Anti-Pelagian Dossier 15

Likewise from the third book of the four published to Turbantius, near the beginning of the third chapter, the words of Julian. 'We say that the grace of baptism is not to be altered according to circumstances, since it dispenses its own gifts according to the capacity of those who approach; and therefore Christ, who is the redeemer of his own work, increases his benefits toward his own image with continual bounty, and those whom he had made good by creating, he makes better by renewing and adopting.' 1. I would first have you teach and prove: whence has captivity come upon little ones—whom you confess to be the work of God, and deny to be guilty—so that they should have need of a redeemer? For no one unseasonably offers a price of redemption for one who is free.

From what old state, moreover, are these to be renewed—or, as you would have it, made new—these whom you say are the image of God, if they are not, as you suppose, disfigured by any old foulness of sin derived from their forefather Adam? 2. But concerning the baptism of little ones I will press you to this still more, so as to convince you that by your own definitions you rather hold this: that they have no need of it, but that you judge it fitting they be baptized only in word, for the deluding of the simple, while in fact, by the verdicts of your disputations, you deny it. For those who, according to you, have a stainless state of nativity—from what are they to be cleansed when they are washed?

and since, as you would have it, they are born subject to no guilt of their own origin, from what are they to be freed, so that Christ may truly and properly be even Jesus to them—which in Latin speech is rendered 'Saviour'? And those who draw no fault of their own generation, from what are they to be regenerated? 3. Finally, countless arguments being for the moment passed over, this must be said against you: if, as you say, little ones at their birth obtained this state of innocence and purity which Adam had before sin, whom no stain of that same forefather besprinkled (as you decree), no contagion defiled; if, as you grow,

with that free choice of will which is in nature even to the last issue of life, they never fell away from the inborn or congenital goods belonging to them—what need had they of the baptism of Christ? 4. Or perhaps you will say: 'For the sake of the kingdom of heaven, and adoption into sons'? But why would not such a state, and so great a sanctity of life afterwards acquired by their own acts upon a nature preserved, admit them to that kingdom, or adopt them into sons? But, as it were from a certain temple-keeper and ever-watchful overseer, let them hear as they rush in: 'Unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God' (John 3:6). 5.

And let us look at baptism itself—of what virtue it is, and how many and how great are the powers and causes of its effects it has. The apostle Paul says concerning it: 'Who redeemed us, who saved us by the laver of regeneration and renewal' (Tit. 3:5). It is therefore both salvation, and redemption, and renewal. Will there then be no penalty for unbaptized little ones—not to have salvation, redemption, renewal; not, finally, to enter into the kingdom of heaven (John 3:6); not to be rescued from the power of darkness, and translated into the kingdom of the Son of the love of God (Col. 1:13); not to eat the flesh of the Lord, and to drink his blood (John 6:54)? Of which sacrament the voice of the Saviour is:

'Unless you eat my flesh, and drink my blood, you shall not have life in yourselves' (John 6:54); which certainly, without any evasion, no one usurps without baptism, nor becomes a partaker of that sacrament. 6. Or do you bid, as you are wont, to say even here by way of evasion, that this saying about taking the flesh and blood of the Lord is not general but special—namely, to those to whom, being then present, he was speaking? Let Christians hear, let them hear, if you leap forth to this; and let them recount to you in this manner the Lord's Supper, in which, with the apostles alone gathered round, he was establishing concerning that same body and blood of his the sacraments to be observed.

Do you pronounce that it was commanded to them alone, and pertains to no other who either was not then present at that supper, or to all of us their posterity? Do you see by what snares, by what straits you are choked, when you deny the bond of origin—from which Christ has absolved the whole human race utterly, every age, except through these sacraments, in which there is first the laver of regeneration and renewal—to be a great evil, a great penalty, and an inevitable damnation? From which things gathered against your so great and so manifest most impious audacity, it is established that you rather—being a follower of Coelestius, who defined, 'infants, even unbaptized, have eternal life'—deny that little ones ought to be baptized;

