God and man co-operate, I am utterly unable to explain or discover. But this is no more a reason for my disbelief of this co-operation, than my inability to comprehend the union of the divine and human natures in Christ is a reason for my disbelieving that Christ was both God and man: Modum quidem concursus gratiæ divinæ cum humana voluntate exacte definire, ac dicere, quid sola præstet gratia, quid cum et sub gratia liberum agat arbitrium, non exiguæ difficultatis res est. Imo hoc ipsum inter e Cán et ἐνεξιχνίσας τὰς ὁδες non immerito fortassis a viris doctis ac piis reponitur. Sed modum rei utcunque ignoremus, res ipsa certe firmiter credenda est (c). Even Augustine himself seems to admit that the exercise of Free-will is not irreconcileable with the operation of divine grace, although in discussing these subjects it is difficult to maintain the one without denying the other: Si non est Dei gratia, quomodo salvat mundum? Et si non est liberum arbitrium, quomodo judicat mundum? (d) Quia ista quæstio, ubi de arbitrio voluntatis et Dei gratia disputatur, ita est ad discernendum difficilis, ut quando defenditur liberum arbitrium, negari Dei gratia videatur; quando autem asseritur Dei gratia, liberum arbitrium putetur auferri (e). That man possesses Free-will, and (c) Bull Harm. Apost. Dissert, Post. (d) Vol. 2. p. 791. Ben. Edit. (e) Vol. 1o. p. 608, and that God by his Spirit influences this Freewill, without destroying it, is indisputably true; but how this is effected, is to us an inexplicable mystery. This text is also a proof that divine grace is not irresistible: "St. Paul, says Bishop Sherlock, makes God's working with the faithful, an argument for fear and diligence. From whence it is evident, that God does not so work in us as to exclude our own care and industry; that is, he does not work irresistibly. For, supposing God to work irresistibly, the wit of man cannot make an argument out of it for private care and diligence. If God does every thing in us, whether we will or no, what is left for us to do? or what have we to fear or tremble for, when God alone has undertaken the whole care and business of our redemption? The work of the Spirit upon the hearts of the faithful, is to actuate and inspire them but to perform what is good, is the business of him who is actuated and in spired. Now it must be allowed, that it is one thing to give a man power to act, another to force him to act. A man's will is not influenced by his own power. He that has ten times the power to do a thing that I have, is nevertheless as free to let it alone as I am. And though the grace of God gives us great power and ability to work out our salvation, yet the power to will and to work work is no constraint either to will or to work. And in this sense the grace of God is a great argument for diligence and care for, if he furnishes us with power, it behoves us to see that we make a right use of it (d)." By grace ye are saved, through faith: and that not of yourselves: it is the gift of God (e)." There is much dispute among commentators, whether in the original of this passage, Ty yag χάριτι ἐσε σεσωσμένοι διὰ τῆς πίςεως καὶ τᾶτο ἐκ ἐξ ὑμῶν· Θεξ τὸ δῶρον, the word τἔτο refer to χάριτι or wisews, that is, whether it be asserted, that grace or faith is the gift of God. It appears to me, that the word T&T refers neither to xági nor to wisews, exclusively, but to the whole sentence, T γὰρ χάριτι ἐσε σεσωσμένοι διὰ τῆς πίςεως, and that the Apostle intended to declare, that salvation by grace through faith is not derived from man, but is the free-gift of God through faith in Christ, as he says in another place," the gift of God is eternal life, through Jesus Christ our Lord (f)." By the expression, "ye are saved," St. Paul did not mean to tell the Ephesian converts, that their salvation had actually taken place, or that it was certain; but, that they were enabled to obtain salvation. Salvation itself will not actually take place (d) Sermons, v. 2. p. 85. (e) Eph. c. 2. v. 8. (f) Rom. c. 6. v. 23. ment: place till the sentence is pronounced at the day of judgment; and it can scarcely be supposed that every Christian then at Ephesus will be finally saved. But every person who embraces. the Gospel is certain of inheriting eternal happiness, provided he complies with the conditions upon which it is promised. We meet with similar expressions in other parts of the New TestaAccording to his mercy he saved us by the washing of regeneration (g);" no one will contend that every baptized person is actually saved, or certain of salvation, although every baptized person, "if he continue in the faith grounded and settled, and be not moved away from the hope of the Gospel (h)," will undoubtedly be saved. The same observations will apply to the passages, "Baptism doth now save us (i);" "we are saved by hope (k);" "unto us which are saved, it is the power of God (1);” “who hath saved us, and called us with an holy calling (m)." The persons here spoken of, were not actually and completely saved, but being " reconciled to God by the death of his Son (n)," they had now the means of salvation, of which they could not fail but through their own neglect. The Gospel is called in Scripture, "the way which leadeth unto life (o);"" a new and living way (p);" and "the way of salvation (q);" and for this inestimable benefit we are solely indebted to the grace of God; it is "not of ourselves;" it is not to be ascribed to any work or merit of our own; "it is the gift of God," gratuitously offered to his fallen and sinful creatures. In this quo tation, St. Paul says, by grace ye are saved;" and in the preceding he commanded the converts to "work out their salvation:" "In this, says Dr. Jortin, there is no inconsistency. Men are saved by grace, because without God's favourable assistance and acceptance of their imperfect endeavours, they could not of themselves acquire eternal life; and at the same time it is no less true that they work out their salvation, because unless they exert their own powers, the grace of God alone will in no wise force them to be saved. Thus God's working in or with us, and our working together with God, are easily reconciled (1).” "The Spirit helpeth our infirmities, for we know not what we should pray for as we ought (s);" the Spirit helps, but does not compel us; it supplies (0) Matt. c. 7. v. 14. (p) Heb. c. 10. v. 20. |