Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16049	The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes; Bible. N.T. English. Douai.	Martin, Gregory, d. 1582.	1582 (1582)	STC 2884; ESTC S102491	1,123,479	852

vvhich is giuen vs. ⊢ ✝ verse 6 For vvhy did Christ vvhen vve as yet vvere vveake according to the time die for the impious ✝ verse 7 For scarse for a iust man doth any die for perhaps for a good man durst some man die ✝ verse 8 But God commendeth his charitie in vs because vvhen as yet vve vvere sinners Christ died for vs. ✝ verse 9 Much more therfore now being iustified in his bloud shal vve be saued from vvrath by him ✝ verse 10 For if vvhen vve vvere enemies vve vvere recōciled to God by the death of his Sonne much more being reconciled shal vve be saued in the life of him ✝ verse 11 And not only this but also vve glorie in God through our Lord IESVS Christ by vvhom novv vve haue receiued reconciliation ✝ verse 12 Therfore as ″ by one man sinne entred into this vvorld and by sinne death and so vnto al men death did passe in vvhich al sinned ✝ verse 13 For euen vnto the Lavv sinne vvas in the world but sinne was not imputed when the law was not ✝ verse 14 But death reigned from Adam ″ vnto Moyses euen on them also that sinned not after the similitude of the preuarication of Adam vvho is a figure of him to come ✝ verse 15 But not as the offence so also the gift for if by the offence of one many died much more the grace of God and the gift in the grace of one man IESVS Christ hath abounded vpon many ✝ verse 16 And not as by one sinne ' so also the gift for iudgemēt in deede is of one to condemnatiō but grace is of many offences to iustificatiō ✝ verse 17 For if in the offēce of one death reigned by one much more they that receiue the aboundance of grace and of donation of iustice shal reigne in life by one IESVS Christ ✝ verse 18 Therfore as by the offence of one vnto al men to condemnation so also by the iustice of one vnto al men to iustification of life ✝ verse 19 For as by the disobedience of one man many vvere made sinners so also by the obedience of one many shal be made iust ✝ verse 20 But the Lavv entred in that sinne might abound And vvhere sinne abounded grace did more abound ✝ verse 21 that as sinne reigned to death so also grace may reigne by iustice to life euerlasting through IESVS Christ our Lord. ANNOTATIONS CHAP. V. 1. Let vs haue Vvhether vve read Let vs haue peace as diuerse also of the Greeke Doctors Chrysost Orig. Theodor. O●●um Theophyl doe or We haue peace it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say euery man ought to haue vpon his presumed iustification by faith that him self is in Gods fauour and sure to be saued peace tovvards God being here nothing els but the sincere rest tranquillitie and comfort of minde and conscience vpon the hope he hath that he is reconciled to God Sure it is that the Catholike faith by vvhich and none other men be iustified neither teacheth nor breedeth any such securitie of saluation And therfore they haue made to them selues an other faith vvhich they call Fiducia● quite vvithout the compasse of the Creede and Scriptures 2. Accesse through faith Iustification implieth al grace and vertues receiued by Christes merites but the entrance and accesse to this grace and happy state is by faith because faith is the ground and first foundation to build on and port to enter into the rest Vvhich is the cause that out lustification is attributed to faith namely in this Epistle though faith it self be of grace also 4. Probation hope This refelleth the errour also of the Protestants that vvould haue our hope to hold only on Gods promises and not a vvhit on our doings Vvhere vve see that it standeth and is strengthened also vpon patience and constancie and good probation and trial of our selues in aduersities and that so grounded vpon Gods promises and our ovvne doing it neuer confoundeth 5. Charitie is povvred Charitie also is giuen vs in our first iustification and not only imputed vnto vs but in deede invvardly povvred into our hartes by the Holy Ghost vvho vvith and in his giftes grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God but that vvhich he giueth vs as S. Augustine expoundeth it li. de Sp. lit c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation de bapt cont Donat. li. ● c. 16. 12. By one man sinne entred By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians that denied children to haue any original sinne or to be baptized for the remission thereof that in and by Adam al be conceiued borne and constituted sinners Which no lesse maketh against the Caluinists also that affirme Christiā mens children to be holy from their mothers vvombe And the same reason vvhich S. Augustine deduceth li. ● c. ● 9. de pec meritis out of this text to proue against the said Pelagians that the Apostle meaneth not of the general imitation of Adam in actual sinnes serueth against Erasmus and others inclining rather to that nevv exposition then to the Churches and fathers graue iudgement herein Cone Mileuitanum c. 2. 14. vnto Moyses Euen in the time of the Lavv of nature vvhen men knevv not sinne and therfore it could not by mans iudgement be imputed and in the time of Moyses Lavv vvhen the commaundement taught them to knovv it but gaue them no strength nor grace to auoid it sinne did reigne and therevpon death and damnation euen til Moyses inclusiuè that is to say euen til the end of his Lavv. And that not in them onely vvhich actually sinned as Adam did but in infants vvhich neuer did actually offend but onely vvere borne and conceiued in sinne that is to say hauing their natures defiled destitute of iustice and auerted from God in Adam and by their descent from him Christ onely excepted being conceiued vvithout mans seede and his mother for his honour and by his special protection as many godly deuou● men iudge preserued from the same 20. That sinne might abound That here hath not the signification of causalitie as though the Lavv vvere giuen for that cause to make sinne abound but it noteth the sequele because that folovved thereof and so it came to passe that by the prohibition of sinne sinne increased by occasion vvhereof the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament CHAP. VI. He exhorteth vs novv after Baptisme to liue no more in sinne but to vvalke in good vvorkes because there vve died to the one and rose againe to the other 14 grace also giuing vs sufficient strength 16 and vvere made free to the one and seruants to the other 21