but, as I have already said, only to mock with words, while in your real meaning you hold an open impiety along with the pagans and the Jews. 8. And that we may prove this clearer than the light, hear by what names, together with their proper causes—which Christ has conferred in his benefits upon the human race—you make little ones strangers, and make the Lord Christ Jesus himself owe them none of these things, and to have bestowed nothing. 9. Surely, will you or will you not, Christ is the life-giver: here I will ask—both of the soul and of the body? You, though unwilling, will so confess. I will repeat the question—of every age whatsoever? You will answer, of every. I will exact more closely—even of little ones? You will say, even; but hear, I will tell you in what manner this one, and, so to speak, by what art, he gives life.

'But God,' says his herald and the Vessel of election, the apostle Paul, 'who is rich in mercy, for his great love wherewith he loved us in Christ, by whose grace we have been saved' (Eph. 2:4). What do you now think? He has numbered and named together little ones also. Or are they outside this compassion and love, because they are not dead in sins, and are awaiting you, the most vain doorkeeper, that you may then admit them to mercy to be made alive, when he shall have ceased pitying sinners, so that he may make them alive otherwise than others? 10. But let us pass on from here for the sake of brevity to another title, which is 'Saviour.' Concerning the Saviour it is thus written in the Gospel:

'Today is born to you a Saviour in the city of David' (Luke 2:11). Whence also in the Greek tongue he is properly 'Jesus'; and concerning Zacchaeus: 'Salvation is today made to this house, since he too is a son of Abraham' (Luke 19:9). Likewise: 'The Son of man came to seek and to save that which was lost,' he says (ibid. 10). You, without doubt, because you pronounce that the flocks of little ones have not perished, they are not saved, they are not sought: hear this, both concerning the lost sheep, sought and found, this also concerning the drachma or piece that had perished (Luke 15). Likewise the apostle Paul: 'A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief' (1 Tim. 1:15).

Hence, you, the distinguished master, drive away the throngs of little ones, that they may not run to him who came to save that which was lost (Luke 19:9); who came not to call the just, but sinners to repentance (Luke 5:32); who baptizes for the remission of sins (Acts 2:38); who seeks the sheep that has gone astray (Luke 15:4); who seeks the drachma (ibid. 8), that is, the piece that had perished; who died for sinners (1 Cor. 5:3); who poured out his blood for the remission of sins (Eph. 1:7); who was delivered up for the sins of men (Rom. 4:25); who was wounded for our iniquities (Isa. 53:5); who bore our sins in his own body upon the tree (1 Pet. 2:24);

who was offered like a sheep to the slaughter for our sins (Isa. 53:7); who blotted out the handwriting of the debts (Col. 2:14); who, according to the apostle Peter, suffered, the just for the unjust, that he might bring us to God (1 Pet. 3:18); whose blood, according to John the evangelist, cleanses us from all offence (1 John 1:7); who, when we were weak according to the time, died for the ungodly, as Paul the apostle says (Rom. 5:6); who in the likeness of sinful flesh condemned sin concerning sin in the flesh, as the same Paul is witness (Rom. 8:3); who reconciled us, from being at enmity, to God the Father, as the same Apostle says again (Rom. 4:10);

who gave himself for our sins, and died one for all, that he might rescue us from the present evil age (Gal. 1:4). And what end will there be, if here we recount all those things from which this distinguished doctor drives away an innumerable multitude of little ones? 11. That he enlightens us, John the apostle thus says: 'But if we walk in the light, as he himself is in the light, we shall have fellowship one with another, and the blood of Jesus his Son shall cleanse us from all offence' (1 John 1:7). I ask, with what ears, with what brow do you hear that we are cleansed from all offence by the blood of Jesus the Son of God, while you bar infants—having, as you say, no offence—from this most holy blood? 12. That he is the redeemer, hear:

