nature with free-will? For tell me how it happened, that those hastened to wickedness, and made themselves liable to punishment; but this man chose virtue, and, by avoiding communication with them, escaped punishment. Is it not evident that it was because each by his own free-will chose either wickedness or virtue? For if it were not so, and if free-will were not implanted in our nature, neither the one ought to be punished, nor the other to receive the reward of virtue. But since every thing is left in our own will, after grace is given from above, on that account both punishments are prepared for sinners, and rewards for those who act rightly."-Vol. 4. p. 194.

"Let us then, I beseech you, imitate that just person, and be diligent to contribute our own exertions, that we may make ourselves worthy of assistance from God. For on that account he waits for opportunities from us, that he may display his great kindness. Let us not, then, through negligence deprive ourselves of his gifts; but let us hasten and be eager to lay hold of the beginning, and to enter upon the path which leads to virtue, that, enjoying assistance from above, we may be able to arrive at the end. For we cannot rightly do any thing which is good, if we do not enjoy aid from above."-Vol 4. R. 241.

"That just

In speaking of Abraham, he says, man possessed every virtue in an eminent degree; for he was not only affectionate to his relations, hospitable, and compassionate, but he also displayed all other virtues in great abundance. For whether he had occasion to display patience, you will find him arrived at that high eminence; or humility, you will again see him yielding to no one, but surpassing all; or if he had occasion to display faith, in this respect also he will be found more meritorious than any other person. For his soul is, as it were, an animated image, exhibiting in itself the various colourings of virtue. What excuse then is left for us, who, although one person possessed in himself all virtues, are so destitute as to be unwilling to exercise a single virtue? For that we are destitute of all good qualities, not from want of power, but from want of will, is clearly manifest from hence, that many of our fellow creatures may be pointed out, who were illustrious for their virtue. And the very circumstance, that this patriarch, who lived before the time of grace, and before the law, reached such a measure of virtue by himself, and from his natural knowledge, is sufficient to deprive us of every excuse. But, perhaps, some will say, this man enjoyed great favour from God, and that the God of the universe shewed great regard

for

for him. This I acknowledge; but unless he had first shewn things from himself, he would not have enjoyed things from God. Do not therefore consider this only, but, by examining every particular, learn, that having first given proof of his own inherent virtue in all things, he was on that account thought worthy of the assistance of God. And this we have often pointed out to you, that when he departed from his native country, he had not received the seeds of piety from his ancestors, but shewed a great regard to God, from within and of himself; and when lately removed from Chaldea, being again suddenly ordered to change his own for a foreign country, he did not hesitate or delay, but immediately did what he was commanded, and that without knowing where his wandering would end: he hastened and was anxious to obey in circumstances of uncertainty, as if they had been confessedly clear; thinking that the command of God was to be preferred to every thing. Have you observed how, from the beginning and at the very outset, he acted from himself, and on that account he enjoyed every day the more abundant assistance of God? In the same manner let us also, my beloved, if we wish to enjoy favour from above, imitate the patriarch, and not delay the exercise of virtue; but let us embrace, and so zealously

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zealously practise, every virtue, that we may draw down upon us that eye which never sleepeth, to reward us. For he that knoweth the secrets of our minds, when he sees us displaying a sound disposition, and zealous in our struggles for virtue, immediately affords his assistance, at the same time lightening our labours, and strengthening the infirmity of our nature, and dispensing abundant recompense. And truly, in the Olympic contests you will find nothing of this kind; the Gymnasiarch stands still, only looking at those who contend, unable to give any assistance, but waiting till victory shall be declared. But it is not so with our Master; he contends on our side; he reaches out his hand; struggles together with us, and almost as it were, delivers up to us the subdued enemy, and does every thing that we may be able to prevail and be victorious, and that he may place upon our heads the crown that fadeth not away. Let us not then be idle; but, knowing that there is a contest, and that there are struggles, we ought to be prepared for the conflict: let us daily have our minds strong and vigorous, that, enjoying assistance from above, we may be able to bruise the head of that wicked beast, I mean the enemy of our salvation." Vol. 4. p. 423.

"This was done not without some reason, but

that

that the prophecy of God might be fulfilled, which says, Jacob have I loved, but Esau have I hated. For since God foresaw what would happen, he declared before-hand the virtue of the one, and the unworthy disposition of the other."-Vol. 4. p. 499.

"Virtue and vice depend upon our own will after grace is given from above: if we be diligent, we may become conspicuous for virtue; and on the other hand, if we be negligent, we fall into the abyss of sin. For this is the thing in which we differ from brute animals, that we are honoured with the gift of reason by the merciful God, and the knowledge of good and evil is implanted in our nature. Let no one then pretend that he neglects virtue from ignorance, or from his not having any one to guide him into its path. For we have a sufficient teacher, conscience; and it is impossible that any one should be deprived of its assistance. For the knowledge of what he ought to do, is implanted in the very formation of man; that displaying his own good disposition as in a contest, in undergoing the labours of virtue in the present life, he may receive the rewards of virtue; and having laboured for a short time, he may be thought worthy of an everlasting. crown; and having chosen virtue in this transitory world, he may enjoy immortal happiness to endless

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