11.
As to perseverance, it
would undoubtedly have been regarded as the gratuitous gift of God, had not the
very pernicious error prevailed, that it is bestowed in proportion to human
merit, according to the reception which each individual gives to the first
grace. This having given rise to the idea that it was entirely in our own power
to receive or reject the offered grace of God, that idea is no sooner exploded
than the error founded on it must fall. The error, indeed, is twofold. For,
besides teaching that our gratitude for the first grace and our legitimate use
of it is rewarded by subsequent supplies of grace, its abettors add that, after
this, grace does not operate alone, but only co-operates with ourselves. As to
the former, we must hold that the Lord, while he daily enriches his servants,
and loads them with new gifts of his grace, because he approves of and takes
pleasure in the work which he has begun, finds that in them which he may follow
up with larger measures of grace. To this effect are the sentences, "To
him that has shall be given." "Well done, good and faithful servant:
thou hast been faithful over a few things, I will make thee ruler over many
things," (Mathew. 25: 21, 23, 29; Luke 19: 17, 26.)
But here two
precautions are necessary. It must not be said that the legitimate use of the
first grace is rewarded by subsequent measures of grace, as if man rendered the
grace of God effectual by his own industry, nor must it be thought that there
is any such remuneration as to make it cease to be the gratuitous grace of God.
I admit, then, that believers may expect as a blessing from God, that the
better the use they make of previous, the larger the supplies they will receive
of future grace; but I say that even this use is of the Lord, and that this
remuneration is bestowed freely of mere good will. The trite distinction of
operating and co-operating grace is employed no less sinistrously than
unhappily. Augustine, indeed, used it, but softened it by a suitable
definition, viz., that God, by co-operating, perfects what he begins by
operating,—that both graces are the same, but obtain different names from the
different manner in which they produce their effects. Whence it follows, that
he does not make an apportionment between God and man, as if a proper movement
on the part of each produced a mutual concurrence. All he does is to mark a
multiplication of grace. To this effect, accordingly, he elsewhere says, that
in man good will precedes many gifts from God; but among these gifts is this
good will itself. (August. Enchiridion ad Laurent. cap. 32.) Whence it follows,
that nothing is left for the will to arrogate as its own. This Paul has
expressly stated. For, after saying, "It is God which worketh in you both
to will and to do," he immediately adds, "of his good pleasure,"
(Philip. 2: 13;) indicating by this expression, that the blessing is
gratuitous.
As to the common saying, that after we have given admission to the
first grace, our efforts co-operate with subsequent grace, this is my
answer:—If it is meant that after we are once subdued by the power of the Lord
to the obedience of righteousness, we proceed voluntarily, and are inclined to
follow the movement of grace, I have nothing to object. For it is most certain,
that where the grace of God reigns, there is also this readiness to obey. And
whence this readiness, but just that the Spirit of God being everywhere
consistent with himself, after first begetting a principle of obedience,
cherishes and strengthens it for perseverance? If, again, it is meant that man
is able of himself to be a fellow-labourer with the grace of God, I hold it to
be a most pestilential delusion.
No comments:
Post a Comment