'Giving thanks,' says the Apostle, 'to God and the Father, who has made us fit to be in the part of the lot of the saints in light; who has rescued us from the power of darkness, and translated us into the kingdom of the Son of his love, in whom we have redemption, the remission of sins' (Col. 1:13). Do you think you will awake, oppressed by so great a sleep, and will hear what he says, and will feel with what shame you have said concerning little ones, 'Christ who is the redeemer of his own work,' when this so great a herald says that those are redeemed and are being redeemed who are drawn out, or are being drawn out, of the power of darkness, and are translated into the kingdom of the love of the Son of God, and that the gift of redemption is not obtained except with the remission of sins? Hear yet further, will you or will you not, even unwilling:

'Who gave himself, that he might redeem us from all iniquity, and cleanse to himself a people zealous of good works' (Tit. 2:14). Drive away therefore from here the infants, because from the iniquity which they do not have they are not redeemed, nor cleansed; because from what they have not (as you say) to be cleansed, they cannot be associated to God's people zealous of good works! And in this chapter indeed, of redemption, if we should pursue everything, that we might be able to show the abyss of your most vain impiety—when shall we make an end?

Whence I judge it more convenient, for the sake of avoiding prolixity, to heap together as many of the Saviour's names of benefits as we can, and from the fewer of them to subjoin rare and few testimonies of Scripture, from which your impiety attempts to exclude infants, so that it may be plain to all what sort of noxious person you are, and an enemy of the sound and right faith. 13. That he is the liberator, that he is the mediator, that he is the propitiatory: I would have you state the cause of mediation for a little one, whom you deny to have any cause of offence; you would also state the access of propitiation for one whom you decree to have no fault for which God may be propitiated by it being remitted. 14. That he is the physician, who is necessary only to those who are ill (Mark 2:17). 15.

That he is the reconciler, hear Paul saying: 'For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved in his life' (Rom. 5:10). Likewise the same: 'God was in Christ reconciling the world to himself, not imputing to them their sins' (2 Cor. 5:19). And the same himself again: 'And not only so, but we also glory in God through our Lord Jesus Christ, through whom we have now received the reconciliation' (Rom. 5:11). With what brow do you not wish little ones to pertain to this reconciliation? 16. That he is the circumciser, you will hear in what follows. Meanwhile, give to this infant the foreskin which you deny it has, that it may be circumcised. 17.

Consider that He is a Shepherd, yet He receives no sheep into His own fold which He has not first circumcised; and this sheep at any rate He circumcises, the one that is dead in its sins and in the uncircumcision of its flesh — He who came also to the lost sheep (Col. 2:15; Matt. 15:24). 18. That He is merciful and compassionate, hear the Apostle Paul: 'We too,' he says, 'were children of wrath, even as the rest. But God, who is rich in mercy, on account of the great love wherewith He loved us, even when we were dead in our sins, made us alive together with Christ' (Eph. 2:4). 19. That He is a Maker of testament, that He is a Comforter, that He is an Advocate, that He is one who adopts, or an Adopter. Whom, and which,

and which sort of persons He adopts — since you have grown all too deaf — let the catholic Christians hear the Apostle Peter saying: 'But you are a chosen race, a royal priesthood, a holy nation, a people for adoption, that you may proclaim the virtues of Him who called you out of darkness into His marvellous light' (1 Pet. 2:9). 20. That He is a Regenerator — yet He regenerates no one save him who in his first origin contracted a defect; whereas to others who are well off, and (as it pleases you) in their first generation, what just cause of regeneration could exist? Or what is there in that generation that ought to be amended or corrected, unless perhaps it be something depraved? 21.

That He is one who justifies, or a Justifier — hear the Apostle Paul: 'As the truth is in Jesus, that you put off, according to your former manner of life, the old man, who is corrupted according to the desires of error. But be renewed in the spirit of your mind, and put on that new man, who according to God is created in righteousness and in the holiness of truth' (Eph. 4:23). These whom you declare to be clothed with no oldness — what will they do if they listen to you? They will not draw near to the Renewer, they will not be clothed with Him, having laid aside their oldness, so as to be renewed in the spirit of their mind. 22. That those who have been baptized are carried over from darkness into the Kingdom — hear the Apostle Paul:

'Giving thanks,' he says, 'to God the Father, who has made us fit for a share in the lot of the saints in light, who has rescued us from the power of darkness and carried us over into the Kingdom of the Son of His love, in whom we have redemption, the remission of sins' (Col. 1:13). I ask: with what face, or rather with what shamelessness, did these things seem to you to be considered otherwise, so that you might not be pressed down by the truth of so great a light and by the weight of Christian reason? Will you therefore separate the little children also from this chapter, lest those who in your view are guiltless, and who are placed in the light by the merit of innocence, should seem to be drawn out from the power of darkness?

