diffusive. It goes through the whole man and spoils all. Other sins mar particular parts of the Image of God; but this defaces the whole. It is the poison of the Old Serpent cast into the fountain, and so infects every action, every breathing of the soul. Secondly, it is the cause of all particular sins, both in our hearts and lives. Out of the heart of man proceed evil thoughts, adulteries and all other abominations. It is the bitter fountain, and particular lusts are but rivulets running from it, which bring forth into the life a part only, not the whole of what is within. Thirdly, it is virtually all sins; for it is the seed of all, which want but the occasion to set up their heads. Hence it is called a body of death, as consisting of the several members which constitute that body of sins. (Col. ii. 11.) whose life lies in spiritual death.-It is the cursed ground, fit to bring forth all manner of noxious weeds. Never did every sin appear in the conversation of the vilest wretch that ever lived. But look into thy nature, and thou mayest see all and every sin in the root thereof.-There is a fulness of all unrighteousness there; atheism, idolatry, murder. Perhaps none of these appear to thee in thy heart; but there is more in this unfathomable depth of wickedness than thou knowest. Fourthly, the sin of our nature is of all sins the most fixed and abiding. Sinful actions are transient, though the guilt and stain of them

may remain; but the corruption of nature passes not away. It remains in its full power, by night and by day, at all times, till nature is changed by converting grace. You may observe three things in the corrupt heart; First, there is the corrupt nature, the evil bent of the heart, whereby men are unapt for all good, and fitted for all evil. Secondly, there are particular lusts or dispositions of that corrupt nature, such as pride, passion, covetousness. Thirdly, there is one of these stronger than all the rest," the sin which doth so easily beset us;" so that the river divides into many streams, whereof one is greater than the rest. The corruption of nature is the river head, which has many particular lusts wherein it runs; but it mainly disburthens itself into that which we call the predominant sin. But as in some rivers the main stream runs not always in the same channel, so the besetting sin may change, as lust in youth may be succeeded by covetousness in old age. Now what does it avail to reform in other things, while the reigning sin retains its full power? What if a particular sin he gone? If the sin of our nature keep the throne, it will set up another in its stead; as when a water-course is stopped in one place, it will break forth in another, thus some cast off their prodigality, but covetousness comes in its stead; some quit

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their profaneness, but the same stream runs in other channel of self-righteousness.

Vol. XXI. of the Works, p. 467.

THE STATE OF A NATURAL MAN DESCRIBED.

The state of a natural man, the scripture represents as a state of death. The voice of God to him is, "Awake, thou that sleepest." For his soul is in a deep sleep. His spiritual senses are not awake: they discern neither spiritual good nor evil. The eyes of his understanding are closed; they are sealed together, and see not. Clouds and darkness continually rest upon them; for he lies in the valley of the shadow of death. Hence having no inlets for the knowledge of spiritual things, all the ave nues of his soul being shut he is in gross, stupid ignorance of whatever he is most concerned to know. He is utterly ignorant of God, knowing nothing concerning him as he ought to know. He is totally a stranger to the law of God, as to its true, inward, spiritual meaning. He has no conception of that evangelical holiness, without which no man shall see the Lord; nor of the happiness, which they only find, whose "life is hid with Christ in God."

up,

And for this very reason, because he is fast asleep, he is, in some sense, at rest. Because he is blind, he is also secure: He saith, Tush,

there shall no harm happen unto me. The darkness which covers him on every side, keeps him in a kind of peace: (so far as peace can consist with the works of the devil, and with an earthly devilish mind.) He sees not that he stands on the edge of the pit; therefore he fears it not. He cannot tremble at the danger ne does not know. He has not understanding enough to fear. Why is it that he is in no dread of God? Because he is totally ignorant of him if not "saying in his heart, there is no God," or, that he "sitteth on the circle of the heavens, and humbleth not himself to behold the things" which are done on earth; yet, satisfying himself as well, to all Epicurean intents and purposes, by saying "God is merciful:" confounding and swallowing up at once, in that unwieldy idea of mercy, all his holiness and essential hatred of sin, all his justice, wisdom, and truth. He has no dread of the vengeance denounced against those who obey not the blessed law of God, because he understands it not. He imagines the main point is, to do thus, to be outwardly blameless: and sees not that it extends to every temper, desire, thought, motion of the heart. Or he fancies, that the obligation hereto is ceased; that Christ came to destroy the law and the prophets; to save his people in, not from their sins: to bring them to heaven without holiness. Notwithstanding his own

words, "Not one jot or tittle of the law shall pass away, till all things are fulfilled: and, Not every one that saith unto me, Lord! Lord! shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."

He is secure, because he is utterly ignorant of himself. Hence he talks of " repenting by and by;" he does not indeed, exactly know when; but some time or other before he dies: taking it for granted, that this is quite is his own power. For what should hinder his doing it, if he will? If he does but once set a resolution, no fear but he will make it good.

But this ignorance never so strongly glares, as in those who are termed men of learning. If a natural man be one of these, he can talk at large of his rational faculties: of the freedom of his will, and the absolute necessity of such freedom, in order to constitute man a moral agent. He reads and argues, and proves to a demonstration, that every man may do as he will; may dispose his own heart to evil or good, as it seems best in his own eyes. Thus the God of this world spreads a double veil of blindness. over his heart, lest by any means the light of the glorious Gospel of Christ should shine upon it

From the same ignorance of himself and God, there may sometimes arise in the natural man a kind of joy, in congratulating himself upon his own wisdom and goodness. And what the