and religion is his task, of which he performs no more than what his fears or hopes impose upon him: yet these are often confounded together, and this produces much mischief. But the enemies, with whom the Christian soldier is called to encounter, must be more precisely ascertained, if we would fully understand the important subject. The apostle having declared, that "the flesh lusteth against the spirit," &c.; proceeds to show what are the works of the flesh, and the fruits of the spirit (Gal. v. 17-23:) by which it is evident, that the flesh signifies our whole nature (as born of Adam's fallen race,) with all its propensities, animal and intellectual, as they are contrary to the spiritual commands of God; and that "the spirit" signifies the work of 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 proceed to examine the nature of man, we shall find that a disposition to depart from God, and idolatrously to love and seek. felicity from the creatures, is common to our whole species: and from this general principle, according to different mens' constitutions, education, habits, connections, or circumstances, some are more propense to avarice, some to ambition, some to sensual indulgence, and others to malignant passions with every possible variation. 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 kinds of immorality in mens' conduct towards each other, and all impiety, blasphemy, and other daring offences against the Almighty Governor of the Universe. And as he best knows the strength of a torrent, who attempts to force his way against it; so none are so well acquainted with the power of corrupt propensities, and habits, as they that 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 over him, which makes work for deep repentance; and at all times they impede his progress, mingle pollution in his services, and interrupt his endeavours to glorify God and adorn the gospel. These things are generally most painfully experienced in respect of those sins, which by any means had previously acquired the ascendancy over him, and in proportion to the degree in which he remits watchfulness and prayer: but even those evil propensities from which a man before thought himself most free, will be found on trial to possess great power in his soul.

The apostle gives us a very particular account of the believer's conflict with these enemies, (Rom. vii;) for I think 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 St Paul would say, "I myself," if he meant another person of an opposite character; or use the present tense throughout, if he referred to his experience in an unconverted state. Now 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 do: but finds the remainder of evil propensities and habits continually impeding, and often prevailing against him; but who still resolutely maintains the combat with these enemies of his soul, as determined if possible entirely to extirpate them; and at the same time feels his heart more pained by the opposition made by his sins to the best desires of his heart, than by all his

persecutions or afflictions; and yet 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, chastenings, confessions, &c., of believers in every part of Scripture, imply the same conflict; and seeing that we do not read 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 whilst he lived in this world; so we must conclude, that those persons are in this respect deceived, or use words without a proper attention to their meaning, who now profess to have attained to this kind of perfection. 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 whilst 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 wrestle not against flesh and blood" only, "but against principalities, against powers, against the rulers of the darkness of this world," &c. (Eph. vi. 10-18.) The Scriptures continually lead our thoughts to these invisible enemies, fallen angels, or evil spirits. A kingdom of darkness and iniquity is spoken of, as established under Satan, the arch-apostate, consisting of 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: 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 be "turning 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 the Lord's servants to promote his cause; as harassing those by their temptations, whom they cannot destroy; and as desiring to sift and assault them: they are said to put all kinds of wickedness into mens' hearts, to fill their hearts; and to be the original authors of all heresies, persecutions, delusions, and apostacies; and in short, to work in the children of disobedience, (1 Kings xxii. 22--24; Job i. 7-12; Luke xxii. 31; John viii. 44; xiii. 2; xiv. 30; Acts v. 3; xxvi. 18; 2 Cor. iv. 4; xi. 14; 2 Tim. ii. 26; 1 John iii. 10; Rev. xii. 9, 10; xx. 2, 3, 7-10.) As, therefore, the Scriptures speak so plainly on this subject, we must ascribe it wholly to the subtlety of the devil (who prospers most when least suspected) that the Sudducean spirit of the age hath so much discarded the language of the oracles of God, and hath prevailed so far to bring this doctrine into contempt. 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 the sins which we voluntarily commit: but as they prevail to deceive the world in general, so believers must expect to have a sharp conflict with them; not only as they act by their servants (such as infidels, persecutors, false teachers, scorners, flatterers, calumniators, seducers, &c.,) 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 upen the understanding: they draw men into error, by stirring up their 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 thoughts of God, and by suggesting such things as the soul abhors; and by all means they induce men to neglect

means of grace, duties, or the improvement of their talents. But enough has been said to show, that we are called to conflict with evil spirits, who know where we are most vulnerable, and when most off our guard; whose fiery darts are as suited to excite our passions, as the spark is to kindle the most inflammable materials; who constantly aim to deceive, defile, discourage, or impede our course; and with whom we must expect every day to wrestle, though some are comparatively evil days, when they have peculiar advantages in assaulting us.

