1. It is universal. Some contentions are bounded unto
OF INDWELLING SIN. 33
some particular 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 ap- plying itself to that of God, to that of duty towards him, to that of communion with him, that sin would make no oppo- sition 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 thing of him, which it doth not make head against, nor any duty, private, public, in the heart, in exter- ternal works, which it opposeth not. And the nearer (if I may so say) any thing 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, hath most of its opposition. Concerning them in whom this law is most predominant, God says, ' Ye have set at nought all my counsel, and you would have none of my reproofs;' 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 for or guideth unto, in every particular of it, all is set at nought, and nothing of his reproof attended unto. A man would think it not very strange that sin should maintain an enmity against God in his law, which comes to judge it, to condemn it; but it raiseth a greater enmity against him in his gospel, wherein he tenders mercy and pardon, as a de- liverance 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.
VOL. XIII. D
34 THE NATURE AND POWER
(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 pos- sibly have been with more ease opposed or subdued. But when Christ comes 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 fight for and conquer. Not the mind, not an affection, not the will, but all is secured against him. And when grace hath made its en- trance; yet sin will dwell in all its coasts. Were any thing in the soul at perfect freedom 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 sen- suality to deal withal ; so that one cannot yield relief unto one another as they ought ; they have, as it were, their hands full at home. Hence it is that our knowledge is imperfect, our obedience weak, love not unmixed, fear not pure, delight not free and noble. But I must not insist on these parti- culars, or I could abundantly shew how diffused this prin- ciple of enmity against God is through the whole soul.
2. Hereunto might be added its constancy ; it is constant unto itself, it wavers not, it hath no thoughts of yielding or giving over, notwithstanding the powerful opposition that is made unto it both by the law and gospel, as afterward shall be shewed.
This then is a third evidence of the power of sin, taken from its nature and properties, wherein I have fixed but on one instance for its illustration, namely, that it is enmity against God, and that universal and constant. Should we enter upon a full description of it, it would require more space and time than we have allotted to this whole subject. What hath been delivered might give us a little sense of it, if it be the will of God, and stir us up unto watchfulness. What can be of a more sad consideration than that we should carry about us constantly that which is enmity against God, and that not in this or that particular, but in all that he is, and in all wherein he hath revealed himself? I cannot