and specially because of the fruite here and the end aftervvard both of the one and of the other verse 1 WHAT shal vve say then Shal vve continue in sinne that grace may abound ✝ verse 2 God forbid For vve that are dead to sinne hovv shal vve yet liue therein ✝ verse 3 Are you ignorant that al vve vvhich are baptized in Christ IESVS in his death vve are baptized ✝ verse 4 For vve are buried together vvith him by Baptisme into death that as Christ is risen from the dead by the glorie of the father so vve also may vvalke in nevvnesse of life ✝ verse 5 For if vve be become complanted to the similitude of his death vve shal be also of his resurrection ✝ verse 6 Knovving this that our old man is crucified vvith him that the body of sinne may be destroied to the end that vve may serue sinne no longer ✝ verse 7 For he that is dead is iustified from sinne ✝ verse 8 And if vve be dead vvith Christ vve beleeue that vve shal liue also together vvith Christ ✝ verse 9 knovving that Christ rising againe from the dead novv dieth no more death shal no more haue dominion ouer him ✝ verse 10 For that he died ″ to sinne he died once but that he liueth he liueth to God ✝ verse 11 So thinke you also that you are dead to sinne but aliue to God in Christ IESVS our Lord. ⊢ ✝ verse 12 Let not ″ sinne therfore reigne in your mortal body that you obey the concupiscences thereof ✝ verse 13 But neither doe ye exhibite your members instruments of iniquitie vnto sinne but exhibite your selues to God as of dead men aliue and your members instruments of iustice to God ✝ verse 14 For sinne shal not haue dominion ouer you for you are not vnder the Lavv but vnder grace ✝ verse 15 Vvhat then shal vve sinne because vve are not vnder the Lavv but vnder grace God forbid ✝ verse 16 * Knovv you not that to vvhom you exhibite your selues seruants to obey you are the seruants of him vvhom you obey vvhether it be of sinne to death or of obedience to iustice ✝ verse 17 But thankes be to God that you vvere the seruants of sinne but haue obeied from the hart vnto that ″ forme of doctrine into the vvhich you haue been deliuered ✝ verse 18 And being made free from sinne you vvere made seruants to iustice ✝ verse 19 I speake an humane thing because of the infirmitie of your flesh for as you haue exhibited your members to serue vncleannesse and iniquitie vnto iniquitie so now exhibite your mēbers to serue iustice vnto sanctification ✝ verse 20 For when you vvere seruants of sinne you were free to iustice ✝ verse 21 What fruite therfore had you then in those things for vvhich novv you are ashamed for the end of them is death ✝ verse 22 But novv being made free from sinne and become seruants to God you haue your fruite vnto sanctification but the end life euerlasting ✝ verse 23 For the stipends of sinne death but ″ the grace of God life euerlasting in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VI. 3. We that are baptized That vvhich before he chalenged from the Lavv of Moyses to faith is novv attributed to baptisme vvhich is the first Sacrament of our faith and the entrance to Christian religion Whereby it is plaine that he meaneth not onely faith to iustifie but the Sacraments also and al Christian religion vvhich he calleth the Lavv of spirit grace and faith 6. Old man body of sinne Our corrupt state subiect to sinne and concupiscence comming to vs from Adam is called the Old man as our person reformed in by Christ is named the Nevv man And the lumpe and masse of sinnes vvhich then ruled is called the corps or body of sinne 10. To sinne he died Christ died to sinne vvhen by his death he destroied sinne Vve die to sinne in that vve be discharged of the povver thereof vvhich before vvas as it vvere the life of our persons and commaunded al the partes and faculties of our soule and body as contrarievvise vve liue to God vvhen his grace ruleth and vvorketh in vs as the soule doth rule our mortal bodies 12. Sinne reigne Concupiscence is here named sinne because it is the effect occasion and matter of sinne and is as it vvere a disease or infirmitie in vs inclining vs to il remaining also after Baptisme according to the substance or matter thereof but it is not properly a sinne nor forbidden by commaundement til it reigne in vs and vve obey and folovv the desires thereof August ●i de nup● concupise c. 23. Cont. 2 epist Pelag. li. 1 c. 13. Conc. Trident. Sess 5. decret de pec orig 17. Forme of doctrine At the first conuersion of euery nation to the Catholike faith there is a forme rule of beleefe set dovvne vnto vvhich vvhen the people is once put by their Apostles they must neuer by any persuasion of men alter the same nor take of man or Angel any nevv doctrine or Analogie of faith as the Protestants call it 23. The grace of God life euerlasting The sequele of speache required that as he said death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is and in the same sense he spake in the last chapter that as sinne reigneth to death so grace reigneth by iustice to life euerlasting but here he changed the sentence somevvhat calling life euerlasting grace rather then revvard because the merites by