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We have to distinguish two kinds of operation of the will. The first is simply the resolve or determination. It is an immanent action, abiding within the faculty itself, and not proceeding to the execution of the resolve. The intellect judges that a certain object or course of proceeding is desirable; the will approves of this, adheres to it, and elicits an act of determination that precedes the actual steps taken by other faculties to carry out the resolve. After this has been carried into effect, there is a further immanent action of the will, that takes complacency or enjoyment in that which has been done or attained. This action of the will is always perfectly untrammelled; it is there that absolute human liberty has its throne. All demerit and offence against God arises from this inward determination of the will. Thence also merit and fidelity to God take their rise. Without this inward adhesion of the will to goodness there is no real service of God, and even acts of virtue become criminal hypocrisy and selfishness. If the will be fixed on God and the practice of goodness, its influence will sanctify the whole life, and it will lead infallibly in spite of all obstacles to the true service and love of God. "If thine eye be simple, thy whole body shall be lightsome. But if thine eye be evil, thy whole body shall be darksome. If therefore the light that is in thee be darkness, how great will the darkness itself be?" (Matt. vi. 22-23). How important it is to regulate the will, to give it the habit of turning instinctively at the first moment in the direction of God, and away from selfishness and sin!