But, most senseless of mortals, men are not carried over into the Kingdom of the Son of God's love in any other way, nor sooner, than after they have first been drawn out from the power of darkness, and unless they have obtained redemption — that is, the remission of sins. And note here 'redemption,' which you too will speak of and grant, but some sort of fabricated one I know not what; yet there is that other redemption which the Apostle says is in the first place nothing other than the remission of sins. 23. That He is a Cleanser, or Expiator — hear John the Baptist: 'Behold the Lamb of God, behold Him who takes away the sins of the world' (John 1:29).

What, I ask, does this Lamb here signify, except a victim for sins — who certainly for His own, whom He expiates when He was offered and is daily offered in His sacraments, grants the remission of past and present sins? 24. Do you then command that the little children, liable to no sin, should say to themselves that this victim has profited them not at all, this victim which is known to have been slain only for sins, or for sinners? Nay, you ought to hear what the herald of this victim proclaims in what follows in the epistle (1 John 1:7): 'And the blood of Jesus the Son of God has cleansed us from every transgression.' Likewise Paul:

'Who gave Himself for us, that He might redeem us from all iniquity and cleanse to Himself a people zealous of good works' (Tit. 2:14). Where will you turn? Where will you flee, to escape these snares? Do you not see, most shameless one, that the blood of this victim is a cleanser of sins, and a redemption also from all iniquity, through which He might prepare for Himself a people zealous of good works? And you, with iron brow and stony heart, separate the little children from the people of God — who, being expiated and redeemed, rejoice in so many and such great divine rewards. 25. That He is the Blotter-out of the bond — hear the Apostle Paul:

'And you, when you were dead in your sins and in the uncircumcision of your flesh, He made alive together with Him, forgiving what was against you, the bond standing in the decreed sentences which was contrary to you; taking it away from the midst, He nailed it to the cross; and putting off the flesh, He led forth the principalities and powers, triumphing over them confidently in Himself' (Col. 2:14). What will you build here, O excellent doctor? Does He in baptism blot out even the bond of the little children? Or, having no bond at all, neither their own nor their father's, do you take no care to admit them to this grace of the Giver? Let catholic Christians hear here what you hold, and what you ought to be understood to be I leave to their judgment. 26. That Christ is Life — hear the Apostle John:

'And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who has not the Son has not life' (1 John 5:11), 'but the judgment of God abides upon him' (John 3:36). Come now, rash one! Grant that without baptism the little child may have this life. You are stuck here, I believe, and while sticking in the same mire you pay your debt at a loss. If therefore he has not life without this sacrament, the judgment of God abides upon him. Whence is this? I do not ask — let the prudence of the readers understand. 26. That the Lord is one who refreshes and relieves, in the Gospel: 'Come to me, all you who labour or are burdened, and I will refresh you:

take my yoke upon you and learn from me, for I am meek and lowly in heart, and you shall find rest for your souls. For my yoke is easy, and my burden is light' (Matt. 11:28). Will there be here any doubt that no one hastens to that Preacher except him who, burdened with some load, is worn out by toil, so that, having laid it down, he may take upon himself His light yoke, meek and lowly in heart? And what else is this, except, as we have said, the load of sins? Since (as it pleases you) the little children have no such load, let them not hear this Preacher (whom the Greeks call Ecclesiastes), and let them take no care to understand concerning the taking up of His meek and light yoke, since they had no burden which they might lay down.

Is it not a wickedness for Christians to hear these things? And is it not the uttermost penalty that you are still suffered to prate thus through the negligence of priests?