Romans 8:7. An Exposition, by Robert Haldane. An excerpt from the text.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
~ Romans 8:7

And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
~ 2 Chronicles 19:2, Ephesians 4:18-19, Romans 1:28

Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
Jeremiah 13:23, Matthew 12:34, 1 Corinthians 2:14, 2 Peter 2:14

To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
~ 1 Corinthians 9:21

On this subject, the distinction between natural and moral inability should always be kept in view. Natural inability consists in a defect in the mind or body, which deprives a man of the power of knowing or doing anything, however desirous he may be of knowing or doing it. Natural inability, then, can never render a man criminal. Moral inability consists in an aversion to anything, so great that the mind, even when acting freely — that is, without any external impulse or constraint — cannot overcome it.

When this aversion exists as to what is good, it is inseparable from blame; and the greater this aversion is, the greater is the criminality. All men are daily accustomed to make these distinctions, and according to this rule they constantly form their opinion of the conduct of others.

In the nature of things, it is impossible that the justice of God can ever demand of reasonable creatures less than perfect obedience. To say that the moral inability of man to obey the law of God destroys or weakens, in the smallest degree, his obligation to obey that law, is to add insult to rebellion. For what is that moral inability? It is, as has been observed, no other than aversion to God, the depraved inclination of the carnal mind, which not only entertains and cherishes enmity against God, but is itself that enmity. And let it not be said that the view the Scriptures give of the natural depravity of men, and of the sovereign and efficacious grace of God, reduces them to the condition of machines. Between men and machines there is this essential difference, and it is enough for us to know that man is a voluntary agent both in the state of nature and of grace. He wills and acts according to his own dispositions, while machines have neither thought nor will. As long, then, as a man’s will is depraved and opposed to God, his conduct will be bad, — he will fulfil the desires of the flesh and of the mind; and, on the other hand, when God gives the sinner a new disposition, and a new spirit, his conduct will undergo a corresponding change. ‘The liberty of a moral agent consists in the power of acting conformably to his choice. Every action performed without external constraint, and in pursuance of the determination of the soul itself, is a free action. The soul is determined by motives; but we constantly see the same motives acting diversely on different minds. Many do not act conformably to the motives of which they yet acknowledge all the force.

This failure of the motive proceeds from obstacles opposed by the corruption of the heart and understanding. But God, in giving a new heart and a new spirit, takes away these obstacles; and, in removing them, far from depriving a man of liberty, He removes that which hindered him from acting freely, and from following the light of his conscience, and thus, as the Scriptures express it, makes him free. The will of man, without Divine grace, is not free but enslaved, and willing to be so.’

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