We cannot doubt that James, like the other writers of the Bible, believed in a personal devil, for he speaks of a wisdom which is "devilish" and if a man is enticed to sin by the natural depravity of his heart, we must not overlook the fact that the enticement implies an enticer, and that the wicked spiritual adversary of our race knows how to adapt his baits to the peculiar form in which inbred sin is strongest in each individual, and thus, if possible, to entrap and destroy him. Depravity exists by nature in all, but in one man it is particularly felt in the direction of covetousness, in another, of pride, in another, of ambition, in another, of sensuality. Satan's temptations in the first of these would most likely be something which holds out the prospect of getting gain by sinning; in the second, it would be something to feed his intense admiration of self, to cherish his pride; in the third, it would be the hope of political or some other kind of power on the condition of sacrificing principle; in the fourth, it would be the gratification of bodily appetites as in drunkenness, gluttony, or licentiousness. Thus the trap is set for every man, and the trapper is wary. God save us from his wiles. And as Peter tells us to lay aside inbred sin, as it exists in the form of malice, and guile, and hypocrisies, and envies, and shows itself in evil speakings, so James tells us to lay apart "all filthiness and superfluity of naughtiness," or "overflowing of wickedness." Ah, beloved, most truly did Jesus say that the heart of man is a fountain of wickedness, out of the heart of man proceed evil thoughts and all actual sins; yes, there is by nature in each one of us a superfluity of naughtiness, an overflowing of wickedness, a natural depravity, an inbred sin, and this must be "laid apart," it must be gotten rid of by bringing and subjecting the heart where it dwells to the fiery baptism with the Holy Ghost, and then shall we be in a position to receive, with meekness, the engrafted word, which is able to save our souls. St. James speaks of the "law of liberty," and of the "royal law," the latter being, "Thou shalt love thy neighbor as thyself," and both mean, I apprehend, just what we have already alluded to as the law of love. "Love," says Paul, "is the fulfilling of the law," and this is liberty, and this is royalty, the freedom to do God's will because we love it, and to have all the antagonisms to that blessed will expelled from our hearts, and all lawful affections and passions subdued and subjected to Him who is our King, and who reigns without a rival in our hearts. "I worship Thee, sweet will of God, And all Thy ways adore; And every day I live, I seem To love Thee more and more." If this is not the true liberty and the true royalty, where shall we find them? Not on earth, at least.