Chapter 2 [II.]—Pelagius’ Objection; Infants Reckoned Among the Number of Believers and the Faithful.

In these terms, then, the argument is stated:—“But they who deny the transmission of sin endeavour to impugn it thus: If (say they) Adam’s sin injured even those who do not sin, therefore Christ’s righteousness also profits even those who do not believe; because ‘In like manner, nay, much more,’ he says, ‘are men saved by one, than they had previously perished by one.’” Now to this argument, I repeat, I advanced no reply in the two books which I previously addressed to you; nor, indeed, had I proposed to myself such a task. But now I beg you first of all to observe, when they say, “If Adam’s sin injures even those who do not sin, then Christ’s righteousness also profits even those who do not believe,” how absurd and false they judge it to be, that the righteousness of Christ should profit even those who do not believe; and that thence they think to put together such an argument as this: That no more could the first man’s sin possibly do injury to infants who commit no sin, than the righteousness of Christ can benefit any who do not believe. Let them therefore tell us what is the benefit of Christ’s righteousness to baptized infants; let them by all means tell us what they mean. For of course, since they do not forget that they are Christians themselves, they have no doubt that there is some benefit. But whatever be this benefit, it is incapable (as they themselves assert) of benefiting those who do not believe. Whence they are compelled to class baptized infants in the number of believers, and to assent to the authority of the Holy Universal Church, which does not account those unworthy of the name of believers, to whom the righteousness of Christ could be, according to them, of no use except as believers. As, therefore, by the answer of those, through whose agency they are born again, the Spirit of righteousness transfers to them that faith which, of their own will, they could not yet have; so the sinful flesh of those, through whose agency they are born, transfers to them that injury, which they have not yet contracted in their own life. And even as the Spirit of life regenerates them in Christ as believers, so also the body of death had generated them in Adam as sinners. The one generation is carnal, the other Spiritual; the one makes children of the flesh, the other children of the Spirit; the one children of death, the other children of the resurrection; the one the children of the world, the other the children of God; the one children of wrath, the other children of mercy; and thus the one binds them under original sin, the other liberates them from the bond of every sin.

CAPUT II.

2. Objectio Pelagii. Parvuli in credentium et fidelium numero deputati. Sic ergo illa argumentatio posita est: Hi autem, inquit, qui contra traducem peccati sunt, ita illam impugnare nituntur: Si Adae, inquiunt, peccatum etiam non peccantibus 0187 nocuit, ergo et Christi justitia etiam non credentibus prodest; quia similiter, imo et magis dicit per unum salvari, quam per unum ante perierunt. Huic ergo, ut dixi, argumento in illis duobus libris quos ad te scripsi, nihil respondi, neque id mihi prorsus redarguendum proposui. Nunc ergo prius illud attende, quemadmodum cum dicunt, Si Adae peccatum etiam non peccantibus nocet, et Christi justitia etiam non credentibus prodest, absurdissimum utique et falsissimum judicant, ut Christi justitia etiam non credentibus prosit; unde putant confici, nec primi hominis peccatum parvulis non peccantibus nocere potuisse, sicut et Christi justitia prodesse ullis non credentibus non potest. Dicant itaque, Christi justitia quid baptizatis parvulis prosit: dicant omnino quod volunt. Profecto enim, si se Christianos esse meminerunt, aliquid prodesse non ambigunt. Quodlibet igitur prosit, prodesse, sicut etiam ipsi asserunt, non credentibus non potest. Unde coguntur parvulos baptizatos in credentium numero deputare; et auctoritati sanctae ubique Ecclesiae consentire, quae fidelium eos nomine non censet indignos, quibus justitia Christi etiam secundum istos prodesse nonnisi credentibus posset. Sicut ergo eorum per quos renascuntur, justitiae spiritus responsione sua trajicit in eos fidem, quam voluntate propria nondum habere potuerunt: sic eorum per quos nascuntur, caro peccati trajicit in eos noxam, quam nondum vita propria contraxerunt. Et sicut eos vitae spiritus in Christo regenerat fideles, sic eos corpus mortis in Adam generaverat peccatores: illa enim carnalis generatio est, haec spiritualis: illa facit filios carnis, haec filios spiritus: illa filios mortis, haec filios resurrectionis; illa filios saeculi, haec filios Dei; illa filios irae, haec filios misericordiae; ac per hoc illa peccato originali obligatos, ista omnis peccati vinculo liberatos.