The believer is also engaged in an arduous conflict with this evil world, which is Satan's grand engine in all his stratagems and assaults. He uses the things of the world as his baits, or proposed premiums, by which to allure men to disobedience. "All," or some of " these will I give thee," is still one grand argument in his temptations. Nor is this only the case when the conduct suggested is evil in itself, and wealth, honour, or pleasure is annexed to it; but more commonly he prevails by seducing us into an inexpedient or excessive use or pursuit of worldly things. Thus ambushments are concealed in every business, connection, relation, recreation, or company; and the world prevails against us by inducing us to waste our time, to mispend what is entrusted to us, and to omit opportunities of usefulness. Moreover, what we call the evil things of the world are employed by Satan, to deter us from the profession of our faith, and the performance of our duty: thus many are seduced into sinful compliances, and led to renounce or dissemble their religion, lest they should be ridiculed, reproached, forsaken of their friends, or exposed to hardships and persecutions; and then they flatter themselves that this prudence will enable them to do the more good, till the event confutes the vain imagination. Near relations, beloved friends, liberal benefactors, admired superiors, as well as powerful opposers, are often dangerous foes in this respect. Riches and poverty, youth and old age, reputation and authority, or the contrary, have their several snares; whilst politeness and rude insolence, company and retirement, assault the soul in different ways. These few hints may show, in what the believer's conflict consists, and to what continual dangers it must expose him.

When, indeed, we seriously consider the variety of those obstacles which interrupt our course, the number, power, and malice of our enemies, the sinfulness and treachery of our own hearts, our weakness, and our exposed condition; we may well say, "who is sufficient for these things?" Or what hope is there of success in this unequal contest? But a proper attention to the Scriptures will convince us that there is no ground for despondency, or even for discouragement: as the Lord assures us, that he will strengthen, assist, and uphold us, and never forsake his redeemed people. We ought not, therefore, to fear our enemies; because he will be with us; " and if God be for us, who can be against us?" Or who can doubt, but he that is in us is greater than he that is in the world? And this was typically intimated in the promises made to Israel, in respect of their wars with the Canaanites and other nations, which were shadows and figures of the good fight of faith, (Exod. xiv. 14; Deut. vii. 17, 18; Josh. x. 25, 40: 1 Sam. xiv. 6; 2 Chron. xiv. 11; Isa. xli. 10—15; liv. 15-17.) We are, therefore, exhorted "to be strong in the Lord, and in the power of his might;" for " they that wait on the Lord, renew their strength;" and Jehovah, in whom is everlasting strength, is become our salvation. All power in heaven and earth is vested in the Lord our Righteousness: he is head over all things to his church ; and his servants have always found, that in proportion as they simply trusted in him," they could do all things;" and that" when they were weak, then were they strong;" for the "power of Christ rested upon them,” (2 Cor. xii. 9-11; Phil. v. 13.) He restrains and moderates as he sees good, the assaults of our outward enemies, or confounds their devices, and defeats their deep-laid machinations; all providential dispensations are directed by him, nor can any tribulation or temptation exceed the bounds he assigns them, though all the powers of earth and hell should combine against one feeble

saint: whilst the Holy Spirit communicates strength to our faith, fear, love, hope, patience, and every principle of the new man; imparts strong consolations and heavenly joys; effectually restrains the energy of corrupt passions, and disposes us to self-denial, to bear the cross, to persevere in welldoing, and to dread sin, and separation from Christ, or even dishonouring him, more than any other evil that can befal us. Supported, strengthened, and encouraged in this manner, believers have in every age been enabled "to fight the good fight of faith," and to "overcome every foe by the blood of the Lamb and the word of their testimony, and have not loved their lives unto the death," (Rev. xii. 11.) Nay, they have generally acquitted themselves most honourably when their adversaries were most formidable, and their temptations apparently most invincible; because they were then most simply dependent on, and most fervent in praying for the all-sufficient grace of the Lord Jesus, and most stedfast in contemplating his sufferings and the glory that followed.

