On the other hand, men in general, and that common-sense philosophy which has aimed only at formulating common opinion and at making it self-consistent, show far too little sense of the mystery attaching to the freedom of the will, or of the binding power of character, which, though not so fixed as to be beyond all possibilitj' of being modified even by the action of the will itself, can, in general, only be altered slowly. But Holy Scripture, which lays so much stress on the bond- age of sin, the operation of Divine grace, and the appointment of the circumstances of human lives by Divine Providence, cannot be said to ignore the limitations to human freedom. In this connexion it is important to observe that man's responsibility for the use of any freedom that he possesses is not diminished in proportion to the sniallness of its amount. He is as much bound to turn to good account what he has if it be but a very little, as if its stock were practically unlimited. So at least he must be on the Scriptural view of his hopes and opportunitins, 'The etfort to strive against strongly riveted habits of evil might not seem worth while on the supposition that the time for seeking to undo them was very brief, and that he was left solely to what he could accomplish for himself and to human assistance ; but it is otherwise if the inlliiences of the Divine Spirit are at his disposal, and there is a prospect oi infinite time in which a change in his nature may be effected. Thus it is that the Bible can give such prominence to the necessities affecting our human condition, and yet inspire and stimulate human endeavour to the utmost.
iii. The Divine will. — The created universe is said to proceed from an act of God's will (Rev 4", and of. Sir 43" ; this is, of course, also implied in the Language used in Gn !'• * etc., Ps 33' etc. ; as regards the creation of man see Ja 1"). His will furnishes the true end and rule for human action. Very broadly, Jn 7", Ro 12-, Col 4", and in the Lonrs Prayer, MtB'"; with a more special reference, 1 Th 4'. The Law of the Old Dispensation is not any- where directly called 'the will' of God, but that it is a principal expression of God's will is plainly suggested in Ro 2""^. With this passage Jn !!•'" may be compared, both being put into the mouth of Jews. ' The will of God ' is also used specifi- cally of God's purpose of redemption through Christ,
WILL
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as by our Lord Himself in speaking of His mission, Jn 4*' etc., and also in Ac 22", Eph 1». St. Pau] ami others look for indications of God's will to direct their missionary course (BiX-qixa without art. in 1 Co 16'- may probably mean God's will, cf. KVm). It is to be recognized in the ordering of events and the variety of human lots (1 P 3").
This last point brings us to the manifestation of God's will in the choice of some for special des- tinies or for temporal, moral, and spiritual ad- vantages— a subject which, on account both of its peculiar difficulty and its connexion with that of human responsibility, needs particular con- sideration. We have seen that words used in the case of men to describe preferences of a kind for which we do not ordinarily seek to discover rational motives, and which we are content to treat as matters of individual idiosyncrasy, are applied to God, especially in OT. Such language may serve to teach in a simple way the lesson of the absoluteness of the Divine will. It may im- press upon our minds the practical truth that when God wills this or that, man's duty lies in submission and obedience, or in humble thank- fulness for His unmerited favour, on the part of tho.se whom He exalts and blesses. But it must not be assumed that, when no motive ia assigned for God's action, therefore it has not a moral and rational motive. It has to be remembered that if words descriptive of simple desire and attraction and the mere exercise of will are applied to God, so also are those which imply planning and taking counsel with oneself (Is 19", Jer 51-«, 2 Ch 25'«, Ps 33", Job 12'^ etc.). There are, besides, passages in which we are ex- pressly told what the Lord delights in (1 S 15--, Jer 9", Is 1" 6512 66^ Pr ll-» 12- 15^ Ec 5^). Indeed all those many declarations in OT, that purity and righteousness of heart and life are required in those who would please God, are here in point ; and it is to the principle thus laid down that the elevating effect of the religion of Israel was largely due.
The chief objects, however, of God's favour mentioned in OT are the Israelite nation and Da\id with his ro3'al house. And, in the case of the former at least, it may be said, the freedom of God's election is insisted on. But the language used can scarcely form a basis for a formal doctrine on this subject, and certainly not for a view of it which convej's the notion of arbitrariness. Later