149. But when I speak of good, I do so from the standpoint of theology, for we must distinguish between the theological and the civil standpoints. God approves also the rule of the ungodly; he honors and rewards virtue also among the ungodly: but only in regard to the things of this life and in things grasped by a reason which is upright from the civil standpoint; whereas the future life is not embraced in such reward. His approval is not with regard to the future life.
150. When we dispute about the freedom of the will, the question with us is what it may do from the theological standpoint, not in civil affairs and in those subjects to reason. We believe that man, without the Holy Spirit, is altogether corrupt before God, though he may stand adorned with all heathen virtues, inasmuch as there are certainly distinguished examples of moderation, of liberality, of love of country, parents and children, of courage and humanity, even in the history of the Gentiles. We maintain that man's best thoughts concerning God, the worship of God, the will of God, are worse than Cimmerian darkness; for the light of reason, which has been given to man alone, understands only bodily blessings. Such is the wicked infatuation of our evil desires.
151. This declaration, therefore, should not be construed frivolously, as the Jews and sophists do, who believe that the lower part of man only is here meant, which is bestial, and that the reason longs for better things. "The imagination of the thoughts" they apply accordingly to the second table, like the Pharisee who condemns the publican and says that he is not like the other persons. The words the Pharisee uses are very fine, for to give thanks to God for his gifts is not a sin; and yet we declare this same thing to be ungodly and wicked, because it proceeded from gross ignorance of God, and it is truly prayer turned into sin, tending neither to the glory of God nor to the welfare of men.
152. You may observe that philosophers have at various times quite cleverly discussed God and the providence with which he rules all things. To some, such words have seemed so pious that they almost have placed Socrates, Xenophon and Plato in the same rank with the prophets; yet, because in these discussions the philosophers are ignorant of the fact that God has sent his only Son into the world to save sinners, these beautiful utterances are, according to the declaration of this passage, consummate ignorance of God and mere blasphemies, for the passage states unequivocally that all imagination and effort of the human heart is only evil.
153. The text speaks, accordingly, not only of the sins before the flood, but it speaks of the whole nature of man, his heart, his reason and his intellect, even when man pretends to righteousness and desires to be very holy, as do today the Anabaptists when they purpose in their heart so to excel as to fail in nothing, when for a show they attempt to attain the fairest virtues. The truth is that hearts without the Holy Spirit are not only ignorant of God, but naturally even hate him. How, then, can anything be aught but evil that proceeds from ignorance and hatred of God?