| Barnes' Notes on the Bible Because - This is given as a reason for what is said in Romans 8:6. In that verse the apostle had affirmed that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that it is enmity against God, and thus involves a sinner in conflict with him, and exposes to his condemnation. The carnal mind - This is the same expression as occurs in Romans 8:6 τὸ φρόνημα τὴς σαρκός to phronēma tēs sarkos. It does not mean the mind itself, the intellect, or the will; it does not suppose that the mind or soul is physically depraved, or opposed to God; but it means that the minding of the things of the flesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy with him, and hence, leads to death and woe. This passage should not be alleged in proof that the soul is physically depraved, but merely that where there is a supreme regard to the flesh there is hostility to God. It does not directly prove the doctrine of universal depravity; but it proves only that where such attention exists to the corrupt desires of the soul, there is hostility to God. It is indeed implied that that supreme regard to the flesh exists everywhere by nature, but this is not expressly affirmed. For the object of the apostle here is not to teach the doctrine of depravity, but to show that where such depravity in fact exists, it involves the sinner in a fearful controversy with God. Is enmity - Hostility; hatred. It means that such a regard to the flesh is in fact hostility to God, because it is opposed to his Law, and to his plan for purifying the soul; compare James 4:4; 1 John 2:15. The minding of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has expressed his abhorrence of it. Against God - Toward God; or in regard to him. It supposes hostility to him. For it - The word "it" here refers to the minding of the things of the flesh. It does not mean that the soul itself is not subject to his Law, but that the minding of those things is hostile to his Law. The apostle does not express any opinion about the metaphysical ability of man, or discuss that question at all. The amount of his affirmation is simply, that the minding of the flesh, the supreme attention to its dictates and desires, is not and cannot be subject to the Law of God. They are wholly contradictory and irreconcilable, just as much as the love of falsehood is inconsistent with the laws of truth; as intemperance is inconsistent with the law of temperance; and as adultery is a violation of the seventh commandment. But whether the man himself might not obey the Law, whether he has, or has not, ability to do it, is a question which the apostle does not touch, and on which this passage should not be adduced. For whether the law of a particular sin is utterly irreconcilable with an opposite virtue, and whether the sinner is able to abandon that sin and pursue a different path, are very different inquiries. Is not subject - It is not in subjection to the command of God. The minding of the flesh is opposed to that law, and thus shows that it is hostile to God. Neither indeed can be - This is absolute and certain. It is impossible that it should be. There is the utmost inability in regard to it. The things are utterly irreconcilable. But the affirmation does not mean that the heart of the sinner might not be subject to God; or that his soul is so physically depraved that he cannot obey, or that he might not obey the law. On that, the apostle here expresses no opinion. That is not the subject of the discussion. It is simply that the supreme regard to the flesh, t the minding of that, is utterly irreconcilable with the Law of God. They are different things, and can never be made to harmonize; just as adultery cannot be chastity; falsehood cannot be truth; dishonesty cannot be honesty; hatred cannot be love. This passage, therefore, should not be adduced to prove the doctrine of man's inability to love God, for it does not refer to that, but it proves merely that a supreme regard to the things of the flesh is utterly inconsistent with the Law of God; can never be reconciled with it; and involves the sinner in hostility with his Creator. (Calvinists have been loudly accused of "taking an unfair advantage of this language, for the support of their favorite doctrine of the utter impotency of the unregenerate man, in appreciating, much less conforming to the divine injunctions." It is alleged that φρονημα της σαρκος phronēma tēs sarkos refers to the disposition of the mind, and is properly translated, "the minding of the flesh." Therefore, it is this disposition or affection, and not the mind itself, that is enmity against God. But the meaning of the passage is not affected by