8 A. We must use the words of Scripture not as you propose, but as truth and reason demand. Jacob says in his prayer, “If the Lord God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God, and this stone, which I have set up for a token, shall be God's house; and of all that You shall give me I will surely give the tenth unto You.”
He did not say, If you preserve my free choice, and I gain by my toil food and raiment, and return to my father's house. He refers everything to the will of God, that he may be found worthy to receive that for which he prays. On Jacob's return from Mesopotamia an army of angels met him, who are called God's camp. He afterwards contended with an angel in the form of a man, and was strengthened by God; whereupon, instead of Jacob, the supplanter, he received the name, the most upright of God. For he would not have dared to return to his cruel brother unless he had been strengthened and secured by the Lord's help.
In the sequel we read, “The sun rose upon him after he passed over Phanuel,” which is, being interpreted, the face of God. Hence Moses also says, “I have seen the Lord face to face, and my life is preserved,” not by any natural quality— but by the condescension of God, Who had mercy. So then the Sun of Righteousness rises upon us when God makes His face to shine upon us and gives us strength. Joseph in Egypt was shut up in prison, and we next hear that the keeper of the prison, believing in his fidelity, committed everything to his hand.
And the reason is given: “Because the Lord was with him: and whatsoever he did, the Lord made it to prosper.” Wherefore, also, dreams were suggested to Pharaoh's attendants, and Pharaoh had one which none could interpret, that so Joseph might be released, and his father and brethren fed, and Egypt saved in the time of famine. Moreover, God said to Israel, in a vision of the night, “I am the God of your fathers; fear not to go down into Egypt; for I will make of you there a great nation, and I will go down with you into Egypt; and I will also surely bring you up again, and Joseph shall put his hand upon your eyes.”
Where in this passage do we find the power of free choice? Is not the whole circumstance that he ventured to go to his son, and entrust himself to a nation that knew not the Lord, due to the help of the God of his fathers? The people was released from Egypt with a strong hand and an outstretched arm; not the hand of Moses and Aaron, but of Him who set the people free by signs and wonders, and at last smote the firstborn of Egypt, so that they who at first were persistent in keeping the people, eagerly urged them to depart.
Solomon says, “Trust in the Lord with all your heart, and lean not upon your own understanding: in all your ways acknowledge Him, and He shall direct your paths.” Understand what He says— that we must not trust in our wisdom, but in the Lord alone, by Whom the steps of a man are directed. Lastly, we are bidden to show Him our ways, and make them known, for they are not made straight by our own labour, but by His assistance and mercy. And so it is written, “Make my way right before Your face,” so that what is right to You may seem also right to me.
Solomon says the same— “Commit your works unto the Lord, and your thoughts shall be established.” Our thoughts are then established when we commit all we do to the Lord our helper, resting it, as it were, upon the firm and solid rock, and attribute everything to Him.
Source: Against the Pelagians (New Advent)