the apostles. This is, indeed, contrary to the vulgar opinion, which considers the primitive church as being in all respects near perfection. This opinion, however, is not founded on any information given to us in the apostolic writings; for, in addition to what has already been observed, we may refer to the epistles of our Lord to the seven churches of Asia, for further proof of the existence and prevalence of error in the days of the apostles. And towards the close of that age, the impudence and licentiousness of the propagators of error may be learned from the catholic epistles of John, the second of Peter, and the epistle of Jude; all of which are filled with descriptions of false teachers, and warnings against their pestiferous influence.

Of the age immediately succeeding that of the apostles, our information is very imperfect; either because there were few who had leisure or inclination for writing; or because their works have perished; which we know to have been the fact in regard to some important records. But from all the authentic history which has reached our times, we learn that swarms of heretics infested the church, even while she was struggling under the direful strokes of sanguinary persecution. No age has produced more monstrous errors than the second century, of which Irenaeus has given us a detailed account: and all this congeries of extravagant opinions originated in the false philosophy of those who professed to embrace Christianity, The loathsome spawn of Gnosticism was cast upon the church from the corrupt but fertile source of the oriental philosophy. The original fountain of this extraordinary inundation of absurd heresy, was a fanciful doctrine of the nature of God. It would be interesting to pursue this subject, but we are admonished by the narrowness of our limits to forbear.

It does not appear, however, that, amidst the multifarious errors which were broached in the first four centuries, any controversy arose respecting the doctrines of sin and grace. In regard to the person of the Mediator, error had assumed almost every possible shape, both as it related to his humanity and divinity, and the nature and effects of the union between them. Council after council had been convened to discuss and decide on points connected with this important subject; and theologians of the first learning and highest reputation employed their pens in defence of the catholic doctrine.

But early in the fifth century, a new doctrine began to be published by Pelagius, a British monk, on the subject of man's natural condition, and the connection which subsisted between Adam and his posterity. That the doctrine of Pelagius was new, and different from the opinions which had commonly been received in the church, needs no other proof than the impression which it made on the minds of the great majority of learned theologians who lived at that time. And that the doctrine of original sin then received by the church, was the same which had been always held from the times of the apostles, is exceedingly probable, from the fact that the

subject never underwent any public discussion; while it is rarely the case that a doctrine entirely new can be introduced and propagated everywhere, without giving rise to much controversy, and exciting much public attention. Pelagius did, indeed, in his controversy with Augustine, allege, that this father had invented the doctrine of original sin, which was unknown to preceding ages; but in answer to this charge, Augustine appealed to many writers of the first ages, to show that they entertained the same views as those which he now advocated. These testimonies are not so explicit as could be collected from the writings of those who lived after the discussion of this subject took place. But this is always the case. When any point of doctrine is undisputed and received by all, while it is everywhere tacitly admitted or incidentally referred to, it is never made the subject of accurate definition; nor is it expounded with that fulness and caution which become necessary after it has been called in question or opposed. When Augustine was urged to bring forward proofs from the fathers who preceded him, he answered the demand in the following sensible manner: "Quid igitur opus est ut eorum scrutemur opuscula, qui priusquam ipsa haeresis oriretur, non habuerunt necessitatem in hac difficili ad solvendum quaestione versari, quod proculdubio facerent si respondere talibus cogerentur?" That is, "What occasion is there that we should search the works of those, who, living before this heresy arose, had no necessity of handling this difficult question, which doubtless they would have done, if they had been obliged to answer such men as we have to deal with?"

Jerome, in several places in his works, ascribes the new opinions propagated by Pelagius to Rufin, who, he alleges, borrowed them from Origen: but as Jerome is known to have cherished an implacable hostility to Rufin, and also to the memory of Origen, his testimony on this subject ought to be received with caution. And we cannot find that he brings forward any passages from the writings of Rufin which are sufficient to gain credit to the allegation against him.

