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that he is under the dominion of any bad habit, let him seriously ask himself whether he has ever willed to get rid of it. Can he, with a simple mind, say in God's sight, "I wish it removed?"

A man, for instance, cannot attend to his prayers; his mind wanders; other thoughts intrude; time after time passes, and it is the same. Shall we say, this arises from want of power? Of course it may be so; but before he says so, let him consider whether he has ever roused himself, shaken himself, awakened himself, got himself to will, if I may so say, attention. We know the feeling in unpleasant dreams, when we say to ourselves, "This is a dream," and yet cannot exert ourselves to will to be free from it; and how at length by an effort we will to move, and the spell at once is broken; we wake. So it is with sloth and indolence; the Evil One lies heavy on us, but he has no power over us except in our unwillingness to get rid of him. He cannot battle with us; he flies; he can do no more, as soon as we propose to fight with him.

There is a famous instance of a holy man of old time, who, before his conversion, felt indeed the excellence of purity, but could not get himself to say more in prayer than "Give me chastity, but not yet." I will not be inconsiderate enough to make light of the power of temptation of any kind, nor will I presume to say that Almighty God will certainly shield a man from temptation for his wishing it; but whenever men complain, as they often do, of the arduousness of a high virtue, at least it were well that they should first ask themselves the question, whether they desire to have it. We hear

much in this day of the impossibility of heavenly purity;-far be it from me to say that every one has not his proper gift from God, one after this manner another after that;-but, O ye men of the world, when ye talk, as ye do, so much of the impossibility of this or that supernatural grace, when you disbelieve in the existence of severe self-rule, when you scoff at holy resolutions, and affix a slur on those who make them, are you sure that the impossibility which you insist upon does not lie, not in nature, but in the will? Let us but will, and our nature is changed, "according to the power that worketh in us.” Say not, in excuse for cannot be other than

others or for yourselves, that you

Adam made you; you have never brought yourselves to will it, you cannot bear to will it. You cannot bear to be other than you are. Life would seem a blank to you, were you other; yet what you are from not desiring a gift, this you make an excuse for not possessing it.

Let us take what trial we please,—the world's ridicule or censure, loss of prospects, loss of admirers or friends, loss of ease, endurance of bodily pain,-and recollect how easy our course has been, directly we had once made up our mind to submit to it; how simple all that remained became, how wonderfully difficulties were removed from without, and how the soul was strengthened inwardly to do what was to be done. But it is seldom we have heart to throw ourselves, if I may so speak, on the Divine Arm; we dare not trust ourselves on the waters, though Christ bids us. We have not St. Peter's love to ask leave to come to Him

upon the sea. When we once are filled with that heavenly charity, we can do all things, because we attempt all things,—for to attempt is to do.

I would have every one carefully consider whether he has ever found God fail him in trial, when his own heart had not failed him; and whether he has not found strength greater and greater given him according to his day; whether he has not gained clear proof on trial that he has a divine power lodged within him, and a certain conviction withal that he has not made the extreme trial of it, or reached its limits. Grace ever outstrips prayer. Abraham ceased interceding ere God stayed from granting. Joash smote upon the ground but thrice, when he might have gained five victories or six. All have the gift, many do not use it at all, none expend it. One wraps it in a napkin, another gains five pounds, another ten. It will bear thirty-fold, or sixty, or a hundred. We know not what we are, or might be. As the seed has a tree within it, so men have within them Angels.

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Hence the great stress laid in Scripture on growing grace. Seeds are intended to grow into trees. We are regenerated in order that we may be renewed daily after the Image of Him who has regenerated us. In the text and verses following, we have our calling set forth, in order to "stir up our pure minds, by way of remembrance,"1 to the pursuit of it. "Be strong in the Lord," says the Apostle, "and in the power of His might. Put on the whole armour of God," with your loins girt about with truth, the breastplate of righteousness, you

12 Pet. iii. 1.

feet shod with the preparation of the gospel of peace, the shield of faith, the helmet of salvation, the sword of the Spirit. One grace and then another is to be perfected in us. Each day is to bring forth its own treasure, till we stand, like blessed spirits, able and waiting to do the will of God.

Still more apposite are St. Peter's words, which go through the whole doctrine which I have been insisting on, point by point. First, he tells us that “divine power hath given unto us all things that pertain unto life and godliness;" that is, we have the gift. Then he speaks of the object which the gift is to effect,

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exceeding great and precious promises are given unto us, that by these we may be partakers of the divine nature;" that we who, by birth, are children of wrath, should become inwardly and really sons of God; putting off our former selves, or, as he says, "having escaped the corruption that is in the world through lust;" that is, cleansing ourselves from all that remains in us of original sin, the infection of concupiscence. With which closely agree St. Paul's words to the Corinthians, "Having these promises," he says, " dearly beloved, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God."2 But to continue with St. Peter,-" Giving all diligence," he says, "add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity." Next he speaks of those who, though they cannot be

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said to have forfeited God's grace, yet by a sluggish will and a lukewarm love have become but unprofitable, and "cumber the ground" in the Lord's vineyard. "He that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins," has forgotten that cleansing which he once received, when he was brought into the kingdom of grace. "Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ." Day by day shall ye enter deeper and deeper into the fulness of the riches of that kingdom, of which ye are made members.

Or, lastly, co sider St. Paul's account of the same growth, and of the course of it, in his Epistle to the Romans. Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed." Such is the series of gifts, patience, experience, hope, a soul without shame,-and whence all this? He continues, "because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us." "1

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Love can do all things; "charity never faileth;" he that has the will, has the power. You will say, But is not the will itself from God? and, therefore, is it not after all His doing, not ours, if we have not the will?" Doubtless, by nature, our will is in bondage; we cannot will good; but by the grace of God our

Rom. v 3.-5.

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