Thirdly, We are always in this controversy to distinguish between the merit of condemnation, and the actual condemnation it self: It is unquestionably true, that all by nature do deserve this eternal damnation; but then concerning the actual damnation thereby, there are different opinions; Some have delivered positively, that none is ever damned for original sin only; as some Papists, and the Remonstrants; yea there are many say, that this actual condemnation by original sin, is universally taken off all mankind by Christ; so that as by the first Adam all were put into a state of Gods anger, so by the second Adam all are put into a state of actual reconciliation by Christ, till by their actual sins ⟨p. 533⟩they do refuse Christ, and so procure to themselves damnatation, not upon any account of Adam's sin, but their own voluntary transgression; Concerning Infants also dying in their infancy, great Disputes there are; Some concluding all that die so, though of Unbelievers and Pagans, that they are saved; original sin not damning any others; they conclude otherwise: but then they are divided into several opinions amongst themselves; of which in time more is to be said. For we are not as yet come to that point, concerning the actual condemnation of any by original sin merely, but the merit and defect of it, what every man doth deserve by it as soon as he is born; though every sin deserveth […], yet this obligation to eternal punishment may be taken off, yea and that while the sin abideth; as original sin doth in some measure in a godly man. There are indeed some who make the reatus poenae, the guilt of punishment to be the form of a sin, and if this were true, then they could not be […]: Others make it a proprium to sin, but this cannot be understood of actual guilt, but potential guilt. Every sin, and so original doth, deserve that those who are infected therewith, should perish in hell torments eternally; but yet the actual obligation hereunto may be removed by the grace of God, the sin still remaining in some degree, as the fire had a power to burn the three Worthies, though the actual working thereof was hindered.
Thirdly, We are alwayes in this controversy to distinguish between the merit of condemnation, and the actual condemnation it self: It is unquestionably true, that all by nature do deserve this eternal damnation; but then concerning the actual damnation thereby, there are different opinions; Some have delivered positively, that none is ever damned for original sinne only; as some Papists, and the Remonstrants; yea there are many say, that this actual condemnation by original sinne, is universally taken off all mankind by Christ; so that as by the first Adam all were put into a state of Gods anger, so by the second Adam all are put into a state of actual reconciliation by Christ, till by their actual sins ⟨p. 533⟩they do refuse Christ, and so procure to themselves damnatation, not upon any account of Adam's sinne, but their own voluntary transgresson; Concerning Infants also dying in their infancy, great Disputes there are; Some concluding all that die so, though of Unbelievers and Pagans, that they are saved; original sinne not damning any others; they conclude otherwise: but then they are divided into several opinions amongst themselves; of which in time more is to be said. For we are not as yet come to that point, concerning the actual condemnation of any by original sinne meerly, but the merit and defect of it, what every man doth deserve by it as soon as he is born; though every sinne deserveth 〈…〉, yet this obligation to eternal punishment may be taken off, yea and that while the sinne abideth; as original sinne doth in some measure in a godly man. There are indeed some who make the reatus poenae, the guilt of punishment to be the forme of a sinne, and if this were true, then they could not be 〈…〉: Others make it a proprium to sinne, but this cannot be understood of actual guilt, but potential guilt. Every sinne, and so original doth, deserve that those who are infected therewith, should perish in hell torments eternally; but yet the actual obligation hereunto may be removed by the grace of God, the sinne still remaining in some degree, as the fire had a power to burn the three Worthies, though the actual working thereof was hindered.
