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till we have learned its power, and how to apply it. When we set out upon a course of virtue, our resolution may be feeble; not unfrequently we shall find ourselves faltering in our purpose; and it seems to be with great difficulty that the volitional power is fully brought up into a line with that course which we deem it important to pursue. But it is the result of the principle of habit, that every act of the Will in this right direction gives vivacity and strength to the succeeding act. So that, if a man once enters upon a virtuous course, if he once sets his foot into the strait and narrow way, then every step which he takes will greatly increase the elasticity and the ease, the rapidity and firmness of his movement.

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§ 206. Of strengthening the will by religious considerations. Finally, we may give great strength and energy the action of the Will by means of religious considerations. Let it ever be our serious desire and determination, in the numerous perplexities and temptations of life, to look constantly to that beneficent Power who presides over the destiny of men and of worlds, and without whom (whatever human pride may assert to the contrary) there is no race to the swift and no battle to the strong. Everything of a religious nature, the goodness of God, the condescension and love of Christ, the completeness and mercy of the methods of salvation, the shortness and rapidity of time, the solemnities of death, the fact that all our deeds are to be brought into judgment, a limitless eternity, the joys of heaven, and the wretchedness of a rejection from God's favour; all these things may operate upon the mind, either singly or with various forms and degrees of combination; and as they cluster around the great principles of action, they will be found infusing into them an element of vitality, and imparting a strength which can be derived from no other source. world is full of instances. In all periods of the history of the human race, men have witnessed the power of religious considerations in imparting patience,

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endurance, and vigor of purpose. They have seen it in the chamber of sickness, in the solitary dungeon, on the iron bed of torture, in the flaming furnace, in the voluntary exile among barbarous tribes, in hunger, and cold, and nakedness, in dens and caves of the earth, in desert islands and wildernesses. Other considerations may undoubtedly give strength, but those of religion give more; mere worldly motives may impart a considerable degree of vigour, but the ennobling incentives, drawn from the character and government of God, inspire an energy far more intense, as well as more elevated and

pure.

CONCLUDING REMARKS.

WE thus bring these discussions to a close. Beginning with the INTELLECT in its External or Sensational form of action, we have seen under what circumstances the mind begins to acquire knowledge, and what mental powers are first developed. Proceeding to the form of intellectual action, which may be discriminated as the Internal or Super-sensational, we notice the developement of other and higher powers, through which we have a knowledge of those things which are not cognizable by powers operating directly through the senses. The action of the Intellect lays the foundation for the developement of the second great department of the mind-the SENSIBILITIES. In correspondence with the fact that man, the created and finite mind, sustains relations to the uncreated and Infinite Mind, the Sensibilities divide themselves into the Natural or Pathematic, which has reference to the natural good of things, and the Moral, which, in recognising all possible facts and relations, establishes the rectitude or moral good of things. And it is thus that a foundation is laid for the developement of the third great department of the mind-the WILL. The Will, added to the Sensibilities and the Intellect, discloses a relative adjustment and completeness of man's nature which is full of interest. He stands before us, in view of the examination of the mind which has been gone through in its successive departments, complete in all that is essential to knowledge, emotion, and action; not only great in himself, but great also in the multiplied and important relations he sustains ; not only a perceptive and æsthetic, but a moral, responsible, and religious being.

THE END.

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