderness, where the clearest fire that men can carry about with them will not frighten away the wild beasts that inhabit it, and that because they are men, and not brutes; but one way or other they will be wounded. Since Cain shed the blood of Abel, the earth has been turned into a slaughter-house; and the chase has been continued, since Nimrod began his hunting; on the earth, as in the sea, the greater still devouring the lesser. When we see the world in such a ferment, everyone attacking another with words or swords, we may conclude there is an evil spirit among them. These violent heats among Adam’s sons, show the whole body to be distempered, the whole head to be sick, and the whole heart to be faint. They surely proceed from an inward cause, James 4:1, "lusts that war in our members."
5. Consider the necessity of human laws, guarded by terrors and punishments; to which we may apply what the apostle says, 1 Timothy 1:9, that "the law is not made for a righteous man—but for the lawless and disobedient, for the ungodly and for sinners," etc. Man was made for society; and God himself said of the first man, when he had created him, that it was "not fit he should be alone;" yet the case is such now, that, in society, he must be hedged in with thorns. And that from hence we may the better see the corruption of man’s nature, let us consider,
(1.) Every man naturally loves to be at full liberty himself; to have his own will for his law; and, if he were to follow his natural inclinations, he would vote himself out of the reach of all laws, divine and human. Hence some, the power of whose hands has been answerable to their natural inclination, have indeed made themselves absolute, and above laws; agreeably to man’s monstrous design at first, to be as gods, Genesis 3:5. Yet,
(2.) There is no man that would willingly adventure to live in a lawless society—therefore, even pirates and robbers have laws among themselves, though the whole society casts off all respect to law and right. Thus men discover themselves to be conscious of the corruption of nature; not daring to trust one another—but upon security.
(3.) However dangerous it is to break through the hedge—yet the violence of lust makes many daily adventure to run the risk. They will not only sacrifice their credit and conscience, which last is lightly esteemed in the world; but for the pleasure of a few moments, immediately followed with terror from within, they will lay themselves open to a violent death by the laws of the land wherein they live.
(4.) The laws are often made to yield to men’s lusts. Sometimes whole societies run into such extravagances, that, like a company of prisoners, they break off their fetters, and put their guard to flight; and the voice of laws cannot be heard for the noise of arms. And seldom is there a time, wherein there are not some people so great and daring, that the laws dare not look their impetuous lusts in the face; which made David say, in the case of Joab, who had murdered Abner, "These men, the sons of Zeruiah, be too hard for me," 2 Samuel 3:39. Lusts sometimes grow too strong for laws, so that the law becomes slack, as the pulse of a dying man, Habakkuk 1:3-4.
(5.) Consider, what necessity often appears of amending old laws, and making new ones; which have their rise from new crimes, of which man’s nature is very fruitful. There would be no need of mending the hedge, if men were not, like unruly beasts, still breaking it down. It is astonishing to see what a figure the Israelites, who were separated unto God from among all the nations of the earth, make in their history; what horrible confusions were among them, when there was no king in Israel, as you may see from the eighteenth to the twenty-first chapter of Judges—how hard it was to reform them, when they had the best of magistrates! and how quickly they turned aside again, when they got wicked rulers! I cannot but think, that one grand design of that sacred history, was to discover the corruption of man’s nature, the absolute need of the Messiah, and his grace; and that we ought, in reading it, to improve it to that end. How cutting is that word which the Lord has to Samuel, concerning Saul, 1 Samuel 9:17, "The same shall reign over" – or, as the word is, shall restrain – "my people." O, the corruption of man’s nature! the awe and dread of the God of heaven restrains them not; but they must have gods on earth to do it, "to put them to shame," Judges 18:7.
