that it would seem as if we did actually share it, and that, being partakers of his holiness, we might have, in Christ, fellowship with God himself,—it is our duty so earnestly and faithfully to seek their accomplishment as truly to attain to it. It would be to place duty in too hard and stern an aspect, merely to regard it as such. In an important sense, our duty is our privilege. And it would be to place privilege in too low and insecure an aspect, merely to regard it as such. We might be tempted to think, that though we should be better with it, we should not be so much worse without it. In a most important sense, our privilege is our duty.

And these general remarks may be particularly applied to the subject of spiritual strength. Undoubtedly it is our privilege to be strengthened with all might by the Spirit in our inner man. Strength is a provided and promised blessing of the covenant of redeeming love. To live in spiritual weakness is to live below our privileges. But let us take care. This is not the only way in which we should think and speak of the subject. He who lives in weakness, not only lives below his privilege, but he is neglectful of his duty. Appeal must be made, not only to our sense of interest, to awaken desire, but to our sense of obligation, to arouse our conscience. When we do not possess what is most positively provided and promised in Christ, somewhere there is something wrong. "Thy God hath commanded thy strength;" and as the covenant provision is no less than the might of the Spirit, then is abiding weakness a certain indication of neglected duty. We have not, because we either ask not, or ask inconsistently.

There is a danger against which the Christian cannot be too earnestly cautioned. He may not cover over negligence, and seek to disguise it, by an appearance of humility. Of ourselves, and as we are in ourselves, "there dwelleth in us no good thing." And it is right that this be deeply felt, and unequivocally confessed. Thus considered, we have neither righteousness nor strength. We are altogether guilty. We are utterly helpless. And whatever good we possess, we have it, not as originally our own, but as the gift of God in Christ. But just here is our danger. We may make our natural state the measure of our renewed condition. We may speak of spiritual good as being so in Christ, as that it is not in ourselves. Whereas, if truly possessed, it is as really in ourselves as if it were of ourselves. When the blind man had his sight restored by Christ, he saw as truly as if he had cured himself. It would have been right to say, "But for the Son of David, I should still be a poor, blind creature." It would have been wrong to have closed his eyes, and groped in darkness as heretofore, and then to have taken his complainings of his state as expressions of humility. Let us take care that we do not mistake negligence and sloth for humility. Humility does not consist in going without the blessings of the covenant, nor in speaking as if we had them not. It is perfectly consistent, not only with their full possession, but with the decided acknowledgment of it. Humility consists, not in going without them, not in contenting ourselves with a low measure of them, but in the full, unmixed feeling and confession, that all we have is from God in Christ,-Father, Son, and Spirit, as our covenant God and Saviour.

"Thy God hath commanded thy strength." Yet how often do we hear, "O, I am a poor, weak creature: I can do nothing! I am so helpless, that I can neither do nor bear as I should." Let the conscience be thoroughly probed. Is this consistent with Scripture? If our language truly describes our state, where is the faithfulness of God? or are we indeed in the faith? The language of humility in the true believer is not,-"I have no

righteousness, no strength :" it is, "I have them both, but both from God." "In the Lord have I righteousness and strength."

Let us investigate this subject in, at least, its principal branches. And, first, let us ask what we mean by strength, in these spiritual references? We all know the primary signification of the term. We are made for corporeal activity, for using our limbs, for instance; and we have also, within certain limits, power to act upon outward substances. We can lift a weight; we can carry a burden. For such purposes as these our muscular system is adapted. It is true we cannot do just what we like. There are limits beyond which we cannot go. But it is equally true that for want of health, or through indolence, we may be actually able to do less than is within the compass of our natural ability. The healthy, active man is able to do, in virtue of his muscular energy, certain things. And this is what we mean by strength. It is shown in doing, in bearing, in resisting, and such exercises as these.

Most of the terms by which mental states and exercises are described, primarily refer to our corporeal frame. Instances are too common, and too well known, to require addition at present. And thus is the term strength (together with its different relations) applied. We scarcely ever reflect on the figures we use when we speak of this man, that he is very strongminded, or of that, that he is very weak-minded. One has, we say, a great deal of native energy about him; another, he is very infirm of purpose. For the expressions as often are used in reference to moral as to merely intellectual habits. Of one we say that his resolution is so strong, that it is impossible to turn him. Of another, that he is so weak, that he may easily be led any way. And just in the same way do the Scriptures employ these terms in reference to spiritual subjects. The texts already quoted are sufficient both for proof and illustration.

But, let us look a little farther. Our corporeal system is not self-moved. There is the "inner," as well as the "outer man." The soul is sometimes represented as dwelling in the body as in a house. But the body is more than a mere habitation. It is the soul's instrument of action. The body is a wonderful machine, animated by the soul, which, within the limits prescribed by the Creator, can put the various parts of the machine in motion,—can employ them in the furtherance of its own purposes. We are all conscious of the fact, though we cannot tell how it is performed. Between our volitions (speaking technically) and certain of our muscles there is such an established connexion, that, in the condition of health, we move them as we please. The real mover, therefore, is the man, doing something, because he wills to do it, and has, by the appointment of God, our Maker, power to do it.

