evidence brought against it. I cannot believe it to be illusory.” G. Inferences from this view of the will.—(_a_) We can be responsible for the voluntary evil affections with which we are born, and for the will’s inherited preference of selfishness, only upon the hypothesis that we originated these states of the affections and will, or had a part in originating them. Scripture furnishes this explanation, in its doctrine of Original Sin, or the doctrine of a common apostasy of the race in its first father, and our derivation of a corrupted nature by natural generation from him. (_b_) While there remains to man, even in his present condition, a natural power of will by which he may put forth transient volitions externally conformed to the divine law and so may to a limited extent modify his character, it still remains true that the sinful bent of his affections is not directly under his control; and this bent constitutes a motive to evil so constant, inveterate, and powerful, that it actually influences every member of the race to reäffirm his evil choice, and renders necessary a special working of God’s Spirit upon his heart to ensure his salvation. Hence the Scripture doctrine of Regeneration. There is such a thing as “psychical automatism” (Ladd, Philos. Mind, 169). Mother: “Oscar, why can’t you be good?” “Mamma, it makes me so tired!” The wayward four-year-old is a type of universal humanity. Men are born morally tired, though they have energy enough of other sorts. The man who sins may lose all freedom, so that his soul becomes a seething mass of eructant evil. T. C. Chamberlain: “Conditions may make choices run rigidly in one direction and give as fixed uniformity as in physical phenomena. Put before a million typical Americans the choice between a quarter and a dime, and rigid uniformity of results can be safely predicted.” Yet Dr. Chamberlain not only grants but claims liberty of choice. Romanes, Mind and Motion, 155-160—“Though volitions are largely determined by other and external causes, it does not follow that they are determined _necessarily_, and this makes all the difference between the theories of will as bond or free. Their intrinsic character as first causes protects them from being coerced by these causes and therefore from becoming only the mere effects of them. The condition to the effective operation of a _motive_—as distinguished from a _motor_—is the acquiescence of the first cause upon whom that motive is operating.” Fichte: “If any one adopting the dogma of necessity should remain virtuous, we must seek the cause of his goodness elsewhere than in the innocuousness of his doctrine. Upon the supposition of free will alone can duty, virtue, and morality have any existence.” Lessing: “Kein Mensch muss müssen.” Delitzsch: “Der Mensch, wie er jetzt ist, ist wahlfrei, aber nicht machtfrei.”