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This time it was a zealous young presbyter from the remotest part of Spain, “from the shore of the ocean,”—Paulus Orosius by name, whose pious soul had been afflicted with grievous wounds by the Priscillianist and Origenist heresies that had broken out in his country, and who had come with eager haste to Augustin, on hearing that he could get from him the instruction which he needed for confuting them. Augustin seems to have given him his heart at once; and, feeling too little informed as to the special heresies which he wished to be prepared to controvert, persuaded him to go on to Palestine to be taught by Jerome, and gave him introductions which described him as one “who is in the bond of catholic peace a brother, in point of age a son, and in honour a fellow-presbyter,—a man of quick understanding, ready speech, and burning zeal.” His departure to Palestine gave Augustin an opportunity to consult with Jerome on the one point that had been raised in the Pelagian controversy on which he had not been able to see light. The Pelagians had early argued, that, if souls are created anew for men at their birth, it would be unjust in God to impute Adam’s sin to them. And Augustin found himself unable either to prove that souls are transmitted (traduced, as the phrase is), or to show that it would not involve God in injustice to make a soul only to make it subject to a sin committed by another. Jerome had already put himself on record as a believer in both original sin and the creation of souls at the time of birth. Augustin feared the logical consequences of this assertion, and yet was unable to refute it. He therefore seized this occasion to send a long treatise on the origin of the soul to his friend, with the request that he would consider the subject anew, and answer his doubts. In this treatise he stated that he was fully persuaded that the soul had fallen into sin, but by no fault of God or of nature, but of its own free will; and asked when could the soul of an infant have contracted the guilt, which, unless the grace of Christ should come to its rescue by baptism, would involve it in condemnation, if God (as Jerome held, and as he was willing to hold with him, if this difficulty could be cleared up) makes each soul for each individual at the time of birth? He professed himself embarrassed on sucha supposition by the penal sufferings of infants, the pains they endured in this life, and much more the danger they are in of eternal damnation, into which they actually go unless saved by baptism. God is good, just, omnipotent: how, then, can we account for the fact that “in Adam all die,” if souls are created afresh for each birth? “If new souls are made for men,” he affirms, “individually at their birth, I do not see, on the one hand, that they could have any sin while yet in infancy; nor do I believe, on the other hand, that God condemns any soul which He sees to have no sin;” “and yet, whoever says that those children who depart out of this life without partaking of the sacrament of baptism, shall be made alive in Christ, certainly contradicts the apostolic declaration,” and “he that is not made alive in Christ must necessarily remain under the condemnation of which the apostle says that by the offence of one, judgment came upon all men to condemnation.” “Wherefore,” he adds to his correspondent, “if that opinion of yours does not contradict this firmly grounded article of faith, let it be mine also; but if it does, let it no longer be yours.” So far as obtaining light was concerned, Augustin might have spared himself the pain of this composition: Jerome simply answered that he had no leisure to reply to the questions submitted to him. 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