Trollope on Article X: Of Free-Will

It is the unhappy consequence of man’s degenerate state, described in the last Article, that under the ii^uence of his disorderly passions, the Will, though endowed with freedom of choice between good and evil, is fatally biassed in favour of ill, and naturally unable to discern or choose what is truly and essentially good.

2. Whence does it appear that man is a free and

accountable being ?

Common sense and daily experience abundantly prove that man is at least so far practically free, as to be capable of selecting what line of conduct he will pursue ; and so far accountable for his actions, as to be liable to praise or dis- praise, reward or punishment, for them. This every one jeels to be the case : and it is evident from the fact that even inveterate habits are sometimes, though with difficulty, overcome ; and from the shame and fear which control the less hardened sinner in his course of guilt.

3. How far then is the freedom of the will im- paired or vitiated by Adam’s transgression ?

The moral sense, which thus disposes men to approve what is right both in themselves and others, and deters all but the most depraved from regarding virtue and vice with total indifference, is yet insufhcient of itself to resist temp- tation, or to make any effective exertion in active holiness. So great, indeed, is the perverseness of the will, and so im- petuous is the sway of passion, induced bv the Fall, that man cannot, hy his own natural strength, become a Christian either in faith or practice.

4. Does the fact of man’s unassisted incapability of ftilfilling his religious requirements invalidate the fulness of the Gospel covenant ?

There is a sense in which things ai*e said to be impossible in Scripture, when it cannot be expected, on any footing of probabilitv or experience, that they will be brought to pass : as, for instance, in Matt, xviii. 7. Luke xvii. 1. 1 Cor. xi. 19. At the same time, the strict impossibility of man’s conversion by his own unassisted endeavours may here doubtless be meant, without detracting from the frilness of the Qospel covenant ; for God always supplies the aid which will make it possible in each individual mstance.

6. Prove from the Scriptures, both of the Old and New Testament, that we have need of God’s grace in order to work out our salvation.

The most holy men under the Mosaic dispensation con- stantly acknowledge the necessity of God’s assistance ’ to ‘guide and direct them’ (Psal. cxix. 18. 32. 35.), to give them a * new heart, and renew a right spirit within them ’ (Psal. li. 10.). Compare also Jerem. xxxi. 18. xxxii. 89. Lam. V. 21. Ezek. xxxvi. 26. In the New Testament it is distinctly asserted that * they that are in the flesh cannot ‘please God’ (Rom. viii. 8.). Our Lord told his disciples that * without him they could do nothing,’ and that * no man

• can come to him, except the Father draw him* (Matt. xv. 5. John vi. 44.). St. Paul declares that *no man can say that

• Jesus is the Lord but by the Holy Ghost; ’ that * we know

and that ’ it is God that worketh in us both to will and to do of * his good pleasure’ (Rom. viii. 26. 1 Cor. xii. 3. 2 Cor. iii. 5.

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42 QUESTI0I7l^ ANI> ANSWERS ON

Pbil. ii. 13.) • These passag’es prove that we stand in need both of a preventing and an asaijtting ^race ; which we are also assured that God will freely give to * every one that *asketh him’ (Luke xi. 13.). See also Matt. vii. 8. James

6. What do you understand hj preventing, and assisting grace, respectively ?

From the Latin pravenire, * to go before/ preventing grace is that which * puts into eur heaiis good desires/ and co-operating or assistina gprace that which * enables us to * bring the same to good effect.’ This meaning of the old Yford prevent is found in several of our CoUeots.

7. Adduce instances of the efficiency of God’s preventing grace.

Among instances of the ef&ciency of preventive grace may be mentioned the conversion of bt. Paul, Grod’s ’ open- ing the heart of Lydia’ (Acts xvi. 14.), and the general assurance, already noticed, that none can come to Christ, except the Father draw him.

8. Shew that the necessity of divine grace does not militate against th^ free agency of man.

Although the grace of God counteiact8 the depravity of the humaJi heart, it does not destroy the free agency of man. God works ^or us, and mfh us, but not wittwut us ; so that unless a miw willingly aud cordialljjr endeavours to work out his own salvation, he may * receive the giace of God in vain (2 Cor. vi. 1.). Man must ‘strive for the ‘mastery,* and * to enter in at the strait gate’ (Luke xiii. 24.) : and * by the help of God he will leap over the wall* (Psal. xviii. 29.).

9. Is there any foundation for the doctrine of irresistible grace ?

It is as unreasonable and as unacriptural to ascribe too little to free-will, as too much. The grace of God may give us a good will, and supply that degree of help which our weakness requires ; but nevertheless we may * quench ’ the Spirit* (I Thess. v. 19.), as the Jews ’ resisted the Holy

• GhoBt ’ (Acts vii. 51 .). Thus while * the doctrine of divine ’ grace is adapted to excite in us gratitude, faith, and hu-

• mility/ that of human liberty is equally calculated, says Jortin, * to awaken our caution, and quicken our diligence,* Compare Rom. viii. 13. 1 Cor. xv. 10.

10. Confirm the doctrine of this Article by quotations ftrom the writings of the Reformers.

The doctrine of the Reformers is fully expressed at the end of the section on Free- Will^ in the Necessary Doctrine : — * All men be also to be monished, and chiefly preachers,

• that in this high matter, they, looking on both sides, so ’ attemper and moderate themselves, that neither they so

• preach the grace of Grod,^ that they take away thereby *jFVee-will, nor on the other side so extol Free-will, that

• injury be done to the grace of God.* Thus also in the Reformatio Legum : — * Mt similiter nobis contra illos pro-

• grediendum est, qui fantum in libero arhitrio rdboris et ’ nervorum ponunt, ut eo solo, sine alia special! gratia, reote

• ab hominimis vivi posse constituunt,*

11. What were the sentiments which the early Fathers entertained respecting the necessity of divine aid, in furtherance of human endeavours after holiness I

No man, says Irenseus (Hser. I v. 27.), rv?io does not par-, take of the blessing and assistance qf the Lordy can procure for himself the means of salvation, Tertullian (de Orat. c. 4.) obsei’ves, that in order to imitate the pattern which Chnst has left us, we have need ofthe will of God, Clem. Alex, in Quis div. salv. c. 21. whilst a man strives and labours by himself to subdue his vicious affections, he can do nothing ; but if he manifests an earnest and vehement desire to do so, he is enabled, by the divine power, to accom- plish his purpose: for God favours and co-operates with TviUing minds. See also Iren. Heer. ill. 22. Augustin. C. Pelag, II. Ambros. de Vocat. Gent. i. 3..