On the Proceedings of Pelagius

 1.—Introduction.

 2. [I.]—The First Item in the Accusation, and Pelagius’ Answer.

 3.—Discussion of Pelagius’ First Answer.

 4. [II.]—The Same Continued.

 5. [III.]—The Second Item in the Accusation And Pelagius’ Answer.

 6.—Pelagius’ Answer Examined.

 7.—The Same Continued.

 8.—The Same Continued.

 9.—The Third Item in the Accusation And Pelagius’ Answer.

 10.—Pelagius’ Answer Examined. On Origen’s Error Concerning the Non-Eternity of the Punishment of the Devil and the Damned.

 11.—The Same Continued.

 12. [IV.]—The Fourth Item in the Accusation And Pelagius’ Answer.

 13. [V.]—The Fifth Item of the Accusation And Pelagius’ Answer.

 14.—Examination of This Point. The Phrase “Old Testament” Used in Two Senses. The Heir of the Old Testament. In the Old Testament There Were Heirs of

 15.—The Same Continued.

 16. [VI.]—The Sixth Item of the Accusation, and Pelagius’ Reply.

 17.—Examination of the Sixth Charge and Answers.

 18.—The Same Continued.

 19.—The Same Continued.

 20.—The Same Continued. Pelagius Acknowledges the Doctrine of Grace in Deceptive Terms.

 [VII.] and for the obtaining of which we pray that we may not be led into temptation. This grace is not nature, but that which renders assistance to f

 21. [VIII.]—The Same Continued.

 21. [IX.]—The Same Continued.

 22. [X.]—The Same Continued. The Synod Supposed that the Grace Acknowledged by Pelagius Was that Which Was So Thoroughly Known to the Church.

 23. [XI.]—The Seventh Item of the Accusation: the Breviates of Cœlestius Objected to Pelagius.

 24.—Pelagius’ Answer to the Charges Brought Together Under the Seventh Item.

 25.—The Pelagians Falsely Pretended that the Eastern Churches Were on Their Side.

 26.—The Accusations in the Seventh Item, Which Pelagius Confessed.

 27. [XII.]—The Eighth Item in the Accusation.

 28.—Pelagius’ Reply to the Eighth Item of Accusation.

 29. [XIII.]—The Ninth Item of the Accusation And Pelagius’ Reply.

 30. [XIV.]—The Tenth Item in the Accusation. The More Prominent Points of Cœlestius’ Work Continued.

 31.—Remarks on the Tenth Item.

 32.—The Eleventh Item of the Accusation.

 33.—Discussion of the Eleventh Item Continued.

 34.—The Same Continued. On the Works of Unbelievers Faith is the Initial Principle from Which Good Works Have Their Beginning Faith is the Gift of G

 35.—The Same Continued.

 36.—The Same Continued. The Monk Pelagius. Grace is Conferred on the Unworthy.

 37—The Same Continued. John, Bishop of Jerusalem, and His Examination.

 38. [XV.]—The Same Continued.

 39. [XVI.]—The Same Continued. Heros and Lazarus Orosius.

 40. [XVII.]—The Same Continued.

 41.—Augustin Indulgently Shows that the Judges Acted Incautiously in Their Official Conduct of the Case of Pelagius.

 42. [XVIII.]—The Twelfth Item in the Accusation. Other Heads of Cœlestius’ Doctrine Abjured by Pelagius.

 43. [XIX.]—The Answer of the Monk Pelagius and His Profession of Faith.

 44. [XX.]—The Acquittal of Pelagius.

 45. [XXI.]—Pelagius’ Acquittal Becomes Suspected.

 46. [XXII.]—How Pelagius Became Known to Augustin Cœlestius Condemned at Carthage.

 47. [XXIII.]—Pelagius’ Book, Which Was Sent by Timasius and Jacobus to Augustin, Was Answered by the Latter in His Work “On Nature and Grace.”

 48. [XXIV.]—A Letter Written by Timasius and Jacobus to Augustin on Receiving His Treatise “On Nature and Grace.”

 49. [XXV.]—Pelagius’ Behaviour Contrasted with that of the Writers of the Letter.

 50.—Pelagius Has No Good Reason to Be Annoyed If His Name Be at Last Used in the Controversy, and He Be Expressly Refuted.

 51. [XXVI.]—The Nature of Augustin’s Letter to Pelagius.

 52. [XXVII. And XXVIII.]—The Text of the Letter.

 53. [XXIX.]—Pelagius’ Use of Recommendations.

 54. [XXX.]—On the Letter of Pelagius, in Which He Boasts that His Errors Had Been Approved by Fourteen Bishops.

 55.—Pelagius’ Letter Discussed.

 56. [XXXI.]—Is Pelagius Sincere?

