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AND THEIR REFUTATION. 155
libera qusedam voluntas ex Deo, qua? adhuc potest esse vel bona,
vel mala ; bono vero voluntas ex nobis est, melius est id quod a
nobis, quam quod ab illo est" (2). But it is not so ; for the
Apostle tells us, that whatever we have from God is all gra
tuitously given to us, and, therefore, we should not pride our
selves on it.
7. Finally, the gratuity of Grace is strongly confirmed by
" Even so then
St. Paul, in his Epistle to the Romans (xi, 5, 6) :
at this present time also, there is a remnant saved according to
the remnant,"
the election of grace. (The Apostle means, by
"
those few Jews who were faithful among the multitude of unbe
lievers.) And if by Grace, it is not now by works : otherwise
Grace is no more Grace." Now, the Apostle could not express in
stronger terms the Catholic truth, that Grace is a gratuitous gift
of God, and depends not on the merits of our free will, but on
the mere liberality of the Lord.
HI.
THE NECESSITY AND THE GRATUITY OF GRACE 18 PROVED BY TRADITION;
CONFIRMED BY THE DECREES OF COUNCILS AND POPES.
8. St. Cyprian (1) lays it down as a fundamental maxim in
this matter, that we should not glorify ourselves, as we have
nothing
of ourselves :
"
In nullo gloriandum, quando nostrum
nihil est." St. Ambrose says (2) just the same thing :
"
Ubique
Domini virtus studiis cooperatur humanis, ut nemo possit sedificaro
sine Domino, nemo custodire sine Domino, nemo quicquam inci-
pere sino Domino." And St. John Chrysostom expresses the
same sentiments in several parts of his works, and in one pas
sage, in particular, says (3) :
priores sibi partes vindicat." And again (4) :
"
Gratia Dei semper in beneficiis
"
Quia
in nostra
voluntate totum post Gratiam Dei relictum est, ideo et peccantibus
supplicia proposita sunt, et bene operantibus retributiones." He
(2) St. Aug. I. 2, dcPec. mer. c. 18. (3) St. Chrysos. Horn. 13, in Jean.
.1) St. Cypri. I. 3, acl Quir. c. 4. (4) Idem, Horn. 22, in Gen.
2) St. Amb. I. 7, in Luc. c. 3.