6. Consider the remains of that natural corruption in the saints. Though grace has entered—yet corruption is not expelled—though they have got the new creature—yet much of the old corrupt nature remains; and these struggle together within them, as the twins in Rebekah’s womb, Galatians 5:17. They find it present with them at all times, and in all places, even in the most retired corners. If a man has a troublesome neighbor, he may move; if he has an ill servant, he may put him away at the term; if a bad companion, he may sometimes leave the house, and be free from molestation that way. But should the saint go into a wilderness, or set up his tent on some remote rock in the sea, where never foot of man, beast, or fowl had touched, there his corrupt heart will be with him. Should he be with Paul, caught up to the third heavens, it will come back with him, 2 Corinthians 12:7. It follows him as the shadow does the body; it makes a blot in the fairest line he can draw. It is like the fig-tree on the wall, which however nearly it was cut—yet still grew, until the wall was thrown down—for the roots of it are fixed in the heart, while the saint is in the world, as with bands of iron and brass. It is especially active when he would do good, Romans 7:21, then the fowls come down upon the carcasses. Hence often, in holy duties, the spirit of a saint, as it were, evaporates; and he is left before he is aware, like Michal, with an image in the bed instead of a husband. I need not stand to prove to the godly the corruption of nature in them, for they groan under it; and to prove it to them, were to hold out a candle to let them see the sun—as for the wicked, they are ready to account mole-hills in the saints as big as mountains, if not reckon them all hypocrites. But consider these few things on this head:
(1.) "If it be thus in the green tree how must it be in the dry?" The saints are not born saints—but made so by the power of regenerating grace. Have they got a new nature, and yet the old remains with them? How great must that corruption be in others, in whom there is no grace!
(2.) The saints groan under it, as a heavy burden. Hear the apostle, Romans 7:24, "O wretched man that I am! who shall deliver me from the body of this death?" What though the carnal man lives at ease and quiet, and the corruption of nature is not his burden, is he therefore free from it? No, no! It is because he is dead, that he feels not the sinking weight. Many a groan is heard from a sick bed—but never any from a grave. In the saint, as in the sick man, there is a mighty struggle; life and death striving for the mastery—but in the natural man, as in the dead corpse, there is no noise; because death bears full sway.
(3.) The godly man resists the old corrupt nature; he strives to mortify it—yet it remains; he endeavors to starve it, and by that means to weaken it—yet it is active. How must it spread then, and strengthen itself in that soul, where it is not starved—but fed! And this is the case of all the unregenerate, who make "provision for the flesh, to fulfill the lusts thereof." If the garden of the diligent affords him new work daily, in cutting off and rooting up, surely that of the sluggard must needs be "all grown over with thorns."
7. I shall add but one observation more; and that is, that in every man, naturally, the image of fallen Adam appears. Some children, by the features and lineaments of their face, do, as it were, father themselves—and thus we resemble our first parents. Everyone of us bears the image and impression of the fall upon him; and to evince the truth of this, I appeal to the consciences of all, in these following particulars:
(1.) Is not sinful curiosity natural to us? and is not this a print of Adam’s image? Genesis 3:6. Is not man naturally much more desirous to know new things, than to practice old known truths? How much like old Adam do we look in this eagerness for novelties, and disrelish of old solid doctrines? We seek after knowledge rather than holiness, and study most to know those things which are least edifying. Our wild and roving fancies need a bridle to curb them, while good solid affections must be quickened and spurred on.
(2.) If the Lord, by his holy law and wise providence, puts a restraint upon us, to keep us back from anything, does not that restraint whet the edge of our natural inclinations, and makes us so much the keener in our desires? And in this do we not betray it plainly, that we are Adam’s children? Genesis 3:2-6. I think this cannot be denied; for daily observation evinces, that it is a natural principle, that "stolen waters are sweet, and bread eaten in secret is pleasant," Proverbs 9:17. The very heathens were convinced, that man was possessed with this spirit of contradiction, though they knew not the spring of it. How often do men let themselves loose in those things, in which, had God left them at liberty, they would have bound up themselves! but corrupt nature takes a pleasure in the very jumping over the hedge. And is it not a repeating of our fathers’ folly, that men will rather climb for forbidden fruit, than gather what is shaken off the tree of good providence to them, when they have God’s express allowance for it?
(3.) Which of all the children of Adam is not naturally disposed to hear the instruction that causes to err? And was not this the rock our first parents split upon? Genesis 3:4-6. How apt is weak man, ever since that time, to parley with temptations! "God speaks once, yes twice—yet man perceives it not," Job 33:14—but he readily listens to Satan. Men might often come fair off, if they would dismiss temptations with abhorrence, when first they appear; if they would nip them in the bud, they would soon die away—but, alas! though we see the train coming at us—yet we stand until it arrives, and we are blown up with its force.
