Mozley: A Treatise on the Augustinian Doctrine of

The Pelagian Controversy.
CHAP. m.
whether that relation is one of dependence upon the will
for its use, or not. 1 This is the ultimate difference between
the two and it must be ; seen, that it does make all the
difference in the nature and quality
of Divine grace.
The charge against the Pelagian that he held human
merit always to precede grace, appears to be alike without
satisfactory foundation. He disowned the position him
self 2
, nor was it necessary for his argument, Grace is,
indeed, sometimes taken in a final sense, for the designed
effect of assisting grace ; and stands for an ultimate
spiritual habit, as when we speak of the graces
of the
Christian character, the grace of charity, and the like ;
and in that sense, if the human will is to have any share
in the matter, grace must be the consequence in part of
human merit. As the crown of human efforts, it supposes
such efforts having been made. But it would be absurd
to maintain that grace, in the sense of assisting grace,
requires a previous effort of the human will for obtaining
it, and that the individual must show goodness before he
receives the Divine assistance to be good. All Christians
allow that such grace is given to sinners in the very depth
of their sin, and in order to draw them away from it : nor
does the admission at all affect the Pelagian position of
the independent power of the will ; for this would be
exerted in the acceptance and use of such grace. I will
add that this distinction between the grace which crowns
and that which stimulates the efforts of the will explains
1
Bradwardine and Jansen thus Pelagius ap. Aug. De Gratia
understand the Pelagian doctrine of Christi, c. 22. Augustine argues
grace: Non enim existimandum est incorrectly from this passage that
solam legera atque doctrinam esse Pelagius holds that merit must preppssibilitatis
adjutorium. . . . Pela- cede grace; whereas he only sa^-s it
giaiiijtnotus indeliberatos bonus sub may, that grace may be obtained
gratia complexi sunt : nam sive by merit, or good works. On the
motus illos a Deo conditos inseri, other hand Pelagius at the Synod of
si vemente per istam gratiam pulsata, Diospolis damnavit eos qui decent
ultenus naturaliter a corde proficisci gratiam Dei secundum merita nostra
decernerent, eorum causam Deum dari. De Grat. Christi, c. 3., and
adjuvantem esse sentiebant Jansen, Ben. Ed. preface, c. 1 0. Nor is there
De Grat. Christi, p. 127. NOTK X. anything in the Pelagian statements
Ostendit quomodo resistere to show that assisting grace was
aebeamus Diabolo, si utique subditi considered to wait till human merit
simus Deo, ejusque faciendo volun- earned it.
tatem divinam mereamur gratiam.