earth, but is both defiled with it and guilty of it. Nay, though we be baptized, and our original sin be washed from

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she was before unclean, and defiled with sin. And besides this, they accuse her of several actual sins, as of an unreasonable request at the feast when our Saviour turned the water into wine, John, ii. 4, 5. So Irenæus, 'Properante Mariâ ad admirabile vini signum, et ante tempus volente participare compendii poculo, Dominus repellens ejus intempestivam festinationem dixit, Quid mihi et tibi est mulier?'—Iræn. lib. iii. cap. 18. And indeed our Saviour's answer to her doth itself imply so much, Τι ἐμὸ καὶ σοι, γύναι ; οὔπω ἥκει ἡ ὥρα μου, that is not, 6 What is that to me and thee ? But as the Ethiopic renders it, @ΣΤ:Π:: Quid mihi tecum,'' What have I to do with thee? mine hour is not yet come.' Where Athanasius observes, that he reproved his mother, ἐπέπληττε τῇ μητρὶ. Contra Arian. Orat. 4. And Chrysostom, ἐπιτίμησεν ἀκαίρως αἰτούσῃ. -- In Mat. Hom. 45. And certainly not without a cause, as Theophylact saith, ὁ δὲ ἐπιτιμᾶ αὐτῇ οὐκ αλόγως. And if he had cause to reprove her, she must needs have done something she ought not to have done. Nay, and they accuse her of vain-glory too in the same act, desiring him to turn water into wine, that the people might the more honour the mother of such a Son, Εβούλετο γὰρ καὶ ἐκείνοις καταθέσθαι χάριν, καὶ ἑαυτὴν λαμπροτέραν ποιῆσαι διὰ τοῦ παιδός. Chrysost. in Joh. Hom. 21. And to show her power and authority over him that could do such things, οὐδέπω γὰρ ἦν ἐχρῆν περὶ αὐτοῦ δόξαν εἶχον, ἀλλ ̓ ἐπειδ ̓ ἡ ἔδινεν αὐτὸν, ἠξίου κατά τὴν λοιπὴν τῶν μητέρων συνέθειαν οὕτως ἅπαντα ἐπιτάττειν αὐτῷ, δέον ὡς δεσπότὴν σέβειν καὶ προσκυνεῖν.—Ibid. Agnoscat et ejus adolescentiam, videat multa et magna miracula, conversionem aquarum in vinum; in quo primo miraculo temptavit illa fœmina jubere si filio posse tanquam mater, domina, quæ se agnoscebat ancillam, ‘ Fili,' ait,' defecit illis vinum. Fac rusus ut aquæ convertantur in vinum.'—Aug. de Symb. ad Catech. lib. ii. cap. 5. Et ille ut distingueret inter Deum et hominem, &c. In hoc autem miraculo qui mihi et tibi?' Non enim hoc processit ex te, sed in eo qui fecit te. Non competit tibi ut jubeas Deo, competit autem ut subdita sis Deo.-Ibid. Plainly showing, that she took more upon her than she should, in speaking to him to work miracles. And the same fault they lay to her charge for coming to call him away when he was teaching the people, Mark, iii. 31. So Chrysostomn, Ορα καὶ ἀυτῆς καὶ ἐκείνων τὴν ἀπόνοιαν. δέον γὰρ εἰσελθόντας ἀκοῦσαι μετὰ τοῦ ὄχλου, ἢ μὴ τοῦτο βουλομένους ἀναμεῖναι καταλῦσαι τὸν λόγον, καὶ τότε προσελθεῖν· ὁι δὲ ἔξω καλοῦσιν αὐτὸν, καὶ ἐπὶ πάντων τοῦτο ποιοῦσι φιλοτιμίαν περίδεικνύμενοι περιττὴν, καὶ δεῖξαι θέλοντες, ὅτι μετὰ πολλῆς αὐτῷ Ανθρώπινόν τι ἐβούλετο ἐπιτάττουσι τῆς ἐξουσίας. — Chrysost. in Matt. Hom. 45.