(4.) Do not the eyes in your head often blind the eyes of the mind? And was not this the very case of our first parents? Genesis 3:6. Man is never more blind than when he is looking on the objects that are most pleasing to sense. Since the eyes of our first parents were opened to the forbidden fruit, men’s eyes have been the gates of destruction to their souls; at which impure imaginations and sinful desires have entered the heart, to the wounding of the soul, wasting of the conscience, and bringing dismal effects sometimes on whole societies, as in Achan’s case, Joshua 7:21. Holy Job was aware of this danger, from these two little rolling bodies, which a very small splinter of wood can make useless, "I made a covenant with mine eyes," Job 31:1.
(5.) Is it not natural to us to care for the body, even at the expense of the soul? This was one ingredient in the sin of our first parents, Genesis 3:6. O, how happy might we be, if we were but at half the pains about our souls, that we bestow upon our bodies! If that question, "What must I do to be saved?" Acts 16:30, ran but near as often through our minds as these questions do, "What shall we eat? What shall we drink? How shall we be clothed?" Matthew 6:31, then many a hopeless case would become very hopeful. But the truth is, most men live as if they were nothing but a lump of flesh—or as if their soul served for no other use—but, like salt, to keep their body from corrupting. "They are flesh," John 3:6; "they mind the things of the flesh," Romans 8:5; and "they live after the flesh," Romans 8:13. If the consent of the flesh be got to an action, the consent of the conscience is rarely waited for—yes, the body is often served, when the conscience has entered a protest against it.
(6.) Is not everyone by nature discontented with his present lot in the world, or with some one thing or other in it? This also was Adam’s case, Genesis 3:5-6. Some one thing is always lacking; so that man is a creature given to changes. If any doubt this, let them look over all their enjoyment; and, after a review of them, listen to their own hearts, and they will hear a secret murmuring for lack of something—though perhaps, if they considered the matter aright, they would see that it is better for them to lack, than to have that something. Since the hearts of our first parents flew out at their eyes, on the forbidden fruit, and a night of darkness was thereby brought on the world, their posterity have a natural disease which Solomon calls, "The wandering of the desire," or, as the word is, "The walking of your soul," Ecclesiastes 6:9. This is a sort of diabolical trance, wherein the soul traverses the world; feeds itself with a thousand airy nothings; snatches at this and the other created excellency, in imagination and desire; goes here, and there, and everywhere, except where it should go. And the soul is never cured of this disease, until conquering grace brings it back to take up its everlasting rest in God through Christ—but until this be, if man were set again in paradise, the garden of the Lord, all the pleasures there would not keep him from looking, yes, and leaping over the hedge a second time.
(7.) Are we not far more easily impressed and influenced by evil councils and examples, than by those that are good! You will see this was the ruin of Adam, Genesis 3:6. Evil example, to this day, is one of Satan’s master-devices to ruin men. Though we have, by nature, more of the fox than of the lamb; yet that ill property which some observe in this creature, namely, that if one lamb skips into a water, the rest will suddenly follow, may be observed also in the disposition of the children of men; to whom it is very natural to embrace an evil way, because they see others in it before them. Ill example has frequently the force of a violent stream, to carry us over plain duty; but especially if the example be given by those we bear a great affection to—our affection, in that case, blinds our judgment; and what we should abhor in others, is complied with, to humor them. Nothing is more plain, than that generally men choose rather to do what the most do, than what the best do.
(8.) Who of all Adam’s sons needs be taught the art of sewing fig-leaves together, to cover their nakedness? Genesis 3:7. When we have ruined ourselves, and made ourselves naked to our shame, we naturally seek to help ourselves, by ourselves—many poor contrivances are employed, as silly and insignificant as Adam’s fig-leaves. What pains are men at, to cover their sin from their own conscience, and to draw all the fair colors upon it that they can! And when once convictions are fastened upon them, so that they cannot but see themselves naked, it is as natural for them to attempt to cover it by self-deceit, as for fish to swim in water, or birds to fly in the air. Therefore, the first question of the convinced is, "What shall we do?" Acts 2:37. How shall we qualify ourselves? What shall we perform? Not considering that the new creature is God’s own workmanship or deed, Ephesians 2:10, any more than Adam considered and thought of being clothed with the skins of sacrifices, Genesis 3:21.
