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- Hieronymus
The
CAUSE OF GOD AND TRUTH.
Part 4
Chapter 4—Of Efficacious Grace
unto you, and peace; for, first, we obtain the peace of God, and after peace grace is born in us; quae non in
possidentis, sed in arbitrio donantis est, which is not in the will of the possessor, but in the will of the giver.” The
grace of God carries the purchase to him who is set in high places, that though he may be seen high, tamen gratia Dei
indigeat, yet stands in need of the grace of God.” And elsewhere he says,[13] that “though a man be righteous, yet
whilst he is in this flesh he is subject to vices and sins, et majore praesidio indiget, and is in need of a greater succor.”
He very plainly and clearly asserts, that the work of sanctification is the work of God, and owing to his grace; yea, that
it is a work of his mighty power, and what he even works irresistibly.
“Faith,” he says,[14] “flows from the free will of a man’s own mind (which I suppose he means of the acts and
exercise of faith being performed with freedom of will from the strength of grace; but, adds he,) sanctification is
sometimes begun without our will, ex sanctificantis largitate, by the free gift of the sanctifier.” And a little after he
says,[15] “As God being good, according to his essence and nature, nos communione sui effecit bonos, ‘hath made us
good by the communion of himself:” and speaks to Israel, Be ye holy, for I am holy; so he himself being blessed makes
us blessed.” Upon Ephesians 2:8-10, he has these words;[16] “This faith is not of yourselves, but of him that calleth
you: this therefore is said, lest, perhaps, a secret thought should creep into us, if we are not saved by our works, surely
either by faith we are saved, and it is ours in another kind that we are saved; therefore he adds, and says, fidem quoque
ipsam non nostrae voluntatis esse sed Dei muneris, ‘that this faith itself also is not of our will, but of God’s gift;’ not
that he takes away free will from man; but since the liberty of the will has God for its author, all things are to be
referred to his grace; seeing he even permits us to will that which is good; all this is therefore lest any one should glory
in himself, and that he is not saved by God.” He goes on, and observes, that “God gives reasons why we are saved by
grace, through faith, and that not of ourselves, but of the gift of God; saying, for we are his workmanship, that is, that
we live, that we breathe, that we understand, et credere possumus, and are able to believe.” And that the work of grace
is a work of almighty power, he declares[17] in his note on Jeremiah 13:23, “That which is impossible to men is
possible to God, so that the Ethiopian or leopard can in nowise seem to change their nature; but he who works in the
Ethiopian and leopard, according to Philippians 4:13, 1 Corinthians 15:10 Galatians 2:20, 1 Corinthians 4:7; for which
reasons “let not the wise man glory in his wisdom nor the strong man in his strength, nor the rich man in his riches,
nor the chaste man in his chastity; knowing that in all these Christi virtus sit, is the power of Christ, not theirs who
glory in their own virtues.” And that he thought, that God when he works, works irresistibly, so as that which he
works it shall be accomplished, appears from these expressions of his;[18] “We men will to do most things by counsel,
but the effect in nowise follows the will; but no one can resist him so that he cannot do all that he wills: he wills
whatsoever things are full of reason and counsel; he wills that all may be saved, and come to the knowledge of the
truth; but because no man is saved without his own will, for we are endued with free will, he wills, that we will that
which is good, that when we have willed, velit in nobis et ipsius suum implere consilium, he also wills in to fulfill his
own counsel.”
ENDNOTES:
[15] Ibid. M.