which frees from the governing power of indwelling corruption, and
disposeth to walk in newness of life, hath already passed upon them.
None are Christ's till this change takes place in them.

But while the apostle vindicates the doctrine of grace, and shews its
beneficial influence on the morals of men, care is taken to guard
against mistakes on the other hand--not to give occasion to consider
renewing grace as wholly eradicating the principles of depravity, and
putting an end, at once to the spiritual context. This subject is
treated more largely in the epistle to the Romans.* But the opposition
of natural and gracious principles, is here mentioned, and some of its
effects described. "The flesh lusteth against the spirit, and the
spirit against the flesh; and these are contrary the one to the other;
so that ye cannot do the things that ye would."

* Chapter vii.

In every man, whatever may be his character, there are different
principles, which, struggle and contend with one another. The natural
man feels a bias to wickedness, and wishes to indulge his depraved
inclinations. But reason forbids, and conscience remonstrates, and
warns him to beware what he doth--reminds him that to yield to passion
is wrong--to indulge appetite unreasonably is sinful--that for these
things God will bring him into judgment. Thus the principles implanted
in the mind, by the God of nature, withstand the sinner in his way,
and resist him in his course; they hold him back and restrain him from
gratifying his natural desires--from doing that to which he is
inclined, and hath power to do. By this means he is prevented from
giving full latitude to his corruptions; yea, he is sometimes
influenced to do good. Herod was a vile character; but "he feared