(9.) Do not Adam’s children naturally follow his footsteps--in hiding themselves from the presence of the Lord? Genesis 3:8. We are quite as blind in this matter as he was, who thought to hide himself from the presence of God among the shady trees of the garden. We are very apt to promise ourselves more security in a secret sin, than in one that is openly committed. "The eye of the adulterer waits for the twilight, saying, no eye shall see me," Job 24:15. Men will freely do that in secret, which they would be ashamed to do in the presence of a child; as if darkness could hide from the all-seeing God. Are we not naturally careless of communion with God; yes, and averse to it? Never was there any communion between God and Adam’s children, where the Lord himself had not the first word. If he were to let them alone--they would never inquire after him. Isaiah 57:17, "I hid myself." Did he seek after a hiding God? Very far from it—"He went on in the way of his heart."
(10.) How loath are men to confess sin, to take guilt and shame to themselves? Was it not thus in the case before us? Genesis 3:10. Adam confesses his nakedness, which could not be denied; but says not one word of his sin—the reason of it was, he would gladly have hid it if he could. It is as natural for us to hide sin--as to commit it. Many sad instances thereof we have in this world; but a far clearer proof of it we shall get at the day of judgment, the day in which "God will judge the secrets of men," Romans 2:16. Many a foul mouth will then be seen which is now "wiped, and says, I have done no wickedness," Proverbs 30:20.
(11.) Is it not natural for us to extenuate our sin, and transfer the guilt upon others? When God examined our guilty first parents, did not Adam lay the blame on the woman? and did not the woman lay the blame on the serpent? Genesis 3:12-13. Adam’s children need not be taught this hellish policy; for before they can well speak, if they cannot get the fact denied, they will cunningly lisp out something to lessen their fault, and lay the blame upon another. Nay, so natural is this to men, that in the greatest sins, they will lay the fault upon God himself; they will blaspheme his holy providence under the mistaken name of misfortune or bad luck--and thereby lay the blame of their sin at heaven’s door! And was not this one of Adam’s tricks after his fall? Genesis 3:12, "And the man said, The woman whom you gave to be with me, she gave me of the tree, and I did eat." Observe the order of the speech. He makes his apology in the first place; and then comes his confession—his apology is long—but his confession very short; it is all comprehended in one word, "and I did eat." How pointed and distinct is his apology, as if he was afraid his meaning should have been mistaken! "The woman," says he, or "that woman," as if he would have pointed the judge to his own works, of which we read, Genesis 2:22. There was but one woman then in the world; so that one would think he needed not to have been so exact in pointing at her—yet she is as carefully marked out in his defense, as if there had been ten thousand.
"The woman whom you gave me:" here he speaks, as if he had been ruined with God’s gift. And, to make the gift look the blacker, it is added to all this, "whom you gave to be with me," as my constant companion, to stand by me as a helper. This looks as if Adam would have fathered an ill design upon the Lord, in giving him this gift.
And, after all, there is a new demonstrative here, before the sentence is complete; he says not, "The woman gave me," but "the woman--she gave me," emphatically; as if he had said, she, even she, gave me of the tree. This much for his apology. But his confession is quickly over, in one word, as he spoke it, "and I did eat." There is nothing here to point out himself, and as little to show what he had eaten. How natural is this black art to Adam’s posterity! he who runs may read it. So universally does Solomon’s observation hold true, Proverbs 19:3, "The foolishness of man perverts his way; and his heart frets against the Lord." Let us then call fallen Adam, father; let us not deny the relation, seeing we bear his image. To sum up this point, sufficiently confirmed by concurring evidence from the Lord’s word, our own experience, and observation; let us be persuaded to believe the doctrine of the corruption of our nature; and look to the second Adam, the blessed Jesus, for the application of his precious blood, to remove the guilt of our sin; and for the efficacy of his Holy Spirit, to make us new creatures, knowing that "except we be born again, we cannot enter into the kingdom of God."
