It is thus that the conscience gains control. Its failures result from the strength of opposing passions, desires, and perverted inclination, excited often by temptations without. The affections do not find their centre and rest in God and righteousness. They are irregular, often sordid and misleading. The appetites and passions obscure the moral discernments and resist the moral judgments. There is a law of "sin in the members." The will, which should bow to the direction of the conscience, is swayed by wrong motives. The scepter of the moral faculty is broken by the rebellion of desires at war with right and duty. The faintest whisper of conscience ought to be decisive, but against the imperious ascendency of wrong affections its loudest imperatives prove impotent. But in this moral renovation, giving its "new heart and right spirit," the affections come into harmony with God and all that is good. It is the "writing of the law again in the heart," in the understanding and love. To this new life in the affections, duty becomes a pleasure. The conscience, no longer perplexed and overborne by evil desires, becomes able to assert its rightful authority. The will attains its rightful freedom and power to control efficiently in the domain of righteousness, and to hold the life in the harmonies of right and duty. Put these different elements of the Christian ethical dynamic together. They aggregate the final moral power. Christianity completes the ethical view, flooding all the principles of right and duty with impressive light. It throws broad and strong illumination over all the moral relations of men, extending the view into the future life, and giving certifying precepts for guidance and support. It gives the inspiring assurance of the triumph of righteousness in the kingdom which God's love is establishing for it. It unites all moral duties under the sanctions and solemnities of obligation to God, and re-inforces them by all the motives and appeals which the religious sentiments and interests address to men. It supplies an exhaustless wealth of truths which give nerve to moral endeavor and are directly convertible into character. And, as expressing the line along which these elements all pass into full effect, by its regenerative action it secures for the innermost sources of conduct a transforming influence which does for the life what making the tree good does for its fruit. Love of right turns convictions of right into character. The efficiency of the conscience no longer stands only in the intellectual judgments, but also in affection for the morally good. With love toward what is good a feebler conscience could sway the life aright. But under this deep inward change, we have clearer moral vision and stronger imperative, together with a transformation of the whole nature into predominant love of righteousness. As the Christian life advances, the principles of duty are more and more established in the heart and