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She JHonthlg %xbinp: A REPERTORY OF CHRISTIAN THOUGHT & A RECORD OF CHRISTIAN WORK AMONG THE CALYINISTIC METHODISTS or PRESBYTERIANS of WALES. Vol. V. No. 4.] APRIL, 1889. Price One Penny. @f^ic5 anb @l)rtsttcmitg. Lectures delivered to the Students in the year 1865, by the late Rev.L. Edwards, M.A., D.D., Principal of Bala College. Written by R. Leigh Roose. Lecture IV. Before I leave this subject of the Will, I shall endeavour to answer two objections brought against our view of it. One is, that the doctrine of the liberty of the Will does not seem to harmonize with what we are told respecting the state of man by nature. But I wish you to observe, in answer to this objection, that we do not hold that this liberty can be applied to man in his fallen state, but only as a perfect creature. Through sin he has lost that liberty as far as regards spiritual things ; but still it remains within the bounds of natural duties. In his relations to his fellow men he is still able to choose the good; but in his relation to the spiritual world, as a fallen creature, he is undoubtedly destitute of all power to do what is right. He was made able to ascend on the wings of love to hold communion with God and with supernatural truth ; but now the limits of his liberty are circumscribed, and he can only crawl in the dust until he is regenerated by the Spirit of God. Another objection is, that we are told in the Bible that the regenerated man becomes the " servant of Righteousness;" and so it may be argued, that in a holy state there is no liberty of the Will. But an impartial consideration of the subject will lead you to see that, properly speaking, slavery can only be predicated of the sinner, and that the state into which we are restored is pre-eminently a state of liberty. Still there is a principle within him which constrains him to live unto God; and to denote the strength of that principle the Apostle calls it a state of servitude. But that is the very thing we mean by liberty, and the highest kind of liberty, viz., to act from principle. In fact, the distiuction between bondage and liberty is this:—that in the one, man is impelled or drawn by outward circumstances, and in the other he acts from an inward principle. Now, then, we shall proceed to the other chapter. THE CONSCIENCE. Before man can be considered a moral being he must have, in addition to Reason and Will, the faculty of Conscience. There are many ways of explaining this power in the mind which tend to destroy its nature as a distinct faculty. One is, that which resolves the whole into the Association