the new principle infused and supported by the Holy Spirit, renewing our souls to holiness, and so teaching, disposing, and enabling us to love and serve God: "For that which is born of the flesh. is flesh, and that which is born of the Spirit is spirit."

If we then carefully examine the nature of man, we shall find, that a disposition to depart from God, and idolatrously to love and seek felicity from the creature, is common to our whole species; and from this general principle, differeatly modified according to the different constitutions, educations, habits, connexions, or circumstances of men, some are more propense to avarice, some to sensual indulgence, some to ambition, and others to malignant passions, with every possible variation and combination. These propensities, being excited by temptation, gathering force by gratification, triumphing over shame and conscience, and irritated by the interference of those who pursue the same objects, hurry men into every kind of excess: burst forth into all the variety of crimes that have prevailed in every age and nation; and produce all sorts of immorality, and impiety, blasphemy, and other daring offences, against the Almighty Governor of the universe. And as he who attempts to force his way against a torrent, best knows its strength; so none are so well acquainted with the power of corrupt propensities and habits, as they who resolutely endeavour to overcome and extirpate them. When, therefore, holy principles have been implanted in the heart by the Spirit of God, and a man sees the urgent necessity, and feels the ardent desire, of "crucifying the flesh with its affections and lusts;" then his conflict

begins for pride, anger, envy, malice, avarice, or sensual lusts, being no longer allowed to domineer, abide, like a dethroned tyrant, and have a strong party in the soul; and consequently they oppose and counteract the best desires and purposes of the believer, and engage him in a perpetual contest. At some times they find him off his guard, and gain a temporary advantage, which makes way for deep repentance; at all times they impede his progress, mingle pollution with his services, and thwart and interrupt his endeavours to glorify God and adorn the gospel. These things are generally most painfully experienced, in respect of such sins as had by any means previously acquired the ascendancy, and in proportion to the degree in which watchfulness and prayer are remitted: but even those evil propensities, from which he before thought himself most free, will be found, on trial, to possess great power in his soul.

The apostle gives us, in his own case, a very parti. cular account of the Christian's conflict with these enemies ;* for we may be confident, that no man, except the true believer," delights in the law of God," "serves it with his mind," "hates all sin," and has "a will" to every part of the spiritual service of God: nor can we suppose, that Paul would say, "I myself," if he meant another person of an opposite character; or use the present tense throughout, if he had referred to his past experience in an uncon. verted state. The whole of the passage most aptly describes the case of a man who loves God and his service, and would obey and glorify him as angels

* Rom. vii. 14-25.

do; but who finds the remainder of evil propensities and habits continually impeding him, and often prevailing against him. He, however, resolutely maintains the combat with these enemies, as determined if possible to extirpate them; and, at the same time, he feels himself more pained by the opposition which his sins make to the best desires of his heart, than by all his persecutions or afflictions: and, notwithstanding all, rejoices in the mercy and grace of the gospel, and in the prospect of complete and final deliverance.

Indeed, all the falls, defects, complaints, rebukes, chastisements, and professions, of believers, in every part of the Scripture, undeniably imply the same conflict. We read not of any one who explicitly spoke of himself, or was spoken of by others, as free from all remains of sin, and made perfect in holiness, or as having accomplished his warfare while he lived in this world: we must therefore conclude, that those persons who now profess to have attained to this kind of perfection, are in this respect deceived, or use words without a proper attention to their import. If the inward enemy were quite slain, and we could in this sense adopt the words of Christ," the prince of this world cometh, and hath- nothing in me," the rest of our conflict would be comparatively easy: but while this cause still subsists, we must expect at times to have our joys interrupted by sighs, and groans, and tears, and trembling, till we are removed to a better world.

But we should further recollect the apostle's words, "We wrestle not against flesh and blood" only, "but against principalities, against powers, against

the rulers of the darkness of this world, against spiritual wickedness in high places."* The Scriptures continually lead our thoughts to these invisible enemies, the fallen angels, or evil spirits. A kingdom of darkness and iniquity is spoken of, as established under Satan, the arch-apostate, by vast numbers of his associates in rebellion. These differ in capacity and influence, but are all replete with pride, enmity, envy, deceit, and every detestable propensity: and their natural sagacity and powers are increased by long experience in the work of destruction. The entrance of sin by Adam's fall is ascribed to their ambition, envy, malice, and subtlety: and ungodly men are uniformly considered as their slaves, yea, as their children. Satan is called the god and prince of this world: this old serpent "deceiveth the nations," yea, "the whole world;" and he "taketh sinners captive at his will." Conversion is stated to consist in "turning men from Satan to God." This "adversary, as a roaring lion, goeth about, seeking whom he may devour;" and he "transforms himself into an angel of light," to deceive the unwary. The whole company of evil spirits are represented, as counteracting, by every possible effort, the endeavours of God's servants to promote his cause; as harrassing those by temptations whom they cannot destroy; and as desiring to sift and assault them. They are spoken of as putting into the hearts of men all kinds of wickedness, and as filling their hearts; as being the original authors of all heresies, persecutions, delusions, and apostacies; and,

Eph. vi. 10-18.

in short, "as working in the children of disobedience."*

We must, therefore, ascribe it wholly to the subtlety of evil spirits, who prosper most when least suspected, that the sadducean spirit of the age has so much discarded the language of the oracles of God, and has so far prevailed to bring this doctrine into contempt. And thus self-wise men are outwitted by these sagacious deceivers, and then are employed by them to delude others also into a fatal security.-Were it not for the depravity of our hearts, these enemies would not have so much power against us; and their suggestions do not excuse our sins, which we voluntarily commit. But as they prevail to deceive most fatally the world in general, so believers must expect a severe conflict with them; not only as they act by their servants, (such as infidels, persecutors, false teachers, scorners, flatterers, calumniators, seducers, and many others,) but immediately by their suggestions and assaults. They seem especially to have access to the imagination : where they present such illusions, as excite the corrupt affections of the heart, or impose upon the understanding. Thus they draw men into error, by stirring up pride, prejudices, and lusts, which darken and confuse the judgment. They often present such thoughts to the mind, as fill it with gloom and dejection, or with distressing doubts and hard

* 1 Kings xxii. 20-23. Job i. 6-12. Luke viii. 12. xxi. 31. John viii. 44. xiii. 2, 27. xiv. 30. Acts v. 3. xxvi. 18. 2 Cor. ii. 11. iv. 4. xi. 14. Eph. ii. 2. 2 Tim. ii. 26. 1 John iii. 10. Rev. xii. 9, 10. xx, 2, 3, 7—10.