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 disguised artifices or open assaults of Satan, they are to be taught, in the first place, that such is the admirable efficacy of first effect this sacrament as to remit original sin, and actual guilt however enormous. This its transcendant efficacy was foretold long before by Ezekiel, through whom God said: "I will pour upon you clean water, and you shall be cleansed from all your filthiness." The Apostle also, writing to the Corinthians, after having enumerated a long catalogue of crimes, adds: "such you were, but you are washed, but you are sanctified." That such was, at all times, the doctrine of the Catholic Church, is not matter of doubtful inquiry: "By the generation of the flesh," says St. Augustine, in his book on the baptism of infants, "we contract original sin only; by the regeneration of the Spirit, we obtain forgiveness not only of original, but also of actual guilt." St. Jerome, also, writing to Oceanus, says: "All sins are forgiven in baptism." To obviate the possibility of doubt upon the subject, the Council of Trent, to the definitions of former Councils, has added its own distinct declaration, by pronouncing anathema against those, who should presume to think otherwise, or should dare to assert "that although sin is forgiven in baptism, it is not entirely removed, or totally eradicated; but is cut away in such a manner, as to leave its roots still firmly fixed in the soul." To use the words of the same holy Council: "God hates nothing in those who are regenerated, for in those who are truly buried with Christ, by baptism, unto death, 'who walk not according to the flesh,' there is no condemnation: putting of the old man, and putting on the new, which is created according to God, they become innocent, spotless, innoxious, and beloved of God."

That concupiscence, however, or the fuel of sin, still remains, as the Council declares in the same place, must be acknowledged: but concupiscence does not constitute sin, for, as St. Augustine observes, "in children, who have been baptized, the guilt of concupiscence is removed, the concupiscence itself remains for our probation;" and in another place: "the guilt of concupiscence is pardoned in baptism, but its infirmity remains." Concupiscence is the effect of sin, and is nothing more than an appetite of the soul, in itself repugnant to reason. If unaccompanied with the consent of the will, or unattended with neglect on our part, it differs essentially from the nature of sin. This doctrine does not dissent from these words of St. Paul: "I did not know concupiscence, if the law did not say: 'thou shalt not covet.'" The apostle speaks not of the importunity of concupiscence, but of the sinfulness of the interior