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162 for," as St. Augustine argues, "the fault of our carnal nature, though without guilt in the regenerated parent, as having been remitted, still in the offspring it does bring guiltiness, until it be remitted by the same grace;" i.e. as our Blessed Saviour tells us, "that which is born of the flesh is flesh." The child of the regenerated or Christian parent brings into the world with it nothing but the corruption of our fallen nature, and 's promise to restore it by Baptism: and it has been without authority, when persons have so insisted on the inherited holiness of the children of Christian parents, as to represent the Sacrament of regeneration to be but the confirmation or sealing of a gift already bestowed . The ancients understood, under the holiness here spoken of, the holiness conferred by in Baptism, to which these children were brought by their one Christian parent, and to which they had a title in consequence of that birth. And this use of the word "holy," as signifying a holiness bestowed upon us by, corresponds best with the title given universally to all Christians, "called, saints ;" and therewith also agrees St. Paul's other saying, that the Jewish people "the branches, were holy," because "the root (the Patriarchs, for whose sake they were beloved, v. 28.) was holy." (Rom. xi. 16.) Now this holiness belonged not to the children of the Jews, when yet uncircumcised, for the Jewish child who remained uncircumcised on the eighth day, was to be cut off (Gen. 17. 14.), but to such as were admitted into the covenant made with Abraham by