Chapter V.
Nature of sin farther discovered as it is enmity against God — Its aversation from all good opened — Means to prevent the effects of it prescribed.
Thirdly. We have considered somewhat of the nature of indwelling sin, not absolutely, but in reference unto the discovery of its power; but this more clearly evidenceth itself in its actings and operations. Power is an act of life, and operation is the only discoverer of life. We know not that any thing lives but by the effects and works of life; and great and strong operations discover a powerful and vigorous life. Such are the operations of this law of sin, which are all demonstrations of its power.
That which we have declared concerning its nature is, that it consists in enmity. Now, there are two general heads of the working or operation of enmity, — first, Aversation; secondly, Opposition.
First, Aversation. Our Saviour, describing the enmity that was between himself and the teachers of the Jews, by the effects of it, saith in the prophet, “My soul loathed them, and their soul also abhorred me,” Zech. xi. 8. Where there is mutual enmity, there is mutual aversation, loathing, and abomination. So it was between the Jews and the Samaritans, — they were enemies, and abhorred one another; as John iv. 9.
Secondly, Opposition, or contending against one another, is the next product of enmity. Isa. lxiii. 10, “He was turned to be their enemy, and he fought against them;” speaking of God towards the people. Where there is enmity, there will be fighting; it is the proper and natural product of it. Now, both these effects are found in this law of sin:—
First, For aversation. There is an aversation in it unto God and every thing of God, as we have in part discovered in handling the enmity itself, and so shall not need much to insist upon it again. All indisposition unto duty, wherein communion with God is to be obtained; all weariness of duty; all carnality, or formality unto duty, — it all springs from this root. The wise man cautions us against this evil: Eccles. v. 1, “Keep thy foot when thou goest to the house of God;” — “Hast thou any spiritual duty to perform, and dost thou design the attaining of any communion with God? look to thyself, take care of thy affections; they will be gadding and wandering, and that from their aversation to what thou hast in hand.” There is not any good that we would do wherein we may not find this aversation exercising itself. “When I would do good, evil is present with me;” — “At any time, at all times, when I would do any thing that is spiritually good, it is present, — that is, to hinder me, to obstruct me in my duty; because it abhors and loathes the thing which I have in hand, it will keep me off from it if it be possible.” In them in whom it prevails, it comes at length unto that frame which is expressed, Ezek. xxxiii. 31. It will allow an outward, bodily presence unto the worship of God, wherein it is not concerned, but it keeps the heart quite away.
It may be some will pretend they find it not so in themselves, but they have freedom and liberty in and unto all the duties of obedience that they attend unto. But I fear this pretended liberty will be found, upon examination, to arise from one or both of these causes:— First, Ignorance of the true state and condition of their own souls, of their inward man and its actings towards God. They know not how it is with them, and therefore are not to be believed in what they report. They are in the dark, and neither know what they do nor whither they are going. It is like the Pharisee knew little of this matter; which made him boast of his duties to God himself. Or, secondly, It may be, whatever duties of worship or obedience such persons perform, they may, through want of faith and an interest in Christ, have no communion with them; and if so, sin will make but little opposition unto them therein. We speak of them whose hearts are exercised with these things. And if under their complaints of them, and groanings for deliverance from them, others cry out unto them, “Stand off, we are holier than ye,” they are willing to bear their condition, as knowing that their way may be safe, though it be troublesome; and being willing to see their own dangers, that they may avoid the ruin which others fall into.
Let us, then, a little consider this aversation in such acts of obedience as wherein there is no concernment but that of God and the soul. In public duties there may be a mixture of other considerations; they may be so influenced by custom and necessity, that a right judgment cannot from them be made of this matter. But let us take into consideration the duties of retirement, as private prayer and meditation, and the like; or else extraordinary duties, or duties to be performed in an extraordinary manner:—