Mozley: A Treatise on the Augustinian Doctrine of

228 Augustinian Doctrine CHAP. YIH.
its own formation. It is the same distinction of mode and
source.
" You do not understand," Augustine tells the
him the text 2 Tim. ii. 21 :
Pelagian who brings against
"
If a man, therefore, purge himself, &c., as proving man
to be the proper source of his own acts, you do not under
stand that both assertions are true, that the vessels of glory
prepare themselves, and that God prepares them. For
God makes that man does ut facial homo facit Deus.
What can be more absurd than your idea that because the
motives of the will are unforced, we are not to inquire
whence they are, as if a cause were contradictory to their
freedom, as forcing them to be? Is a man forced to exist,
because he has an origin ? Before he existed, was there
anything to be forced ? The will has an origin, and yet is
not forced to be and if this ; origin is not to be sought
for, the reason is not that it should not be, but that it
need not, that it is too manifest. The will is from him
whose the will is the s ; angel will from the angel, the
man s from the man, (rod s from God. God, in working a
good will in man, causes a good will to arise in him whose
the will is agit ut oriatur ab illo bona voluntas cujus
est voluntas ; just as He causes man to 1
spring from man.
No language could indicate more fully the nature of the
will, as an active, living, willing will, internal and truly
our own, than this which goes even the length of claiming
an originality of the will within, and making it arise out
of ourselves. But, on the other hand, this very originality
1
Op. Imp.
Quid
1. 1. c. 101. cogitur; et si ejus origo quaerenda
autem vauius definitionibus non est, non ideo quaerenda non est
tuis, qui propterea putas non esse quod voluntas alicunde non sit, sed
quserendum unde sit voluntas, quia quia manifestum est unde sit. Ab
motus est animi cogente nullo ? Si illo est enim voluntas cujus est
enim dicatur, ut putas, unde sit ; voluntas ; ab angelo scilicet volunnon
erit verum quod dictum est, tas angeli, ab homine hominis, a
cogente nullo : quia illud unde est Deo Dei, et si operatur Deus in hoeam
cogit esse ; et ideo non est mine voluntatem bonam, id utique
alicunde, ne cogatur esse. stul- agit, ut oriatur ab illo bona voluntas,
titiam singularem ! Non est ergo cujus est voluntas ; sicut agit ut
alicunde ipse homo, qui non est homo oriatur ab homine ; non enim
coactus esse, quia non erat qui co- quia Deus creat hominem, ideo non
geretur antequam esset. Prorsuset homo ex homine nascitur. Op.
alicunds est voluntas, et esse non 1. Imp. 5. c. 42.