THE TOWERS AND CÓNTFSTS OF FLESH AND SPIRIT. sta Such is the composition of our natures, that the images on the brain, the traces and footsteps of past sen- sations, and the springs of fancy and passion, are linked together by unknown and unperceived ties : so that is hen one is touched and awakened, a whole train of images appears at once, and awakens all those fancies, and those guilty passions, which were linked and connected toge- ther when that leading image was first painted on the brain through the organs of sense. So one line of a co- medÿ, or the door ofthe play-house, or the sound of an actor, or a hero's name, shall call over again all those alluring and mischievous scenes which first drew the heart away fromGod and religion, spoiled the labours of a pious education, and plunged the young sinner into early debaucheries. Besides all these mischiefs that arise from the recol- lection of past occurrences, there is an infinite variety of new scenes of vice, that fancy can furnish out on the sudden, by mingling, joining, enlarging, multiplying; and compounding the vicious images that the brain can supply it with. Thus in this shop of vanity, this work- house of sin, and these secret chambers of imagery, new- devised iniquities are coined continually ; new engines are forged every minute, by a busy and fruitful fancy, to charm the soul, and transport it to fresh guilt and ruin. Thus the treasury of the brain and those inward and hidden parts of the flesh, become many times as effectual occasions of sin; as all the outward senses joined together, and an army of tempting objects. 6. There is another consideration too, that will make it appear to any person of an enquiring and thoughtful genius, that sin has much of its seat and root in the flesh, if we do but reflect how many iniquities we commit; which, in their outward appearance, are very.nearly imi- tated by brute creatures, which have no intelligent spirit, no rational soul ; whose blood is the very soul, spirit, and-life of them, as the scripture speaks. Lev: xvii. 14. Eccl. iii. 21. Is there not something like envy working in a dog, when he forbids the ox from the crib of the manger, and yet lie neither wants nor tastes the hay nor the corn itself? Is he not the picture of malice, when he grins with fury, :and grows mad with rage, against the!haruiless traveller? 3
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