4. In the preceding Section it has been fully shown, that love, repentance, faith, and all other religious exercises, are, in their fundamental and characteristic elements, phenomena of the Will. We will now, for a few moments, contemplate the relations of these different exercises to one another, especially the relation of _Faith_ to other exercises of a kindred character. While it is true, as has been demonstrated in a preceding Chapter, that the Will cannot at the same time put forth intentions of a contradictory character, such as sin and holiness, it is equally true, that it may simultaneously put forth acts of a homogeneous character. In view of our obligations to yield implicit obedience to God, we may purpose such obedience. In view of the fact, that, in the Gospel, grace is proffered to perfect us in our obedience, at the same time that we purpose obedience with all the heart, we may exercise implicit trust, or faith for "grace whereby we may serve God acceptably with reverence and godly fear." Now, such is our condition as sinners, that without a revelation of this grace, we should never purpose obedience in the first instance. Without the continued influence of that grace, this purpose would not subsequently be perfected and perpetuated. The purpose is first formed in reliance upon Divine grace; and but for this grace and consequent reliance, would never have been formed. In consequence of the influence of this grace relied upon, and received by faith, this same purpose is afterwards perfected and perpetuated. Thus, we see, that the purpose of obedience is really conditioned for its existence and perpetuity upon the act of reliance upon Divine grace. The same holds true of the relation of Faith to all acts or intentions morally right or holy. One act of Will, in itself perfectly pure, is really conditioned upon another in itself equally pure. This is the doctrine of Moral Purification, or Sanctification by faith, a doctrine which is no less true, as a fact in philosophy, than as a revealed truth of inspiration. CHAPTER XIII. INFLUENCE OF THE WILL IN INTELLECTUAL JUDGMENTS. MEN OFTEN VOLUNTARY IN THEIR OPINIONS. IT is an old maxim, that the Will governs the understanding. It becomes a very important inquiry with us, To what extent, and in what sense, is this maxim true? It is undeniable, that, in many important respects, mankind are voluntary in their opinions and judgments, and therefore, responsible for them. We often hear the declaration, "You ought, or ought not, to entertain such and such opinions, to form such and such judgments." "You are bound to admit, or have no right to admit, such and such things as true." Men often speak, also, of _pre-judging_ particular cases, and thus incurring guilt. A question may very properly be asked here, what are these opinions, judgments, admissions, pre-judgments, &c.? Are they real affirmations of the Intelligence, or are they exclusively phenomena of the Will?