the eschewing and aversion of
any conceived evil. Thus, when beasts savour or smell that food which is
fit for them, their appetite stirs them up to motion after it to obtain
it. Now, I say, if this inward sense be corrupted, then things that are
destructive will be conceived good, because they are suitable to that
corrupt humour or quality that possesses the senses; and thus all the
motion and walk will be disordered. The truth is, my beloved, our spirits
and minds are infected with a poisonable humour, fleshly passions and
lusts are predominant naturally; and, as in them that are in a fever,
their organs being distempered with a bitter unsavoury humour, the
pleasantest things seem unsavoury, because not suitable to that
predominant humour, even so it is with you by nature. That which puts all
upon motion is out of course, since the first distemper of man. Your
spirits and minds are fleshly and carnal; they have a strong and deep
impression of all the lusts that are in the body, and are accordingly
affected; and therefore you cannot fitly judge what is good or evil for
you, but according to these, (Isa. v. 20,)--you must call evil good, and
good evil; bitter sweet, and sweet bitter, because you are already
prepossessed thus. And therefore the ways of the flesh, those paths that
lead to destruction, you cannot but look on them as pleasant, because they
suit and please your corrupted sense or spirit; and so this disordered
savour or smell of some fragrant perfume in the ways of the flesh, puts
you upon walking in these ways; and being thus possessed and engaged, you
cannot but stop your ears to all contrary persuasions. You think it
against your sense and reason, to tell you that these are loathsome and
unsavoury, and that the other ways of wisdom and spirit are pleasantness
and peace. I say, you cannot believe this, till your hearts and spirits
lie purged, and your taste be pure and uncorrupted. It is certainly upon
this ground that our Saviour puts such characters on the way to heaven and
hell, to life and death. The one is strait and narrow, and few walk in it;
the other broad and easy, and many walk in it, Matt. vii. 13. Certainly,
it is not the way in itself simply, that admits of such a motion, to speak
properly, as the thing is; the way to life, by the guiding of the Spirit,
is easiest, plainest, shortest, and broadest. It hath all the properties
of a good way, none so pleasant and plain;--how sweet and pleasant sig