fection. The ground into which Paul cast the seed of the gospel, is the human soul, which, like the natural earth, is not now what God made it in the beginning. But though this ground of the human soul is now universally bad and degenerate, "bearing briers and thorns, and nigh unto cursing," yet our corrupt race differ exceedingly in respect of understanding, judgment, memory and affections, just as you see varieties of soil in different regions and climates of the world. Of this variety of spiritual soils, we have the finest descriptions imaginable in our Lord's beautiful parable of the sower. Mat. xiii. Three different kinds of bad soil there mentioned and interpreted, show that the depravity of man branching out into different kindred, corrupt principles, resists and defeats the kindly operation and tendency of the good seed of the Word of God. The soul of man is not a passive substance, and operated upon and moulded just as a cultivator pleases, but in its state of depravity presents a vigorous opposition to all the salutary principles of the gospel, which sets at defiance and baffles all merely human energy and skill. In fallen man, there is not only a distaste for, but positive enmity, a principle of sinful, bitter and decided activity against every thing holy, and like God; and to a mind in such a state, the doctrine of the gospel cannot be smooth and pleasing, but is essentially and utterly opposed to its every feeling and inclination. Rom. viii. 7. There may be great difference in the natural tempers of men, and also in the degree of actual depravity, yet the soil of the human heart being essentially and universally bad, there is no side on which we can approach and assail the sinner, but we find him armed at all points, and ready for the encounter. If we ply him with the polished shafts of the Word of God, he has a whole host of evil principles and passions, and appetites, always at command to act against us. "The flesh lusteth against the spirit, and the spirit against the flesh," and these are contrary. If we preach Christ crucified, the pride of human wisdom and learn ing is affronted, and our doctrine is set down as foolishness, and ourselves as babblers. At the same doctrine another is offended, and he stumbles and falls, as he would over a stone or a block in his way, because it crosses some favourite predilections and partialities. It was to the Jews a stumbling block. If we say to another," Put ye on the Lord Jesus and his righteousness," immediately the pride of self-righteousness is inflamed, and the "sinner goes about seeking to establish a righteousness of his If we say to another, "Make no provision for the flesh, to fulfil it in the lusts thereof-he that liveth in pleasure is dead while he liveth," or give a home thrust in any instance, as John the Baptist did to Herod, "It is not lawful for thee to have

own."

thy brother's wife," instantly the whole soul is in commotion, the passions blaze out, and the preacher's character, if not his life, must pay the forfeit of his honesty. If we say to the aspirant after worldly honours, riches, and friendships, "That whosoever loveth the world, the friendship of the world is enmity with God-the love of money is the root of all evil," "they go away grieved," like the young man in the gospel, because if they have not, they desire to have great possessions. If we press and hem in another so closely that he feels in danger of being caught in the net of the gospel, or is all but persuaded to be a Christian, he cries out a truce, and puts off the minister with fair words, "Go thy way for this time, when I have a more convenient season I will call for thee." If we say to the decent, ostentatious formalist, " Except your righteousness exceed that of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," it is well if he turn him not round to beat his fellow-servants, and in all the big importance of self-conceit say, "Stand by thyself," keep off, come not near to me, for I am holier than thou." Isa. lxv. 5. or, lifting up his hardened face, proclaim his own praises to his very Maker, or in terms of the most offensive arrogance, say, "God, I thank thee, that I am not as other men," &c. Luke xviii. 11. If we, as bidden, invite to the marriage feast, one and all offer some frivolous excuse or other, but the truth is, "they are drawn away of their own lusts and enticed." This is the great secret of their neglect and of their hostility, though men wish and choose to varnish over hostile principles and passions with some plausible pretexts, which deceive none but themselves. To stem, or make head against this countercurrent of corruption, which is always meeting us, is more than human. We have no might against that great host of human corruptions that cometh against us. "Neither is he that planteth any thing, nor he that watereth."

But there is a contrary agency from another quarter, which combines with, and excites, and works upon our own natural enmity to the gospel. When the seed is sown, "then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved." Luke viii. 12. This agent being an invisible spirit, it is difficult to trace his operations. But scripture shows him to have been from the beginning an unwearied enemy, whose power and subtlety are constantly at work against the Saviour, and the salvation of man, and therefore greatly to be dreaded. The lie of Annanias and Sapphira, which is the first recorded instance of dissimulation in the christian church, is traced to his suggestion. Acts v. 2. His malignant capacity to

compass the destruction of the churches which were planted, made the apostles apprehensive for their safety. Thess. iii. 5.— Paul commands Christians to stand clothed with the whole armour of God, ready to meet his assaults. Eph. vi. 11. He possesses the power of perverting good to evil, benefits into curses, our advantages into facilities for extending and establishing his authority over us. Against such an enemy, "neither is he that planteth, any thing, nor he that watereth." But here again is our refuge "when the enemy comes in like a flood, the Spirit of the Lord shall lift up a standard against him." But besides all this mighty contrary agency arising from man himself, and from Satan, and which is permanent and universal, there are difficulties and obstacles peculiar to different ages, times, places, characters, and stations. A factious spirit was characteristic of the Corinthians. Among the Ephesians, "grievous wolves had entered, devouring the flock." The Galatians were bewitched by legal doctrines. Our Lord's messages to the seven churches show, that these churches had their own peculiar faults. In like manner, in our own day, in city, and country, professors have their peculiar views, tastes, prejudices, sins, and temptations. If we add that a minister of religion must encounter all these pressing difficulties, and all this mighty opposition, "as one that must give account," how awful and how responsible is the situation in which he is placed. God is saying to all such, as he did to Ezekiel, (iii. 17.) "Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me." Who that has any proper feeling of the importance of such a situation, would not "in weakness, and in fear, and in much trembling," cry out "who is sufficient for these things?" "O my Lord, I pray thee, send by the hand of him whom thou wilt send." Exod. vi. 10. "But I pray thee have me excused." "Who is Paul, and who is Apollos," when such a burden is laid upon the shoulders?