Pelagius is admitted, by his keenest opposers, to have been a man of learning, and of estimable character. And on other points, especially on the warmly-contested doctrine of the Trinity, he not only was orthodox, but wrote three books in defence of the catholic opinion, in which he gave deserved praise to Athanasius for his great constancy and soundness in the faith, and did not hesitate to pronounce the opinions of Arius impious. He, moreover, published fourteen books, containing an exposition of the epistles of Paul; which, in the opinion of several learned men, are still extant in the commentaries subjoined to those of Jerome on Paul's epistles. One thing is certain in relation to these commentaries; they do not contain the opinions of Jerome on the subject of original sin, but precisely those of Pelagius. Besides the books already mentioned, he wrote many letters to distinguished individuals, most of which are lost; and also a book, DE NATURA, in which he extols the powers

and virtues of human nature; and a small book addressed to Pope Innocent, containing a confession of the catholic faith, as he had received it. But it was a complaint against him by some of his contemporaries, that he left it to his disciples principally to write, so that he might have the opportunity, when he judged it expedient, of denying that the opinions published by them were his own. Yet, on the whole, it cannot be denied that the reputation of Pelagius stood high in the church before he began to propagate his heretical opinions. Jerome, who was never inclined to spare his adversaries, seems to have respected him, for in his first piece against his opinions he refrains from mentioning his name, but speaks of himself under the fictitious name of Atticus, and of his adversary by the name of Clitobulus. Another writer of that age, who seemed solicitous to speak evil of Pelagius, found nothing to hold up to censure or ridicule but his bodily defects. Augustine acknowledges that he was a man of chaste and unblemished character; and Chrysostom laments that a man of so great probity should have fallen into heresy.

But, although Pelagius was the author of the system which has been denominated from him, yet some of his disciples were much more distinguished in the defence and propagation of these opinions. Among these, the most celebrated was Cœlestius. Augustine admits that he was a man of most penetrating genius. Before he became a follower of Pelagius, he published three small treatises, addressed to his parents, in the form of epistles, which contained nothing erroneous, but were full of incitements to a virtuous life. What he wrote afterwards, we know only from the citations and references of Augustine, and others of his opponents. When he was condemned by the council of Carthage, he travelled into Asia, where, it is said, he was ordained a presbyter, and afterwards took up his residence in Sicily, where he continued by his discourses and writings to propagate the doctrines of Pelagius.

Julian, an Italian bishop, the son of Memorius, bishop of Capua, was, however, the most zealous and able writer in favour of the opinions of Pelagius. When quite a young man he was known to Augustine and greatly beloved by him, as appears from a letter which he addressed to the father of Julian. This young man was so rich in mental endowments, and possessed of an eloquence so commanding and persuasive, that he received the appellation of the Roman Demosthenes. And from what remains of his controversial works, it is manifest that he had a mind of uncommon vigour and penetration. The character given of him by Gennadius. of Marseilles, is, "That he was a man of a penetrating genius, learned in the scriptures, and an accurate scholar both in the Greek and Latin languages." Before he embraced the impious doctrine of Pelagius, he was distinguished among the doctors of the church. Afterwards, he undertook the defence of the Pelagian errors against Augustine; first in a work consisting of four books, and then in another work of eight books. He is said also to have writ

ten a work in the form of a dialogue, in which the parties in this controversy are introduced as defending their respective opinions. But Gennadius, and others who followed him, are entirely mistaken in ascribing this dialogue, or disputation, to Julian. It is the production of Augustine, who selects from the eight books of Julian the arguments which are there used in favour of Pelagianism, and then answers them in his own name. The title of this disputation is Altercatio Amborum. The occasion of writing this book Augustine himself has informed us of in his own preface, where he says that an illustrious man sent him certain extracts which some person had made from the books of Julian, the Pelagian heretic, and requested that he would give an answer, "To these," says he, "I now return an answer, first setting down the very words of Julian and then subjoining my answers to each particular in order."

Julian also indited two letters, which were published; the one addressed to Zosimus, bishop of Rome, the other, in the name of eighteen bishops who united with him, to Rufus, bishop of Thessalonica. The venerable Bede, in his commentary on the Song of Solomon, mentions and refutes a work of Julian on the same subject. Julian prefixed to his exposition of the Canticles a work entitled De Amore, in which he labours to prove that there is implanted in all men, a natural principle of love, which continues from infancy to old age, and is preserved, without loss of vigour, by mere human exertion.

