404 TheNATUKE andPowER apoftle, Rom. viii. 7. gives, the reafon why he affirms' the carnal mind to be enmity againft God ; namely, becaufe it is not fubjeft to the will of God, nor indeed can be. It never is, nor will, nor can be fubjeft to. God, its whole nature confifting in an oppoGtion to him. The foul wherein it is, may be fubjeft to the law of God, but this law of fin fets up in contrariety unto it, and will not be in fubjeftion. To manifeft a little farther the power of this law of fin from this property of its nature, that it is enmity againft God ; one or two infeparable adjunets of it may be confidered, which will farther e- vince it. (r.) It is univerfal. Some contentions are bounded unto fome parti- cular concernments, this is about one thing, that about another. It is not fo here ; the enmity is abfolute anduniverfal, as are all enmities that are grounded in the nature of the things themfelves. Such enmity is againft the whole kind of that which is its objea. Such is this enmity ; For [r.] It is nniverfal to all of God ; And [2.] It is univerfal an all of the foul. [t.] It is univerfal to all of God. If there were any thing of God, his nature, properties, his mind or will, his law or Gofpel, any duty of obedience to him, of communion with him, that fin had not an enmity againft, the foul might have a confiant !helter and retreat within itfelf, by applying itfelf to that of God, to that of duty towards him, to that of communion with him, that fin would make no oppofition againft. But the enmity lies againft God, and all of God, and every thing where- in or whereby we have to do with him. It is not fubjeft to the law, nor Any part nor parcel, word or tittle of the law. Whatever is op- pofite to any thing as fuck, is oppofite unto all of it. Sin is enmity to God, as God, and therefore to all of God ; not his goodnefs, not his holinefs, not his mercy, not his grace, not his promifes : there is not any thing of him, which it loth not make tread againft ; nor any duty, private, publick, in the heart, in external works, which it oppofeth not. And the nearer, if I may fo fay, any thing is toGod, the greater is its enmity unto it. The more of fpirïtuality and holinefs is in any thing, the greater is its enmity. That which baths molt of God, bath molt of its cppofition. Concerning them in whom this law is predomi- nant, God fays, Te' have fet at nought all my counfel, and you would have none of my reproof, Prow. i. 25. Not this or that part of God's counfel, his mind or will is oppofed, but all his counfel ; whatever he cahleth for, or guideth unto, in every particular of it, all is fet at nought, and nothing of his reproof attended unto. A man would think it not very orange that í7n fhould maintain an enmity againft God in his law, which comes to judge it, to condemn it ; but it raifeth a greater enmity againft him in his Gofpel, wherein he tenders mercy and pardon, as a deliverance from it, and that meetly becaufe snore of the glorious properties of God's nature, more of his excellencies and condefcenfion, is manifefted therein, than in the other. [2.] It is univerfal in all of the foul. Would this law of fin leave . contented itfelf to have fubdued any one faculty of the foul, would it have left any one at liberty, any one affeftion free from its yoke and bondage, it might poffibly have been with more cafe oppofed, or fub- dued. But when Clirift comes with his fpiritual power upon the foul . to conquer it to himfelf, he Bath no quiet landing place. He can fet foot on no ground but what he mutt fight for and conquer. Not the mind, not an affe&ion, not the will, but all is fecured againft him. And
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