DISCOURSE: 1861
VILENESS AND IMPOTENCY OF THE NATURAL MAN
Romans 8:7-8. The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.
TO those who know not what is in the heart of man, it must appear strange that persons not very dissimilar in their outward conduct should be adjudged to widely different states in the eternal world. But in the most imperfect of the regenerate, there is a predominant principle of love to God; whereas in the best of unregenerate men there is a rooted enmity against him: and this alone places their characters as far asunder as heaven and hell.
St. Paul has been speaking of the final issues to which a carnal and a spiritual mind will lead: and because it may seem unaccountable that the one should terminate in death, while the other is productive of eternal life and peace, he assigns the reason of it, and shews that the carnal mind is enmity against God, and that a person under its influence is incapable of rendering him any acceptable service.
In the Apostle’s words there are three things to be considered;
1. His assertion—
The mind here spoken of, is that which actuates every unregenerate man—
[“The carnal mind” does not necessarily imply a disposition grossly sensual; it is (as it is explained in ver. 5) a savouring of earthly and carnal things in preference to things spiritual and heavenly. And this is the disposition that rules in the heart of every child of man — — —]
This “mind is enmity against God”—
[There is not one of God’s perfections, to which this disposition is not averse. It deems his holiness too strict, his justice too severe, his truth too inflexible; and even his mercy itself is hateful to them, on account of the humiliating way in which it is dispensed. Even the very existence of God is so odious to them, that they say in their hearts, “I wish there were no God [Note: Psalms 14:1.].” He did once put himself into their power; and they shewed what was the desire of their hearts by destroying his life: and, if they could have annihilated his very being, they would, no doubt, have gladly done it.
This mind is not merely inimical to God, for then it might be reconciled; but it is “enmity” itself against him, and must therefore be slain, before the soul can ever be brought to the service and enjoyment of God.]
This assertion, though strong, will not be thought too strong, when we consider,
II.
His proof—
The carnal mind “is not subject to the law of God”—
[The law requires that we should love God supremely, and our neighbour as ourselves. But the carnal mind prefers the world before God, and self before his neighbour. There are different degrees indeed, in which a worldly and selfish spirit may prevail; but it has more or less the ascendant over every natural man; nor is there an unregenerate person in the universe who cordially and unreservedly submits to this law.]
It not only is not subject to God’s law, but “it cannot be”—
[There is the same contrariety between the carnal mind and the law of God, as there is between darkness and light. It has been shewn before, that the carnal mind is enmity itself against God; and that the very first principle of obedience to the law is love. Now how is it possible that enmity should produce love? “We may sooner expect to gather grapes of thorns, or figs of thistles.”
This incapacity to obey the law of God is justly adduced as a proof of our enmity against him: for if we loved him, we should love his will; and if we hate his will, whatever we may pretend, we in reality hate him.]
A due consideration of the Apostle’s argument will secure our assent to,
III.
His inference—
[We cannot please God but by obeying his law. All external compliances are worthless in his eyes, if not accompanied with the love and devotion of the soul. But such obedience cannot be rendered by the carnal mind; and consequently they who are in the flesh, that is, are under the influence of a carnal mind, “cannot please God:” they may be admired by their fellow-creatures; but whatever they do will be an abomination in the sight of God.
This is so plain, that it scarcely admits of any confirmation: yet it may be confirmed by the Articles of our Church, which plainly and unequivocally speak the same language [Note: Art. X. & XIII.]
On the whole then we may learn, from this subject,
1.
The grounds and reasons of the Gospel—
[The principal doctrines of the Gospel have their foundation, not in any arbitrary appointment of the Deity, but in the nature and necessities of man. We must seek reconciliation with God through Christ, because we are “enemies to him in our minds by wicked works.” We must seek the renewing influences of the Spirit, because our nature is altogether corrupt, and incapable of either serving or enjoying God. When therefore we hear of the indispensable necessity of being born again, and of the impossibility of being saved except by faith in Christ, let us remember that these are not the dogmas of a party, but doctrines consequent upon our fallen state, and therefore of universal and infinite importance: and that, if we were to be silent on these subjects, we should be unfaithful to our trust, and betray your souls to everlasting ruin.]
2. The suitableness and excellence of its provisions—
[If man were commanded to reconcile himself to God, or to renovate his own nature, he must sit down in despair. Darkness could as soon generate light, as fallen man could effect either of these things. But we are not left without hope: God has provided such a Saviour as we want, to mediate between him and us: and such an Agent as we want, to form us anew after the Divine image. Let us then embrace this Gospel, and seek to experience its blessings. Let us, as guilty creatures, implore remission through the blood of Jesus; and, as corrupt creatures, beg the Holy Spirit to work effectually in us, and to render us meet for a heavenly inheritance.]