Common sense claims that the indispensable requisites to secure right voluntary action are, _knowledge_, _training_ and _motives_, for which we are dependent on God, on man, and on self, conjointly. In opposition, Augustinianism claims that knowledge, training and motives are of no avail to secure true virtue, until the damage done by Adam’s sin to the nature of every human mind, is more or less rectified, and that for this we are entirely dependent on the Spirit of God. Common sense claims that man, at birth and through life, is entirely unable to obey many of the physical, social and moral laws of God, for want of adequate knowledge, training and motives; but that he is fully able to obey these laws as fast as he has the appropriate knowledge, training and motives, and that before regeneration he does perform truly virtuous acts. Augustinianism, in opposition, claims that man never obeys the laws of God acceptably until the Spirit of God more or less rectifies the depraved nature consequent on Adam’s sin, and that previous to this influence of the Spirit, every voluntary act is “sin, and only sin.”(14) Common sense teaches that the commencement of “a new life” consists, not in the change of the nature of man, but in the commencement of a _ruling purpose_ to obey all the laws of God, which purpose may be an unconscious, gradual process by educational training, or it may be an instantaneous and conscious act. Augustinianism teaches that “regeneration” or the “new birth” consists in the re‐creation or change of the nature of mind, so as, more or less, to remedy the depravity consequent on Adam’s sin. Common sense teaches that every volition of every mind, which in act and intention is conformed to the laws of rectitude, is truly virtuous in every proper use of the term, without any reference to the question either of a ruling purpose or a change of nature. Augustinianism teaches that every volition of every mind is sin, and only sin, previous to the act of regeneration accomplished by the Spirit of God.(15) To illustrate the above by examples, suppose that a child is trained to deny itself, to relieve suffering, or to make others happy. In its earlier efforts this is very difficult, though by practice the principle of habit renders it more and more easy. Common sense teaches that the first act of self‐denial for the best good of others, in which the aim or intention is to do right, is truly virtuous. For the thing done is right, and the motive or intention is right. But Augustinianism says no; such an act is “sin, and only sin,” previous to regeneration, though it is true virtue after regeneration. Again, a young man is trained to abhor meanness and deceit and to suffer any thing rather than to violate his plighted faith. He is brought into an extremity where, by a false statement, he can escape poverty and disgrace to himself and his family. He sacrifices all rather than to violate his word and honor.