1. Of the corruption of the UNDERSTANDING.
"They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts." Ephesians 4:18. "There is no one who understands." Romans 3:11. The understanding, that leading faculty, is despoiled of its primitive glory, and covered over with confusion. We have fallen into the hands of our grand adversary, as Samson into the hands of the Philistines, and are deprived of our two eyes. There is none that understands," Romans 3:11. "Mind and conscience are defiled," Titus 1:15. The natural man’s apprehension of divine things is corrupt. Psalms 50:21, "You thought that I was altogether such a one as yourself." His judgment is corrupt, and cannot be otherwise, seeing his eye is evil—therefore the scriptures, to show that man does all wrong, says, "everyone did that which was right in his own eyes," Judges 17:6; Judges 21:25. And his imaginations, or reasonings, must be evil--being of a piece with his judgment, 2 Corinthians 10:5. But, to point out this corruption of the mind or understanding more particularly, let these following things be considered:
1. There is a natural weakness in the minds of men with respect to spiritual things. The apostle determines concerning everyone that is not endued with the graces of the Spirit, "That he is blind, and cannot see afar off," 2 Peter 1:9. Hence the Spirit of God in the scriptures clothes, as it were, divine truths with earthly figures, even as parents teach their children, using similitudes, Hosea 12:11. This, though it does not cure—yet it proves this natural weakness in the minds of men. But there are not lacking plain proofs of it from experience. As,
(1.) How hard a task is it to teach many people the common principles of our holy religion, and to make truths so plain as they may understand them? There must be "precept upon precept, precept upon precept; line upon line, line upon line," Isaiah 28:10. Try the same people in other things, they will be found "wiser in their generation than the children of light." They understand their work and business in the world as well as their neighbors; though they are very stupid and unteachable in the matters of God. Tell them how they may advance their worldly wealth, or how they may gratify their lusts, and they will quickly understand these things; though it is very hard to make them know how their souls may be saved, or how their hearts may find rest in Jesus Christ.
(2.) Consider those who have many advantages beyond the generality of mankind; who have had the benefits of good education and instruction; yes, and are blessed with the light of grace in that measure wherein it is ascribed to the saints on earth—yet how small a portion have they of the knowledge of divine things! What ignorance and confusion still remain in their minds! How often are they perplexed even as to practical truths, and understand as children in these things! It is a pitiful weakness that we cannot perceive the things which God has revealed to us; and it must needs be a sinful weakness, since the law of God requires us to know and believe them.
(3.) What dangerous mistakes are to be found among men in concerns of the greatest weight! What woeful delusions prevail over them! Do we not often see those, who in other things are the wisest of men--yet these are notorious fools with respect to their soul’s interest? Matthew 9:25, "You have hidden these things from the wise and prudent." Many who are eagle-eyed in the trifles of time, are like owls and bats in the light of eternal realities. Nay, truly, the life of every natural man is but one continued dream and delusion, out of which he never awakes, until either, by a new light darted from heaven into his soul, he comes to himself, Luke 15:17, or, in hell he lifts up his eyes in torment, Luke 16:23. Therefore, in scripture account, though he be ever so wise, he is a fool, and a simple one.
2. Man’s understanding is naturally overwhelmed with gross darkness in spiritual things. Man, at the instigation of the devil, attempting to break out a new light in his mind, Genesis 3:5, instead of that, broke up the doors of the bottomless pit, so as, by the smoke thereof, to be buried in darkness. When God first made man, his mind was a lamp of light; but now, when he comes to make him over again, in regeneration, he finds it darkness; Ephesians 5:8, "You were once darkness." Sin has closed the windows of the soul, darkness covers the whole—it is the land of darkness and the shadow of death, where the light is as darkness. The prince of darkness reigns there, and nothing but the works of darkness are framed there. We are born spiritually blind, and cannot be restored without a miracle of grace. This is your case, whoever you are, who are not born again. That you may be convinced in this matter, take the following proofs of it:
