ot shed abroad in
our hearts by the law, but by the Holy Ghost." He is sure the whole work
is from God, because he is sure that the intelligence and the sensibility
are the whole of man. How many excellent persons are there, who, taking
their stand upon the same platform of a false psychology, proceed to
dogmatize with Augustine as confidently as if the only possible ground of
difference from them was a want of the religious experience of the
Christian consciousness, by which they have been so eminently blessed. We
deny not the reality of their Christian experience; but we do doubt the
accuracy of their interpretation of it.

Thus, the complex fact of consciousness, consisting in a state of the
sensibility and a state of the will, was viewed from opposite points by
Pelagius and Augustine. The voluntary phase of it was seen by Pelagius,
and hence he became an exclusive and one-sided advocate of free-agency;
the passive side was beheld by Augustine, and hence he became a one-sided
and exclusive advocate of divine grace. If we would possess the truth, and
the whole truth, we must view it on all sides, and give a better
interpretation of the natural consciousness of the one, as well as the
supernatural consciousness of the other, than they themselves were enabled
to give. Then shall we not instinctively turn to one-sided views of
revelation. Then shall we not always repeat with Pelagius, "Work out your
own salvation with fear and trembling," nor always exclaim with Augustine,
that "God worketh in us to will and to do of his good pleasure;" but we
shall with equal freedom and readiness approach and appropriate both
branches of the truth.

Section IV.

The views of those who, in later times, have symbolized with Augustine.

Those divines who have adopted, in the main, the same leading views with
Augustine, have generally admitted the fact of free-agency; but, because
they could not reconcile it with their leading tenet, they have, as we
have seen, explained it away. The only freedom which they allow to man,
pertains, as we have shown, not to the will at all, but only to the
external sphere of the body. They have maintained the great fact in words,
but rejected it in substance. Though they have seen the absurdity of
rejecting one fact because they could not reconcile it with another, yet
their internal struggle after a unity and harmony of principle has induced
them to deny, in reality