his right mind. But, though children may not be openly immoral, enlightened parents will be deeply concerned for them, if they have any reason to think that they are, in any less obvious way, still under the influence of the wicked one. Let parents, who have any such cause of grief, be instructed and encouraged by this history. Let them bring their wicked and careless children to Christ's ministers, whose office it is to labour instrumentally for their spiritual restoration: and, as such human means not only may, but must fail, if not accompanied with divine grace, let them not neglect, at the same time, to bring them to Christ himself—that is, to lay their case before him in fervent supplication. Let them pray for those of their children who are so weak that they cannot, or so wicked that they will not, pray for themselves; and let them endeavour, also, to instruct them, and encourage them to pray. Though many means should fail, and though the reformation of the objects of their tender solicitude should, in human estimation, be almost hopeless, still let them not despair; for Christ says, "Bring them to me."

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But this subject is to be considered in a still nearer point of view, and that is, in relation to all of us personally. As already remarked, we see, in the case of this youth before his cure, an humbling, but true, picture of human nature in general, though the most offensive features are more or less prominent in different individuals. If then, we have any correct idea, however feeble, of our real sinful and miserable thraldom, how anxious should we be for personal deliverance from it! With the view of obtaining this emancipation, all the means of grace ought to be diligently used and, at the same time, we ought to be practically convinced that these means will never succeed of themselves, without the power of Christ, and confidence in that power. The failure of the disciples in this case may be considered as teaching the evil consequences of the want, or weakness, of faith, both in ministers and in people. For our want of success we are ready, it may be, to blame the people, and the people to blame us but is there not a fault on both sides? Were there more prayer, more mortification to the world, and more simplicity and confidence of faith in us who minister to souls, Christ would honour our ministry with a much greater number of remarkable conversions, and with much greater usefulness to his own disciples. It is good to be diffident of ourselves; but it is not good to be diffident of our Master, and of his grace. When unbelief

bears in upon a minister, it is as when his adversary's sword falls on a combatant's arm, or right eye, "his arm is clean dried up, and his right eye is utterly darkened;" he has not the discernment, nor the heart, nor the power, to achieve any thing of consequence; his Master, being distrusted by him, leaves him shorn of his strength, unnerved and powerless but when he is confident of the truth, and, in God's own measure, of the success of his cause, then "his bow abides in strength, and the arms of his hands are made strong, by the hands of the mighty God of Jacob :" through faith, out of weakness he is made strong, he waxes valiant in fight, and turns to flight the armies of the aliens; so that of the Lord's enemies, some are brought to willing obedience, and many more are constrained to yield a feigned submission.-Nor is faith less necessary on the part of the people. The cases of some of them may be very bad; but when faith comes, the very worst of them take a favourable turn. Let us all, therefore, expect great things, and aim at great things, on the right ground of humility and faith; and we shall realize great things. According to our faith, so shall it be unto us. Let every sinner seek the commencement of the principle of faith in his soul, where it is not yet implanted, and let every believer seek an increase of faith. Let the Christian profess faith as far as he has it; and let him pray to Christ for more, saying, "Lord, I believe; help thou mine unbelief."

Let us here be reminded, too, of the necessity and ground for believing that Jesus is both able and willing to save us. This man had some remaining doubt of Christ's ability, and not of his willingness, for he said, "If thou canst do anything, have compassion on us, and help us." On the other hand, the leper* doubted of Christ's willingness, and not of his ability; for he said, "Lord, if thou wilt, thou canst make me clean." In the one case, Jesus proved his ability by the cure; and in the other, he said, "I will," and the cure also followed. Let us beware, then, of these two different errors, by both of which the honour of Christ and our own interests suffer. Why should we doubt his willingness, his compassion, after all that he has already done and suffered to manifest his love towards us? And why should we doubt his power, after such demonstrations of it as that in this passage? The fact is, that Satan, powerful and daring as he is, cannot stand before him. This was often

* Luke v. 12.