this change in the translation. For the apostle affirms that this minding of the flesh is the uniform and prevailing disposition of unregenerate people. "They that are after the flesh," that is, unregenerate people," do mind the things of the flesh." This is their character without exception. Now, if the natural mind be uniformly under the influence of this depraved disposition, is it not enmity to God. Thus, in point of fact, there is no difference between the received and the amended translation. To affirm that the mind itself is not hostile to God, and that its disposition alone is so, is little better than metaphysical trifling, and deserves no more regard than the plea which any wicked man might easily establish, by declaring that his disposition only, and not himself, was hostile to the laws of religion and morals. On the whole, it is not easy to conceive how the apostle could more forcibly have affirmed the enmity of the natural mind against God. He first describes unrenewed people by their character or bent, and then asserts that this bent is the very essence of enmity against God - enmity in the abstract. To anyone ignorant of the subtleties of theological controversy, the doctrine of moral inability would seem a plain consequence from this view of the natural mind. "It is," says Mr Scott, on the passage "morally unable to do anything but revolt against the divine Law, and refuse obedience to it." We are told, however, that the passage under consideration affirms only, that unregenerate people, while they continue in that state, cannot please God, or yield obedience to his Law, and leaves untouched the other question. concerning the power of the carnal mind to throw off the disposition of enmity, and return to subjection. But if it be not expressly affirmed by the apostle here, that the carnal mind has not this power, it would seem at least to be a plain enough inference from his doctrine. For if the disposition of the unregenerate man be enmity against God: whence is the motive to arise that shall make him dislike that disposition, and throw it aside, and assume a better in its stead? From within it cannot come, because, according to the supposition, there is enmity only; and love cannot arise out of hatred. If it come from without, from the aids and influences of the Spirit, the question is ceded, and the dispute at an end. A very common way of casting discredit on the view which Calvinists entertain of the doctrine of man's inability, is to represent it as involving some natural or physical disqualification. Nothing can be more unfair. There is a wide difference between natural and moral inability. The one arises from "some defect or obstacle extrinsic to the will, either in the understanding, constitution of the body, or external objects:" the other from "the want of inclination, or the strength of a contrary inclination." Now the Scriptures no where assert, nor have rational Calvinists ever maintained, that there is any physical incapacity of this kind, apart from the corrupt bias and inclination of the will, on account of which, the natural man cannot be subject to the Law of God. But on the other hand, the Scriptures are full of evidence on the subject of moral inability. Even were we to abandon this passage, the general doctrine of revelation is, that unregenerate people are dead in trespasses and in sins; and the entire change that takes place in regeneration and sanctification, is uniformly ascribed not to the "man himself," but to the power of the Spirit of God. Not only is the change carried on and perfected, but begun by him.
Clarke's Commentary on the BibleBecause the carnal mind is enmity against God - Because it is a carnal mind, and relishes earthly and sinful things, and lives in opposition to the pure and holy law of God: therefore, it is enmity against God; it is irreconcilable and implacable hatred. It is not subject to the law of God - It will come under no obedience; for it is sin, and the very principle of rebellion; and therefore it cannot be subject, nor subjected; for it is essential to sin to show itself in rebellion; and when it ceases to rebel, it ceases to be sin. From this we learn that the design of God in the economy of the Gospel, is not to weaken, curtail, or lay the carnal principle in bonds, but to destroy it. As it is not subject, and cannot be subject, to the law of God, it must be destroyed, else it will continue to rebel against God. It cannot be mended, or rendered less offensive in its nature, even by the operations of God; it is ever sin, and sin is ever enmity; and enmity, wherever it has power, will invariably show itself in acts of hostility and rebellion.
