On the Grace of Christ, and on Original Sin

The guilt, therefore, of that corruption of which we are speaking will remain in the carnal offspring of the regenerate, until in them also it be washed away in the laver of regeneration. A regenerate man does not regenerate, but generates, sons according to the flesh; and thus he transmits to his posterity, not the condition of the regenerated, but only of the generated. Therefore, be a man guilty of unbelief, or a perfect believer, he does not in either case beget faithful children, but sinners; in the same way that the seeds, not only of a wild olive, but also of a cultivated one, produce not cultivated olives, but wild ones. So, likewise, his first birth holds a man in that bondage from which nothing but his second birth delivers him. The devil holds him, Christ liberates him: Eve’s deceiver holds him, Mary’s Son frees him: he holds him, who approached the man through the woman; He frees him, who was born of a woman that never approached a man: he holds him, who injected into the woman the cause of lust; He liberates him, who without any lust was conceived in the woman. The former was able to hold all men in his grasp through one; nor does any deliver them out of his power but One, whom he was unable to grasp. The very sacraments indeed of the Church, which she administers with due ceremony, according to the authority of very ancient tradition (so that these men, notwithstanding their opinion that the sacraments are imitatively rather than really used in the case of infants, still do not venture to reject them with open disapproval),—the very sacraments, I say, of the holy Church show plainly enough that infants, even when fresh from the womb, are delivered from the bondage of the devil through the grace of Christ. For, to say nothing of the fact that they are baptized for the remission of sins by no fallacious, but by a true and faithful mystery, there is previously wrought on them the exorcism and the exsufflation of the hostile power, which they profess to renounce by the mouth of those who bring them to baptism. Now, by all these consecrated and evident signs of hidden realities, they are shown to pass from their worst oppressor to their most excellent Redeemer, who, by taking on Himself our infirmity in our behalf, has bound the strong man, that He may spoil his goods; seeing that the weakness of God is stronger, not only than men, but also than angels. While, therefore, God delivers small as well as great, He shows in both instances that the apostle spoke under the direction of the Truth. For it is not merely adults, but little babes too whom He rescues from the power of darkness, in order to transfer them to the kingdom of God’s dear Son.