Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47531	Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...; Animadversiones in libros Novi Testamenti. English	Knatchbull, Norton, Sir, 1602-1685.; J. L.; Walker, Thomas, 1658 or 9-1716.	1693 (1693)	Wing K672; ESTC R4721	170,612	336

〈◊〉 with Suidas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad misericordiam propensi such as are very prone to mercy And in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui non rogatus bona sua largitur citra invidiam Who bestows his goods unaskt without grudging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theocritus saith of Menalcas So that Good is a complex word that hath several meanings it signifieth Courteous or kind merciful or liberal and such is a friend in all respects and for such a friend perhaps some would dare to die as some rare examples tell us or perhaps Good may be taken here as personally good to such a man and such a one is properly a friend Let a man be never so just or righteous there 's none will lay down his life for him but for such a one as hath been good to me as my friend hath been perhaps for such a one I shall dare to die and farther reacheth not the love of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man hath Greater love then this that he lay down his life for his friend Joh. c. 15. v. 13. But God commendeth his love to us in that while we were yet sinners that is enemies Christ died for us This is the love which exceedeth knowledge Eph. c. 3. v. 19. V. 12 13 14. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most Interpreters you have in this place an Anantopodoton that is a deficiency in the reddition of the sense a sicut without a sic which ought by all means to be avoided if without violence to the Text it possibly may Nor can I assent to those who to prevent the inconvenience of an Anantopodosis would have the 18 and 19 verses answer to the 12. which seems to me too constrainedly forc't I rather approve their judgments who Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a frequent Metathesis ita quoque so also as the Old Latin Interpreter of Chrysostom the Syriack and Arabick read or etiam ita even so by which version there is no wrong either to the construction or the sense but all is whole taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the redditive and not in the copulative sense as it is in the Lords prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut in coelo etiam in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propterea sicut per unum hominem peccatum in mundum introiit per peccatum mors etiam ita mors in omnes homines pertransiit eo quòd omnes peccaverunt Therefore as by one man sin entred into the world and by sin death even so death passeth upon all men for that all have sinned For until the Law that is before the Law sin was in the world That sin was in the world before the Law seems to be the main thing that the Apostle here laboureth to prove that he might meet with the tacite or implied objection of those who probably did deny that all men were sinners and the enemies of God as he had before affirmed v. 8. and therefore did Sophistically argue that Christ died not for all because sin is the transgression of the Law but they which had no Law could not transgress that which they had not for the Law was from Moses Joh. c. 1. v. 17. To meet therefore with their objection he useth this argument As by one man sin entred into the world and by sin death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this very reason Even so is death passed upon all men for that all have sinned none excepted So that it appears most certainly true that from the fall of Adam to the Law given by Moses for he speaks of no other Law throughout the whole Epistle sin was in the world But it is farther objected that sin is not imputed where there is no Law for the Law worketh wrath c. 4. v. 5. To which he gives no other answer but an implicit one the same in effect which he gave before Immo for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive is to be rendred here Regnavit mors ab Adam c. Yea death reigned from Adam to Moses therefore was sin not only in the world before the Law but also imputed before the Law Their dying was an argument not only that they had sinned but that also their sin was imputed for the wages of sin is death and therefore because death hath passed on all men it s necessarily determined that all have sinned and so become obnoxious to the punishment of death even they who had not sinned after the similitude of Adams transgression for death reigned on very Infants who sinned not actually as Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the type of man to come to wit of all mankind For Adam did in his person represent all the Race of men which were to spring from his loyns And in this regard and sense Adam seems to me most fitly to be stiled in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of man which is to come I acknowledge all Interpreters elder and later understand Christ to be him that was to come but I see no cogency in the Text to bind my Faith to that interpretation but rather arguments to disswade it For truly if we speak in a proper sense Adam cannot be said to be the type of Christ For a type is the express Image or Figure of the thing it represents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sigillo cera the type answereth to the antitype as the wax unto the seal It is absolutely necessary that the type of that which is good be good it self and the type of that which is evil must be evil otherwise it cannot be a type It is the sence of Chrysostom in his Comment on the Epistle to the Hebrews c. 9. v. 23. Neither is there any will say that Adam is a true and proper type of Christ but that he is so only per antithesim or analogiam by opposition of contraries or proportion or by some intricate distinction such as is that of Origen's Juxta genus constare similitudinem juxta speciem repugnantiam esse That there is a similitude as to the Genus a repugnancy as to the species Whereas Adam is properly truly and significantly I may add aptly and appositly to this place said to be the type of his off-spring which was to come from his loins and which he did so virtually represent in his person as that by his sin they all became obnoxious to sin and death And from these words thus expounded is formed as strong an argument for Original sin as from any Text of Scripture Neither do I seem to be altogether without witness I have the Aethiopick Version or Paraphrase for me The words whereof in Latin are these Veruntamen dominata est mors propterea ab Adamo usque ad Mosem tam in

