ening the understanding in the knowledge of truth, and inclining the heart to the love of goodness. We are "born again of the Spirit-saved by the washing of regeneration, and the renewing of the Holy Ghost." "Sin no longer reigns in our mortal bodies. We yield no more our members to sin, as the instruments of unrighteousness; but we yield ourselves to God, as those who are alive from the dead, and our members to him as the instruments of righteousness."

But if the communication of spiritual strength be entirely the work of God, how can we, who are dead in trespasses and sins, with consistency be exhorted to be strong by acquiring spiritual vigour? This is a difficulty which arises from confounding together the ideas of physical strength and moral ability, than which no two ideas can be more distinct; and from arguing from what is true in the one case, to what is true in the other. The difficulty is not to be got rid of, as has sometimes been attempted, by merely saying, that, though man cannot acquire spiritual vigour, he can use the means of acquiring it; but by asserting the plain truths, that an indisposition to do what is our duty can never excuse us from its performance-that arguments and motives are the means suited to our rational nature for urging us to a particular mode of conduct and that it is through their medium that that divine influence is usually communicated," which works in us both to will and to do of God's good pleasure *"

* I am glad to have it in my power to lay before my readers the sentiments of the most eloquent of living preachers, and, to say the least, one of the most profound of living theologians, on this highly important subject. "From the moral impotence which the oracles of truth ascribe to man in his fallen state, a certain class of divines were induced to divide moral and religious duties into two classes-natural and spiritual; comprehending under the latter those which require

The continuance and the increase of spiritual vigour flow from the same copious sources of blessing as its commencement, the atonement and the grace of the Redeemer. "Without him" the most accom

spiritual or supernatural assistance to their performance, and under the former those which demand no such assistance. Agreeable to this distinction, they conceived it to be the duty of all men to abstain from the outward acts of sin-to read the scriptures-to frequent the worship of God and to attend with serious assiduity on the means of grace; but they supposed that repentance, faith in Christ, and the exercise of genuine internal devotion, were obligatory only on the regenerate.

"These conclusions were evidently founded on two assumptions; first, that the impotence which the Scriptures ascribe to the unregenerate is free from blame, so as to excuse them from all the duties to which it extends, whereas, in truth, the inability under which the unconverted labour is altogether of a moral nature, consisting in the corruption of the will, or an aversion to things of a spiritual and divine nature; that it is in itself criminal, and is so far from affording an excuse for what would otherwise be a duty, that it stamps with its own character all its issues and productions.

"Another principle assumed as a basis by the High Calvinists is, that the same things cannot be the duty of man and the gift of God; or, in other words, that what is matter of promise can on no occasion be the matter of obligation. The consistency of the promises and commands in question, arises from the matter of each being of a moral nature. If we will allow ourselves to reflect, we shall perceive, that the will, and the will only, is the proper object of command; and that an agent is no otherwise accountable, or susceptible of moral government, than as he is the subject of voluntary powers. We shall also perceive, that the disordered state of the will, or the radical indisposition of an agent to comply with legitimate commands, which is the same thing, by no means exempts him from their obligation, nor tends in the least degree to render the addressing such com. mands to him absurd or improper. That they will not be complied with while that disordered state subsists is true, but legitimate commands, enforced by proper sanctions, are amongst the strongest motives; that is, they tend in their own nature to incline the will, and therefore they cannot be withheld without virtually relinquishing the claim of authority and dominion."-Hall's (of Leicester) Preface to Hall's (of Arnsby) Help to Zion's Traveller.—It is a profound remark of the same great man, that the radical principle both of Pelagianism and Hyper-Calvinism is, that moral ability is the rule of obligation: "a position which, when the terms are accurately defined and cleared of their ambiguity, conducts us to this very extraordinary conclusion, that men are obliged to just as much of their duty as they are inclined to."

plished Christian "can do nothing." If he is "strong," it is only in the grace which is in the Lord Jesus. This increase of spiritual vigour is to be sought for in the exercise of faith and prayer, and in the conscientious use of that degree of spiritual energy already obtained. "Even the youths may faint and be weary, and the young men may utterly fail; but they who wait on the Lord shall renew their strength, they shall mount up on wings like eagles, they shall run and not weary, they shall walk and not faint."

