they become desirable to the soul. It is a principle that the soul of man
itself acceptable to God, who delights to dwell with those who are of a humble and contrite spirit, so it is very effective in weakening the evil we consider.
5. Practise filling your mind with the beauty of spiritual things, so that they become desirable to the soul. It is a principle that the soul of man will not continue cheerfully in the worship of God unless it finds beauty in it. Hence, when men had lost all spiritual sense of the things of God, to supply the lack that was in their souls, they invented outwardly pompous ways of worship, in images, paintings and pictures; which they have called "The beauties of holiness!" It is clear, however, that the mind of man must see beauty in the worship, of God's or it will not delight in it. Let the soul learn to find spiritual beauty in obedience, in communion with God, and all approaches to him, that it may be filled with delight in them. Becoming familiar with the beauty of these things is an excellent way of weakening the aversion spoken of.
CHAPTER 6.
The work of this enmity against God by way of opposition - First, It lusts - Wherein the lusting of sin consists - 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.
The second way whereby it exerts itself is opposition. Enmity will oppose what it is at enmity with. As light and darkness, heat and cold, so virtue and vice oppose each other. So is it with sin and grace; says the apostle, "These are contrary one to the other," Galatians 5:17. They are constantly in mutual opposition, as we shall see.
Now, there are two ways whereby enemies manage an opposition, - first, by force; secondly, by deceit. So when the Egyptians became enemies to the children of Israel, Exodus 1:10, Pharaoh says, "Let us deal wisely," or. rather cunningly, "with this people;" for so Stephen, with respect to this word, expresses it, Acts 7:19, he used "all manner of fraudulent sophistry." And to this deceit they added force in their oppressions. This is the way of things where there is enmity; and the law of sin uses both of these in its enmity against God and our souls.
I shall begin with the first, or its actions, 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 to 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, by force or strength, - there are four things, expressing so many degrees in the pursuit of its enmity: -
First, Its general inclination: It "lusts," Galatians 5:17.
Secondly, Its way of contending: It "fights or wars," Romans 7:23; James 4:1; 1 Peter 2:11.
Thirdly, Its success in this contest: It "brings the soul into captivity to the law of sin," Romans 7:23.
Fourthly, Its growth and rage on success: It comes up to "madness," as an enraged enemy will do, Ecclesiastes 9:3. All which we must speak about.
First, In general it is said to lust: Galatians 5:17, "The flesh lusts against the Spirit." This word expresses the general nature of that opposition which the law of sin makes against God and the rule of his Spirit of grace in those who believe; and, therefore, the least degree of that opposition is expressed hereby. When it does anything, it lusts; as, because burning is the general acting of fire, whatever else it does, it burns. When fire does anything it burns; and when the law of sin does anything it lusts.
Hence, all the actions of this law of sin are called "The lusts of the flesh:" Galatians 5:16, "You shall not fulfil the lust of the flesh;" Romans 13:14, "Make no provision for the flesh, to fulfil the its lusts." Nor are these lusts of the flesh those only whereby men act their sensuality in riot, drunkenness, uncleanness, and the like; but they include all the actions of the law of sin whatever, in all the faculties and affections of the soul. Thus, Ephesians 2:3, 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, has 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 Corinthians 7:1, - 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 Thessalonians 5:23,