The doctrines of sin and grace are so intimately related, that the one cannot be stated without involving a statement of the other. Hence the views of different parties in the Church in reference to the work of the Spirit in the salvation of men, have already been incidentally presented in the chapter on Sin. With regard to the period antecedent to the Pelagian controversy, it may be sufficient to remark, (1.) As there was no general discussion of these subjects, there were no defined parties whose opinions were clearly announced and generally known. (2.) It is therefore, not the creeds adopted by the Church, but the opinions of individual writers, to which reference can be made as characteristic of this period. (3.) That the statements of a few ecclesiastical writers are very insufficient data on which to found a judgment as to the faith of the people. The convictions of believers are not determined by the writings of theologians, but by the Scriptures, the services of the Church, and the inward teaching of the Spirit, that is, by the unction from the Holy One of which the Apostle speaks, 1 John ii. 20. (4.) There is abundant evidence that the Church then, as always, held that all men since the fall are in a state of sin and condemnation; that this universality of sin had its historical and causal origin in the voluntary apostasy of Adam; that deliverance from this state of sin and misery can be obtained only through Christ, and by the aid of his Spirit; and that even infants as soon as born need regeneration and redemption. The practice of infant baptism was a constant profession of faith in the doctrines of original sin and of regeneration by the immediate agency of the Holy Spirit. (5.) It is no doubt true that many declarations may be cited from the early writers, especially of the Greek Church, inconsistent with one or more of the doctrines just stated; but it is no less true that these same writers and others of equal authority explicitly avow them. (6.) As the prevalent heresies of that time tended to fatalism, the natural counter tendency of the Church was to the undue exaltation of the liberty and ability of the human will. (7.) That this tendency was specially characteristic of the Greek Church, and has continued to distinguish the theology of that Church to the present day.
Pelagian Doctrine.
The Pelagian doctrine has already repeatedly been presented. It is only in reference to the views of Pelagius and his followers on the subject of grace that anything need now be said. As the Pelagians insisted so strenuously upon the plenary ability of man to avoid all sin, and to fulfil all duty, it was obvious to object that they ignored the necessity of divine grace of which the Scriptures so frequently and so plainly speak. This objection, however, Pelagius resented as an injury. He insisted that he fully recognized the necessity of divine grace for everything good, and magnified its office on every occasion.1 In a letter to Innocent he assures the Roman bishop that while praising the nature of man, we always add the help of the grace of God; “ut Dei semper gratiæ addamus auxilium.”2 By grace, however, he meant, (1.) Free will, the ability to do right under all circumstances. This inalienable endowment of our nature he regarded as a great distinction or gift of God. (2.) The law, and especially the revelation of God in the Gospel, and the example of Christ. He says God rouses men from the pursuit of earthly things, by his promises of future blessedness, etc.3 (3.) The forgiveness of sin. The Pelagian heresy “asserts that ‘the grace of God includes our being so created that we have power to avoid sin, that God has given us the help of the law and of his commands, and further that he pardons those who having sinned return unto him.’4 In these things alone is the grace of God recognized.” (4.) Both Pelagius and Julian speak of the operation of the Spirit on the minds of men as a form of divine grace. In commenting on the words, “Ye are … . the epistle of Christ” (2 Cor. iii. 3), Pelagius says, “To all it is manifest that through our doctrine ye have believed on Christ, ‘confirmante virtutem Spiritu Sancto.’” This influence of the Spirit, however, he regarded as didactic, or enlightening the mind; while he denied the absolute necessity of such spiritual influence, and taught that it only rendered obedience more easy.5