That the will is influenced through the understanding, appears from the words of my text, where Moses places knowledge before choice. Previous knowledge in the understanding is supposed necessary by Moses, when he says: "See, I have set before thee this day life and good, and death and evil." He continues to enumerate various precepts, accompanied by promises annexed to spiritual obedience, and by threatenings denounced against disobedience. And, it is not until after the presentation of knowledge, to be received in the understanding, that he adds concerning the will: "therefore, choose life, that both thou and thy seed may live: that thou mayest love the LORD thy GoD, and that thou mayest obey His voice, and that thou mayest cleave unto Him; (for He is thy life and the length of thy days;) that thou mayest dwell in the land which the LORD sware unto thy fathers."

That neither the choice of spiritual good could be made, nor conversion

prone

effected, by the unassisted efforts of the fallen will of man, is manifest from the universally acknowledged fact, that by nature he is to evil. This proneness must necessarily be removed, before fallen man can can be placed in a condition either of knowing or choosing what is good for it is evident, that by evil alone, he cannot discern good. Man cannot see what is evil, but by that which is good; although by good alone, he could not perceive what is evil. Thus our first Parents knew neither good nor evil until after the fall. The contrast is necessary in order to have a clear idea of either. It is the same in regard to light and darkness. That we cannot discern evil, but by what is good, nor good but by evil, is distinctly affirmed in the Scriptures, where it is written, "by the law is the knowledge of sin; for without the law, we had not known sin." Hence also, the law is said to be our "schoolmaster unto CHRIST." The human understanding, then, is enlightened

through the instrumentality of the moral law, or through the moral precepts of the Gospel, to discern both good and evil. The written Word is the instrument used, by the SPIRIT, to point out the depravity of our hearts; and, in the language of our Church, to teach us, that "man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit." But it is the quantity only of of our sins which is made known to us, through the moral precepts of the written Word; for the heinous nature or quality of sin, can be perceived by the Cross of CHRIST only. It is there we are taught, the infinite guilt of the least sin.

When the understanding has been spiritually enlightened, the grace of GOD enables the will to "refuse the evil and choose the good ;" and by this consent of the will, the choice is

attributed to man,

and the good be

comes his own. But this would be impossible, if man, by the fall, had lost

the natural, as well as the moral ability of his will.

Thus it appears, that salvation depends on the instrumentality of the written Word, on the free grace of GoD, and on the will of man. For no man is saved against his will; although this will is inclined to the use of the appointed means of grace, by the operation of the SPIRIT on his understanding.

It has now been shewn, that the Will or love of God is the only original and natural cause of man's salvation; that the merits and atonement of JESUS CHRIST are the only meritorious cause; that the inward influence of the HOLY SPIRIT, on the understanding and the will, is the only operative principle: and that the gift of faith, the Word of GOD, and the will of man are the instrumental causes, or means used by the SPIRIT, in the creation of the new creature. These then, either separately or together, may be called the causes of man's salvation, and they differ in their respective natures and uses only;

although all collectively are necessary for this effect. By considering the limits and province of each cause, the whole difficulty vanishes, and the theological paradox becomes a clear and evident proposition.

I have now endeavoured to distinguish, between the will of man before and since the fall. That the will was made with an inclination to moral good, and an aversion to evil. But, by the fall, man's natural predisposition was reversed, and he became prone to evil, and consequently averse from good. I have shewn, that by the electing grace of GoD, aud the inward operation of the HOLY SPIRIT, through the instrumentality of faith resting on the written Word, and through the will of man, the regenerate believer is restored to a resemblance of his former state. I may add that he is also invincibly carried on by extraordinary grace, so that he can never finally fall away. Those whom GOD loves, He loves unto the end. And those whom He fore