do the purpose of Satan (Eph. 2:2): but the faith principle
is the only possible way to victory for the child of God; and it must be
faith alone.

As the soul may be eternally lost, while calling upon God to help him
save himself: so the saint who only seeks the assistance of God in the
exercise of his own power toward a correct manner of life, may be a
dishonor to God constantly. The principles of faith and of works can no
more be mixed in the one case than in the other. They both present human
impossibilities and, therefore, demand the power of God. The Scriptures
are clear on this point, both in precept and example:

First: The power of God is the believer's sufficiency in meeting the
heavenly demands: "For it is God which worketh in you both to will and
to do of his good pleasure" (Phil. 2:13). "Not that we are sufficient of
ourselves to think anything as of ourselves: but our sufficiency is of
God" (II Cor. 3:5). "But by the grace of God I am what I am: and his
grace which was bestowed upon me was not in vain; but I labored more
abundantly than they all: yet not I, but the grace of God which was
with me" (I Cor. 15:10). "Are ye so foolish? having begun in the Spirit,
are ye now made perfect by the flesh?" (Gal. 3:3). "Finally my brethren,
be strong in the Lord, and in the power of his might" (Eph. 6:10). The
latter passage is but the natural culmination of the whole revelation of
the believer's citizenship and its responsibilities. Therefore, the
final counsel is to be strong in the Lord and in the power of His might.

Second: The conflict with the enemy can be a victory only by the power
of God. A remarkable revelation is given in the Scriptures of the
attitude of the angels toward Satan, and this attitude can well be
considered by fallen man. In Jude 9, Michael, the archangel, is seen in
controversy with Satan over the body of Moses. There is no revelation as
to the time or the occasion of this controversy. It is stated that Moses
was buried in secret and was later seen in his transfigured and
glorified body, so that it is possible that the removal of the body of
Moses from the domain of Satan was the occasion here referred to. The
passage is as follows: "But Michael, the archangel, when contending with
the devil he disputed about the body of Moses, durst not bring against
him a railing accusation, but said, The Lord rebuke thee." In like
manner in II Pet. 2:10, the false teachers of the end of this age are
sai