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fiery darts

In order to maintain this conflict with good hope of success, we must take to ourselves and "put on the whole armour of God." Conscious sincerity in our profession of the gospel must be "as the girdle of our loins," without which we shall be entangled and embarrassed in all our conduct; an habitual obedient regard to our Lord's commands, as the rule of righteousness must be our breast-plate, in facing our foes: whilst a distinct knowledge, and cordial reception of the "gospel of peace," and the way of access, pardon, reconciliation, and acceptance in the divine Saviour, must be "the shoes of our feet," our only effectual preparation for firmly standing our ground, Above all, faith or a or comfortably marching to meet our assailants. firm belief of the truths, and reliance on the promises of God, must be our shield," with which we may ward off and extinguish the " of Satan," and prevent their fatal effects: hope of present support and heavenly felicity must be as a helmet to cover our head in the day of battle; and with the plain testimonies, precepts, promises, and instructions of the word of God, as "with the sword of the Spirit," we must (after our Lord's example) repel the tempter, and so resist him, that he may flee from us (Eph. vi. 10-18; 1 Thess. v. 5, 6.) In short, " the weapons of our warfare are not carnal:" worldly wisdom, philosophical reasonings, and our own native strength and resolution (like Saul's armour, when put upon David,) can only encumber us: but when conscious of our weakness and unworthiness, and distrusting our own hearts, we "strive against sin, looking unto Jesus," relying on his power, truth, and grace, and observing his directions; when we aim to do his will, to seek his glory, and copy his example; then indeed we are armed for the battle: and however men may despise our weapons (as Goliath did David the shepherd with his staff, his sling, and stones,) we shall not be put to shame in the event, but shall be made more than conquerors over every inward and outward foe. This armour is prepared in Christ " wisdom, righteousness, sanctification, and redemption;" and in "his fulness "the prayer of faith," by searching of grace: we take it to ourselves by and meditating on the Scriptures, and attendance on the means of grace: by watchfulness, sobriety, habitual circumspection and caution, &c., we put it on and keep it bright: and thus we are continually prepared for the conflict, and not liable to be surprised at unawares, or to fall into the ambushments of our vigilant enemies, (Matt. xxvi. 41; Luke xxi. 34-36; Rom. xiii. 11-14; 1 Pet. v. 8, 9.) And when we live at peace with our brethren, and pray for, warn, counsel, and encourage them also; we fight the good fight, as a part of the great army which is enlisted under the Redeemer's standard, to wage war against sin, the world, and the powers of darkness. As far as we are enabled in this manner successfully to oppose our own corrupt passions, and various temptations, we gain victories which afford ́us present comforts, lively hopes, and discoveries of the Lord's love to our souls; and hereafter "glory, honour, and immortality." Our captain assures every one of his soldiers of this inestimable recompense; and if they are slain in

our

the conflict, this will only put them more speedily in possession of the conqueror's crown. In respect of others, our warfare is directed to the encouragement and help of our fellow-soldiers; the salvation (not the destruction) of our fellow-sinners; the benefit of all around us; and above all, the honour of our divine Saviour, by the spread of his gospel among men. Our bold profession of the truth, our exemplary conduct, expansive benevolence, fervent prayers, improvement of talents, and unremitted attention to the duties of our several stations, with quietness and prudence, as well as zeal, promote these ends: the religion of Jesus is thus continued from age to age, by the conversion of sinners to the faith: and though the seed of the serpent still bruises the Redeemer's heel in the sufferings of his people, yet Satan is, as it were, put under the feet of every true Christian at death, and Christ will at length finally and completely crush his head, whilst all his faithful soldiers shall attend his triumphs and share his glory.

It must appear from this compendious view of our conflicts, that all who are really engaged in them, experience a variety of changing emotions in their minds, to which others remain entire strangers. They must often mourn their ill success, or that of the common cause, or rejoice in the advantages attained or hoped for. Sometimes they will be ashamed and alarmed, by being baffled; and at others they will resume courage and return to the conflict. They will always come far short of that entire victory over their appetites, passions, and temptations, to which they aspire; they cannot therefore be so calm as indifference would render them. Much selfdenial must be required in such a case, and perpetual fears of being surprised by the enemy. Yet their very alarms, tears, groans, and complaints, are evidences that they are Christ's disciples: their joys (with which a stranger intermeddleth not) far more than counterbalance their sorrows, and they can often triumph in the assured hope of final victory and felicity, even amidst the hardships and sufferings of the field of battle.

ESSAY XVII.

On the Privileges Enjoyed by the True Believer.

THE sacred oracles continually teach us, that the upright servant of God, (notwithstanding his mourning for sin, and all his conflicts, fears, chastenings and tribulations) is favoured and happy above all other men, even in this present world; for when the apostle observed, that "if in this life only we have hope in Christ, we are of all men the most miserable," he only meant, that if a Christian could be deprived of the hope of heaven, and all those earnests, consolations, and lively affections which result from it, his peculiar trials, his tenderness of conscience, his antipathy to sin, and his thirstings after God and holiness, would be superadded to the ordinary burthens of life, without any proportionable counterpoise to them. But as this is not, and cannot be the case, so the Christian, with the hope of glory, and his other peculiar privileges, may be, and actually is, in proportion to his diligence and fruitfulness, of all men the most happy. In order to evince this truth, it may be useful to appropriate this Essay to the consideration of the most distinguished privileges of the real Christian, which no other man in the world can share with him, for they constitute "a joy with which a stranger intermeddleth not"" the secret of the Lord, which is with them that fear him," (Psal. xxv. 14: Prov. xiv. 10; Rev. ii. 17.) And it may be premised, that a disposition, supremely to desire, and diligently to seek after all these blessings as the felicity in which our souls delight, and with which they are satisfied, is one grand evidence that we are actually interested in them.