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would be no subsequent inflammation, no chronic ulceration; the power of life would speedily repair the injury: whereas under the poisonous influence of Satan, external wounds sometimes expand into permanent and fatal diseases, and the cure of them is often protracted and difficult. Thus while we may admit that in a world free from diabolical power, external injuries, both physical and spiritual, would be possible, yet we affirm that there would be no vital and chronic diseases either of soul or body. And we may say further, that, if there was no devil to pervert the understandings and cor rupt the ways of men, the laws of nature would not be transgressed, and even external injuries, though physically possible, would be exceedingly rare, if not altogether unknown.

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Nor are we obliged by our theory to suppose that the devil is omniscient and omnipresent in such a sense that he personally purposes and superintends every particular instance of sin and death that occurs in the world. true view is this:-Satan's spirit is an atmosphere that envelopes mankind, pressing (we may say figuratively) like the air, with a weight of 'fifteen pounds on every square inch' of human life. Wherever there is a vacuum in men's hearts, there that spirit enters, and manifests itself in selfishness, covetousness, and all evil works. Wherever the laws of life are violated, either physically or spiritually, there that spirit infuses its poison, aggravating and perpetuating the injury. We know,' says the apostle, that the whole world lieth in the wicked one.' 1 John 5: 19. We can easily conceive that any number of men, lying in a poisonous atmosphere, might be diseased by it in a variety of ways, without supposing any personal superintendence of the being from whom the poison might emanate.

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We believe that the devil is a personal being, and that he exercises an extensive personal superintendence over specific transactions, (as for instance, in the temptation of Christ, and in the treachery of Judas.) Indeed we see much evidence that there is a general influence at work in the affairs of the world, which might properly be called the devil's providence. But we regard it as altogether unnecessary and foolish to refer (as some are prone to do) every particular manifestation of evil to the personal volitions of Satan. The universal presence and pressure of his spirit is a sufficient cause of general evil; and we are justified by the example of the Bible writers in referring to this cause every specific instance of sin and suffering.

This theory of spiritual pressure throws light on many moral phenomena, just as the discovery of the weight of the atmosphere explained many physi eal facts which were before mysterious. The time was when men (philosophers and all) supposed that the ascent of water in a pump was produced by some inexplicable attraction, or suction, as it was called, of the piston or bucket. In other words, they imagined that the power which raised the water was in the pump. But it is now well known that the water is forced up in the pump by the atmosphere without, which presses with a weight of fifteen pounds on every square inch of the earth's surface. The only effect of the piston is to remove this pressure from the water within the pump, and so allow the pressure on the outside to force that water upward. In like manner, men are accustomed to imagine, when they see a person full of

covetousness for instance, that the cause of his covetousness is in himself. Whereas our philosophy teaches that he is nothing but a spiritual cylinder into which the atmospheric selfishness that covers the whole world has forced an extra amount of mammonism. His own will, like the piston, only removes the opposing force-and the phenomena of his character, like those of pumping, may be said to be illustrations of general atmospheric pressure,' rather than of individual suction.' The same principle might be applied and illus trated in many other ways; but it is sufficient to say in general that we shall never understand our own characters or those of others-never know how to exercise discriminating charity in judgment-never have just views of the nature and causes of the physical and intellectual, as well as moral and spiritual evils that exist around us,--until we learn to regard individual action and experience as the result in a very great measure of a general spiritual influence.

