declared the opinions of Pelagius to be orthodox. These
contradictory decisions are still often referred to by the
opponents of papal infallibility. Things were in this state of
confusion, when the wily African bishops, through the influence
of Count Valerius, procured from the emperor an edict denouncing
Pelagins as a heretic; he and his accomplices were condemned to
exile and the forfeiture of their goods. To affirm that death was
in the world before the fall of Adam, was a state crime.

CONDEMNATION OF PELAGIUS. It is very instructive to consider the
principles on which this strange decision was founded. Since the
question was purely philosophical, one might suppose that it
would have been discussed on natural principles; instead of that,
theological considerations alone were adduced. The attentive
reader will have remarked, in Tertullian's statement of the
principles of Christianity, a complete absence of the doctrines
of original sin, total depravity, predestination, grace, and
atonement. The intention of Christianity, as set forth by him,
has nothing in common with the plan of salvation upheld two
centuries subsequently. It is to St. Augustine, a Carthaginian,
that we are indebted for the precision of our views on these
important points.

In deciding whether death had been in the world before the fall
of Adam, or whether it was the penalty inflicted on the world for
his sin, the course taken was to ascertain whether the views of
Pelagius were accordant or discordant not with Nature but with
the theological doctrines of St. Augustine. And the result has
been such as might be expected. The doctrine declared to be
orthodox by ecclesiastical authority is overthrown by the