Proof 1. The darkness which was upon the face of the world, before, and at the time when Christ came, arising as the Sun of Righteousness upon the earth. When Adam by his sin had lost that primitive light with which he was endued at his creation, it pleased God to make a glorious revelation of his mind and will to him, as to the way of salvation, Genesis 3:15. This was handed down by him, and other godly fathers, before the flood—yet the natural darkness of the mind of man prevailed so far against that revelation, as to carry off all sense of true religion from the old world, except what remained in Noah’s family, which was preserved in the ark. After the flood, as men multiplied on the earth, the natural darkness of the mind prevailed again, and the light decayed, until it died away among the generality of mankind, and was preserved only among the posterity of Shem. And even with them it had nearly set, when God called Abraham from serving other gods, Joshua 24:15. God gives Abraham a more full and clear revelation, which he communicates to his family, Genesis 18:19; yet the natural darkness wears it out at length, except that it was preserved among the posterity of Jacob. They being carried down into Egypt, that darkness so prevailed, as to leave them very little sense of true religion; and there was a necessity for a new revelation to be made to them in the wilderness. And many a cloud of darkness got above that, now and then, during the time from Moses to Christ. When Christ came, the world was divided into Jews and Gentiles. The Jews, and the true light with them, were within an enclosure, Psalms 147:19-20. Between them and the Gentile world, there was a partition wall of God’s making, namely, the ceremonial law—and upon that was reared up another of man’s own making, namely, a rooted enmity between the parties, Ephesians 2:14-15. If we look abroad outside the enclosure, and except those proselytes of the Gentiles, who by means of some rays of light breaking forth upon them from within the enclosure, having renounced idolatry, worshiped the true God—but did conform to the Mosaic rites, we see nothing but "dark places of the earth, full of the habitations of cruelty," Psalms 74:20. Gross darkness covered the face of the Gentile world, and the way of salvation was utterly unknown among them. They were drowned in superstition and idolatry, and had multiplied their idols to such a vast number, that above thirty thousand are reckoned to have been worshiped by the men of Europe alone. Whatever wisdom was among their philosophers, "the world by" that "wisdom know not God," 1 Corinthians 1:21, and all their researches in religion were but groping in the dark, Acts 17:27.
If we look within the enclosure, and except a few that were groaning and "waiting for the consolation of Israel," we shall see gross darkness on the face of that generation. Though "to them were committed the oracles of God," yet they were most corrupt in their doctrine. Their traditions were multiplied; but the knowledge of those things, wherein the life of religion lies, was lost. Masters of Israel knew not the nature and necessity of regeneration, John 3:10. Their religion was to build on their birth-privileges, as children of Abraham, Matthew 3:9, to glory in their circumcision, and other external ordinances, Php 3:2-3, and to "rest in the law," Romans 2:17, after they had, by their false glosses, cut it so short, as they might outwardly go well near to the fulfilling of it, Matthew 5:1-48.
Thus was darkness over the face of the world, when Christ, the true light, came into it; and so is darkness over every soul, until he as the day-star, arises in the heart. The latter is an evidence of the former. What—but the natural darkness of men’s minds, could still thus wear out the light of external revelation, in a matter upon which eternal happiness depends? Men did not forget the way of preserving their lives—but how quickly they lost the knowledge of the way of salvation of their souls, which are of infinitely more weight and worth! When the teaching of patriarchs and prophets was ineffectual, it became necessary for them to be taught of God himself, who alone can open the eyes of the understanding. But that it might appear that the corruption of man’s mind lay deeper than to be cured by mere external revelation, there were but very few converted by Christ’s preaching, who spoke as never man spoke," John 12:37-38. The great cure remained to be performed, by the Spirit accompanying the preaching of the apostles; who, according to the promise, John 14:12, were to do greater works. And if we look to the miracles wrought by our blessed Lord, we shall find, that by applying the remedy to the soul, for the cure of bodily distempers, as in the case of "the man sick of the palsy," Matthew 9:2, he plainly discovered, that his main errand into the world was to cure the diseases of the soul. I find a miracle wrought upon one who was born blind, performed in such a way, as seems to have been designed to let the world see it, as in a glass, their case and cure, John 9:6, "He made clay, and anointed the eyes of the blind man with the clay." What could more fitly represent the blindness of men’s minds, than eyes closed up with earth? Isaiah 44:18, "He has shut their eyes:" the word properly signifies, he has plastered their eyes; as the house in which the leprosy had been, was to be plastered, Leviticus 14:42. Thus the Lord’s word reveals the design of that strange work; and by it, shows us, that the eyes of our understanding are naturally shut. Then the blind man must go and wash off this clay in the pool of Siloam—no other water will serve this purpose. If that pool had not represented him, whom the Father sent into the world to open the blind eyes, Isaiah 42:7, I think the evangelist had not given us the interpretation of the name; which, he says, signifies sent, John 9:7. So we may conclude, that the natural darkness of our minds is such as there is no cure for—but from the blood and Spirit of Jesus Christ, whose eye-salve only can make us see, Revelation 3:18.
