Chapter 43.--The Good Tree in the Gospel that Cannot Bring Forth Evil Fruit, Does Not Mean Marriage.
What, then, does he mean by saying, "A tree is known by its fruits," on the ground of our reading that the Lord spake thus in the Gospel? Was, then, the Lord speaking of this question in these words, and not rather of men's two wills, the good and the evil, calling one of these the good tree, and the other the corrupt tree, inasmuch as good works spring out of a good will, and evil ones out of an evil will--the converse being impossible, good works out of an evil will, and evil ones out of a good will? If, however, we were to suppose marriage to be the good tree, according to the Gospel simile which he has mentioned, then, of course, we must on the other hand assume fornication to be the corrupt tree. Wherefore, if a human being is said to be the fruit of marriage, in the sense of the good fruit of a good tree, then undoubtedly a human being could never have been born in fornication. "For a corrupt tree bringeth not forth good fruit." [2286] Once more, if he were to say that not adultery must be supposed to occupy the place of the tree, but rather human nature, of which man is born, then in this way not even marriage can stand for the tree, but only the human nature of which man is born. His simile, therefore, taken from the Gospel avails him nothing in elucidating this question, because marriage is not the cause of the sin which is transmitted in the natural birth, and atoned for in the new birth; but the voluntary transgression of the first man is the cause of original sin. "You repeat," says he, "your allegation, Just as sin, from whatever source it is derived to infants, is the work of the devil, so man, howsoever he be born, is the work of God.'" Yes, I said this, and most truly too; and if this man were not a Pelagian, but a catholic, he too would have nothing else to avow in the catholic faith.
[2286] Matt. vii. 18.
Chapter 44 [XXVII.]--The Pelagians Argue that If Sin Comes by Birth, All Married People Deserve Condemnation.
What, then, is his object when he inquires of us, "By what means sin may be found in an infant, through the will, or through marriage, or through its parents"? He speaks, indeed, in such a way as if he had an answer to all these questions, and as if by clearing all of sin together he would have nothing remain in the infant whence sin could be found. I beg your attention to his very words: "Through what," says he, "is sin found in an infant? Through the will? But there has never been one in him? Through marriage? But this appertains to the parents' work, of whom you had previously declared that in this action they had not sinned; though it appears from your subsequent words that you did not make this concession truly. Marriage, therefore," he says, "must be condemned, since it furnished the cause of the evil. Yet marriage only indicates the work of personal agents. The parents, therefore, who by their coming together afforded occasion for the sin, are properly deserving of the condemnation. It does not then admit of doubt," says he, "any longer, if we are to follow your opinion, that married persons are handed over to eternal punishment, it being by their means brought about that the devil has come to exercise dominion over men. And what becomes of what you just before had said, that man was the work of God? Because if through their birth it happens that evil is in men, and through the evil that the devil has power over men, so in fact you declare the devil to be the author of men, from whom comes their origin at birth. If, however, you believe that man is made by God, and that husband and wife are innocent, see how impossible is your standpoint, that original sin is derived from them."