The fact that the whole world lieth in the wicked one,' is not inconsistent with the existence of much dormant and incipient good in human nature. Indeed, the prince of the power of the air' has within his spiritual enclosures many rebellious forces to contend with. The self-preservative and reproductive powers of all life, the whole machinery of nature as constructed by God, as well as the life-giving elements which have been infused into human nature by revelation spiritual and written, are constantly resisting and frustrating more or less the tendencies of the power of death. Satan is obliged to allow in his subjects many liberties which are adverse to his dominion. And indeed he can afford to do so, just as the government of the United States, for instance, can afford to allow individuals and associations to go almost any length in sedition, provided they stop short of overt rebellion. Men may study and combine to preserve their lives and health under the devil's administration, and may actually preserve them a long time; but they are not allowed to attempt, or even to think of attempting to escape death at last. This would be treason. They may extend discov ery far and wide in every department of physical science from geology to mesmerism; but they must not break through into the mysteries of the spiritual world. This would be prying into State secrets. They may make great advances in civilization, refinement and morality; but they must not think of attaining entire freedom from sin. This would be renouncing allegiance to his majesty the devil. They may go all lengths in ascetic or benevolent piety; they may ascend even to the verge of heaven in the transports of voluntary devotion; but they must not enter into open communication, and permanent vital union with God. This would be joining the enemy. Thus there is a certain limited circle of improvement in health, knowledge, morality and piety within which men may act freely, without incurring the penalties of rebellion; but if they step beyond that circle, they find themselves engaged in a fierce spiritual war with the god of this world.'

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Now it is certain that those who remain within that circle, however moral or religious they may be, are subjects of the devil, led captive at his will,' not indeed in respect to the minor matters of life, (which we have admitted may be conducted in a manner adverse to his interests,) but in respect to

their weightiest obligations and interests, viz., those which relate to spiritual holiness and communication with God. All the morality or religion which they can have within that circle, can be only a preparation for the morality and religion of the second birth. They are in the wicked one'-uneasy and seditious under his government perhaps, waiting and hoping for power to escape; but yet, in the wicked one.' Their life is open to the pressure of his spirit; their wills are limited by his will. They cannot become sons of God till they break out of the circle of sin and death into the light of heaven, and vital union with God. The simple reason of the hard saying, 'He that committeth sin is of the devil,' is that the spirit of sin is that spirit of the devil which broods over and encloses unregenerate human nature, and he that commits sin, thereby demonstrates his union with and subjection to that spirit, whatever may be his character and state in other respects. He that committeth sin is the servant of sin,' and he that is the servant of sin is a spiritual member of the devil.

Redemption commences in an individual when he begins to discover the hatefulness and amazing strength of the evil power that enthralls him.— While he is content with those partial improvements which are licensed within the devil's dominions, the spirit of sin within him is comparatively dormant. But when his conscience is awakened by the perfect law of God, and he begins to try his strength against the outer circle of Satan's spirit, seeking to break through into actual holiness, sin revives within him and shows its power. At first it infuses into him a deceptive notion of his selfsufficiency, by which it leads him to attempt holiness in his own strength, under the point-blank batteries of the law. Ile marches up to the deadly breach, and falls back wounded and discouraged. Again and again he makes the vain attempt, and at every failure sinks deeper in despair and spiritual death. At length dire experience kills out his false and proud philosophy about free-will, and he discovers that something stronger than his own spirit is concerned in his sinfulness, and that something stronger must help him to holiness. He learns that there is a mighty devil whose spirit envelopes and works in him-that there is a law of sin in his members' emanating from a power independent of himself, holding captive his will with inexorable obstinacy, and invincible strength. He is forced to the conclusion-It is no more I that do it, but SIN that dwelleth in me.' If the difficulty were in his own individual will alone, he might have hope. But he finds that a will far mightier than his holds him in bondage to sin and death. He perceives that the law, acting upon his own understanding and susceptibilities only, and not upon the power which enslaves him, can only torment and destroy him, just as a wheel locked into some mighty machinery and revolving by its power, would only be corroded and broken by being placed in contact with a wheel belonging to a separate machine, and revolving in an opposite direction. He finds that he can be saved only by being detached from the spiritual power of the devil, and that this can be effected only by a SPIRIT stronger than the devil. Experience has taught him that his own spirit is no match for the destroyer, and thus he is brought to look abroad for help. His final cry is 'O wretched man that I am, who shall deliver me from

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the body of this death? Who shall detach me from the power of the evil one?" Now he is ready to lay hold on salvation by grace.

