of God, our virtue may daily increase, and that we may enjoy a large share of grace from above." Vol. 4. p. 569.

"Since then there are such snares, and such attacks, do thou lead me in the way; for I have need of thy assistance. For to be led in the way is derived from him; but let it be our endeavour to be worthy of being conducted by that hand. For if you be unclean, that hand does not direct you; or if you be covetous, or have any other spot."-Vol. 5. p. 35.

"Luke writes concerning a certain woman, that the Lord opened her heart, that she attended unto the things which were spoken by Paul (k): and Christ says, 'No man can come to me, except the Father draw hiin (1): If therefore this be the act of God, in what respect do the unbelievers sin, since neither the Spirit assists them, nor does the Father draw them, nor the Son conduct them? For he says of himself, 'I am the way (m); but this he says shewing that there is need of him, in order to be conducted to the Father. If therefore the Father draws, the Son conducts, the Spirit enlightens, how do they sin, who are neither drawn, nor conducted, nor en

lightened?

(k) Acts, c. 16. v. 14. (1) John, c.6. v. 44.

(m) John, c. 14. v. 6.

lightened? Because they do not make themselves worthy to be thus enlightened. Observe what happened to Cornelius; for he did not find this in himself; but God called him, because he previously made himself worthy. On this account, Paul, reasoning concerning faith, said, 'And that not of yourselves; it is the gift of God (n).' However, he does not leave you destitute of good actions. For if he draws, and conducts, he nevertheless requires an obedient mind, and then he adds assistance from himself. Wherefore, in another place, Paul says, 'To them who are called according to his purpose (o):' for our virtue and our salvation are not subject to necessity. For though the greater part be his, nay almost the whole, yet he has left some little for us, that there may be a fair ground for reward." Vol. 5. p. 310.

"Do you see how great diligence this expression requires from us? For, because they mention assistance, and call for aid from above, he exhorts and advises, saying as it were thus, If ye wish to obtain this, contribute what you have of your own. But what does he advise? Hear: 'Take heed lest thy foot slip;' that is, do not err, do not stumble; and then thou shalt have God stretching out his hand, neither leaving thee,

(n) Eph. c. 2. v. 8. (o) Rom. c. 8. v. 28.

thee, nor forsaking thee. Therefore the beginning is from ourselves, and this we have in our power. But since it is in our power, when we wish to obtain any thing, we ought to contribute whatever we have; for this is the will of God: though small and of little value, yet we ought to contribute what we have, not inertly, or idly, or supinely, but with' energy and zeal for our salvation. ... If you' supply what you have of your own, his assistance will follow. This appears from hence, that although we contribute what we have, yet we still want his aid, that we may be in safety, that we may remain immoveable.”—Vol. 5. p. 336.

. .

"As it is impossible to bring things to a conclusion without the assistance of God, so even with God's assistance it is not possible to obtain the end, if we ourselves be idle and supine. Vol. 5. p. 355.

66

Many, having a correct faith, but leading corrupt life, have been of all mankind most miserable.”—Vol. 5, p. 360.

""O Lord, thou hast searched me out, and known me (p); What, do you say that God knew after he had searched out, but did not know before he searched out? No, God forbid. For how should this be, when God knows all things before they happen? But the expression,

Thou has searched me out, means, Thou knowest me accurately. For as the Apostle, when he says that he searcheth the hearts, does not mean to convey the idea of ignorance, but of accurate knowledge, so likewise the Psalmist, when he says, Thou hast searched me out, means the. clearest knowledge, that is, you know me accurately. 'Thou knowest my down-sitting and mine up-rising:' by down-sitting and up-rising he means the whole life; for in this consists life, in actions, in works, in goings in, in comings out. Then as he had said in the beginning, Thou hast searched me out, lest any one should be so absurd as to think, that he knew by means of searching out, or by the experience of facts, because he said, Thou knowest my down-sitting and mine up-rising, observe how he corrects it, by subjoining, 'The understandest my thoughts long before:' for by this he shews, that he did not know by searching out, that he had no need to search out, but he knows all things by his attribute of prescience, For he who knows the thoughts in the mind, does not want the searching out by facts; especially as he not only knows the thoughts when they are in the mind, but before they rise in the mind; and not only before they rise in the mind, but long before; therefore, being willing to shew this, he added, Thou understandest my thoughts

long

long before. If then God knows the thoughts, why does he add the searching out by facts? Not that he himself may learn, but that he may prove those who persevere. For he knew Job before his trial, and therefore he bore testimony saying, that he is a perfect and upright man, and one that feareth God; but he added the trial to make him more confirmed, to expose the wickedness of the devil, and to make others more diligent by his example. And why do you wonder that he did this in the case of Job, since he docs the same thing with respect to sinners? For he clearly knew that the Ninevites did not deserve to be destroyed, but that they would repent and reform; but nevertheless he makes the trial by facts, and every where gives proof of his care and mercy, not content with his knowledge. Therefore the only-begotten Son of God says, • If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works (r).' But as many of a dull mind and perception say things of this kind, that because he has chosen some, and loved some, and hated. others, therefore some are wicked and others good, he persuades by facts, correcting such opinions, and producing a proof from works; and he declares, even before the thing takes place, that such

(r) John, c. 1o. v. 37, 38.