[1.] There is a following the dictates of a corrupt mind. This is the first and chiefest, and therefore it is often expressed, ' According to their imaginations and their counsels.' There are a great many pre- judices in a natural understanding against the ways of God. It is a way of their own contriving. Men think their way is good : Prov. xiv. 12, ' There is a way which seemeth right unto a man, but the end thereof are the ways of death.' Their blind hearts dictate to them
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that their own way is the best, safest, most pleasant, and comfortable. The mind choosetli, pauseth, and determineth upon what it conceives to be better for it than the rule of obedience. Therefore it is called our 01071 wmj, because it is not of God's appointment, but our own choice. Men consult with their own hearts, and think sin is better. You may go through all the commandments of God, and you shall see a natural understanding dictates otherwise than God saith. As to the first table, man hath some confused knowledge that there is a God, who is to be worshipped, to be spoken of with reverence and observance ; that there is some time to be set apart for his worship. Now what this God is, what is his worship, what time is to be set apart for it, and how it is to be spent, there reason faileth. We have some ways that seem right to us for that ; and we are guided either by our own reason, or prescript of time, or education, or example, or custom. It is our own ways that we turn to, and therefore do not give God the glory that is due to his name : Eom. i. 21, ' Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.' They do not glorify him as God. We paint out worship by our own lazy thoughts, or overdo it by some fancies of our own : this is our own way. Then, as to the second table, there natural light is most clear. There w^e have some sparks and knowledge left of good and evil, and yet even there our carnal understanding easily leadeth us into a way that we think better to us than that which God hath set us ; and so we think liberty is better than obedience to superiors; revenge is sweet,, and injury is looked upon as profitable, and mere adultery as pleasant, some thinking nature never planted such strong desires in a man but to have them satisfied. And as to theft and oppression, why should a man be scrupulous and stand upon conscience when he seeth a present benefit ? So calumny and reproach of others pleaseth us and serveth our ends, by making them odious to others whom we ourselves hate. Thus, by a little use, all knowledge of good and evil is blotted out of the mind, and a thing seemeth right to us, though condemned by God. [2.] There is a fulfilling of the desires of our corrupt wills. Men go the way of their own affections ; and though it be not according to the law of God, it is according to their desires, lust being their law ; as if it were warrant enough to do a thing because they desire it. The apostle saith, Titus iii. 3, ' Serving divers lusts and pleasures ; ' that is, their mind was to obey tlieir vile affections. They think the desire was planted in them that tliey might satisfy it, and they are not bound to thwart it : it were a wrong to their natures, whose bent and force tliey follow. It is siiid of Eve, Gen. iii. G, that ' when she saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat.' Men think there is no harm as long as they do but ])lease appetite, and only meddle with what tempts the desire. But, brethren, do not deceive yourselves : the mere fulfilling of natural desires without thwarting is a walking in your own ways ; for even so you may wander beyond those bounds by which the word hath liedged up your way, be it of pleasures, honour, i^ir profit. One of the first lessons in Christ's school is self-denial. You must reckon upon it to go against your desires, and indeed it is a
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hard lesson. The way of natural men is their own way, tliey do not love to be restrained in their desires, and therefore they have ventured upon sin, notwithstanding great restraints, yea, the more for restraints. Men fancy some exceeding goodness in forbidden fruit, and think the prohibition cruel and envious, and therefore will venture and try their own way, as being loth to lose their longing and to disappoint nature. See that place, Eom. vii. 5, ' For when we were in the flesh, the motions of sin which were by the law did work in our members to bring forth fruit unto death ;' that is, when in our natural condition, the restraints of the law revived sin, and we let it work, though it were to our de- struction. 3Ien's voluptuous hearts will not let them enter upon such a strict course as the law prescribes. Well, now, gather all together, and you may see what it is to turn to our own way. It is to be left to ourselves, and then to reject the ways of God, upon a supposition that we have found something that is better for us, because it is more pleasing to our fancies, and more suitable to our desires.