I. There are two factors in the operation of grace, God's action and man s action; each is fully efficient, each is necessary. God is omnipotent and can do as He wills; man is free and can do as he wills. Man cannot begin or carry on the work without God; God will not complete it without man. The mystery of grace consists in the interaction of these two forces. They seem to conflict with one another. We cannot say how they harmonize, and how each exercises its full action without detriment to the other. Scripture sometimes speaks as if all depended on God alone. "I will give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh, and will give you a heart of flesh . . . and I will cause you to walk in My commandments and keep My judgments and do them" (Ez. xxxvi. 26, 27). At other times it seems as if all depended on man. "You have your choice. Choose this day that which pleaseth you, whom you would rather serve. . . . You are witnesses that you yourselves have chosen you the Lord to serve Him" (Jos. xxiv. 15, 22). We indeed decree and do that which works out our salvation, but God grants us to do both, and operates in us. The mystery is insoluble. St. Paul replies to questioners: "O man, who art thou that repliest against God" (Rom. ix. 20). But the practical conclusion is certain: Do what in you lies and God will never fail you.
II. The action of divine grace on the soul always has some effect; it always communicates the power of doing aright; it is always sufficient for its purpose, either as giving us the power of action or as putting us in the way of obtaining it by prayer ; and this is the case even when we resist its operation. The grace of God is all-powerful, but it is never violent; it attracts us and strengthens, but it never compels the will or forces obedience. It wins the will to subjection, but does not reduce it to impotence or captivity. God is able to combine His omnipotence with our independence, and to order all things sweetly while reaching from end to end mightily (Wisd. viii. 1). Like to this is the action of God on the faithful through the Church. There are those who cannot conceive of liberty except in the form of revolt against authority, nor of submission except as an enforced slavery. But the children of God understand the union of liberty with due submission. They can believe, not indeed from full understanding, but with firm intellectual conviction; their submission is complete, not out of fear for man, but out of respect for God s authority; their service is honourable because it is willing, and their liberty remains intact. Offer yourself to God that He may work His will in you. Ask Him to mould your thoughts, beliefs, affections, and actions. Make His will yours.
III. In the work of salvation all "our sufficiency is from God" (2 Cor. iii. 5), yet at the same time everything depends on ourselves. God operates all good in us, yet it rests with us whether He shall act or not. The destructive action of sin proceeds from our will alone. Our constructive spiritual action consists in acting in unison with grace, consenting to the good that God proposes to us, allowing Him to act in us, submitting ourselves to His omnipotent will. God is the cause of all supernatural action in us; our will is not the cause, yet it allows the cause to act, and in a sense makes it efficient. We may compare this to a watch or clock. The motion originates in the main-spring and not in any particular wheel ; yet it is absolutely necessary that this should be in its place and should be in good working order ; for if it be clogged and stiff or immovable, the main spring will not be able to produce its effect. All depends on God, in the sense that He originates and carries out all good in you and with you; all depends on you, in the sense that your perverse action can obstruct all the work of God, and that all is possible when you co-operate with Him. See how necessary your action is, your fervour, zeal, energy, perseverance. Do not be wanting in any respect.
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