Herman-Bavinck-Common-Grace

COMMON GRACE 51
the borders of historic Christianity and allowed that it was working even
in the world of the heathen. Whatever natural gifts and virtues might be
conceded to man, he nonetheless missed the one thing essential: the
knowledge of God in Christ his Son, the knowledge of God's fatherly
love and compassion. Yet it would not do to deny the true, the good, and
the beautiful that one can see in mankind outside of Christ. That would
not only be in conflict with experience but would also entail a denial of
God's gifts and hence constitute ingratitude toward him.
Thus it is that Calvin, in dependence upon and with an appeal to
Scripture, comes to distinguish between general and special grace, between
the working of the Spirit in all creation and the work of sanctification
that belongs only to those who believe. God did not leave sin alone
to do its destructive work. He had and, after the fall, continued to have
a purpose for his creation; he interposed common grace between sin and
the creation—a grace that, while it does not inwardly renew, nevertheless
restrains and compels. All that is good and true has its origin in this grace,
including the good we see in fallen man. The light still does shine in the
darkness. The spirit of God makes its home and works in all the creation.
Consequently, traces of the image of God continue in mankind. Understanding
and reason remain, and he possesses all sorts of natural
gifts. In him dwells a feeling, a notion of the Godhead, a seed of religion.
Reason is a precious gift of God and philosophy a praeclarum Dei donum
[splendid gift of God]. Music too is God's gift. The arts and sciences are
good, useful, and of great value. The state is an institution of God. The
goods of life do not just serve to provide for man's needs in the strict
sense; they also serve to make life pleasant. They are not purely ad
necessitatem [for necessity]; they are also ad oblectamentum [for delight].
Men still have a sense of the truth and of right and wrong; we see the
natural love that binds parents and children together. In the things which
appertain to this earthly life, man can still accomplish much good. In
spite of the extremely strict discipline that Calvin instituted in Geneva,
he shows no hesitation in acknowledging these facts with gratitude. He
does so without dragging his feet as if compelled against his will,
without a choice in the matter. No, he eagerly grants it, second to none
in expressing heartfelt gratitude. Had he not fully acknowledged these
good and perfect gifts from the Father of Lights, he would have been in
conflict with Scripture and guilty of gross ingratitude.
This has been the sound position of all true Reformed people as well.
To be sure, they did not develop the thought of Calvin any further on
this point. Zanchius, for example, does little more than copy out the
chapter in Calvin's Institutes. Their works on dogmatics do not devote a