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, what they have seemed to themselves to preserve and maintain. We have seen, in the first chapter of this work, in what manner this has been done by them; it now remains to take a view of the subject, in connexion with the point under consideration.