over the spoiled principalities and powers? When once the imaginations have been cast down, and all high thoughts exalting themselves against the knowledge of God been brought into captivity to the obedience of Christ, shall they put forth a power more formidable and successful than that of their pristine might? Shall we fear the maimed and divided captives, as we would the untouched phalanx? Shall we tremble before the vagrant rebel, as before the unbroken army?

3. The peculiar character of gracious principle as lying in the disposition of the mind, affords the promise of success. Why is it that the sinful propensity in unrenewed men is found to master knowledge, conscience, resolutions, fears and endeavours? Simply because it has the disposition on its side. Here lies all the secret of strength. It is the part of grace to take possession of this, in the act of regeneration. The balance is thus thrown on the side of godliness. The citadel is gained. "The law (dominance, impulse) of the Spirit of life hath made me free from the law (dominance, impulse) of sin and death." If the disposition is really and effectually drawn on God's side, the great battle is won. All besides must surrender. If godliness has entrenched itself in our moral taste, it has found the strong and impregnable fortress of character.

4. The principle of godliness continues and progresses in spite of opposition, thus holding out the growing hope of ultimate victory. Amidst all the alarms, the bitter struggles, the deadly conflicts of the christian, he has the gratification to perceive that - he still holds the field; that he still maintains the fight; that he has not given in to the foe; that he is

still" on the Lord's side;" that his disposition is not altered; that "his desire is still toward the Lord and the remembrance of his holiness;" that he is still wearing and wielding though feebly, "the whole armour of God." And beyond this, he is perhaps able to perceive some advantages he has gained, some evils brought under, some greater conformity to God acquired, some livelier and stronger approaches to God attained, some greater self-abasement exercised, some more filial confidence reposed in God, some growth in the habit of tracing and ascribing all good to the Father of lights. This maintenance of the ground already taken, and this advance especially, cannot fail to act as a powerful encouragement. That is not to be vanquished which so long preserves its ground, and which gains fresh, multiplied, and larger advantages. It goes on conquering, and to conquer.

5. That the principles of godliness in the soul will continue and prevail, we conclude from their character, as constituting a part of the grand and ultimate end which the Supreme Being seeks in all his government. We have already had occasion to shew that end to be the glory of God in the display and communication of his own excellencies to His intelligent creatures. That end is reached therefore, when God is known, loved, resembled and worshipped. Every thing else is subordinate and subservient to this. When therefore this consummation is arrived at, shall it be abandoned? These are all so many steps by which the Great Supreme moves on to his end, and having reached it, will he retreat from it, or be driven back from it? When a sinner is converted, God's glory in its strict and final sense, is

attained. He has infused the purest knowledge of himself. He has created affections towards himself which glorify him. He has built an altar in the heart. He has united the mind to himself in dispo. sition and design. He has created the image of himself. He has, in fine, imparted Himself.Having gained his end, shall any thing wrest it from him, or induce him to surrender it? That subordinate ends, should in the divine government, often seem to be abandoned and should sometimes present appearances of failure, is all very natural. But that the great and final end, when reached, in any degree, should be lost or surrendered, is not so conceivable.

6. This gracious principle affords the sure intimations of final triumph, since it is virtually the expression of the divine purpose. It is but to look

at this state of heart as the effect of God's own power, and we seem at once to read in it, God's own intention. When we think of this achievement of bringing the sinner to God, in affection, confidence, aim and devoted conduct, it is a work so admirable, so marvellous, and so blessed, that we know not how to regard it but as performed with a view to perpetuity, success and ultimate perfection. It appears incredible that the issue of a work of such magnitude and glory should be left in uncertainty. The more exalted our conceptions of the nature of conversion, the less doubtful will appear the result. If we form adequate views of the work itself, as the divine impartation of a new and spiritual nature, it will not be easy to dislodge from our minds the idea of perpetuity.-The completion of this work can alone supply a consistent and adequate reason for its commencement. Why is this "good work begun ?”.

There seem to be but two ways of answering the question. By some it is thought that divine grace is imparted for the purposes of trial and to lay the ground of responsibility. This is not the scripture style of speaking of it. The inspired writers point far beyond. They assure us that we are "called to his eternal glory," and for that purpose, will "make us perfect, strengthen, stablish, settle us;" that we "are begotten to a lively hope to an inheritance in corruptible, undefiled and that cannot fade away;" and that "whom he called, them he also justified, and whom he justified, them he also glorified.” Such is the familiar way in which the Bible connects conversion and glory. And it is surely a great mistake to place the possession of grace as the grouud of accountability. There was no necessity to impart spiritual principles in order to put us on probation. It is sufficient to render us accountable that we have minds, the means of knowing the divine will, and opportunities for obeying. To maintain that divine influence is requisite to make us responsible is an unhappy and mischievous notion. It is in its consequences destructive of morality, and subversive of the whole structure of christian truth. If we maintain that a man is accountable only so far as he has a disposition to obedience imparted, we arrive inevitably at the matchless absurdity of maintaining that the more wicked a man is, the less responsible and therefore the less guilty he is. The grounds of our accountability are all perfect without imparted grace. To suppose this influence needful to complete those grounds, is in fact to undermine them. Why then we again ask is this work begun? That it may be. completed is the natural and obvious answer. There

appears to be no other solution. Allow that it is God's work begun in the soul, and its completion seems to force itself on the mind. If we allow of divine operation, and divine design in conversion, its permanency and completion are established on firm and satisfactory grounds. The imparted principle of godliness therefore in our hearts is the token of God's unalterable intention the clear utterance of his gracious mind—his very voice telling us not to be dismayed for he is with us his hand moving in us and "working in us that which is well pleasing in his sight."

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7. The word of God furnishes us with direct promises and assurances that spiritual and godly aims shall prosper and at last become perfect. Two or three specimens will suffice. ·Being confident of this very thing, that he which hath begun a good work in you will perform it unto the day of Jesus Christ."* Waiting for the coming of our Lord Jesus Christ who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."+ "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that

calleth you, who also will do it." Thus he speaks in his word in unison with his language in our hearts; and in this manner bears testimony with our spirits, not only that we "are born of God," but that we "shall be kept by his power through faith

* Phil. i. 6.

+ 1 Cor. i. 7, 8, 9.

1 Thess. v. 23, 24.