Scripture and experience give, therefore, the same account of human ability and inability. In the lowest state man is the servant of sense, and can neither will nor do right. In the higher condition he can will, but cannot perform; for his ideal aim is above his actual power. In the highest, or regenerate, state he can both will and do. Body, as well as soul, serve the spirit. ------------------------------------- These are the truths which lie at the basis of the Orthodox doctrine of inability. But Orthodoxy, in its desire to awaken a sense of dependence, has pushed them to an unreasonable extreme. It asserts that man, in his natural state, before he is regenerated, has _no_ power to will or to do right. It is evident, however, that all men have power to will and to do _many_ right things. Even in the lowest condition, a man wills and does much that is right. Though the governing principle be the lowest one, he can yet perform many good actions. In the second condition also, the psychical man, though not able _always_ to do right, _often_ succeeds in doing so. And in this state the apostle declares that _he_ does not do the evil, but “sin that dwells in him.” So long as his _purpose_ is right, he is right. § 11. Orthodox Doctrine of Inability. Let us see what Orthodoxy says of the inability of the unregenerate man. The Assembly’s Confession declares (chap. 6, § 4), that by our corrupt nature “we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil.” In chap. 9, § 3, it says that “man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation.” This seems plain enough. It would justify the charge made by Dr. Cox, that there are those who teach that “a man has no ability to do his duty,”(16) and “that, where the means of grace are abundantly vouchsafed, a man can do nothing for, but can only counteract, his own salvation.” It would also seem to lay a fit foundation for that kind of Calvinistic preaching which, according to Professor Finney, of Oberlin (see “Revival Lectures”), virtually amounts to saying, “You can, and you can’t; You shall, and you shan’t; You will, and you won’t; You’ll be damned if you don’t.” These charges, it must be noticed, are brought against Calvinism, not by us, but by Presbyterian divines, themselves holding to this same Westminster Confession. But let us look at some of the expositions given to this doctrine of inability by modern Orthodox authorities.