vvhich vve attaine vnto life be al of Gods gift and grace August Ep. 105 ad Sixtum CHAP. VII Our former husband sinne vvith his lavv is dead in Baptisme and novv vve are maried to an other husband to Christ to bring forth children to God that is good vvorkes 7 And hovv the Lavv being good vvas yet to vs the lavv of sinne and death because concupiscence reigned in vs. 17 But novv by Baptisme grace reigneth in vs though also concupiscence doth remaine and tempt vs still verse 1 ARE you ignorant brethren for I speake to them that knovv the Lavv that the Lavv hath dominion ouer a man as long time as he liueth ✝ verse 2 for * the vvoman that is vnder a husband her husband liuing is bound to the lavv but if her husband be dead she is loosed from the lavv of her husband ✝ verse 3 Therfore her husband liuing she shal be called an aduouteresse if she be vvith an other man but if her husband be dead she is deliuered from the lavv of her husband so that she is not an aduouteresse if she be vvith an other man ✝ verse 4 Therfore my brethren you also are made dead to the Lavv by the body of Christ that you may be an other mans vvho is risen againe from the dead

in Christmas vnto Septuagesme The Epistle vpō Christmas eue Act. 13. 2. ● Faith must not be subiect to sense reason arguing or vnderstāding but must cōmaund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaīst Heretikes vvhich vvould dravv the common Catholike faith of al natiōs to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idol● so often condēned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich cōferēce of scriptur● vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. h●res 6● The same vsed of Heretikes The Romane faith highly cōmended Luc. 22. It can not false not be corrupted Pro●● li. 2. Com. in ep ad Gal. The Romane statiōs a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian ●aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. ●p 4● Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the i● life of the faithful our Lordes name should be il spoken of amōg the misbeleuers many vvithdravven from the true religiō thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditiō of the Gentiles as circumcisiō the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriou● Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ ●od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes proced●g of grace be dispositiōs preparations therevnto ` propitiatour 2. ●et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2● Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1● No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De p●●mer li. 1 ● 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 ● and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circūcisiō vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatiō c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The Sacramēts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian mē do not vaunt thē selues of the certaītie of their saluatiō but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatiō is aftervvard to be cōfirmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15●0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustificatiō attributed much to faith as to the f●ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess s● decr de pe● orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele

the one no lesse then the other guilty of damnation for original sinne vvhich vvas alike in them both And therfore vvhere iustly he might haue reprobated both he saued of mercie one Vvhich one therfore being as il and as void of good as the other must hold of Gods eternal purpose mercie and election that he vvas preferred before his brother vvhich vvas elder then him self and no vvorse them him self And his brother Esau on the other side hath no cause to complaine for that God neither did nor suffered any thing to be done towards him that his sinne did not deserue for although God elect eternally giue his first grace vvithout al merites yet he doth not reprobate or hate any man but for sinne or the foresight thereof 14. Is there iniquitie● Vpon the former discourse that of tvvo persons equal God calleth the one to mercie and leaueth the other in his sinne one might inferre that God vvere vniust and an accepter of persons To vvhich the Apostle ansvvereth that God vvere not iust nor indifferent in deede so to vse the matter vvhere grace or saluation vvere due As if tvvo men being Christened both beleeue vvel liue vvel if God should giue heauen to the one should damne the other then were he vniust partial forgetful of his promisse but respecting or taking tvvo who both be vvorthy of damnation as al are before they be first called to mercie then the matter standeth on mere mercie and of the giuers vvil and liberalitie in vvhich case partialitie hath no place As for example 1 Tvvo malefactors ' being condemned both for one crime the Prince pardoneth the one and letteth the lavv procede on the other 2 The theefe that is pardoned can not attribute his escape to his ovvne deseruings but to the Princes mercie 3 The theefe that is executed can not chalenge the Prince that he vvas not pardoned also but must acknowledge that he hath his deseruing 4 The standers by must not say that he vvas executed because the Prince vvould not pardon him for that vvas not the cause but his offense 5 If they ask further vvhy the Prince pardoned not both or executed not both the ansvver it that as mercie is a goodly vertue so iustice is necessarie and commendable 6 But if it be further demaunded vvhy Iohn rather then Thomas vvas executed or Thomas rather then Iohn pardoned ansvver that the parties being othervvise equal it hangeth merely and vvholy vpon the Princes vvil and pleasure 1 So likevvise God seing al mankind and euery one of the