Merits and Remission of Sin, and Infant Baptism

With these and such like palpable arguments, should I endeavour, as I best could, to convince those persons who believed that sacraments of cleansing were superfluously applied to the children of the cleansed, how right is the judgment of baptizing the infants of baptized parents, and how it may happen that to a man who has within him the twofold seed— of death in the flesh, and of immortality in the spirit— that may prove no obstacle, regenerated as he is by the Spirit, which is an obstacle to his son, who is generated by the flesh; and that that may be cleansed in the one by remission, which in the other still requires cleansing by like remission, just as in the case supposed of circumcision, and as in the case of the winnowing and thrashing.

But now, when we are contending with those who allow that the children of the baptized ought to be baptized, we may much more conveniently conduct our discussion, and can say: You who assert that the children of such persons as have been cleansed from the pollution of sin ought to have been born without sin, why do you not perceive that by the same rule you might just as well say that the children of Christian parents ought to have been born Christians? Why, therefore, do you rather maintain that they ought to become Christians?

Was there not in their parents, to whom it is said, “Do you not know that your bodies are the members of Christ?” a Christian body? Perhaps you suppose that a Christian body may be born of Christian parents, without having received a Christian soul? Well, this would render the case much more wonderful still. For you would think of the soul one of two things as you pleased—because, of course, you hold with the apostle, that before birth it had done nothing good or evil: — either that it was derived by transmission, and just as the body of Christians is Christian, so should also their soul be Christian; or else that it was created by Christ, either in the Christian body, or for the sake of the Christian body, and it ought therefore to have been created or given in a Christian condition.

Unless perchance you shall pretend that, although Christian parents had it in their power to beget a Christian body, yet Christ Himself was not able to produce a Christian soul. Believe then the truth, and see that, as it has been possible (as you yourselves admit) for one who is not a Christian to be born of Christian parents, for one who is not a member of Christ to be born of members of Christ, and (that we may answer all, who, however falsely, are yet in some sense possessed with a sense of religion) for a man who is not consecrated to be born of parents who are consecrated; so also it is quite possible for one who is not cleansed to be born of parents who are cleansed.

Now what account will you give us, of why from Christian parents is born one who is not a Christian, unless it be that not generation, but regeneration makes Christians? Resolve therefore your own question with a like reason, that cleansing from sin comes to no one by being born, but to all by being born again. And thus any child who is born of parents who are cleansed, because born again, must himself be born again, in order that he too may be cleansed. For it has been quite possible for parents to transmit to their children that which they did not possess themselves—thus resembling not only the wheat which yielded the chaff, and the circumcised the foreskin, but also the instance which you yourselves adduce, even that of believers who convey unbelief to their posterity; which, however, does not accrue to the faithful as regenerated by the Spirit, but it is owing to the fault of the mortal seed by which they have been born of the flesh.

For in respect of the infants whom you judge it necessary to make believers by the sacrament of the faithful you do not deny that they were born in unbelief although of believing parents.