2d, The command, "Be strong," enjoins the exertion of spiritual strength. All the faculties which God is pleased to confer on his creatures are intended to be employed. He does nothing either in the natural or in the moral world in vain. Has he formed mankind capable of acquiring knowledge? it is his will that they should acquire it. Has he given them the capacity of communicating knowledge? it is his will they should communicate it. In like manner, when he has by his Spirit produced a moral ability to do his will-when he has "worked in men both to will and to do of his good pleasure," it is his intention that these new moral faculties should be exerted, and that they who are possessed of them should be "fruitful in every good work." The three principal ways in which the Christian is called on to exert his spiritual vigour, are, the discharge of active duty-the resistance of spiritual adversaries—and the endurance of appointed trials.

The duties incumbent on the Christian are numerous and important. He owes many duties to his God -many to himself-and many to his brethren of mankind. These duties, though in themselves most reasonable, and to a perfectly holy being easy and delightful, are yet, in consequence of the remaining corruption of his nature, and the peculiar circumstances

of his situation, frequently attended with very considerable difficulty. When he contemplates the number and importance of his duties, and contrasts with them his own deficiencies and weakness, his heart is apt to fail him, and his hands to hang down in hopeless inaction. He is in danger of neglecting them altogether of discharging them in a slovenly manner-of attending only to a part of them-or of abandoning them while yet unfinished. In these circumstances, the Christian must "be strong"-call forth into action all the energies of his new nature-and look up to heaven for renewed supplies of spiritual vigour. Let him not waste his strength in uncommanded exertions. Let him not rashly engage even in a good work, to which he is not called. Such heedlessness is usually and justly punished by failure. But, when plainly called to follow a particular line of conduct, let no apparent difficulties prevent his entering upon it. Though commanded to demolish the walls of Jericho by the blast of rams' horns, let not the seeming inadequacy of the means prevent their employment. Though ordered to stretch forth a withered hand, let not the hopelessness of the exertion prevent the attempt being made: Weak in himself, let him "be strong in the Lord," and say with the apostle, "I can do all things through Christ, who strengthens me."

Nor must the Christian display his spiritual vigour merely in boldly entering on the performance of commanded duty. He must not only do what is required, but he must do it in the manner required. He must not confine his attention to those parts of Christian duty which are comparatively easy,-corresponding with his interests and habits; his spiritual vigour must be manifested in the performance of those duties most opposed to his interests, and most abhorrent to his feelings. He must "mortify his members which

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are upon the earth, and crucify the flesh, with its affections and lusts." He must not only part with what he perceives and feels to be an incumbrance, he must cut off a right hand, and pluck out a right eye, when duty requires the sacrifice.

Farther, the Christian must discover spiritual vigour in the perseverance of his dutiful exertions. "The Christian race," to use the figure of an accomplished female writer, "is not to be run at a few heats*" It is a constant progressive movement, commensurate with our lives. It is always "the race set before us." The same duties are constantly recurring. What was done yesterday must be done to-day, and to-morrow, and every succeeding day of our lives. The Christian is in danger of becoming "weary of well-doing." But he must "be strong," and press. forward: "Forgetting the things which are behind, he must reach forth to those which are before, and press to the mark, for the prize of the high calling of God in Christ Jesus."

The enemies of the Christian's salvation are numerous and powerful. Within, he has " an evil heart of unbelief tempting him to depart from the living God:" He has carnal affections and unruly passions, a darkened mind and a perverse heart, to contend with. Without, the world assaults him both by its smiles. and its frowns,-its allurements and its terrors. Death threatens to overwhelm him, and his "adversary the devil goeth about like a roaring lion, seeking whon he may devour." In resisting these enemies, the exercise of spiritual vigour is absolutely necessary. The Christian must "be strong." A better commentary on the prophet's words, in this view of them, cannot

*Hannah More.