Mozley: A Treatise on the Augustinian Doctrine of

CHAP. viir. of Freewill. 221
bondage to good for a bondage to evil; and, therefore,
there is no room for the introduction of this power.
A state of bondage to righteousness, then, or a state
in which the will is necessarily good, is, according to this
scheme, a state of freewill ; only as yet it has that name
in common with the corresponding state on the side of
evil. S. Paul uses the terms bondage and freedom, instead
of in a respectively favourable and unfavourable sense, in
a neutral one ; and S. Augustine follows him. But the
application of the term is afterwards restricted and appro
and the good state of the will is
priated to the good side ;
called the freedom, in contrast with the other, which is
called the slavery of the will. 1
It appears, then, upon a general examination of the
language of Augustine respecting freewill, first,
that it
does not come up to that which we call the doctrine of
freewill, not going beyond that simple acknowledgment of
a will in which that doctrine and its opposite agree ; and,
secondly, that it is opposed to that doctrine, his language
being that the will has, notwithstanding its freedom, no
&elf-determining power,
but is determined to evil and to
good respectively by original sin and by grace.
It is true, indeed, that language of an apparently
opposite kind to this is to be found occasionally in S.
Augustine ; but when such language is examined, it will
be found to be only verbally opposite to, and really in
harmony with, the doctrine which has been exhibited.
S. Augustine uniformly indeed holds a co-operation of
the human will with Divine grace, and co-operation seems
to imply two original agencies meeting and uniting in
the same work but on examination we find that the ;
term,
in S. Augustine s use of it, does not imply this. The
co-operation of the human will with Divine grace only
commences, according to S. Augustine, after the human
will has undergone that whole process which has been just
described; that is to say,
after it has been moved by
the sole action of Divine grace into a state of efficiency.
1
In tantum libera est (voluntas) nante cupiditate). Eetract. 1. 1.
in quantum liberata est (a domi- c. 15.