Chapter 55 [L.]--Ambrose Witnesses that Perfect Purity is Impossible to Human Nature.
He ought, moreover, carefully to note that, in the very same context from which he quoted that passage of Ambrose's, which seemed so satisfactory for his purpose, he also said this: "To be spotless from the beginning is an impossibility to human nature." [1923] In this sentence the venerable Ambrose does undoubtedly predicate feebleness and infirmity of that natural "capacity," which Pelagius refuses faithfully to regard as corrupted by sin, and therefore boastfully extols. Beyond question, this runs counter to this man's will and inclination, although it does not contravene the truthful confession of the apostle, wherein he says: "We too were once by nature the children of wrath, even as others." [1924] For through the sin of the first man, which came from his free will, our nature became corrupted and ruined; and nothing but God's grace alone, through Him who is the Mediator between God and men, and our Almighty Physician, succours it. Now, since we have already prolonged this work too far in treating of the assistance of the divine grace towards our justification, by which God co-operates in all things for good with those who love Him, [1925] and whom He first loved [1926] --giving to them that He might receive from them: we must commence another treatise, as the Lord shall enable us, on the subject of sin also, which by one man has entered into the world, along with death, and so has passed upon all men, [1927] setting forth as much as shall seem needful and sufficient, in opposition to those persons who have broken out into violent and open error, contrary to the truth here stated.
[1923] See Augustin, above, De Naturâ et Gratiâ, c. 75 [lxiii.].
[1924] Eph. ii. 3.
[1925] Rom. viii. 28.
[1926] 1 John iv. 19.
[1927] Rom. v. 12.
Book II.
On Original Sin.
Wherein Augustin shows that Pelagius really differs in no respect, on the question of original sin and the baptism of infants, from his follower Coelestius, who, refusing to acknowledge original sin and even daring to deny the doctrine in public, was condemned in trials before the bishops--first at Carthage, and afterwards at Rome; for this question is not, as these heretics would have it, one wherein persons might err without danger to the faith. Their heresy, indeed, aimed at nothing else than the very foundations of Christian belief. He afterwards refutes all such as maintained that the blessing of matrimony is disparaged by the doctrine of original depravity, and an injury done to God himself, the Creator of man who is born by means of matrimony.
Chapter 1 [I.]--Caution Needed in Attending to Pelagius' Deliverances on Infant Baptism.
Next I beg of you, [1928] carefully to observe with what caution you ought to lend an ear, on the question of the baptism of infants, to men of this character, who dare not openly deny the laver of regeneration and the forgiveness of sins to this early age, for fear that Christian ears would not bear to listen to them; and who yet persist in holding and urging their opinion, that the carnal generation is not held guilty of man's first sin, although they seem to allow infants to be baptized for the remission of sins. You have, indeed, yourselves informed me in your letter, that you heard Pelagius say in your presence, reading out of that book of his which he declared that he had also sent to Rome, that they maintain that "infants ought to be baptized with the same formula of sacramental words as adults." [1929] Who, after that statement, would suppose that one ought to raise any question at all on this subject? Or if he did, to whom would he not seem to indulge a very calumnious disposition--previous to the perusal of their plain assertions, in which they deny that infants inherit original sin, and contend that all persons are born free from all corruption?
[1928] For the persons addressed, see above, in Book i. c. 1, of On the Grace of Christ.
[1929] See above, On the Grace of Christ, ch. 35.
Chapter 2 [II.]--Coelestius, on His Trial at Carthage, Refuses to Condemn His Error; The Written Statement Which He Gave to Zosimus.
Coelestius, indeed, maintained this erroneous doctrine with less restraint. To such an extent did he push his freedom as actually to refuse, when on trial before the bishops at Carthage, [1930] to condemn those who say, "That Adam's sin injured only Adam himself, and not the human race; and that infants at their birth are in the same state that Adam was in before his transgression." [1931] In the written statement, too, which he presented to the most blessed Pope Zosimus at Rome, he declared with especial plainness, "that original sin binds no single infant." Concerning the ecclesiastical proceedings at Carthage we copy the following account of his words.
[1930] See Concerning the Proceedings of Pelagius, ch. 23.
[1931] Pelagius, at Diospolis, condemned this position of Coelestius. Hence the comparative restraint of Pelagius, and the greater freedom in holding the error which is here attributed to Coelestius.