Mozley: A Treatise on the Augustinian Doctrine of

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CHAP. vi. Doctrine of Grace. 169
tion belongs to that abyss from which the Apostle shrank
with dread, exclaiming, u the depth of the riches both
of the wisdom and knowledge of God !
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this man receives, and that man does not receive, when
neither deserves to receive, measuring thy strength, examine
not ; enough that we know that there is no iniquity with
Grod The vessels of mercy understand how en
tirely in their own case mercy is gratuitous, when those,
with whom they share one common lump of perdition,
receive their just punishment. 1
In these passages the gift of obedience, the gift of
faith, the gift of perseverance., the creation of the holy
and good man, or sheep as he is called, are treated as the
effects of the Divine predestination, and are accounted for
on a mysterious principle. It is, therefore, a proper gift
and creation of which he is speaking, and not a mere
for which
crowning of human endeavours after holiness,
such an account would be both superfluous and unsuitable.
For there could be no occasion to go to mystery for the
explanation of a proceeding of which so very natural and
intelligible account could be given, as of (rod s giving the
as man
advancing and perfecting grace in exerts his own faculties and will.
proportion
To sum up briefly, then, the evidences, as far as we
have gone, of the Augustinian doctrine of grace ;
there is
first an express definition of the nature of grace, under
the Gospel dispensation, arrived at after much thought
and effort, and much handling and discussing of the sub
ject; a definition according to which the grace of the
Gospel is an assistance productive of that effect upon
man s life and conduct for which it is given adjutorium
cum quo fit. And this definition is sustained by a general
body of language describing goodness and holiness as a
Divine gift and a Divine creation, not in a secondary and
qualified but a natural and proper sense of the terms, as
shown by the caution annexed,, that this gift
is not given
according to merit i. e. according to any conditions which
man himself previously fulfils ; by the argument from
1 Contra Duas, Ep. Pel. 1. 4. c. 6.