iis qui peccaverunt quem in iis qui non peccaverunt per illud peccatum Adami eo quod unusquisque in similitudine Adami creatus est quia Adamus typus fuit illius qui erat venturus Nevertheless death reigned therefore from Adam to Moses as well in those that sinned as also in those that sinned not by that sin of Adam because that every one is born in the likeness of Adam and because Adam was the type of him that was to come From which words I could make no other construction but that he plainly means that death did reign over all by the sin of Adam for these two causes because every one was born in the likeness of Adam and because Adam was the type of him who was to come Both which reasons seem to me one and the same the one being a reddition or explication only of the other it being all one to say that Adam was a type of his Posterity and that Adam's Posterity was born in his likeness But to say that death reigned over all by the sin of Adam because Adam was the type of Christ is surely an inconsequent argument Whereas to affirm that death reigned over all by the sin of Adam because Adam was a type that represented all his Posterity methinks answers fitly to the place and is very easie for the lowest capacity at first sight to apprehend C. 6. v. 4. Christ is said to be raised from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the glory of the Father as it is commonly rendred Beza would have it In gloriam Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the glory of the Father The Translation either way is harsh Why may it not be much better rendred by a familiar trajection Per Patrem gloriae By the Father of glory which is significant and apt as he is elsewhere called Dominus gloriae and Deus gloriae The Lord of glory and the God of glory And so is he expresly called Eph. c. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater gloriae The Father of glory C 7. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death Or as it is in our margin from this body of death And why not O wretched man that I am who shall deliver me from the death of this body that is thus captivated under the Law of sin which is in its members v. 23. And so the sense without any Metaphor is plain and sutable to the scope of the place There being nothing more familiar then such trajections Examples whereof you may see Heb. c. 7. v. 4. Jam. c. 2. v. 1. c. 3. v. 3. 1 Pet. c. 3. v. 21. 2 Pet. c. 1. v. 19. You have one in the margin of this very place V. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are to be supplied out of the former whereto they are a perfect answer The Apostles trembling question was Who shall deliver me from the death of this body that is such a slave to sin to which he forthwith answers I thank God he will deliver me through Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood as a reddition to the question C. 8. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I cannot see how there can be construction here but by a Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eo enim quod impotentia legis debilis erat propter carnem Deus filium suum mittens c. For in that the weakness of the Law was impotent because of the flesh God sending his own Son c. C. 9. v. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To reconcile the sense and construction of these words wherein there hath been so much labour you must understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraism or Graecism frequent in every Page almost in Holy Writ Whereof see note on Mar. c. 12. v. 40. Promissionis enim verbum hoc est secundum tempus hoc veniam erit Sarae filius non solum vero sed Rebecca ex altero erat gravida ex Isaac patre nostro nondum enim natis c. Dictum est ei major serviet minori For this is the word of promise At this time I will come and Sara shall have a son and not only so but Rebecca also by another was with child by our Father Isaac For the children being not yet born c. It was said unto her The elder shall serve the younger As much as to say that Rebecca was with child also by another word of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive to be a more proper phrase then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a man be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 5. v. 20. then is it rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebecca retinuit semen patris nostri Isaac that is concepit she was with child by her Father Isaac So that there was not such necessity for the learned Beza to pronounce so positively Est itaque depravatus hic locus a quopiam Graecae linguae prorsus ignaro This place is depraved by some person ignorant of the Greek tongue When as so easie and frequent a remedy is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this time are the words of the LXX whom Paul it seems did follow and they questionless read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of life accoding as it is Gen. c. 18. v. 10. and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum or circa tempus vitae At or about the time of life I will return unto thee And I suspect it is not rightly read in the Hebrew it self Gen. c. 17. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time which should have been rather written conformably with the other places relating to this story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of life As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our sense it is abundantly familiar The LXX use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altero another Gen. c. 43. v. 13. Psal 108. v. 14. You shall find it likewise in the same sence 1 Cor. c. 4. v. 6. and in Dioscor and Greg. Nazian take but the pains to look in Steph. Thes V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is no necessity for Anantopodosis the coherence of the place is plain and ready distinguish but the words aright Nay but O man who art thou that repliest against God if God being willing to shew his wrath and to make his power known hath endured with much long suffering the vessels of wrath fitted for destruction The intervenient words Shall the thing