Upon the whole, is it not evident that the best and most abundant means have no saving efficacy in themselves? If such a thing were possible, Paul's oration before the court of Areopagus, at Athens, offered fair to effect it. Every circumstance there combined to make a decisive experiment whether the best means could or could not command submission to the gospel. There the human faculties were carried to the highest state of cultivation, and there Paul, before an illustrious assembly of senators, statesmen, philosophers, and rhetoricians, delivered a speech, which, if any natural means would do it, would have effectually won them over from idolatry to the reception of the gospel.—

But all in vain, the history does not say that any miracles were wrought at Athens, and perhaps this was divinely ordered, in order to demonstrate to all after times, how abortive the best efforts of man must ever prove without the special grace of God. Only God, who made the heart, can make a saving impression on it. "Without me ye can do nothing." John xv. 5. We may denounce the terrors of the law, but sinners will continue at their ease. We may preach the gospel in all its attractiveness and glory, but we cannot give a taste for it. All that we can do is merely to speak, and make use of our voice, to beseech, exhort, invite, or command, or reason with you, but can we reason life into a dead man? Can our entreaties make the blind see? Can we create light? With a faint heart should we go forth to speak to men lying slain by the wicked one, were it not for the gracious promise, "Lo, I am with you always to the end of the world." Such is the fate of human arguments and exhortations; but it fares no better with the arguments of God himself. "Come, let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." "I have called, but ye refused --no man regarded-all day long have I stretched out my hands." How little efficacy had the divine discourses of the blessed Saviour. As a teacher, he seemed to spend his strength for nought and in vain. Israel was not gathered. In short, we must plainly tell you, that unless God be with us, in the exceeding greatness of his power, when we deliver his messages, you will never be effectually roused from your delusions, till you find yourself face to face before the God whose warnings you now neglect, and whose offers of mercy you disregard. May all faithful ministers have to rejoice in the day of Christ, that they have not laboured in vain, nor run in vain. Phil. ii. 16.

[To be concluded in our next.]

For the Religious Monitor.

ON THE CHARACTER OF SATAN.

To insure the success of the commander in the field of contest, it is indispensably necessary that he be well acquainted with the number, the discipline, and spirit of his own troops, and with the dispositions, stratagems, and prowess of his enemies. Without the knowledge of both, his enemy, with ten thousand, may rout his twenty thousand, and opposing carelessness to circumspection, be destroyed with his whole army. Hence the prudent warrior, while he carefully inquires into the state of his own ar

my, uses every precaution to guard against the attacks of his ene mies, and to acquire correct information of their strength, intentions and stratagems. His scouts are alert, his spies every where collecting authentic information, and transmitting it to him for the regulation of his conduct. Every Christian is a soldier in the field of battle, and never a single moment exempt from being attacked by his foe. Some of these reside in his own heart, and combine their assaults with his external enemies. He has to wrestle not only with flesh and blood, but also with principalities and powers, the rulers of the darkness of this world, and spiritual wickedness in high places. His external foes are either human or hellish. The former comprise the whole world that lieth in the wicked one; and the latter, the devil and all his hosts. Both are formidable enemies, ever near, and watching every opportunity to effect our destruction. In particular, our safety requires us to be armed in heavenly panoply against Satan. and his angels, well acquainted with their devices, and constantly vigilant against their assaults. They are cunning, powerful, malicious foes, and unwearied in their exertions against us.They are ever near, and working energetically, going about like roaring lions, seeking whom they may devour. As this renders their history and character most interesting to us, it is our intention to attempt a brief delineation of both, to expose their wiles and their power, that we may guard against them.

As we have only detached fragments of their history, we must content ourselves with a very brief sketch of it. Some, sadduceanly inclined, though professing great veneration for the scriptures, deny the existence of devils, and give mystical interpretations of those places which positively mention their existence.--This is to give the lie to the very heathen, to experience and observation, and to the God of truth himself. From his word we learn, that within the six days of creation, and probably on the very first, the angelic hosts were created, and stationed in heaven itself. Being created mutable, though perfect, some of them early transgressed the law of their creation, and were thrust down to hell. These rebel angels were henceforth denominated devils. What precise number joined in this foul rebellion is not known. Some, influenced by the 4th verse of the 13th chapter of the Revelations, which speaks of the great red dragon drawing with his tail the third part of the stars of heaven, and casting them to the earth, apprehend that the one-third of the angels revolted, and that their number corresponds to the whole number of the redeemed from among men, who are exalted to glory to supply their vacant stations. As John, however, is treating of a VOL. III.

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