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 God'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[1]. The ancients understood, under the holiness here spoken of, the holiness conferred by God 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 God, corresponds best with the title given universally to all Christians, "called, saints[2];" 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 cir-
- ↑ "Infants are not baptized, that they may become holy: but, because they are holy, therefore they are baptized, i.e. receive the seal." Whitaker, q. 4. c. 5. ap. Gataker, l.c. p. 105. See also further above, p. 122, note 1.
- ↑ And that the more, since the name alternates with ἡγιασμένοι, (1 Cor. i. 2. Jude 1. 3.) "those who are made holy in Christ Jesus," and is explained by the title "all who call upon the name of the Lord Jesus," (Acts ix. 13, 14 xxvi. 10, comp. ix. 21.) is united with the whole "Church" at a place, (2 Cor. i. 1.) or itself is the title used indiscriminately, in narrative, for the members of the whole Church in any place, and where, consequently, there is not the same object, as in the Apostolic salutations, to admonish persons by their very name, of the greatness of their profession. (Acts ix. 32. Rom. xv. 26. 2 Cor. viii. 4. ix. 1. 12. (cp. Acts xi. 29,) &c.
