soul, of which true Regeneration is the reverse? It may be proper that we briefly glance at it. It is described in God's word, in dark colours, and by gloomy images. The heart is spoken of as depraved the understanding, darkened-the will, perverted-the affections, estranged. Look at the description of the heart in its natural state. Jer. xvii. 9. "The heart is deceitful above all things, and desperately wicked." Matt. xv. 19. “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Awful picture of the natural heart!—the picture of all yet in an unrenewed state. There may not be the overt act of sin, the actual com- 1 affection, benevolence dwelling there, but beneath that surface, is deep, deep ungodliness. No love to God, there,-no affection for Jesus, there,-no thirst for holiness there-no crucifixion of sin and self there; and, until the Holy Spirit enters and creates all things new, all things will remain as they were, under the unbroken dominion and tyranny of sin. The understanding is dark. Eph. iv. 18. "Having the understanding darkened." Hence there can be no true knowledge of God and of Christ; no proper acquaintance with his word, his law, his commands. No just realization of eternity, no proper estimate of time. All is spiritual darkness in the soul. The will is perverted. It is in opposition to God and holiness. It has no bias towards spiritual and heavenly things. Its natural bent and disposition is, to evil; evil only, and evil continually. But there is more. There is positive enmity in the natural man to God. Rom. viii. 7. "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." This is a strong expression: the apostle states that, the carnal mind is not only alienated from God, averse to him, but is actual enmity. Had he represented the carnal mind as an enemy to God, that would have sounded startling: but, when he describes it as "enmity" itself, we have the most vivid and awful idea of man's state by nature. An enemy may be reconciled, but enmity cannot. The ground of this enmity the apostle states to be "the law of God:" "It is not subject to the law of God." The enmity of the carnal heart is against God as the Moral Governor of the universe. Let not the reader, especially if there is the honest conviction in his conscience of the existence of the carnal mind, overlook this important fact. There is danger of turning aside from the true cause of man's enmity to God. We repeat then, all are enemies to God who do not submit to his kingly authority. Men may imagine they admire and love God under other characters, but hate him as a Lawgiver. But this cannot be. If God be not loved, adored, and obeyed as a Lawgiver, he cannot, without denying himself, and throwing contempt upon his own law, recognize the supposed love and adoration of any of his creatures. Supreme dominion is essential to his character, and to be properly and truly loved, he must be loved as a King. Among men, the person and the office may be separable. A man may be the personal friend of the king, and yet an enemy to his government. As a man, he may be loved; as a magistrate, he may be hated. We can imagine that, many who lived in the days of the commonwealth, were sincerely attached to the person of Cromwell, but disapproved of his government, and condemned his unjustifiable usurpation of authority and power. But, not so in reference to God, the Moral Governor of the world. His nature and his office, his attributes and his government, are inseparable: and no one can possibly be a friend to God, who hates his government, and refuses obedience to his law. Now, the "carnal mind" is enmity against God, because of his moral government. The question is, "who shall reign, God or the sinner?" This is the only ground of controversy. Decide this question in favour of the sinner, and so far as it relates to him, the controversy ceases. Only let God drop the reins of his government,-let him descend from his throne, lay aside his sceptre, give up his law, and the enmity of the carnal mind ceases. Man would revel in his goodness, admire his wisdom, and adore his power. But, God can as soon cease to be, as give up his right to dominion. He must assert his claim to the throne. He is bound to maintain the dignity, shield the purity, and support the honour of his law; and sooner can heaven and earth pass away, than one jot or one tittle of that law fail. This, the carnal mind cannot bear, "for it is not subject to the law of God neither indeed can be." Enmity against God, O awful thought! Enmity to the best of Beings, the dearest of Friends! Enmity to him whose nature and whose name is love! Who is holy, yea, holiness-good, yea, goodness-true, yea, truth. Enmity to him, out of whom nothing is good, nothing holy, nothing true. Who is the Fountain, from whence all the streams flow-the Sun, from which all the rays emanate. Enmity to him, who gave his Son to die for sinners. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” "God commendeth his love towards us, in that, while we were yet sinners, Christ died for us." Yea, to die for his enemies, "When we were enemies, we were reconciled to God by the death of his Son." Romans v. 10. Enmity to Jesus who thus died!-who flew on wings of love to the rescue and the redemption of fallen man-who took the place, bore the sins, endured the curse, all this for rebel man. Who gave his life, his obedience, all He could givehimself, all this for the poor, the vile, the worthless: yea, who suffered, bled, and died— was not this enough? Could He have done more? The Law said, "it is enough"-Justice said, "I am satisfied"-all this-and who can estimate it? all this for sinners, for rebels, for enemies! Son |