Gill's Exposition of the Entire BibleBecause the carnal mind is enmity against God,.... These words contain a reason why the issue of carnal mindedness is death; because the carnal mind, the wisdom of the flesh, is not only an enemy, but enmity itself against God: against his being; it reasons against it; it wishes he was not; it forms unworthy notions of him; thinks him such an one as itself; and endeavours to bury him in forgetfulness, and erase out of its mind all memorials of him: it is at enmity against his perfections; either denying his omniscience; or arraigning his justice and faithfulness; or despising his goodness, and abusing his grace and mercy: it finds fault with, and abhors his decrees and purposes; quarrels with his providences; it is implacable against his word and Gospel; especially the particular doctrines of grace, the Father's grace in election, the Son's in redemption, and the Spirit's in regeneration; and has in the utmost contempt the ordinances and people of Christ. This enmity is universal, it is in all men in unregeneracy, either direct or indirect, hidden or more open; it is undeserved; it is natural and deeply rooted in the mind, and irreconcilable without the power and grace of God. It shows itself in an estrangedness from God; in holding friendship with the world, in harbouring the professed enemies of God, in living under the government of sin and Satan; in hating what God loves, and in loving what God hates; in omitting what God commands, and committing what he forbids; it manifests itself in their language, and throughout the whole of their conversations. For it is not subject to the law of God; carnal men are subject to the law's sentence of condemnation, but not to its precepts, by obedience to them; there may be an external, and which is a servile obedience to it, but not a free, voluntary, internal one, and still less a perfect one: the carnal mind is so far from an obedient subjection to the law, that it is far off from the law, and the law from that; it hates and despises it, thwarts and contradicts it in every instance, and, as much as in it lies, makes it void; which fully proves the enmity of the carnal mind against God; for hereby his being is tacitly denied, his sovereignty disputed, his image defaced, his government withdrawn from, and these persons are declared, and declare themselves enemies to him: neither indeed can be; without regenerating grace, without the power and Spirit of God, unless it is written upon the heart by the finger of God; for carnal men are dead in sin, and so without strength to obey the law; and besides, the carnal mind, and the law of God, are directly contrary one to another. Where is man's power and free will? no wonder the carnal mind do not stoop to the Gospel of Christ, when it is not, and cannot be subject to the law of God. Hence we see the necessity of almighty power, and efficacious grace in conversion. It is Christ's work to subject men to the law, and which is done when he justifies by his righteousness: agreeably to which the Targum on Isaiah 53:11; paraphrases it thus: "in his wisdom he shall justify the righteous, that , "he may subject many to the law".'' And in Isaiah 53:11, the transgressors he hath subjected to the law.
Vincent's Word StudiesIs not subject (οὐχ ὑποτάσσεται) See on James 4:7. Originally to arrange under. Possibly with a shade of military meaning suggested by enmity. It is marshaled under a hostile banner.
Geneva Study Bible{8} Because the carnal mind is enmity against God: {9} for it is not subject to the law of God, neither indeed can be. (8) A reason and proof why the wisdom of the flesh is death: because, he says, it is the enemy of God. (9) A reason why the wisdom of the flesh is enmity to God, because it neither wants to nor can be subject to him, and by flesh he means a man that is not regenerated.
People's New Testament 8:7 Because the carnal mind is enmity to God. Is opposed to God's law, and demand for a righteous life. Hence, since it fights against God, it is under condemnation. He does not say that it is impossible for a wicked man to become good, but that it cannot be done while he retains a carnal mind. He must be converted first.
Wesley's Notes 8:7 Enmity against God - His existence, power, and providence.
King James Translators' Notesthe carnal...: Gr. the minding of the flesh
Jamieson-Fausset-Brown Bible Commentary7. Because the carnal mind is enmity against God-The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul. for it is not subject-"doth not submit itself." to the law of God, neither indeed can be-In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.
Matthew Henry's Concise Commentary8:1-9 Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1Ti 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.
Matthew Henry's Whole Bible CommentaryChapter 8 The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people," so runs our commission, Isa. 40:1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter: I. The particular instances of Christians' privileges (v. 1-28). II. The ground thereof laid in predestination (v. 29, 30). III. The apostle's triumph herein, in the name of all the saints (v. 31 to the end). Verses 1-9 I. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, v. 1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter-sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mt. 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with? II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character. 1. How we come by these privileges-the privilege of justification, that there is no condemnation to us-the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about? (1.) The law could not do it, v. 3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb. 10:4. (2.) The law of the Spirit of life in Christ Jesus does it, v. 2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin-from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks v. 3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb. 10:1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition:-God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, etc., v. 4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin,-here the best Greek copies place the comma. God sent him, en homoioµmati sarkos hamartias, kai peri hamartias-in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias-for sin; so Christ was a sacrifice; he was sent to be so, Heb. 9:26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (2 Co. 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (v. 4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, ch. 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege-they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now, 2. Observe how we may answer to this character, v. 5, etc. (1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Prov. 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta teµs sarkos-they savour the things of the flesh; so the word is rendered, Mt. 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, v. 6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (1 Tim. 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phroneµma tou pneumatos-a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (v. 7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (v. 8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Prov. 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character, (2.) By enquiring whether we have the Spirit of God and Christ, or not (v. 9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (1 Jn. 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow. |
