such a man will be virtuous, that they may understand his attribute of prescience; and he brings the proof by facts, lest any absurd person should say, that a man became such as he was through the prediction. Observe what Paul says upon this subject; For the children being not yet' born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger (s). For it was not necessary to wait for the event of things, but beforehand he knew who would be wicked, and who would be the contrary."-Vol. 5. p. 409,

"We ought to contribute what we have of our we ought also to invoke assistance from God, that our exertions may succeed."

own.

Vol. 5. p. 432.

"He speaks again of mercy, which is the greatest glory of his kingdom, that he not only supports those who are standing, but he does not suffer them to fall, who are ready to fall, and he raises up those who are fallen; and what is wonderful, this he does to all; not to this or that person, but to all, although they be slaves, or poor, or mean, or descended from those who are nean; for he is the Lord of all. Nor does he

(s) Rom. c. 9. v. 11, 12.

pass

pass by those who are fallen, or neglect those who are tottering. This he does in the whole human race, this he does in every individual. But if some of those who have fallen do not rise again, this is not to be imputed to him, who is willing to raise them up; but to them, who are unwilling to rise again; since he was willing to raise up even Judas, after he had fallen, and did every thing for it; but Judas was unwilling. He raised up David who had fallen, and made him strong. He supported Peter when about to fall."-Vol. 5.

p. 473.

"He gave the written law to no other persons. For all had the natural law declaring in them what was good, and what was bad. For God when he formed man, implanted in him this impartial judgement, the witness of conscience in every one. But to the Jews he gave this peculiar distinction, that of declaring to them by writing what is lawful. Therefore he did not say that he did not do in any other nation, but that he did not do so: that is, he did not send them tables, or a written law, or Moses as a legislator, or the other things which took place in Mount Sinai. But all these things the Jews alone enjoyed as their peculiar privilege. All mankind, however, had a sufficient law in their conscience, which Paul also declared in these words: When

the

the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves' (t).”— Vol. 5. p. 486,

"What would be more unjust, than that those should be punished, who are not able to do what ought to be done, or that those should suffer, whose actions are not in their own power? Therefore, when he appears beseeching God, that their punishment may not be more severe, he shews that they deserve to be punished. And this establishes free-will. For if they were not capable of doing what "ought to be done, he ought not to have entreated for a milder punishment, but for no punishment at all. Or rather, there was no occasion for any intreaty; for God does not want any one to intreat him not to punish the innocent. Do I say God? since not even a man who has any understanding wants to be so intreated. When therefore the prophet appears intreating for the Jews, it is clear that he intreats for sinners. But this is sin, when having it in our power not to transgress the law, we do transgress it. It is therefore perfectly evident that our right conduct is in our own power, as well as in God's. Of this kind is the passage, 'So then it is not of him that willeth, nor of him that runneth, but of God that sheweth

(t) Rom. c. 2. v. 14.

mercy:

mercy (u):' And why do I run, says he, and why do I will, if every thing be not in my power? That by willing and running you may obtain the assistance and favour of God, so that he may cooperate with you, and stretch out his hand, and conduct you to the end. For if you omit this, and cease to run and to will, neither will God stretch out his hand, but he will also depart. Whence does this appear? Hear what he says to Jerusalem; How often would I have gathered thy children together, and ye would not! Behold, your house is left unto you desolate (r). Do you see how God departed because they were unwilling? Therefore we have need to will and to run, that we may gain the favour of God. This then the prophet declares, that to act rightly, is not in our own power, but depends upon the assistance of God; but to choose, is in our own power and will. But some one may say, that if acting rightly depends upon the assistance of God, and it is not in my power to act rightly, I ought not to be blamed for when I shall have done every thing in my power, and shall have willed, and chosen, and entered upon the business, but he upon whom the success depended shall not have assisted me, or stretched out his hand, I am freed from all blame. But this

(u) Rom. c. 9. v. 16. (x) Matt. c. 23. v. 37,38,

this is not the real case. For it is impossible if we will, and choose, and resolve, that God should desert us. For if he encourages, and exhorts those who are unwilling, to be willing, much more does he not desert those who choose of their own accord. For look, says he, at the generations of old, and see, did ever any trust in the Lord, and was confounded? or did any abide in his fear, and was forsaken? (y). And again, Paul says, Hope maketh not ashamed (2);' that is, hope in God: for it is impossible for any one to fail, who hopes in God with all his mind, and exerts himself to the utmost. is faithful, who will not tempted above that ye are able; but will, with the temptation, also make a way to escape, that ye may be able to bear it (a): Therefore the wise man advises, saying, 'My son, if thou come to serve the Lord, prepare thy soul for temptation. Set thy heart aright, and constantly endure, and make not haste in time of trouble. Cleave unto him, and depart not away (b).' And again we are told, He that endureth to the end shall be saved (c).' These are all rules, and laws, and unalterable decrees; and this ought to be fixed in your mind, that it is impossible that any

(y) Ecclus. c. 2. v. 10. (a) I Cor. c. 10. v. 13.

And again, God suffer you to be

(z) Rom. c. 5. v. 5.
(b) Ecclus. c. 2. v. I, &c.

(c) Matt, c. 10. v. 22.