see, are not only dissimilar, jarring in their movements, and in pursuit of different objects; but they make direct war upon each other. The great aim of the flesh or sinful propensity is to attack, to undermine, to subjugate, to destroy the spiritual principle of the Christian's heart. On the contrary, the great aim of the Spirit, or new and "divine nature," is to weaken, to crush, to mortify, to "crucify the flesh with the affections and lusts."

Both principles make use, in carrying on this warfare, of the common affections of our nature. They "lust," one against the other. The holy and godly disposition imparted by the divine Spirit, employs in opposing the remaining evil of the soul, desire and aversion, love and hatred, hope and fear, joy and sorrow. But depravity sometimes seduces, instigates, prompts, and arms them in its own favour.

Such is the scene of internal conflict going on in the breast of every believer. The Apostle confesses its existence in his own mind. He always recognizes its existence in the minds of his fellow christians. When we look at his letters we see that whilst he gave his friends full credit for being under decided and prevailing spiritual influences, he nevertheless utters numberless admonitions, reproofs, warnings, entreaties and appeals, all on the assumed fact, that they retained a portion of evil; which had its life and power, and workings; which accounted for their failings; which called for humiliation, watchfulness and diligence; and which to the degree in which it existed, still rendered them liable to inconsistency and sin. And there is nothing which stands more prominently or familiarly on the page of Christian biography. Every recorded life of a man of God

presents a series of conflicts, and every believer's heart, a field of spiritual battle. To this effect are the testimonies, the confessions, the complainings, the sighs of the united church of God. We see it in the bequeathed sentiments, convictions, and experience of Christians the most eminent, the most exemplary, the most enlightened, the most sober and well-judging, and the most cheerful and happy. And shall we not be understood, shall we not meet with a response and a sympathy, shall we not awaken many a painful and yet many a cheering remembrance, when we speak, on the one hand, of holy determination, of a strong spiritual bias, of ardent longings for holiness and God, of sincere loathings of evil, of the grateful, yielding, self-consecrating preference of Christ, of impatient, vehement, resenting hatred of indwelling and besetting corruption, of glowing and inspiring hope of power, victory and everlasting triumph over all evil; and on the other hand, when we speak of occasional reluctance, deadness and weariness in the service of God, of worldly tendencies and attachments, of proud risings and unquiet dissatisfaction of heart, of vain-glorious aspirings, of foolish wanderings, corrupt workings of mind, of self, evil temper, perverse and wayward thoughts? Is not every Christian conscious of these strange mixtures and inconsistencies-of these workings and counterworkings of these commotions and fightings within

"the flesh lusting against the Spirit, and the Spirit lusting against the flesh, because they are contrary the one to the other; so that he cannot do the things that he would?"

We may gather valuable instruction from the study and contemplation of this state of things.

Principles of different character, and of opposite origin are developed by this conflict; and we learn their qualities more easily when we thus view them in contrast and opposition. Here we more clearly see what is carnal and what is spiritual—what is sinful and what is holy-what is earthly and what is heavenly-what is evil and what is excellent-what is human and what divine-what is from beneath and what from above-what is our own and what is God's; in fine, we learn the great lesson-the grand moral of the whole history of man-that "when we are tempted, we are drawn aside of our own lust and enticed; and that every good gift and every perfect gift, cometh down from the Father of lights, with whom is no variableness, neither shadow of turn.' The review of this internal conflict is however, deeply humbling. How abasing and confounding is the thought, that all this evil should be found in a christian! That the redeemed of the Lord should thus feel and act! That the pardoned should thus transgress! That children should thus rebel! That the sanctified should thus sin! That debtors to infinite grace should be thus forgetful and thus unthankful! That heirs of God should thus debase themselves! That expectants of immortality should thus grovel and creep! There is ample reason why a broken and contrite spirit should be permanent and habitual with the Christian. He has to consider not only what he was, but what he now is; not only to look upon the past full of guilt and shame, but upon the present full of imperfection, unworthiness and failing. But this view though humiliating, is not entirely discouraging. Are we perplexed and alarmed by this James i. 14, 17.

conflict? We should remember it is the picturethe Scripture picture of a christian state of heart. Do we feel the conflict, not between conscience and passion, but between sinful affections and gracious dispositions? Then we have proof of possessing these spiritual principles. Do we groan under the sharp and lengthened warfare? To fight in this war is to conquer. The Spirit must be victor. The new na

ture will wear out and destroy the old one. This is the point we are now concerned to demonstrate. It will readily occur to the reader that whilst we have represented the conflicts and failures of the Christian, yet we have repeatedly assumed that his purposes and desires are permanent, predominating, and finally triumphant. We proceed to show that we have not hastily and inconsiderately assumed this.

1. The nature and power of the godly principle prepares us to expect success and victory. "Spirit," when really existent and operating, we are naturally led to regard as stronger than "flesh." That which is from heaven must be more powerful than that which is from the earth-that which is divine above that which is human. To" Spirit," we attach the ideas of life, activity, vigour, superiority, and might. If therefore it has a lodgment and action in the heart, we cannot but calculate upon its probable mastery over the "flesh :" which though powerful over man when obsequious and enslaved, has nevertheless in this conflict an inferiority and feebleness answerable to its name. It is not mere intellect contending with body-reason with appetite; but "Spirit," of heavenly character, of divine birth, of godly temperament and disposition, opposed

to that which is corrupt and from beneath. And shall not that which is "earthly, sensual and devilish," yield to that which is heavenly, spiritual and divine? Are the principles which rule in heaven less powerful than the principles which rule on earth? If the pure light and air break into the dungeon of man's heart, shall they not overcome its loathsomeness and infectious power? Shall not the diseases of the mind yield to the new and vigorous impulses and the healthy circulation of a celestial vitality? Shall not the earthly defilement be driven off by the force of the cleansing current let in upon the soul from heaven? Shall not the poisons of the heart be neutralized by antidotes grown in Paradise?

2. If the spiritual principle conquered, when it found sin in its entire and dominant force, it is still more likely to overcome, when sin has been dethroned and debilitated. When we consider how entirely man is given up to the love, pursuit and idolatry of objects and ends opposed to the ever blessed God, we cannot but conceive that change to be most surprising by which he is drawn to prefer and seek God, as the object of his affectionate regard, and the great end of his being and action. What a turn must be given to the whole current of the mind! What an utter change wrought in the moral taste! What a con

quest over inveterate and prevailing evils! What a breaking down of long grown and predominant habits! If the godly principle thus smites and disables the sinful idolatry of self and sense, when in its reigning force, in its life and strength; shall it not prevail over the remnants of the evil? If it could break up the dark dominion in the heart, shall it not preserve, consolidate and complete its own sovereignty