Sect. L. — NOW let us compare this opinion with the remaining two.

The next of these, is that opinion ‘more severe still,’ which holds, that “Free-will” avails unto nothing but to sin. And this indeed is Augustine’s opinion, expressed, as well in many other places, as more especially, in his book “Concerning the Spirit and the Letter;” in (if I mistake not) the fourth or fifth chapter, where he uses those very words.

The third, is that ‘most severe’ opinion; that “Free-will” is a mere empty term, and that every thing which we do, is done from necessity under the bondage of sin. — It is with these two that the Diatribe conflicts.

I here observe, that perhaps it may be, that I am not able to discuss this point intelligibly, from not being sufficiently acquainted with the Latin or with the German. But I call God to witness, that I wish nothing else to be said or to be understood by the words of the last two opinions than what is said in the first opinion: nor does Augustine wish any thing else to be understood, nor do I understand any thing else from his words, than that which the first opinion asserts: so that, the three opinions brought forward by the Diatribe are with me nothing else than my one sentiment. For when it is granted and established, that “Free-will,” having once lost its liberty, is compulsively bound to the service of sin, and cannot will any thing good: I, from these words, can understand nothing else than that “Free-will” is a mere empty term, whose reality is lost. And a lost liberty, according to my grammar, is no liberty at all. And to give the name of liberty to that which has no liberty, is to give it an empty term. If I am wrong here, let him set me right who can. If these observations be obscure or ambiguous, let him who can, illustrate and make them plain. I for my part, cannot call that health which is lost, health; and if I were to ascribe it to one who was sick, I should think I was giving him nothing else than an empty name,

But away with these enormities of words. For who would bear such an abuse of the manner of speaking, as that we should say a man has “Free-will,” and yet at the same time assert, that when that liberty is once lost, he is compulsively bound to the service of sin, and cannot will any thing good? These things are contrary to common sense, and utterly destroy the common manner of speaking. The Diatribe is rather to be condemned, which in a drowsy way, foists forth its own words without any regard to the words of others. It does not, I say, consider what it is, nor how much it is to assert, that man, when his liberty is lost, is compelled to serve sin and cannot will any thing good. For if it were at all vigilant or observant, it would plainly see, that the sentiment contained in the three opinions is one and the same, which it makes to be diverse and contrary. For if a man, when he has lost his liberty, is compelled to serve sin, and cannot will good, what conclusion concerning him can be more justly drawn, than that he can do nothing but sin, and will evil? And such a conclusion, the Sophists themselves would draw, even by their syllogisms. Wherefore, the Diatribe, unhappily, contends against the last two opinions, and approves the first; whereas, that is precisely the same as the other two; and thus again, as usual, it condemns itself and approves my sentiments, in one and the same article.