Chapter VI.
The work of this enmity against God by way of opposition — First, It lusteth — Wherein the lusting of sin consisteth — Its surprising of the soul — Readiness to close with temptations — Secondly, Its fighting and warring — 1. In rebellion against the law of grace — 2. In assaulting the soul.
How this enmity worketh by way of aversation hath been declared, as also the means that the soul is to use for the preventing of its effects and prevalency. The second way whereby it exerts itself is opposition. Enmity will oppose and contend with that wherewith it is at enmity; it is so in things natural and moral. As light and darkness, heat and cold, so virtue and vice oppose each other. So is it with sin and grace; saith the apostle, “These are contrary one to the other,” Gal. v. 17; — Ἀλλήλοις ἀντίκειται. They are placed and set in mutual opposition, and that continually and constantly, as we shall see.
Now, there are two ways whereby enemies manage an opposition, — first, by force; and, secondly, by fraud and deceit. So when the Egyptians became enemies to the children of Israel, and managed an enmity against them, Exod. i. 10, Pharaoh saith, “Let us deal wisely,” or, rather cunningly and subtilely, “with this people;” for so Stephen, with respect to this word, expresseth it, Acts vii. 19, by κατασοφισάμενος, — he used “all manner of fraudulent sophistry.” And unto this deceit they added force in their grievous oppressions. This is the way and manner of things where there is a prevailing enmity; and both these are made use of by the law of sin in its enmity against God and our souls.
I shall begin with the first, or its actings, as it were, in a way of force, in an open downright opposition to God and his law, or the good that a believing soul would do in obedience unto God and his law. And in this whole matter we must be careful to steer our course aright, taking the Scripture for our guide, with spiritual reason and experience for our companions; for there are many shelves in our course which must diligently be avoided, that none who consider these things be troubled without cause, or comforted without a just foundation.
In this first way, whereby this sin exerts its enmity in opposition, — namely, as it were by force or strength, — there are four things, expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity:—
First, Its general inclination: It “lusteth,” Gal. v. 17.
Secondly, Its particular way of contending: It “fights or wars,” Rom. vii. 23; James iv. 1; 1 Pet. ii. 11.
Thirdly, Its success in this contest: It “brings the soul into captivity to the law of sin,” Rom. vii. 23.
Fourthly, Its growth and rage upon success: It comes up to “madness,” as an enraged enemy will do, Eccles. ix. 3. All which we must speak to in order.
First, In general it is said to lust: Gal. v. 17, “The flesh lusteth against the Spirit.” This word expresseth the general nature of that opposition which the law of sin maketh against God and the rule of his Spirit or grace in them that believe; and, therefore, the least degree of that opposition is expressed hereby. When it doth any thing, it lusteth; as, because burning is the general acting of fire, whatever it doth else, it doth also burn. When fire doth any thing it bums; and when the law of sin doth any thing it lusts.
Hence, all the actings of this law of sin are called “The lusts of the flesh:” Gal. v. 16, “Ye shall not fulfil the lust of the flesh;” Rom. xiii. 14, “Make no provision for the flesh, to fulfil the lusts thereof.” Nor are these lusts of the flesh those only whereby men act their sensuality in riot, drunkenness, uncleanness, and the like; but they comprehend all the actings of the law of sin whatever, in all the faculties and affections of the soul. Thus, Eph. ii. 3, we have mention of the desires, or wills, or “lusts of the mind,” as well as of the “flesh.” The mind, the most spiritual part of the soul, hath its lusts, no less than the sensual appetite, which seems sometimes more properly to be called the “flesh.” And in the products of these lusts there are “defilements of the spirit” as well as of the “flesh,” 2 Cor. vii. 1, — that is, of the mind and understanding, as well of the appetite and affections, and the body that attends their service. And in the blamelessness of all these consists our holiness: 1 Thess. v. 23, “The God of peace sanctify you wholly; and I pray God, your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.” Yea, by the “flesh” in this matter the whole old man, or the law of sin, is intended: John iii. 6, “That which is born of the flesh is flesh,” — that is, it is all so, and nothing else; and whatever remains of the old nature in the new man is flesh still. And this flesh lusteth, — this law of sin cloth so; which is the general bottom and foundation of all its opposition unto God. And this it doth two ways:—