Mozley: A Treatise on the Augustinian Doctrine of

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The Argument
CHAP. i.
If it be said that there was the addition of grace under the
of free
second covenant, given besides and for the support
will, and that this addition makes the distinction between
that whatever addi
the two covenants, the reply is obvious,
tion of grace there may be under the second, no substantial
difference is made out so long as the use of this grace re
mains dependent on the will. The burden of obedience is
still thrown on the man himself in the first instance, and
his salvation depends on an original
act of choice, as it did
under the first. Moreover, it has been always held that man
had grace in addition to freewill, even under the first
covenant. 1
Then, in what are the two opposed, except in
the nature, quality, and power of that grace which they
respectively confer, that in the one grace was, and in the
other is not, dependent on any original motion of the will
for its effect ? The grace of the gospel issues in being an
effective and irresistible grace, converting the will itself,
and forming the holy character in the man by a process of
absolute creation ; according to such texts as the :
following
We are His workmanship, created in Jesus Christ unto
good works, which God hath before ordained that we should
walk in them 2
It is ; God that worketh in us both to will
3
and to do of His good pleasure ; According as God hath
1 Bull On the State of Man Homini in creatione, sicut de
before the Fall, gives this as the angelis diximus, datum est per gra
doctrine of all the early Fathers. tiam auxilium .... Non talis
Nam et tune (cum natura erat natura facta est ut sine Divino
Integra et sana) esset adjutorium auxiiio posset manere si vellet.
Dei et tanquam lumen sanis oculis Lombard, L. 2. Dis. 24.
quo adjuti videant, se prseberet vol- Jackson objects to a superentibus.
Aug. De Natura et Gratia, natural original righteousness, on
c - 48. the ground that nature would not be
Quod fuerit conditus in gratia
videturrequirereipsarectitudoprimi
status in qua Deus homines fecit.
Aquinas Summ. Theol. Prima Q. 95.
Art. 1. See NOTE III.
Hoc autem (the need of
grace),
nedum est
yerum propter depressionem
liberi arbitrii per peccatum,
A-erum etiam
propter gravedinem
liberi arbitrii naturalem qua ad
corrupt by the loss of it. If the
righteousness of the firat man did
consist in a grace supernatural, or
in any quality additional to his
constitution, as he was the work of
God, this grace or quality might
have been, or rather was, lost, with-
out any real wound unto our nature.
Works, vol. ix. p. 6.
2
Eph. ii. 10.
principaliterdiligendumsealligatur.
Bradwardiue, p. 371.
3
Phil. ii. 13.