work he undertakes. If it be his gracious pleasure, therefore, to operate effectually to this end, there is nothing to hinder him from doing so. But have we reason to think that

he will?

1. In taking, as of course we do, the affirmative side of this question, we may argue from the wisdom by which it must be conceived that the proceedings of the blessed Spirit are directed.

Now it is one of the most obvious dictates of wisdom, that a work which we do not mean to finish should not be begun; and not less so, that when a work is begun it should be finished, unless there be some paramount reason for its abandonment. Nor are these dictates of merely human wisdom, since they are stamped with the impress of divine sanction, in the following address of our Lord to his disciples. Luke xiv. 28-30. "For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish." And if it be thus a matter

of just reproach that a man should begin what he is not able to finish, how much more so if he should commence a work which he did not mean, or had not constancy enough to complete, though he were able?

We need not hesitate, therefore, to apply the rule before us to the operation of the blessed Spirit. If his proceedings he sufficiently characterized by wisdom to withdraw them from the mockery of "all who behold" them, he will begin nothing which he does not mean to finish; nor will he, without urgent cause, forsake the work of his own hands. We say, not without urgent cause, not because we think such a case has ever existed, or ever will exist'; but to make the hypothetical concession, for the sake of argument, that, if any good reason can be shewn why the work of conversion should be abandoned by its glorious Author after he has commenced it, we are ready to allow its force. But can any such reason be shewn, or even be conceived of, in reference to a being to whom all possible circumstances are perfectly foreknown? A reason that would lead to the abandonment of a work after it was begun, would operate yet more powerfully to prevent its being undertaken at all; so that, as

no sufficient reason can be supposed to arise why the Spirit should renounce his design to accomplish the conversion of a sinner after he has commenced his work, its relinquishment, should it ever take place, could be ascribed to no other causes than such as would involve both the undertaking and its author in a total want of wisdom, and a just exposure to dishonour.

But the force of this argument is not yet fully stated. The accomplishment of conversion when the work is begun, we have shewn to be necessary to shield its author from shame. But is this all that is to result to him? Far from it. Every work of his is to redound to his glory. How much more then is it to be maintained that he will make this work complete, since it cannot otherwise "shew forth his praise!" How inconceivably strange would it be, if, instead of this, he were only to surround himself with fragments, which, however beautiful and durable in themselves, would only be, on that account, the more lasting and afflictive sources of dishonour and regret!

2. If there is force in the general bearing of the preceding argument, it will be augmented by referring to the special character and

pre-eminent excellency of the work in question. For if there be any object which, rather than another, a person of wisdom will strenuously pursue, it is surely such an one as exhibits the highest excellence, and leads to the most important results. Let the work of the Holy Spirit in conversion be regarded in this light. Without assigning it a pre-eminence over all his works, we must at all events allow it a very high elevation among them. It far exceeds the works of nature, and the administration of providence. It is, the new creation of the soul in the image of God. It is, on the part of the blessed Spirit, the exertion of a holy energy, and the production of a holy result. It is intimately connected with all the hopes and joys, the purity and devotedness, the redemption and glorification of the scul on which he acts. Out of the depths of corruption and iniquity, it prepares materials for a holy edifice, a temple of the living God, a monument of grace, to adorn eternally his palace in the skies. In whatever light we regard the conversion of a sinner, therefore, we cannot for a moment imagine that such a work will voluntarily be abandoned by its author. O no! sooner should creation itself be forsaken, and

the course of providence be confounded, than the influences which turn a sinner to God fail of their intended issue.

3. Further confirmation of this sentiment might be derived from the gracious character of the work of conversion. It is undertaken, not merely for the glory of its author, but also for the happiness of its subject. It is represented as arising from the grace or love of God towards the sinner, and not merely so, but from rich and abundant grace. That is to say, in undertaking the conversion of a sinner, the blessed Spirit means to do him a favour, and a favour of unspeakable magnitude and excellency. Now there is plainly no way of realizing this representation, but by the work of conversion being completed. If it be begun and not completed, if the influences of the Spirit be withdrawn and the sinner be left in his sins, he may be treated justly—nay, in a general view of his condition, he may be treated even mercifully: but it is plain that he does not receive that particular favour which consists in an actual conversion to God, and an intention to communicate which, appeared to be announced by the exertion of some incipient influences conducive to this end. It can hardly