same in a general condemnation and masse of sinne in and by Adam deliuereth some and not othersome 2 Al that be deliuered out of that cōmon damnation be deliuered by grace and pardon through the meanes and merits of Christ 3 Such as be left in the common case of damnation can not complaine because they haue their deseruing for sinne 4 Vve may not say that such be damned because God did not pardon them but because they had siaue and therfore deserued it 5 That some should be damned and not al pardoned and other some pardoned rather then al condemned is agreable to Gods iustice mercie both vvhich vertues in Gods prouidence tovvards vs are recommended 6 That Saul should be rather pardoned them Calphas I meane vvhere tvvo be equally euil and vnderseruing that is onely Gods holy wil and appointment by vvhich many an vnworthy man getteth pardon but no good or iust or innocent person is euer damned In al this mercie of God tovvards some and iustice tovvards other some both the pardoned vvorkes by their ovvne free vvil and thereby deserue their saluation and the other no lesse by their ovvne free vvil vvithout al necessitie vvorke vvickednes them selues and only of them selues procure their ovvne damnation Therfore no man may vvithout blasphemie say or can truely say that he hath nothing to doe tovvards his owne saluation but vvil liue and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other saying If I be appointed to be saued be it so if I be one designed to damnation I can not helpe the matter come vvhat come may Al these speaches and cogitations are sinful come of the enemie and be rather signes of reprobation then of election Therfore the good man must vvithout searche of Gods secretes vvorke his ovvne saluation and as S. Peter saith make his election sure by good vvorkes vvith continual hope of Gods mercie being assured that if he beleeue vvel and doe vvel he shal haue vvel for example if a husband man should say If God vvil I shal haue corne ynough if not I can not make it and so neglect to till his ground he may be sure that he shal haue none because he wrought not for it An other man vseth his diligence in tilling and ploughing and committeth the rest to God he findeth the fruite of his labours 16. Not of the vviller If our election calling or first comming to God lay vvholy or principally vpon our ovvne vvil or vvorkes or if our vvilling or endeuouring to be good vvould serue vvithout the helpe and grace of God as the Pelagians taught then our election vvere vvholy in our selues vvhich the Apostle denieth and then might Pharao and other indurate persons vvhom God hath permitted to be obstinate to shevv his povver and iust iudgement vpon them be conuerted vvhen them selues lift vvithout Gods helpe and assistance vvhereas vve see the contrarie in al such obstinate offenders vvhom God for punishment of former sinnes visiteth not vvith his grace that by no threates miracles nor persuation they can be conuerted Vvherevpon vve may not vvith Heretikes inferre that man hath not free vvil or that our vvill vvorketh nothing in our conuersion or comming to God but this onely that our vvilling or vvorking of any good to our saluation commeth of Gods special motion grace and assistance and that it is the secondary cause not the principall 17. To this purpose haue I raised He doth not say that he hath of purpose raised or set him vp to sinne or that he vvas the cause of the same in Pharao or that he intended his damnation directly or absolutely or any othervvise but in respect of his demerits but rather as the Apostle saith straight after in this chapter of such hardened obstinate offenders that he vvith long patience toleration expected his conuersion and as S. Chrysostome interpreteth this vvord Excitaui preserued him aliue to repent vvhom he might lustly haue condemned before In the 9 of Exodus vvhence this allegation is vve reade Posui●e I haue put or set thee vp as here I haue raised thee that is to say I haue purposely aduanced thee to be so great a king and chosen thee out to be a notorious example both of the obdurate obstinacie that is in such vvho I haue for so great sinne forsaken and

heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✝ verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✝ verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✝ verse 4 Euery one that committeth sinne committeth also iniquitie and ● sinne is iniquitie ✝ verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✝ verse 6 Euery one that abideth in him ● sinneth not and euery one that sinneth hath not seen him nor knovven him ✝ verse 7 Litle children let no mā seduce you ● He that doeth iustice is iust euen as he also is iust ✝ verse 8 * He that committeth sinne is of the deuil because the deuil ● sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✝ verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✝ verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✝ verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✝ verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✝ verse 13 Maruel not brethren if the vvorld hate you ✝ verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✝ verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✝ verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✝ verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✝ verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✝ verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✝ verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✝ verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✝ verse 22 and * vvhatsoeuer vve shal aske ● vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✝ verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✝ verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d● Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or