He wrote, moreover, a book concerning the virtue of constancy, and an epistle to Demetrius; in both of which, according to Bede, he defended the Pelagian doctrine of free-will.

Pelagius came to Rome about A.D. 410, when Innocent, the bishop, was absent in consequence of the capture of the city by Alaric, and there began to scatter the seeds of his doctrine, under the specious veil of certain interrogatories which he proposed for consideration and discussion. Coelestius, in Sicily, pursued the same policy and about the same time. Not long after this, both Pelagius and Colestius passed over to Africa, but Pelagius did not long continue there, but travelled on to Asia Minor. By this time the rumour of his heresy was spread abroad; Jerome in the east, and Augustine in the west, had taken up their pens against what they considered a pestiferous doctrine. A council was therefore called at Diospolis, or Lydda, in Palestine, and fourteen bishops met to investigate the doctrines of Pelagius. Everything here was as favourable to him as he could have wished; for neither of the two bishops who were his accusers were present; and as the writings of Pelagius were in the Latin language, his judges were totally incompetent to form an accurate judgment of his doctrines, for want of a correct knowledge of the Latin tongue. Moreover, John, bishop of Jerusalem, warmly espoused the cause of Pelagius, and he was without difficulty acquitted of the charge of heresy, and received by the assembled bishops as an orthodox brother.

The presbyter Orosius, coming to Carthage from Palestine,

brought with him the accusation preferred against Pelagius by Herus and Lazarus, and communicated this document to a council then sitting at Carthage, on the affairs of the church. The bishops there assembled before they heard of the decision of the council of Diospolis were much alarmed, and wrote to Innocent, of Rome, their view of the opinions of Pelagius; adding, that if he and his partisans did not unequivocally reject these errors they ought to be immediately excommunicated. These resolutions were signed by sixty-eight bishops. Another synod met shortly afterwards at Milevum, in Numidia, and addressed letters on the same subject to the bishop of Rome. The result of the eastern council being now known in Africa, Augustine, Alypius, and Aurelius, with two other bishops, wrote a more full and particular account of the whole con troversy to Innocent, and explained how the council of Diospolis had most probably been imposed on by the subtilty of Pelagius. Innocent entered fully into the views of the African bishops, and in his answer expressed the same conditional condemnation of the authors of the heresy. But as Pelagius had diffused his doctrine extensively, and put on it a fair face, it was necessary that he should be met with argument, as well as decisions of councils and no man in the church was so well qualified for this work as Augustine, who did not shrink from the arduous task, but entered into this field of controversy, in which he was occupied for twenty years.

Pelagius gloried greatly in his acquittal; on which occasion he wrote to a friend, that fourteen bishops had agreed with him that man might live without sin, and easily keep the commandments of God if he would. He also wrote to Augustine an account of his acquittal; and immediately proceeded to publish his opinions more boldly, in four books which he wrote on the subject of free-will, and in which he entirely denied the doctrine of original sin.

The first thing which Augustine wrote expressly against the opinions of Pelagius, was three books addressed to Marcellinus, Concerning the demerit and remission of sins, and the baptism of children. In these, Pelagius is treated very respectfully, because Augustine still believed him to be a pious man, and because his reputation in the church was very high. In these books, Augustine said that it was possible for a man, by the aids of divine grace, to live without sin, but that no one had ever yet attained to that perfection, or ever would in time to come. At this opinion, Marcellinus expressed some surprise; which gave occasion to Augustine to write another book, Concerning the Letter and Spirit, in which he keenly contends with the opposers of the doctrine of grace.

As Pelagius had now, by means of his letter to Demetrius, made known his opinions, and spread them abroad, Augustine did not any longer consider it necessary to forbear mentioning his name; he therefore provided an antidote to the aforesaid letter, in an epistle addressed to Juliana, the mother of Demetrius, which is numbered 143 in the Collection of his epistles.

In the year 414 he seems to have written his famous work, De