It is, therefore, in order to produce a conviction of absolute dependence that Orthodoxy urges so strongly the doctrines of total depravity and total inability. A man will not pray, says the Orthodox system, till he feels himself helpless. He will not seek a Saviour so long as he hopes to save himself. He must see that he can do nothing more for himself; and then, for the first time, he exercises a real faith in God, and casts himself on the divine mercy. Reasoning in this way, consciously or unconsciously, Orthodoxy has built up its doctrine of human inability, which we will proceed to state,—first, however, indicating the scriptural view of this subject. Scripture teaches that man is able to choose the right, but not always able to perform it. He is free in his spirit, but bound by circumstances of position, and by bodily organization. He is free to choose, but not free to do. His freedom is in effort, not necessarily in accomplishment. He can always try; he cannot always effect what he tries. Thus Jesus says (Matt. 26:41), “Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.” And so Paul says, in the passage on this subject before referred to (Rom. 7:18), “To will is present with me, but how to perform that which I will, I find not.” Without attempting here to enter into the tormented question of fate and freedom, of necessity so irrefragably demonstrated by the logic of Edwards and others,—of free-will perpetually reasserted by the intuitive reason in the soul,—we may say this: Whether there be such a thing as metaphysical freedom or not, there is such a thing as moral freedom. In proportion as man sinks into the domain of nature, he is bound by irresistible laws. In proportion as he rises into the sphere of reason, justice, truth, love, he is emancipated, and can direct his own course. “Ye shall know the truth, and the truth shall make you free.” “If the Son, therefore, shall make you free, ye shall be free indeed.” (John 8:32, 36.) “Stand fast in the liberty wherewith Christ hath made us free.” (Gal. 5:1.) It is therefore true that only as we direct our course by eternal laws, we rise above the controlling influence of habit, prejudice, public opinion, inherited and original tendencies of the blood and brain. According to Paul (Rom. 6:16-22), man must be either the servant of sin or the servant of God. He must serve, willingly or unwillingly. He must be the degraded slave of desire and selfishness, or the willing, loyal subject of truth and right. Paradoxically enough, however, he only feels free in these two cases. For in these two states he is doing what he chooses to do. When he is blindly and willingly following his lower instincts he feels free. When he is rationally and freely choosing right, and doing it, he also feels free. But when half way between these two states, when his conscience is pulling one way and his desires drawing him the other, when he is choosing right