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MAN'S ENMITY TO GOD.*
Rom. 8. 7.
BECAUSE, THE CARNAL MIND IS ENMITY AGAINST GOD: FOR IT IS NOT SUBJECT TO THE LAW OF GOD, NEI. THER INDEED CAN BE.
A STATE OF NATURE, A STATE OF ENMITY AGAINST GOD.
The text explained-Division of it-What is meant by a state of nature-Not the human natureEvery profane man is a natural man-Every unrenewed man-What his enmity is-It is a state of enmity--At all times-In every sinful actAgainst all the attributes of God-It is habitual enmity-Implies aversion-Natural antipathy-Acquired hatred-It is direct enmity-Implicit and interpretative-God not hated as God-Or as the Creator-He is hated as a sovereign.
IN the fourth verse the apostle renews the description of those persons to whom he had proclaimed a jubilee in the first verse; There is now no condemnation, &c. Sanctified persons only have an interest in Christ; and those that have an interest in Christ, are not subject to a sentence of death. They are described from their course and conversation; They
This and the following discourse, are not in any copy of the folio edition of Charnock.
walk not after the flesh: not after the dictates, wills, desires, importunities of the flesh, but according to the motions, dictates, direction of the Holy Ghost in the gospel.
The note by which we may know, whether we walk after the Spirit, is laid down. They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit, ver. 5. pove signifies,.
1. Affectum, affection, Rom. 12. 16. To auto povertes 2. Sensum, sense or relish. The understanding is the palate of the soul, the taster to the will; it considers what things be good, and under that notion offers them to the will. Spiritual things are as dry chips to a carnal heart even as carnal things are contemptible to a spiritual mind.
3. Cogitationem, thought. So for the most part it is taken, and notes the rò vɣevovikóv, and is meant of the higher acts of the soul.
Frequent thoughts discover rooted affections. Operations of the mind are the indexes, Korpia, of a regenerate or unregenerate estate. If about carnal, they evidence the bent of the heart to be turned that way, and that worldly objects are dearest to them. If about spiritual, they manifest spiritual objects to be the most grateful to the soul. Carnal thoughts are signs of a languishing and feeble frame, but spiritual discover, a well-tempered and complexioned soul.
As this is laid down by the apostle, it hath, as some pictures, a double aspect. It is a character, and a duty. For the apostle enforces it by the consideration of the danger of the one, and the happiness of the other: To be carnally minded is death, to be spiritually minded is life and peace, ver. 6.
Death and life,
1. Effective, by way of efficiency. As they deaden and enliven the soul. Carnal principles are spiritual diseases. Spiritual thoughts are healing restoratives
Division of the Text..
2. Consecutive, by way of consequence. and justice attends the one, as grace and companies the other.
The proof of this is, ver. 7, It is death, because it is enmity to, and ayersion from God, who is the fountain of life. It is the description of a natural estate, and what relation a man considered in his corrupt nature bears to God.
Opornua. The most refined and elevated thoughts, which have no other ground-work than nature. The highest flights of an unregenerate soul by the wings of the greatest reason, The wisdom and virtues of the heathen, were enmity: therefore translated by some, sapientia carnis, the wisdom of the flesh.
Tis dapkos. Unregenerate man.
Flesh is usually taken in scripture, for the unregenerate part of the soul. That which is born of the flesh, is flesh, John 3. 6. Exopa. Not enemy, but enmity.
1. Not anger. That is not so bad. It may arise from some distaste: every disgust does not destroy friendship. 2. Not aversion. That may be quickly removed. But, 3. Enmity. How directly opposite is man to God? God is said to be love, and man enmity, both in the abstract. Like that in Ezek. 44. 6, Thou shalt say to the rebellion, 1 rebellion instead of rebellious. Enmity in nature; the nature of God and that of a corrupt man, can never be reconciled.
In the verse, observe, 1. A proposition. The carnal mind, &c. 2. The proof. 1. Proposition. 1. The state, enmity. 2. The object of this enmity, God. 3. The subject or seat of it, mind. 4. The qualification, carnal. 2. The proof. It is not subject, &c. wherein observe, 1. Wilfulness.
It is not
subject. The holiness of the law, like the light of the sun, dazzles its dazzles its eyes, that he cannot endure it. If we be not God's subjects, we must be his enemies : for he that is not with Christ, is against him. 2. Weakness. Neither indeed can be. It cannot, quia
non vult, because it will not, saith Haymo. It is an enemy to it; and therefore will not be subject to its determinations.
1. It cannot be perfectly subject. I may be subject to the material part, and outward bark, not to the spiritual and true intendment of the law. 2. It cannot qua talis, as such. Sin cannot be reconciled to God, neither can a sinner as a sinner. It must be some superior power that must conquer an enemy that hath possession of a strong fort.
Doct. I. A state of nature is a state of enmity against God. II. Man is naturally an enemy to the sovereignty and dominion of God. Not subject to the law of God. By law, I mean not here the moral law only, but the whole will and rule of God, which is chiefly discovered in his law.
For the first doctrine, a state of nature is a state of enmity against God. 1. For the explication. 2. The confirmation. 3. The application.
I. The explication, And 1. What is meant by a natural man, or state of nature?
(1.) By a state of nature is not meant the human nature, or man as a creature consisting of body and soul: then Jesus Christ, who truly and really assumed the human nature, was an enemy to God, as well as we. Therefore some that understand those scriptures which speak of the flesh hindering us, of the natural or fleshly body, are much mistaken: for if the flesh as created, and not as corrupted, did impose a necessity upon us of sinning, it would necessarily follow, that God did first place in us a natural enmity, and so is the author of all our sin. And also that Christ could not be free from this black character, if it be owned (as it must be) that he had a nature of the same kind and mould as ours are.
God did not in creation implant in us a principle of contrariety to him; neither could a God of infinite goodness dash any such blot upon man's nature, for he framed him in an exact harmony to his own