It is thus also in respect of all propensity unto sin, as well as aver- sation from God. It is God himself that is aimed at. It is true, the pleasures, the wages of sin, do greatl}^ influence the sensual, carnal affections of men: but it is the holiness and authority of God that sin itself rises up against; it hates the yoke of the Lord. "Thou hast been weary of me," saith God to sinners; and that during their per- formance of abundance of duties. Every act of sin is a fruit of being- weary of God. Thus Job tells us what lies at the bottom in the heart of sinners: " They say to God, Depart from us;" — it is enmity against him and aversation from him. Here lies the formal na- ture of every sin : — it is an opposition to God, a casting off his yoke, a breaking off the dependence which the creature ought to have on the Creator. And the apostle, Rom. viii. 7, gives the reason why
1 80 THE NATURE AND POWER OF INDWELLING SIN.
lie affirms " the carnal mind to be enmity against God," — namely, " because it is not subject to the will of God, nor indeed can be." It never is, nor will, nor can be subject to God, its whole nature con- sisting in an opposition to him. The soul wherein it is may be sub- ject to the law of God ; but this law of sin sets up in contrariety unto it, and will not be in suljjection.
To manifest a little farther the power of this law of sin from this property of its nature, that it is enmity against God, one or two in- separable adjuncts of it may be considered, wdiich will farther evince it :— '
1. It is vniversal Some contentions are bounded unto some par- ticular concernments; this is about one thing, that about another. It is not so here; the enmity is absolute and universal, as are all enmities that are grounded in the nature of the things themselves. Such enmity is against the whole kind of that which is its object. Such is this enmity: for, (1.) It is universal to all of God; and, (2.) It is universal in all of the soul.
(1.) It is universal to all of God. If there were any thing of God, his nature, properties, his mind or will, his law or gospel, any duty of obedience to him, of communion with him, that sin had not an enmity against, the soul might have a constant shelter and retreat within itself, by applying itself to that of God, to that of duty to- wards him, to that of communion with him, that sin would make no opposition against. But the enmity lies against God, and all of God, and every thing wherein or whereby we have to do with him. It is not subject to the law, nor any part or parcel, word or tittle of the law. Whatever is opposite to any thing as such, is opposite unto all of it. Sin is enmity to God as God, and therefore to all of God. Not his goodness, not his holiness, not his mercy, not his grace, not his promises: there is not any tiling of liim wdiich it doth not malce head against ; nor any duty, private, pubhc, in the heart, in external works, which it opposeth not. And the nearer (if I may so say) any tiling is to God, the greater is its enmity unto it The more of spirituality and holiness is in any thing, the greater is its enmity. That which hath most of God hatli most of its opposition. Con- cerning them in whom this law is most predominant, God says, " Ye have set at nought all my counsel, and would none of my re- proof," Prov. i. 25. Not this or that part of God's counsel, his mind, or will is opposed, but all his counsel; whatever he calleth fur or guideth unto, in every particular of it, all is set at nought, and no- thing of his reproof attended unto. A man would think it not very strange that sin sliould maintain an enmity against God in his law, which comes to juilge it, to condemn it; but it rai.seth a greater enmity against him in his gospel, wherein he tenders mercy and
INDWELLING SIN ENMITY AGAINST GOD. 181
pardon as a deliverance from it; and that merely because more of the glorious properties of God's nature, more of his excellencies and condescension, is manifested therein than in the other.
(2.) It is universal in all of the soul Would this law of sin have contented itself to have subdued any one faculty of the soul, — would it have left any one at liberty, any one affection free from its yoke and bondage, — it might possibly have been with more ease opposed or subdued. But when Christ conies with his spiritual power upon the soul, to conquer it to himself, he hath no quiet landing-place. He can set foot on no ground but what he must light for and conquer. Not the mind, not an affection, not the will, but all is secured against him. And when grace hath made its entrance, yet sin will dwell in all its coasts. Were any thing in the soul at perfect free- dom and liberty, there a stand might be made to drive it from all the rest of its holds; but it is universal, and wars in the whole soul. The mind hath its own darkness and vanity to wrestle with, — the will its own stubbornness, obstinacy, and perverseness ; every affection its own frowardness and aversation from God, and its sensuality, to deal withal: so that one cannot yield relief unto another as they ought ; they have, as it were, their hands full at home. Hence it is that our knowledge is impeifect, our obedience weak, love not un- mixed, fear not pure, delight not free and noble. But I must not insist on these particulars, or I could abundantly show how diffused this principle of enmity against God is through the whole soul.