[There is not one of God's perfections, to which this dis- position 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 Goda." 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 uni- verse 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 —
* Ps. xiv. 1.