On the Merits and Forgiveness of Sins, and on the Baptism of Infants

Now those very persons, who think it unjust that infants which depart this life without the grace of Christ should be deprived not only of the kingdom of God, into which they themselves admit that none but such as are regenerated through baptism can enter, but also of eternal life and salvation,—when they ask how it can be just that one man should be freed from original sin and another not, although the condition of both of them is the same, might answer their own question, in accordance with their own opinion of how it can be so frequently just and right that one should have baptism administered to him whereby to enter into the kingdom of God, and another not be so favoured, although the case of both is alike. For if the question disturbs him, why, of the two persons, who are both equally sinners by nature, the one is loosed from that bond, on whom baptism is conferred, and the other is not released, on whom such grace is not bestowed; why is he not similarly disturbed by the fact that of two persons, innocent by nature, one receives baptism, whereby he is able to enter into the kingdom of God, and the other does not receive it, so that he is incapable of approaching the kingdom of God? Now in both cases one recurs to the apostle’s outburst of wonder “O the depth of the riches!” Again, let me be informed, why out of the body of baptized infants themselves, one is taken away, so that his understanding undergoes no change from a wicked life, and the other survives, destined to become an impious man? Suppose both were carried off, would not both enter the kingdom of heaven? And yet there is no unrighteousness with God. How is it that no one is moved, no one is driven to the expression of wonder amidst such depths, by the circumstance that some children are vexed by the unclean spirit, while others experience no such pollution, and others again, as Jeremiah, are sanctified even in their mother’s womb; whereas all men, if there is original sin, are equally guilty; or else equally innocent if there is original sin? Whence this great diversity, except in the fact that God’s judgments are unsearchable, and His ways past finding out?