proved during his abode on earth. This is certain from his atoning death on the cross; for, "having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." This is certain, too, from the great design whick brought him down from heaven to earth; for, "for this purpose the Son of God was manifested, that he might destroy the works of the devil." Most assuredly will he deliver from the thraldom of sin and Satan, all who truly apply to him, however dreadful their condition. It frequently happens, indeed, and it is of importance for those who are under any degree of conviction to be aware of this, that as the devil, at the very time the youth was coming to Jesus, and just before he came out of him, threw him down, and rent him sore-so the mental struggle is the greatest, just when the power of sin and Satan is about to be overthrown, and the reign of grace to be established in the soul. When the adversary sees conviction arising in the souls of sinners, he is exasperated, aware that it is then, if ever, he is to carry the day; and when he feels that he cannot keep them under his dominion, he determines to do all he can to vex them" he cometh down, having great wrath, because he knoweth that he hath but a short time." In alliance with the world, he labours to efface their good impressions by amusements, and enticements, and flatteries, or to overpower them with ridicule, and various kinds of opposition. In such cases (for the struggle is not always so great), the transition from mere natural life to spiritual is something like the transition from natural and spiritual life to eternal; that is, agonies, as of death, are the commencement of a better life. This struggle could never prove favourable in its issue, were it not for the power of divine grace: but, in all cases in which the Saviour begins to work, he effects the rescue of the captives.

Now, would to God that all of you, who are in the dismal state of which we have been speaking, would come to Christ for deliverance! Do you say that, though you cannot deny that you are not what, in strict language, may be called religious, yet you are by no means in so bad a state as this under review? and do you say that it is altogether out of the question to speak of you as slaves to the wicked one? We have no wish to fix on you any such charge, if you can produce satisfactory evidence to the contrary. But, we fear, in granting that you are not, strictly speaking, religious, you have granted, in substance, though you have expressed it in

softer and less alarming terms, everything implied in the charge which you are anxious to repel. Inquire, however, whether the general charge may not be brought home to you, more palpably, under some of the following particulars. Are you addicted to any impurity?-is not that a proof of your being subject to "the unclean spirit?" Are you guilty of envy, or of hatred, which partakes of the guilt of murder, or of violating truth ?—then these words are undeniably applicable to you, "Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." Are you devoted to the things of this world?-then you have yielded to the diabolical temptation: "All these things will I give to you, if you will fall down and worship me.' Have you ever withstood the servants of God, and sought to turn away any from the faith ?-so did Elymas, whom Paul declared to be full of subtilty, and all mischief, a child of the devil, and an enemy of all righteousness. Are you wilfully and habitually guilty of any sin ?" He that committeth sin is of the devil." * Are you wayside, careless, and unimpressed hearers of the word?"The devil cometh and taketh away the word out of your hearts, lest you should believe and be saved." Is the glory of the gospel hid from your eyes, and its power unknown to your hearts?" If our gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them who believe not." Or, under the cloak of religion, have you betrayed the Son of man?-remember who it was that put it into the heart of Judas to betray him. Are you, with the name of Christians and a fair profession, formalists and hypocrites ?" I know," saith Christ, "the blasphemy of them who say they are Jews, and are not, but are the synagogue of Satan." Consider these points well; and see whether you cannot find, in some of them, what convicts you. Your invisible enemy approaches, and makes good his influence, in various ways adapted to your different dispositions; and it is even said that Satan is sometimes "transformed into an angel of light." But, to bring the matter to the shortest issue, you were Satan's subjects by nature; that is, you were guilty and depraved, and therefore his fit instruments, and unless you have been entirely changed, you are his subjects still. See also 1 John iii. 10.

Should a struggle arise while he seeks to retain you, and you strive to escape from his power, beware of yielding the contest; for, if you do, your last state will be worse than the first. Whatever exertions he may make, and stir up others to make, to keep you back, do you come to Christ, beseeching him to look upon you and help you; and he will give you deliverance. May God give you repentance to the acknowledging of the truth; and that you may recover yourselves out of the snare of the devil, who are taken captive by him at his will.

How thankful ought those of you to be, who, having come to Christ, are delivered from the dominion of sin and Satan! Give thanks unto the Father, "who hath delivered you from the power of darkness, and hath translated you into the kingdom of his dear Son." Though the enemy shall never again entirely prevail over you, he may return after a season, and obtain a partial advantage. Remember, that, in giving the Corinthians a certain caution, Paul says, "Lest Satan should get an advantage of us; for we are not ignorant of his devices." Maintain the superiority you have gained; maintain it in the way of humility, of avoiding temptation, of faith, and of prayer. "Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil."- "Above all, take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked." Thus the Lord shall bruise Satan under your feet shortly; and you shall be more than con querors through him who hath loved you.