These terms, we have said, are spiritually employed. What do they, in this use of them, signify? We ask now, not in reference to any metaphysical inquiry into the subjects connected with human power. Our object is entirely practical, and practical will be all our observations. Generally, a man is spiritually strong, when, with comparative ease, he can do that which, in this range of spirituality, he is required to do,-supposing him to put forth the proper effort. And, for more particular illustration, pursuing the analogy between corporeal and spiritual action, he is strong when he can do what he is required to do, resist what he is required to resist, bear what he is required to bear, endure what he is required toendure. This is our standard, the divine requirements. Of course, looking at man as he is, we keep fully in view the provisions of mercy. In all

we say, reference to these must be assumed. But, thus assuming them, we say, that as God requires not what is impracticable, when we can, with facility and comfort, do what he requires, we are strong: when we cannot, we are weak. And of this weakness there may be many degrees, descending downwards, till all traces of acting power disappear, and weakness becomes spiritual impotency.

Spiritual strength is our duty. "Thy God hath commanded thy strength." A few consecutive remarks will sufficiently illustrate the subject, to enable the reader to apply it to his own practical purposes.

1. It is rendered necessary by the plain requirements of the spiritual life. That man, in his natural life, is made for activity, is so obvious as scarcely to require more than a passing reference. We have only to look at his condition. By muscular energy he is enabled to exercise certain powers over himself and surrounding circumstances. Possessing life in its healthy condition, of these exercises he is actually capable. And such is his state, in all the present characteristics of our common humanity, that he is required to exert these energies, and in various ways to perform these exercises. As we have said before, he is made for doing and bearing, for resisting and sustaining. Now, when we come to the spiritual life, the analogy is so exact and striking, that in very many instances, the terms which describe the exercises of the spiritual life are adapted to them by derivation from those of the natural life. We are thus required to "work out our own salvation," -to "labour for the meat that endureth to everlasting life," to "resist our adversary the devil steadfast in the faith," to "bear one another's burdens," to "endure temptations," to "war a good warfare,"―to "run the race set before us," to "break up the fallow ground, to sow in righteousness, to reap in mercy." Activity and exercise run through the whole; or if passive endurance be set before us, it is an endurance implying only modification in the form of exertion, not the total absence of energy. It is

"In doing and bearing the will of our Lord,

That we still are preparing to meet our reward."

And in speaking of the exercises of the spiritual life, we shall not be misunderstood, as if we only referred to one class of exercises, supposed to occupy a portion of our time and energy, as we might speak of the exercises of the natural, and of those of the intellectual, life of man. We take the phrase, spiritual life, in its scriptural compass, as denoting the direction of the whole man to spiritual objects, and to the attainment of the great end of his existence. He is to glorify God, not as the old heathens understood religion, by doing some religious acts, and doing all other acts without any religious considerations; but by governing himself in all things, so as to secure this. "Whether ye eat or drink, or whatsoever ye do, do all to the

glory of God."

Now, as for the exercises of the natural life, natural strength is necessary, so for the exercises of the spiritual life is spiritual strength necessary. And as these exercises, thus imperatively requiring strength, are positively required, not less is it required that we possess the strength which is necessary for them. He who is devoid of natural strength must either perish, or be dependent on the care and bounty of others. He cannot supply his own wants. They must be supplied by others. But though this may be done in the natural life, in the spiritual life it is inadmissible. A man cannot have his soul saved for him, as it were, by the bounty of others. Religion, followed by the possession and enjoyment of personal felicity in

heaven, implies the personal exercises of grace on earth. By others we may be instructed and admonished, encouraged and warned; but in the direct exercises of the spiritual life there is nothing substitutional. Of course we speak not now of the work of redemption, but only of obligation; and in every way is this personal. What God requires us to do, or to suffer, we must do and suffer ourselves, and do and suffer "in this present world." The command is as plain as it is positive,-" Work out your own salvation.”