 57. [XXXII.]—Fraudulent Practices Pursued by Pelagius in His Report of the Proceedings in Palestine, in the Paper Wherein He Defended Himself to Augus

 [XXXIII.] But I could not help feeling annoyance that he can appear to have defended sundry sentences of Cœlestius, which, from the Proceedings, it is

 58.—The Same Continued.

 59. [XXXIV.]—Although Pelagius Was Acquitted, His Heresy Was Condemned.

 60. [XXXV.]—The Synod’s Condemnation of His Doctrines.

 61.—History of the Pelagian Heresy. The Pelagian Heresy Was Raised by Sundry Persons Who Affected the Monastic State.

 62.—The History Continued. Cœlestius Condemned at Carthage by Episcopal Judgment. Pelagius Acquitted by Bishops in Palestine, in Consequence of His De

 63.—The Same Continued. The Dogmas of Cœlestius Laid to the Charge of Pelagius, as His Master, and Condemned.

 64.—How the Bishops Cleared Pelagius of Those Charges.

 65.—Recapitulation of What Pelagius Condemned.

 66.—The Harsh Measures of the Pelagians Against the Holy Monks and Nuns Who Belonged to Jerome’s Charge.

35.—The Same Continued.

“What, then, is the meaning of that which the same apostle says: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day;’105    2 Tim. iv. 7. if these are not recompenses paid to the worthy, but gifts, bestowed on the unworthy?” He who says this, does not consider that the crown could not have been given to the man who is worthy of it, unless grace had been first bestowed on him whilst unworthy of it. He says indeed: “I have fought a good fight;”106    2 Tim. iv. 7. but then he also says: “Thanks be to God, who giveth us the victory through Jesus Christ our Lord.”107    1 Cor. xv. 57. He says too: “I have finished my course;” but he says again: “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.”108    Rom. ix. 16. He says, moreover: “I have kept the faith;” but then it is he too who says again: “I know whom I have believed, and am persuaded that He is able to keep my deposit against that day”—that is, “my commendation;” for some copies have not the word depositum, but commendatum, which yields a plainer sense.109    2 Tim. i. 12. St. Paul’s phrase, τῆν παραθήκην μου, has been taken in two senses, as (1) what God had entrusted to him; and (2) what the apostle had entrusted to God’s keeping. St. Augustin, it will be seen, here takes the latter sense. Now, what do we commend to God’s keeping, except the things which we pray Him to preserve for us, and amongst these our very faith? For what else did the Lord procure for the Apostle Peter by His prayer for him,110    There seems to be a corruption in the text here: “Quid aliud apostolo Petro Dominus commendavit orando.” Another reading inserts de before the word apostolo. Our version is rather of the apparent sense than of the words of the passage. of which He said, “I have prayed for thee, Peter, that thy faith fail not,”111    Luke xxii. 32. than that God would preserve his faith, that it should not fail by giving way to temptation? Therefore, blessed Paul, thou great preacher of grace, I will say it without fear of any man (for who will be less angry with me for so saying than thyself, who hast told us what to say, and taught us what to teach?)—I will, I repeat, say it, and fear no man for the assertion: Their own crown is recompensed to their merits; but thy merits are the gifts of God!

35. Quid est ergo quod idem dicit apostolus, Bonum certamen certavi, cursum consummavi, fidem servavi; de caetero superest mihi corona justitiae, quam reddet mihi Dominus in illo die justus judex (II Tim. IV, 7, 8); si haec non redduntur dignis, sed donantur indignis? Hoc qui dicit, parum considerat coronam reddi non potuisse digno, nisi gratia data esset indigno. Ait enim, Bonum certamen certavi: sed idem ipse ait, Gratias Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum (I Cor. XV, 57). Ait, Cursum consummavi: sed ipse idem ait, Non volentis, neque currentis, sed miserentis est Dei (Rom. IX, 16). Ait, Fidem servavi: sed ipse idem ait, Scio enim cui credidi, et certus sum quia potens est depositum meum servare in illum diem (II Tim. I, 12), id est, commendatum meum: nam codices nonnulli non habent, depositum; sed quod est planius, commendatum. Quid autem commendamus Deo, nisi quae oramus ut servet, in quibus et ipsa est fides nostra? Nam quid aliud apostolo Petro Dominus commendavit orando, unde illi ait, Ego rogavi pro te, Petre, ne deficiat fides tua (Luc. XXII, 32); nisi ut ejus Deus servaret fidem, ne tentationi cedendo deficeret? Quocirca, o beate Paule , magne gratiae praedicator, dicam, nec timeam (quis enim mihi minus succensebit ista dicenti, quam tu, quiea dicenda dixisti et docenda docuisti?) dicam, inquam, nec timeam: redditur quidem meritis tuis corona sua, sed Dei dona sunt merita tua.