Proof 2. Every natural man’s heart and life is a mass of darkness, disorder, and confusion, however refined he may appear in the sight of men. Says the apostle Paul, "At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another." Titus 3:3; and yet, at the time which this text refers to, "he was blameless," touching the righteousness which is in the law, Php 3:6. This is a plain evidence that "the eye is evil, the whole body being full of darkness," Matthew 6:23. The unrenewed part of mankind is rambling through the world, like so many blind men, who will neither take a guide, nor can guide themselves; and therefore are falling over this and the other precipice, into destruction. Some are running after their covetousness, until they are pierced through with many sorrows. Some are sticking in the mire of sensuality. Some are dashing themselves on the rock of pride and self-conceit. Every one stumbling on some one stone of stumbling or other; all of them are running themselves upon the sword-point of justice, while they eagerly follow where unmortified passions and affections lead them. And all the while some are lying along in the way, others are coming up, and falling headlong over them. Therefore, "woe unto you" blind "world because of offences," Matthew 18:7.
Errors in judgment swarm in the world because it is "night, wherein all the beasts of the forest do creep forth." All the unregenerate are utterly mistaken in the point of true happiness—for though Christianity has fixed that matter in point of principle—yet nothing less than overcoming grace can fix it in the practical judgment. All men agree in the desire of being happy; but, among the unrenewed men, concerning the way to happiness, there are almost as many opinions as there are men; "each of us having turned to his own way," Isaiah 53:6. They are like the blind men of Sodom, around Lot’s house, all were seeking to find the door; some grope one part of the wall for it, some another—but none of them could certainly say, he had found it; so the natural man may stumble on any good—but the chief good.
Look into your own unregenerate heart, and there you will see all turned upside down—heaven lying below, and earth at top. Look into your life, there you may see how you are playing the madman, snatching at shadows, and neglecting the substance—eagerly flying after that which is not, and slighting that which is, and will be forever.
Proof 3. The natural man is always as a workman left without light; either trifling or doing mischief. Try to catch your heart at any time you will, and you will find it either weaving the spider’s web, or hatching cockatrice eggs, Isaiah 59:5, roving through the world, or digging into the pit; filled with vanity, or else with vileness; busy doing nothing, or what is worse than nothing. A sad sign of a dark mind.
Proof 4. The natural man is void of the saving knowledge of spiritual things. He knows not what a God he has to do with—he is unacquainted with Christ, and knows not what sin is. The greatest graceless wits are blind as moles in spiritual realities. Yes—but some such can speak of them to good purpose; so might those Israelites of the trials, signs, and miracles, which their eyes had seen, Deuteronomy 29:3; to whom nevertheless, the Lord had "not given a heart to perceive, and eyes to see, and ears to hear, unto that day," Deuteronomy 29:4. Many a man who bears the name of a Christian, may make Pharaoh’s confession of faith, Exodus 5:2, "I know not the Lord," neither will he let go what he commands them to part with. God is with them, as a prince in disguise among his subjects, who meets with no better treatment from them than if they were his fellows, Psalms 50:21. Do they know Christ, or see his glory, and any beauty in him, for which he is to be desired? If they did, they would not slight him as they do—a view of his glory would so darken all created excellence, that they would take him for and instead of all, and gladly close with him, as he offers himself in the gospel, John 4:13; Psalms 9:10; Matthew 13:44-46. Do they know what sin is, who nurse the serpent in their bosom, hold fast their deceit, and refuse to let it go? I own, indeed, that they may have a natural knowledge of these things, as the unbelieving Jews had of Christ, whom they saw and conversed with; but there was a spiritual glory in him, perceived by believers only, John 1:14, and in respect of that glory, "the" unbelieving "world knew him not," John 1:10. The spiritual knowledge of these things, they cannot have; it is above the reach of the carnal mind. 1 Corinthians 2:14, "The natural man receives not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, for they are spiritually discerned." He may indeed discourse of them—but in no other way than one can talk of honey or vinegar, who never tasted the sweetness of the one, nor the sourness of the other. He has some notions of spiritual truths—but sees not the things themselves, which are wrapped up in the words of truth, 1 Timothy 1:7, "Understanding neither what they say, nor whereof they affirm." In a word, natural men fear, seek, confess--they know not what. Thus you may see man’s understanding naturally overwhelmed with gross darkness in spiritual things.
