7. Now we will apply what appears to be the results of our investigation of the sacred oracles. We alleged that |222 we were content to say that "good" things and "evil" things, partly depend on our own efforts, and partly do not. We did not, however, reckon among the blessings which do not depend on our efforts, health and beauty and high descent and riches, and, as best we could, we endeavoured to briefly solve these perplexing passages. We must now say what the good things are which do not depend on our efforts; for it is true that "except the Lord build the house, they labour but in vain who build it"; and "except the Lord keep the city, the watchman waketh but in vain." Every one who is making progress is building a house, and every one that is perfect keepeth a city; and the work of him that buildeth is in vain, except the Lord build and the Lord watch. The power of the Lord which assists in the building of him that buildeth, and which cooperates with him who is himself unable to complete the edifice, is one of the good things which do not depend on our efforts; and we must take the same view of the city which is being watched. And just as if I were to say that the "good thing" of agriculture, that which produces the fruit, partly depends on ourselves in respect of the husbandman's skill, and partly does not so depend, in respect of the working of Providence for a genial atmosphere and an abundant supply of rain: so the "good thing" of the rational creature is made up of man's purpose, and the Divine power assisting him, when he has chosen the better life. There is need, therefore, both of our own purpose and of the Divine assistance, not only that we may become good and upright, but also that having become good and upright we may abide in virtue; for even if a man has been perfected he will fall away, if he be puffed up over his goodness and accounts himself the cause thereof, and does not fitly ascribe glory to Him who contributes more than all besides to the acquiring and keeping of his virtue. |223 Something like this, we think, explains how it was that he who in Ezekiel is said to have walked blameless in all his ways, until iniquity was found in him, fell from heaven, viz., as Isaiah tells us, Lucifer, once a morning star, afterwards, undone and cast clown to earth. For not only of the sons of men is it true that if a man be perfect and have not the wisdom of God, he is accounted but a thing of nought; but it is true even in the order of Angels, and of sovereign Powers, and in every rank of being that is Divine so far as God is with it. Anyway, perhaps because the holy Apostle sees that our purposing counts for far less than the power of God in the acquisition of the good things, he says that the result is not of him that willeth, nor of him that runneth, but of God that showeth mercy; not as though God showeth mercy without our willing and running, but because our willing and running is as nothing in comparison with the mercy of God; and therefore, as is right and meet, he gives the credit of the good result rather to the mercy of God than to human willing and running.