QUESTION I.

"IS the guilt of the sin of our first parents imputed, and the same death in sin, and corrupted nature, conveyed to all their posterity, descending from them by ordinary generation?"

Yes; Rom. 5.12,15-20, 1 Cor. 15.21,22,45,49. Psalm 51.5. Gen. 5.3. Job 14.4. and 15.14.

Well then, do not the Pelagians, and late Anabaptists, Quakers, and Socinians err, who deny original sin inherent?

Yes.

Do not likewise the Dominicans, Franciscans, and Jesuits err, who maintain, The virgin Mary not to be conceived in original sin?

Yes.

Does not, lastly, a certain ring-leader of the Quakers err, who maintains, That to infants this original sin is not imputed, until by actual sin, they join themselves to it?

Yes.

By what reasons are they confuted?

1st, From that well known place of Scripture, Romans 5, which is the very seat and foundation of this doctrine of original sin.

2d, Because unless a man be born again, he cannot see the kingdom of God, John 3.3.

3d, Because all men, by nature and birth are the children of wrath, Eph. 2.3.

4th, Because whatever is born of the flesh, is fleshly, John 3.6. And who can bring a clean thing out of an unclean? not one: Job 14.4 and 15.14.

5th, Because all the thoughts, and imaginations of the heart of man, (viz. of the natural, and unregenerate man) are evil continually, Gen. 6.5.

6th, Because David confesseth, that he was shapen in iniquity, and in sin did his mother conceive him, Psalm 51.5.

7th, Because infants, that are guilty of no actual transgression, need a remedy against sin, viz. absolution by the blood of Christ, a seal whereof was given, according to God's institution under the law to infants, namely circumcision, to which baptism, under the gospel succeeds, Deut. 30.6. Rom. 2.29. Acts 22.19. Mark 1.4. Col. 2.12. Gen. 17.12. Mat. 28.16.

8th, Because all the elect, among whom are infants, Mat. 18.6. Mark 9.42. are redeemed by Christ, and are set at liberty from slavery, freed from the fault, and penal punishment, John 1.29. and 10.15. 1 Tim. 2.6.

9th, Because infants are liable to death and other miseries and calamities, which are the wages and punishments of sin, Rom. 6.23. Gen. 3.19.

Quest. II. "Is this corruption of nature, albeit pardoned, and mortified through Christ in some measure in the regenerate, both itself, and all the motives thereof, truly and properly sin?"

Yes; Rom. 7.5,7,8,25. Gal. 5.17.

Well then, do not the Papists, Socinians, and Arminians err, who maintain, That concupiscence or lust, and the first motions thereof, which have not gotten the consent of the will, are not properly and truly sin?

Yes.

By what reasons are they confuted?

1st, Because they are forbidden by the moral and natural law, in the tenth command, Exod. 20.17. Deut. 5.21. Rom. 7.7.

2d, Because Paul speaking of himself, while unregenerate, calleth concupiscence and lust, of which the controversy is oftentimes sin and evil, Rom. 7.5,6.

3d, Because it is a great part of the old man, which he must lay down, and must be mortified, Col. 3.5,6,7. Eph. 4.22.

Quest. III. "Doth every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, bring in its own nature guilt upon the sinner, whereby he is bound over to the wrath of God, and the curse of the law; and made subject to death, with all the miseries spiritual, temporal, and eternal?"

Yes; 1 John 3.4 Rom. 2.15. and 4.9,19. Eph. 2.3. Gal. 3.10. Rom. 6.23. Eph. 4.18. Rom. 8.20. Lam. 3.39. Mat. 25.41. 2 Thes. 1.9.

Well then, do not many of the Papists err, who maintain, That all sins are not contrary to the law of God, nor transgressions thereof?

Yes.

Do not all Papists err, who deny, Every sin to be mortal, or to deserve eternal punishment?

Yes.

Lastly, Do not the Socinians err, who deny, that any sin can deserve eternal punishment?

Yes.

By what reasons are they confuted?

1st, Because all sins deserve eternal death, Rom. 6.23. Ezek. 18.4. Rom. 8.6,13.

2d, Because every sin is a transgression of the law, 1 John 3.4.

3d, Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, James 2.10,11. and therefore he deserves eternal punishment.

4th, Because those sins of infirmity and ignorance which the saints are subject to, and which the Papists call venial sins, will not suffer them to stand in judgment before God, nor can the saints be justified from them by faith; and therefore in strict justice they merit and deserve hell, Psalm 143.2. and 130.3,4,8.

5th, Because God commanded believers under the law, to offer typical sacrifices, for making a propitiation for such sins; and Christ did really by his own precious blood, purge them away; for by no less price could they be purged, he being made a curse for them, that he might liberate those from the curse of the law, which they had deserved for such sins, as well as for others, Lev. 4.2,3,14,15,20,22,24,31. Lev. 5.17,18. Gal. 3.13. Heb. 10.10,12,14. Heb. 9.14.22. 1 John 1.7,9. Eph. 5.25,26,27. 1 Pet. 1.18,19.

6th, Because every sin is against the supremest law giver, against his holiness and goodness, against his infinite majesty, and floweth from a formal or virtual contempt of God; and therefore the least sin cannot but deserve God's wrath and curse eternally, James 2.10,11. Lev. 10.3. and 11.44,45. 1 John 3.4. Eph. 5.6.

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See also: Sermon by Johannes VanderKemp on Ecclesiastes 7.29, titled "The First Cause of Good and Evil"