This will appear yet more evident, if we consider the _perverse bent of his will_. Being made in the very image of GOD; undoubtedly before the fall, man had no other will but his Maker’s. GOD’s will, and _Adam_’s, were then like unisons in music. There was not the least disunion, or discord between them. But now he hath a will, as directly contrary to the will of GOD, as light is contrary to darkness, or heaven to hell. We all bring into the world with us a carnal mind, which is not only an enemy to GOD, but “enmity itself, and which is therefore not subject unto the law of GOD, neither indeed can it be.” A great many shew much zeal in talking against the man of sin, and loudly (and indeed very justly) exclaim against the _Pope_ for sitting in the temple, I mean the church of CHRIST, and “exalting himself above all that is called GOD.” But say not within thyself, who shall go to _Rome_, to pull down this spiritual antichrist? as though there was no antichrist but what is without us. For know, O man, whoever thou art, an infinitely more dangerous antichrist, because less discerned, even _self-will_, sits daily in the temple of thy heart, exalting itself above all that is called GOD, and obliging all its votaries to say of CHRIST himself, that Prince of peace, “we will not have this man to reign over us.” GOD’s people, whose spiritual senses are exercised about spiritual things, and whose eyes are opened to see the abominations that are in their hearts, frequently feel this to their sorrow. Whether they will or not, this enmity from time to time bubbles up, and in spight of all their watchfulness and care, when they are under the pressure of some sharp affliction, a long desertion, or tedious night of temptation, they often find something within rising in rebellion against the all-wise disposals of divine Providence, and saying unto GOD their heavenly father, “what dost thou?” This makes them to cry (and no wonder, since it constrained one of the greatest saints and apostles first to introduce the expression) “O wretched man that I am, who shall deliver me from the body of this death?” The spiritual and renewed soul groans thus, being burdened; but as for the natural and unawakened man, it is not so with him; self-will, as well as every other evil, either in a more latent or discernable manner, reigns in his unrenewed soul, and proves him, even to a demonstration to others, whether he knows, or will confess it himself or not, that in respect to the disorders of his will, as well as his understanding, man is only a piece of marred clay.
A transient view of fallen man’s _affections_ will yet more firmly corroborate this melancholy truth. These, at his being first placed in the paradise of GOD, were always kept within proper bounds, fixed upon their proper objects, and, like so many gentle rivers, sweetly, spontaneously and habitually glided into their ocean, GOD. But now the scene is changed. For we are now naturally full of vile affections, which like a mighty and impetuous torrent carry all before them. We love what we should hate, and hate what we should love; we fear what we should hope for, and hope for what we should fear; nay, to such an ungovernable height do our affections sometimes rise, that though our judgments are convinced to the contrary, yet we will gratify our passions though it be at the expence of our present and eternal welfare. We feel a war of our affections, warring against the law of our minds, and bringing us into captivity to the law of sin and death. So that _video meliora proboque, deteriora sequor_, I approve of better things but follow worse, is too, too often the practice of us all.