The Nature, Power, Deceit, and Prevalency of Indwelling Sin

First, 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 it self, by applying it self to that of God, to that of duty towards 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 nor 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 external 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 predominant, God says, Ye have set at ⟨p. 44⟩naught all my counsel, and you would have none of my reproof, Prov. 1. 25. Not this or that part of Gods 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 naught, 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 deliverance from it, and that merely because more of the glorious properties of God nature, more of his excellencies and condescension, is manifested therein, than in the other.

First, 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 it self, by applying it self to that of God, to that of duty towards him, to that of communion with him, that sin would make no opposition against. But the enmity lyes 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 nor 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, publick, in the heart, in external 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 predominant, God sayes, Ye have set at