2. It is true that man, in his natural condition, is described emphatically as being "without strength:" it is therefore said, that "they that are in the flesh cannot please God." But, on the other hand, in the provisions and promises of the covenant of redemption, spiritual life is secured to the believer, and therefore spiritual strength. For the removal of guilt there is the great sacrifice of atonement; and he who seeks to realize its blessings by faith, obtains the forgiveness of sins. Thus justified by faith, he is become a child of God, and a partaker of all covenant blessings. Among these is the immediate result, and thus the great concomitant, of justification, that gift of the Holy Ghost, Lord and Life-giver, who, by shedding the love of God abroad in the heart, and awakening thus that love towards God which is henceforth dominant in the soul, regenerates and sanctifies. God saves us "by the washing of regeneration and renewing of the Holy Ghost, which He,"-the language plainly shows that the reference is to the baptism of the Spirit,-" which He sheds on us abundantly through Jesus Christ our Saviour." The "dead in trespasses and sins" are thus "quickened;" and are enjoined to "reckon themselves to be alive unto God, through Jesus Christ our Lord." And this injunction is not a merely descriptive reference to a state and condition. It is part of a practical agreement, of which the substance is, "Because ye are alive unto God, therefore let not sin reign in your mortal bodies." Great as is the strength of sin, evinced by the enslaving tyranny it has heretofore exercised, greater is the power of that spiritual life of which ye are now partakers. Your former impotence was that of death: with spiritual life is the energy of grace. You are able to work out your own salvation, because God worketh in you to will and to do. Once more we quote that comprehensive passage in Isaiah, which, in its connexion, anticipates all of the Gospel but its distinguishing facts. Men, as sinners are there exhorted, “ Look unto me, and be ye saved, all ye ends of the earth;" and He to whom they are to look and come for salvation is that one true God who is "a just God, and a Saviour." And to show what is the salvation which he bestows, as well as the full consciousness with which it is possessed, it is added: "Surely, shall one say, In the Lord have I righteousness and strength." And, though the language has a different form, to the same effect is the declaration of the father of the Baptist, on the subject of salvation through the remission of sins," in his inspired hymn of praise,-"That we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life." Such complete deliverance is here represented as flowing from the covenanted mercy of God to all who obtain salvation by the remission of their sins, that they who possess it, and while they possess it, have the ability to serve God acceptably all their days, without fear. He that is born of God "overcometh the world;" "he keepeth himself, and that wicked one toucheth him not:" and so triumphantly powerful is the gracious principle implanted in the soul in regeneration, that St. John says, "Whosoever is born of God doth not com

mit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." And thus is connected with spiritual life, the vigour which wins the victory over our triple foe, the world, the devil, and the flesh.

But perhaps the clearest and most impressive illustration of this is found in connexion with St. Paul's declaration,-"I can do all things through Christ which strengtheneth me." Somewhat unhappily, this sentence, enunciated by itself, makes a sense apparently so complete, as well as so important, that its full meaning, though without design, is not unfrequently, if not obscured, yet restricted, by its severance from the entire paragraph. St. Paul (Phil. iv. 11-13) speaks of the various conditions through which he was providentially led,-conditions each of which required a peculiar modification of the great principle of Christian submission: and he declares himself possessed of ability for each and all. Just here it is that many are found to be deficient. Some can "be full," who yet know not how to "be hungry;" others can "be abased," who yet are not able "to abound:" whereas, devoted love only looks at the condition to ascertain the particular duty which it requires, and seeks to glorify God "in whatsoever state" it may be. And it is to this that the Apostle refers. It is as if he had said, "Various as are the conditions in which I am from time to time placed, and various as may be the modifications of duty consequently required, I have ability for all through the power with which Christ endues me." "I can do all things through Christ which strengtheneth me." Never let the fact be overlooked, that he who says this is St. Paul. Never man was freer from boasting. Besides, he speaks thus by the Holy Ghost. And he scruples not to assert his universal sufficiency for duty through Christ. This, therefore, is the true condition of the spiritual believer. When necessary, he can expatiate on the facts, that this strength is not his own, that it is derived from Christ, and that it is possessed in virtue of union with Christ. But it is no part of humility to speak of it as not existing, or as not possessed. United to Christ, he was alive from the dead; and with that divine life was connected divine strength, divine sufficiency for duty. This, then, is the second proof of our position, that the possession of spiritual strength is a duty. It is necessary for all that is required in the operations in the life of the new man. It is implied in that inward life of the justified, regenerated, and sanctified believer; and, inasmuch as these terms relate to blessings which are connected with obligation as well as privilege, in saying that it is our duty to possess and maintain them, we in effect say, that it is our duty to possess and maintain the strength which they imply.

3. It is so, because of the means which are established for its preservation and increase. Here again we may perceive the remarkable and instructive analogy subsisting between the natural life of man and the spiritual life of the believer. That which is inorganic and unliving, may be said to possess, at least so long as it is not exposed to some external influence, an inherent permanency. The stone is always the same; so is the bar of iron. Not so with organism and life. Action occasions waste, and waste calls for supply. The very plants require their proper aliment. Animals require it. So does man. He must have food, or he gradually loses strength, and eventually, the organism becoming unable to support life, he dies. Hence the abundant provision which is made, and in which we know not whether most to admire the wisdom or the bountiful goodness of the Provider, for the supply of the wants of his vast living family. Everything that has

* Παντα ισχύω εν τῳ ενδυναμουντι με Χριστῳ. (Phil. iv. 13.)