heathen birth, pure. Hence, also, the Apostle says, that of either sex which has been made holy, holy children are born, as well through the prerogative of the seed, as by the control of the institution;" "'otherwise,' says he, 'they were born unclean;' yet, wishing that the sons of believers should be understood as being destined for holiness, and thereby also for salvation; so, as by the pledge of this hope to maintain the marriages, which he judged right to be retained. Else he well remembered the saying of the Lord, 'Unless one be born of water and the Spirit, he shall not enter into the kingdom of Heaven;' i.e. shall not be holy. Thus, every soul is so long accounted in Adam, until it be accounted anew in Christ; and so long impure, until it be so accounted, and sinful because impure." (De Anima, c. 39, 40.) St. Augustine further shows, that he understood the former part, also, of the verse, "hath been sanctified" of Baptism. "I believe," he says, "it had already happened, that some women had come to the faith through believing husbands, and husbands through believing wives [such had been the case with St. Augustine's father]; and although he does not name them, yet, by their examples, he strengthens his advice. Then follows. Else were your children unclean, &c. For already there were Christian little ones, who, either by the direction of one of their parents, or by their united approval, had been sanctified" (baptized.) De Serm. Dom. in monte, S. i. c. 16[1]. In like manner, Pelagius paraphrases "are holy," by "are made Christians" (Ap. August, de Peccat. Merit. L. 3 c. 12.) St. Jerome relates, that this saying was verified in the family of the daughter of a priest of Jupiter, whose father was a candidate for the faith, his children and grandchildren believers. (Ep. 7. ad Laetam.) Paulinus (Bp. of Nola) takes for granted, that the former part is to be understood of Baptism. "How," he enquures of Jerome, "are they
- ↑ St. Augustine, indeed, afterwards seems to think, that the Apostle's words rather implied some sort of holiness, which belonged to the children of Christian parents by their very birth, but does not explain what he thinks it to be; only he shows, from the very context, that it must be of such degree, as "did not suffice to make them Christians, and remit sins, unless they were made believers (fideles) by the Sacrament, according to the Christian and Church institution: since no one would contend, that the unbelieving husband or wife was, without being themselves baptized in Christ, freed from that iniquity which entails condemnation on all who are separated from the kingdom of God." (De Pecc. Meritis, L. 3, c. 12. Serm. 294. de Baptismo Parvulor. alias 14 de verb. Ap.) § 18. From the above, it would appear how wrongly T. Cartwright (Confut. of Rhemish Test.) alleges St. Augustine's authority.—"Augustine, interpreting the word 'holy,' saith, that they be Christians: so that they, being before Bapiisme Christians, by Augustine's judgment," &c.
