CHAPTER X.

FREE WILL.

The great subject of inquiry for every mortal man, as has been before remarked, and the first which should interest his thoughts, is, How can salvation be obtained? Through the merits of Jesus Christ, undoubtedly, on the condition of our repentance, faith, and obedience. On this point almost all christians are agreed; but still the question returns, How are we to repent, believe, and obey, that we may be saved? Can we do this of ourselves alone? Or will God do it for us without any endeavours on our own part?

There are two errors, into one or the other of which most christians are apt to fall; the one is that man himself can do nothing, and the other that he can do all things necessary to salvation. The one, with the view of exalting divine grace, considers all human exertions unnecessary; and the other so magnifies the power of natural strength and reason, as to leave nothing for divine grace to perform. Against both these errors we would oppose those words of St. Paul, which command us to "work out our own salvation with fear and trembling," and at the same time tells us that "it is God that worketh in us both to will and to do of his good pleasure.”* *Phil, ii. 12, 13.

When we hear Jehovah himself thus addressing the Jews, "Cast away from you all your transgressions, and make you a new heart and a new spirit ;" and in a subsequent chapter telling them, "A new heart I also will give you, and a new spirit will I put within you ;”* when we hear David praying, "Create in me a clean heart, O God, and renew a right spirit within me ;" when we hear him saying, “I have inclined mine heart to perform thy statutes always ;" and at the same time beseeching the Almighty to "open his eyes," to "guide and lead him," to "incline his heart unto his testimonies ;" when we hear our blessed Saviour often commanding his followers to be virtuous and holy in their lives, and yet assuring them, "without me you can do nothing;" when we hear him uttering that severe reproof, "Ye will not come to me that ye may have life;" addressing them with the affectionate exhortation, "Come unto me all ye that labour and are heavy laden, and I will give you rest," and afterwards asserting, in the most explicit terms, "No man can come to me, except the Father who hath sent me draw him;" in all these passages we recognize the same doctrine, under different modes of expression, which St. Paul intended to convey, when he said, "Work out your own salvation; for it is God who worketh in you." Evidently implying "that we can do nothing without God, and He wILL do nothing without us; we can do nothing without his assistance, He will do nothing without the concurrence of our endeavours.”||

* Ezek. xviii. 31. xxxvi. 26. + Matt. xi. 28. | Burkitt.

† Ps. ii. 11. cxix. 12, 18, 112.

There is no doctrine of the bible more distinctly and frequently taught than this, that all the ability which man has to work out his salvation comes immediately from God; that we cannot think, or will, or do any thing good, "without his special grace." To that plain declaration of our Saviour, "without me ye can do nothing," and to the other texts already cited, we might add many more equally clear and conclusive. St. Paul says in one place, "We are not sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;" in another, "By the grace of God I am what I am; I laboured more abundantly than all the Apostles; yet not I but the Grace of God which was with me.' Those who believed in Christ are said to be "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." But without noticing any other texts, what can be plainer than this, "It is God who worketh in you, both to will and to do of his good pleasure?" Accordingly our Church, in one of her articles, and every where in her offices, recognizes this as a fundamental doctrine of scripture; teaching us to pray to Him, " from whom all holy desires, all good counsels, and all just works do proceed." In her various Collects we find such expressions as these, "Almighty God, who seest that we have no power of ourselves to help ourselves," "we humbly beseech thee, that as, by thy special grace preventing (or going before) us, thou dost put into our

* 1 Cor. xv. 10. 2 Cor. iii. 5. † John i. 13. 2d Sunday in Lent. Easter. 5th Sunday after Easter. 13th Sunday after Trinity. 4th and 9th Sundays after Trinity.

minds good desires, so by thy continual help we may bring the same to good effect;" "Grant that by thy holy inspiration we may think those things that are good, and by thy merciful guiding may perform the same;" "Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service;" "O God, without whom nothing is strong, nothing is holy, grant to us the spirit to think and do always such things as are right, that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will, through Jesus Christ our Lord." And in her most solemn instructions to her children, she tells them that they "are not able to walk in the commandments of God, and to serve him, without his special grace, which they must learn at all times to call for by diligent prayer.' All which she sums up in her tenth Article; "The condition of man, after the fall of Adam, is such that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God; wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will." "Not working without us, but working with us; cooperating with us as moral, and therefore responsible agents."

It may be said, and said truly, that man's salvation depends entirely upon God, inasmuch as that no man

*Catechism.

living can "work out his own salvation," unless God be pleased to "work in him, both to will and to do." God alone can enlighten man's understanding to discern the truths of religion. God alone can inspire him with a disposition and ability to embrace those truths. And after he is "persuaded of them, and has embraced them," God alone can enable him to live answerably to his faith. It is by the power of God that our hearts are renewed, sanctified, and wholly changed. By his power we are "born again." His Spirit guideth us, quickeneth us, "helpeth our infirmities," and enableth us to "walk worthy of the Lord unto all pleasing."

On the other hand, man is so far master of his own salvation, that he may embrace or reject the helps which are offered him. Does God enlighten his understanding? He may shut his eyes against the clearest truths. Does God propose motives for obedience? Man may harden his heart against them. Does God put into his mind holy thoughts and good desires? Man may banish them out of his mind. Does God offer to guide and direct him in the path of religion and virtue? He may choose to follow the impulse of his blind and sinful passions. In a word, man may resist, may grieve, may quench and do despite to the Holy Spirit within him; therefore his salvation depends upon himself, because his will is left free to act; otherwise, there could be no such thing as moral responsibility, or moral virtue, in the world.

When man complies with the terms of salvation, and diligently uses all the means in his power, when he em