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

There is yet another point which I must not pass over in silence. In the paper containing his defence which he sent to me by a friend of ours, one Charus, a citizen of Hippo, but a deacon in the Eastern Church, he has made a statement which is different from what is contained in the Proceedings of the Bishops. Now, these Proceedings, as regards their contents, are of a higher and firmer tone, and more straightforward in defending the catholic verity in opposition to this heretical pestilence. For, when I read this paper of his, previous to receiving a copy of the Proceedings, I was not aware that he had made use of those words which he had used at the trial, when he was present for himself; they are few, and there is not much discrepancy, and they do not occasion me much anxiety. [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 clear enough that he anathematized. Now, some of these he disavowed for himself, simply remarking, that “he was not in any way responsible for p. 208 them.” In his paper, however, he refused to anathematize these same opinions, which are to this effect: “That Adam was created mortal, and that he would have died whether he had sinned or not sinned. That Adam’s sin injured only himself, and not the human race. That the law, no less than the gospel, leads us to the kingdom. That new-born infants are in the same condition that Adam was before he fell. That, on the one hand, the entire human race does not die owing to Adam’s death and transgression; nor, on the other hand, does the whole human race rise again through the resurrection of Christ. That infants, even if they die unbaptized, have eternal life. That rich men, even if they are baptized, unless they renounce and give up all, have, whatever good they may seem to have done, nothing of it reckoned to them; neither shall they possess the kingdom of heaven.” Now, in his paper, the answer which he gives to all this is: “All these statements have not been made by me, even on their own testimony, nor do I hold myself responsible for them.” In the Proceedings, however, he expressed himself as follows on these points: “They have not been made by me, as even their testimony shows, and for them I do not feel that I am at all responsible. But yet, for the satisfaction of the holy synod, I anathematize those who either now hold, or have ever held, them.” Now, why did he not express himself thus in his paper also? It would not, I suppose, have cost much ink, or writing, or delay; nor have occupied much of the paper itself, if he had done this. Who, however, can help believing that there is a purpose in all this, to pass off this paper in all directions as an abridgment of the Episcopal Proceedings. In consequence of which, men might think that his right still to maintain any of these opinions which he pleased had not been taken away,—on the ground that they had been simply laid to his charge but had not received his approbation, nor yet had been anathematized and condemned by him.