3. There is in the mind of man a natural bias to evil, whereby it comes to pass, that whatever difficulties it finds while occupied about things truly good--it acts with a great deal of ease in evil, as being in that case in its own element, Jeremiah 4:22. The carnal mind drives heavily on in the thoughts of holiness—but furiously in the thoughts of evil. While holiness is before it, fetters are upon it; but when once it has got over the hedge, it is as a bird got out of a cage, and becomes a free-thinker indeed. Let us reflect a little on the apprehension and imagination of the carnal mind, and we shall find incontestable evidence of this woeful bias to evil.
Proof 1. As when a man by a violent stroke on the head loses his sight, there arises to him a kind of false light whereby he seems to see a thousand airy nothings; so man, being struck blind to all that is truly good for his eternal interest, has a light of another sort brought into his mind—his eyes are opened, knowing evil; and so are the words of the tempter verified, Genesis 3:5. The words of the prophet are plain—"They are wise to do evil—but to do good they have no knowledge," Jeremiah 4:22. The mind of man has a natural dexterity to devise mischief; there are not any so simple as to lack skill to contrive ways to gratify their lusts, and ruin their souls, though the power of everyone’s hand cannot reach to put their devices in execution. No one needs to be taught this black art; but, as weeds grow up of their own accord in the neglected ground, so does this wisdom which is earthly, sensual, devilish, James 3:15, grow up in the minds of men, by virtue of the corruption of their nature.
Why should we be surprised with the product of corrupt wits--their cunning devices to affront Heaven, to oppose and run down truth and holiness, and to gratify their own and other men’s lusts? They row with the stream, no wonder that they make great progress; their stock is within them, and increases by using it, and the works of darkness are contrived with the greater advantage, because the mind is wholly destitute of spiritual light, which, if it were in them in any measure, would so far mar the work.
1 John 3:9, "Whoever is born of God does not commit sin;" he does it willfully and habitually, for "his seed remains in him." But, on the other hand, "A fool finds pleasure in evil conduct, but a man of understanding delights in wisdom," Proverbs 10:23. Evil comes to him easily—and why—but because he is a fool, and has not wisdom, which would mar the contrivances of darkness! The more natural a thing is, the more easily it is done.
Proof 2. Let the corrupt mind have but the advantage of one’s being employed in, or present at, some piece of service for God, that so the device, if not in itself sinful—yet may become sinful by its unseasonableness—it will quickly fall upon some device or expedient, by its starting aside, which deliberation, in season, could not produce. Such a devilish dexterity has the carnal mind in devising what may most effectually divert men from their duty to God.
Proof 3. Does not the carnal mind naturally strive to grasp spiritual things in imagination, as if the soul were quite immersed in flesh and blood, and would turn everything into its own shape? Let men who are used to the forming of the most abstracted notions, look into their own souls, and they will find this bias in their minds. Therefore the idolatry which did of old, and still does, so much prevail in the world, is an incontestible evidence—for it plainly shows, that men naturally would have a visible deity, and see what they worship, and therefore they "changed the glory of the incorruptible God into an image," etc., Romans 1:23. The reformation of these nations, blessed be the Lord for it, has banished idolatry, and images too, out of our churches; but heart-reformation only can break down mental idolatry, and banish the more subtle and refined image worship, and representations of the Deity, out of the minds of men. The world, in the time of its darkness, was never more prone to the former, than the unsanctified mind is to the latter. Hence are horrible, monstrous, and misshapen thoughts of God, Christ, the glory above, and all spiritual things.
Proof 4. What a difficult task is it to detain the carnal mind before the Lord! how averse is it to entertain good thoughts, and dwell in the meditation of spiritual things! If a person be driven, at any time, to think of the great concerns of his soul, it is not harder work to hold in an unruly hungry beast, than to hedge in the carnal mind, that it get not away to the vanities of the world again. When God is speaking to men by his word, or they are speaking to him in prayer, does not the mind often leave them before the Lord, like so many "idols that have eyes—but see not, and ears—but hear not." The carcass is laid down before God—but the world gets away the heart; though the eyes be closed, the man sees a thousand vanities—the mind, in the meantime, is like a bird got loose out of a cage, skipping from bush to bush; so that, in effect, the man never comes to himself until he is gone from the presence of the Lord.