It is clear, for example, that when Pelagius asserted the freedom of man's will to turn to God, he denied the Catholic doctrine of original sin, and denying that, he denied so far the need for baptism. Indeed he taught directly, it was in fact the key of his position, that when man sinned he sinned after the example which Adam had set, not because he had received the taint of sin by his descent from Adam. When pressed on this question of the need of baptism, he allowed that there was the need, but he put it on a different basis from that which his opponents took. It was not necessary for salvation, he maintained; but for those who desired to reach the full Christian heaven, a state different from that of ordinary salvation, for them it was necessary. Entrance to that higher order of the heavenly life was not to be obtained without baptism. When pressed again, on the question of the need for the operation of the grace of God, he allowed that there was that need. But he explained that when he said God's grace must be given in order that a man might turn to God, he meant that the man must be set in a position and under conditions and with surroundings which rendered it natural and likely that he should so turn. It seems clear, further, that the Pelagian view of the position and nature of man in respect to God is inconsistent with the doctrine of the Redemption wrought by Christ. That great sacrifice is rendered unnecessary, if the views of Pelagius are accepted. Men could, so to speak, turn to God and be saved without the Atonement. It is only fair to say that the extreme view on the opposite side seems to be equally inconsistent with this vital doctrine. If it be true that each man is predestined absolutely to life or to death, whether before the fall of Adam or as the immediate consequence of that fall, it would appear that not all the Atonement of Christ can add one single soul to them that shall be saved. My object is to speak of Church History, not of doctrine. But this Pelagian question is the most important fact in the history of the British Church; and unless these few words were said to bring out the extreme gravity of the matter in dispute, the episode would not appear to fill the important place it does in fact fill. With Pelagius himself we have but little to do. He spent his life far from his native shores; he propounded his views in Rome and Carthage and Palestine, not in London and York and Bangor. But the history of what happened to him and his views in those distant parts is so curious--if one may say so, so comical--and the evidence it affords of the importance of the controversy is so great, that I must say a little about it. We shall find in it, I think, an explanation of the course taken by the British Church.