Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	baptism_n	infant_n	original_a	4,769	5	9.0602	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48865	A peaceable enquiry into the nature of the present controversie among our united brethren about justification. Part I by Stephen Lobb ...	Lobb, Stephen, d. 1699.	1693 (1693)	Wing L2728; ESTC R39069	94,031	169

in running from Popery they continue their flight so long till they return to that very Point from whence they did at first set out and Unwarily give Life to the Error they seem mostly to abhor Again if Guilt be Inseparable from the Sin there can be no taking away the Guilt by Pardon but the Sin it self the Fault ceaseth to be and consequently if the Sin of our Nature with those Inclinations and Lustings after Evil be Pardoned they cease to be sinful a Notion that will exceedingly Please the Roman Catholicks who deny Concupiscence to be Sin in those that Believe 2. The Imputation of Sin is made Impossible either from Adam unto Us or from us unto Christ. A Notion no way ungrateful unto the Arminian Party who hold That Adam's Sin was in no other sense Imputed unto his Posterity Fatentur vid. Remonstrantes Peccatum Adami Imputatum Dici Posse Posteris ejus quatenus Deus Posteros Adamo Eidem malo cui Adamus per Peccatum obnoxium se reddidit obnoxios nasci voluit sive quatenus Deus malum quod in Paenam Adamo Inflictum fuerat in Posteros Ejus dimanare transire permisit At nihil cogit Eos dicere Peccatum Adami Posteris ejus sic fuisse à Deo Imputatum quasi Deus Posteros Adami ●●verâ censulsset Ejusdem cum Adamo peccati culp●e quam Adamus commiserat REOS Imo nec scriptura nec Veritas nec Sapientia nec Bonitas Divina nec Peccati Natura c. permittunt ut sic Imputatum peccatum Adami c Malum Culpae non est quia nasci plant Involuntarium est ergo nasci cum hâc vel Illâ labe c. Si malum Culpae non est nec malum Paenae quia Culpa Paena sunt Relata Rem Apol ad Censur c. 7. § 4. then as they are by Birth made subject to the same Calamities with Adam An Imputation of the Guilt of Sin they deny as contrary to the Holy Scriptures the Divine Truth Wisdom and Goodness the Nature of Sin as well as the Formal Reason of Righteousness Although we are born without an Original Righteousness yet there is not say they either the malum Culpae nor the malum paena the Evil of the Fault nor of the Punishment on any of Adam's Offspring by Birth Not the Evil of the Fault because not Voluntary and if not the Evil of the Fault it cannot be the Evil of Punishment the Fault and Punishment being Relata and Inseparable That those Acts which follow the Privation of Original Righteousness are not formally Sins or what is the same Nam Remonstr negant actus illos qui sequuntur Destitutionem sive Privationem illam divinam esse Formaliter Peccata i. e. illos valide Obligare ad Poenam Eos qui actus istos patrant Non negant quidem actus illos Materialiter Peccata dici posse quatenus actus sunt Dissormes voluntati Divinae at negant eos formaliter esse Peccata quae sc ad Paenam obligent eos à quibus fiunt Sitpol Vbi sup are not such acts as oblige to Punishment That they are materially Sins that is Disconform to the Divine Will they do not Deny but formally they are not Sins for they Oblige not to Punishment Whereby it is evident they make Guilt which is the Obligation to Punishment to be Formally the Sin and therefore Inseparable from it What Differences soever there may be between the Antinomian and Arminian in the Method taken to advance the Notion of Guilt 's being Inseparable from Sin yet they agree in the Assertion that Guilt and Sin are Inseparable But Dr. Owen gives a truer Account of this Matter Dr. O. Of Justificat p. 284 285. when he tells us That there is in Sin a Transgression of the Preceptive part of the Law and there is an Obnoxiousness unto the Punishment from the Sanction of it Sin under this Consideration as a Transgression of the Preceptive Part of the Law cannot be communicated from One unto another unless it be by the Propagation of a vitiated Principle or Habit. But yet neither so will the Personal Sin of one as Inherent in him ever come to be the Personal Sin of Another To which I add That as the Sin it self cannot Pass from one to Another in like manner if the Guilt cannot be separated from the Sin then the Guilt of Adam's Sin could not pass from Him to us It could in no sense be made Ours Not the Sin it self for that is Impossible nor the Sin in its Guilt because as they affirm it 's Inseparable from the Sin it self Socinus Smalcius and Ostorodius in Peltius his Harmony deliver themselves to the same Purpose giving us Light enough about the True Reason Commentum illud de Peccato Originis seu Parentum Culpae fabula est Judaica ab Anti-C●risto in Ecclesiam Introductum ad stabiliendum Perniciosa Dogmata nempe Dei Incarnationem Infantium Baptismum Socin Dial. Justif f. 11. Pelti Har. Remonst Socin Artic. 8. Parag. 4. f. 69. why they Deny Original Sin For say they the Doctrine of Original Sin is a Jewish Fable brought into the Church by Antichrist to establish as Socinus blasphemously expresses it these Pernicious Dogmata viz. The Incarnation of God Infant Baptism And in Peltius they Declare That if the Question be Whether seeing our Descent is from Adam we are by Birth obnoxious to any Punishment or Fault for Adam's Sin The Answer is That to the being Faulty it 's necessary there be some voluntary Act done by him who is Faulty And Punishment there cannot be where there is no such Anteceding Fault we are not therefore born either Faulty or Obnoxious to Punishment This Agreement between the Antinomian Arminian and Socinian about the Inseparableness of the Sin it self and Guilt is not only Inconsistent with the Doctrine of Original Sin but strikes at the very Root of Christ's Satisfaction A Physical Translation or Transfusion of Sin from One to another being Naturally and Spiritually Impossible there can be no Imputing the Guilt nor Inflicting the Punishment of our Sins on Christ The Links of the Chain lye thus If Christ did not endure the Punishment and suffer for our Sins he could not make Satisfaction for them If the Guilt of Sin was not Imputed the Punishment could not be Justly inflicted If the Guilt be Inseparable from the Sin it self and that Impossible to Pass from us to Christ as really it is the Guilt cannot be Imputed Thus if no Guilt be Imputed no Punishment can be by a Righteous God Inflicted if no Punishment Inflicted nor Suffering for our Sins no Satisfaction can be made And if Salvation may be without Satisfaction what need of the Incarnation of the Son of God This Assertion then that the Sin it self and Guilt are Inseparable doth not only give Advantage to the Papist by confounding Justification with Sanctification but to the Arminian in