Chapter 3 [III.]—Grace According to the Pelagians.
But why should we wonder at this? For the same Pelagius, who in the Proceedings of the episcopal synod unhesitatingly condemned those who say “that Gods grace and assistance are not given for single acts, but consist in free will, or in law and teaching,” 1787 upon which points we were apt to think that he had expended all his subterfuges; and who also condemned such as affirm that the grace of God is bestowed in proportion to our merits:—is proved, notwithstanding, to hold, in the books which he has published on the freedom of the will, and which he mentions in the letter he sent to Rome, no other sentiments than those which he seemingly condemned. For that grace and help of God, by which we are assisted in avoiding sin, he places either in nature and free will, or else in the gift of the law and teaching; the result of which of course is this, that whenever God helps a man, He must be supposed to help him to turn away from evil and do good, by revealing to him and teaching him what he ought to do, 1788 but not with the additional assistance of His co-operation and inspiration of love, that he may accomplish that which he had discovered it to be his duty to do.
See De Gestis Pelagii, c. 30.218:1788
We have in these two clauses an explanation of the terms “law” and “teaching,” which Pelagius uses almost technically.