Here we may see the nature of true repentance; that repentance which God gives men, that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.' 2 Tim. 2: 25, 26. It may be, at the beginning, a conviction of individual sins-a sorrow for personal deeds done; but in the end it becomes an abhorrence of the devil, and of self as spiritually identified with the devil. The spirit of God, which pierces to the dividing asunder of soul and spirit,' begins to insinuate itself between the individual and the evil spirit which envelops him. The effect of this infusion is to turn the eye of his conscience on his spiritual state, and to produce self-loathing. That part of the man which receives and sympathizes with the spirit of God, imbibes God's hatred of sin, and thus begins to hate that other part which is in union with the devil, as God hates the devil.Instead of looking at his works, the man literally hates his own life,' as being part and parcel' of that poisonous spirit which is the fountain of universal sin. So too, godly sorrow, at the beginning, before it has penetrated to the heart's core, may manifest itself in attempts to turn from evil deeds, to good deeds; but in the end it works repentance unto LIFE'-a turning from the spirit of sin to the spirit of the living God. Any repentance which exercises itself merely about works, and stops short of a thorough purgation of the vital principle, by expelling the virus of Satan and admitting the life of God, is not Bible repentance, and will need to be repented of,' at last. True repentance is effected by the spirit of God ministered through his word. Faith, or a spiritual apprehension of the existence, power and hatefulness of the devil on the one hand, and of the existence, resurrectionenergy, and glorious holiness of God in Christ Jesus, . on the other, is its principal ingredient.

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This repentance is the beginning of universal and eternal victory over the devil. He who has fought and won this fight, will conquer in every battle afterward for ever. Death is dethroned within him, and eternal life is begun. He has found out the CAUSE, and obtained the CURE of all evil.

§ 18. THE ATONEMENT.

It is important that the great act of redemption, fulfilled by the death of Christ, should not be conceived of as an act of mere benevolence. God's love toward the world, manifested in that act, was chaste, as well as fervent; prudent, as well as generous. The atonement was made for the whole world;" it reconciled human nature to God; and it freely offers to all men forgiveness and salvation. But this is only one half of its object and result. In the other half (which seems to be generally overlooked,) we behold instead of the 'goodness,' the severity' of God. The atonement was not made for the devil-it effected no reconciliation of the divine and diabolical natures-it offers no forgiveness, no salvation to Satan and his angels. On the contrary, Christ died that he might destroy him that had the power of death, that is the devil.' Heb. 2: 14. In the very act by which man was redeemed, the prince of this world was judged.' John 12: 31, 32.

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When Adam sinned, he threw himself into the arms of the devil. His posterity, in consequence of this surrender, came into being within the circle of the devil's spiritual attraction-under a law of gravitation toward sin and death. Every individual, before Christ, by his own sin repeated and confirmed Adam's surrender. Thus the human and diabolical natures were married and identified-the spirit of man and the devil became one. Thus 'judgment unto condemnation,'-the condemnation of him who was a hopeless liar and murderer from the beginning,'-passed upon all men. Thus the devil became the prince of this world.'

We must however distinguish between the guilt of the parties to this dreadful combination. The devil was the seducer; man was the victim. The sin of Adam and his posterity was not original in themselves; but instigated, begotten, spiritually infused by their tempter. This distinction enters into the whole plan of redemption, and determines the measure of the atonement. God has made arrangements for saving the victim, but not the seducer. The devil is destroyed, not redeemed, by the act that sets his captives free.

These arrangements are fully justified by the assumption (on the basis of which they are obviously made,) that the devil is a hopeless sinner, and man is not. We leave it with those who believe the devil to be a part of God's creation, to verify this assumption as they may. We believe the devil is a hopeless sinner, because he is an uncreated being-one whose sin never had a beginning, and therefore never will have an end.

However this may be, if it is true that under the apostacy, man and the

*The word translated destroy in this passage, primarily means, to render inactive, idle, useless. (See Robinson, Schrevelius, &c.) It does not mean to annihilate. This may be seen by an example. In the parable of the fig tree (Luke 13: 7) the master of the vineyard says; Cut it down, why cumbereth it the ground?' The original word here rendered cumbereth, is the same as that rendered destroy in Heb. 2: 14. The man certainly does not mean that the fig tree annihilates the ground, but that it renders it useless. In fact the word destroy is often used in the same way, i. e. to signify, not annihilation, but termination of power, activity, &c. Napoleon was destroyed at Waterloo, though he existed afterward. So Christ's death will bring to nought the devil's kingdom.

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