To Florus 2.140

Consider, then, what the whole argument has established. If Christ’s grace and Adam’s fault were judged equal in their opposite effects—equal at least in the number of their operations, though differing in kind—it would have to be shown that grace benefited as many as the fault harmed, so that the balance and weight of the scale in which they were weighed remained fair. The medicine should therefore have helped in precisely the places and parts where the disease had settled. If the ancient crime had done anything to genital movements, the sensations of those coupling, the shamefulness of bodily parts, or the misery of newborn children, grace should have brought remedies by changing those things. Otherwise, it would be striking evidence of a feeble and useless medical art that it failed even to find the disease’s location, and, while the natural functions lay sick and ruined, applied ineffective soothing treatments to people’s wills.