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I. The resultant of the combined action of the two forces, divine grace and the human will, is by no means uniform. The perturbing element is contributed by man. The divine element is always the same; it moves us towards good; it is sufficient to enable us to carry out good deeds. God does not mock us by giving an insufficient grace and holding us responsible for unavoidable failure. Every grace is potentially efficacious, either in itself or in the further grace that it leads to. The first small grace contains an advancing series of greater ones, as the acorn contains the oak: faithful and diligent culture will bring the seed to its maturity. A heavenly inspiration is never so weak but that a man of good-will may find in it all the assistance that he needs. The enlightenment and grace that brought the Magi to Bethlehem, that converted the Samaritans and the thief on the cross, that secured the adhesion of Nathaniel and the faith of the Apostles at Cana, were to all appearance far less forcible than the graces that were lavished on others and resisted by them. Treasure up and act upon the earliest and weakest suggestions of grace. "Let not a particle of the good gift escape thee" (Eccli. xiv. 14). Never think of the obstacles that nature opposes to the supernatural. Let it suffice for you that God's grace has called you to a certain course, and be sure that His call carries strength with it sufficient to carry you through all difficulties.
II. The grace of God is strong and in a sense all-powerful yet it is never so strong but that man retains the strength to resist it if he will. It would seem well-nigh impossible for the contemporaries of Our Lord to resist conviction in face of His miracles, His words, His character, and the exact accomplishment of prophecy in Him. Yet Scribes and Pharisees, Caiphas, Pilate and Herod denied the facts first, then ignored them, then refused to admit the only inference that followed from them. Even if their own terms of belief had been granted, and conviction had been forced on their minds, they still would not have surrendered their hearts to Him whom they dreaded and hated. Many carry their liberty to this fearful extreme. St. Stephen describes them in plain terms: "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Ghost" (Acts vii. 51). And God says to them: "I called and you refused: I stretched out My hand, and there was none that regarded. You have despised all My counsel and neglected My reprehensions" (Prov. i. 24, 25). Even to this extreme you may come if you begin with trifling infidelities to grace. "He that contemneth small things shall fall by little and little"
(Eccli. xix. 1).
III. The marvellous graces of God are often rejected by men and reduced to impotence; and thus souls are lost for whom the amplest provision had been made. Some devote themselves to mundane pursuits that leave no time for attention to the things of eternity. Others make some transient effort to follow the call of grace, but do not persevere so far as to abandon themselves to God. Many close their minds against the light from God; they do not wish to know too much, lest their tranquillity be disturbed or their conscience urge them to a course that will be prejudicial to their earthly interests. Their will, dominated by sense and passion, forces their mind to find some arguments against its unwelcome intellectual convictions. There must be much of this in the world. Scripture shows its prevalence among the people of God. Nature shows us the great waste of cosmic energies and of terrestrial life in proportion to what survives and acts. We cannot judge of individual cases, but we may be sure that in the higher sphere of life there is a corresponding superabundance of spiritual energy and enormous waste of it by men. It is encouraged by the secrecy of the sin and impunity in this world. You have rejected numerous graces. Recall those cases, ask God for pardon, resolve to be faithful in future.
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