ἐνδείξασθαι ἡ μήτηρ, ὅτι ἐξουσιάζει τοῦ παιδὸς· οὐδὲν γὰρ μέγα οὔπω περὶ αὐτοῦ ἐνόει· διὰ τοῦτο οὖν καὶ ἔτι λαλοῦντα βούλεται πρὸς ἑαυτὴν ἐπισπάσασθαι· φιλοτιμουμένη ὡς ὑποταττομένου αὐτῇ τοῦ Ὑιοῦ.—Theophylact. in Mat. xii. But they blame her, (and that worthily), the most for calling him then from doing good, which she ought not to have done, quia tunc multitudinem docebat, nec æquum erat ut hos relinqueret et ad matrem et fratres procurreret.-Euthym. in Mat. xii. Εννόησον γὰρ οἷον ἦν πάντος τοῦ λαοῦ καὶ τοῦ δήμου περιεστῶτος αὐτὸν, καὶ τοῦ πλήθους τῆς ἀκροάσεως ἐκκρεμαμένου, καὶ τῆς διδασκαλίας προτεθείσης (γρ. προελε θούσης) ἐκείνην παρελθοῦσαν μέσην ἀπαγαγεῖν μὲν αὐτὸν τῆς παραινέσεως, ἰδίᾳ δὲ διαλέγεσα

us, and though born again too, and so our actual sins subdued under us; yet for all this will sin dwell in us, and we shall be guilty of sin. So that there was never any mere man but who was a sinful man. And if any one saith he is no sinner, he sins in saying so. For if we say

we have no sin, we deceive ourselves, and the truth is not in us," 1 John, ii. 8. Yea, and "if we say we have not sinned, we make him a liar, and his word in not in us," ver. 10.*

But besides these there be several other places of Scripture which deliver this truth unto us, that there is sin even in the best of us. For the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe," Gal. iii. 22. "For we have before proved, both Jews and Gentiles, that they are all under sin," Rom. iii. 9. "As it is written, There is none righteous, no not one; there is none that understandeth; there is none that seeketh after God. They are all gone out of the way, they are altogether become unprofitable, there is none that doeth good, no, not one," ver. 10, 11. Psalm xiv. 1—3. For "as by one man sin entered into the world, and death by sin; and so death passed upon all men; for that all have sinned," Rom. v. 12. "For there is no man that sinneth not," 1 Kings, viii. 46. 2 Chron. vi. 36. Nay," there is not a just man upon earth that doeth good and sinneth not," Eccles. vii. 20. "For in many things we offend all," James, iii. 2. "Who [therefore] can say, I have made my heart clean, I am pure from sin ?" Prov. xx. 9. "enter not [then] into judgment with thy servant, O Lord; for in thy sight shall no man living be justified,” Psalm cxliii. 2.

2. Confirmation from REASON. And as the Scripture doth thus assert, that all the men and women that ever lived upon the face of the earth, (Christ only excepted, who was God as well as man,) were sinners; so reason itself, if consulted aright, cannot but determine the same. Which any one may easily perceive that doth but consider how

θας, καὶ μηδὲ ἔνδον ἀνέχεσθαι ἐλθεῖν, ἀλλ ̓ ἕλκειν αὐτὸν ἔξω μόνον πρὸς ἑαυτὴν· διὰ τοῦτο ἔλεγε, τίς ἐστιν ἡ μήτηρ μου καὶ ὁ ἀδελφός μου ;-Chrysost. in Joh. Hom. 21.

* Vide Concil. Milev. 2. Can. 6.

(as we have seen more fully in the Ninth Article) in Adam the whole human nature was corrupted, all sinning and being made sinners in him. For in him God said to all, "In the day thou eatest thereof thou shalt die the death." What death? Certainly the death of the soul as well as body; spiritual death consisting in the separation of the soul from God, as well as temporal death that consisteth in the separation of the body from the soul. And so in Adam our souls were made sinful by the loss of God, as our bodies are made mortal by the loss of their souls: sin passing from that one man into the souls, as well as death into the bodies of all mankind. And therefore it is impossible any particular person should be excepted from sin, seeing the whole nature is defiled with it. So that he must be no mere man that is no sinner. And therefore it is that our Saviour commanded his disciples, his apostles, all his followers, to pray daily, "Forgive us our trespasses, as we forgive them that trespass against us," Luke, xi. 4. Because from the fountain of sin in our hearts the streams of sin are continually flowing out in our lives, which we had need to beg daily of God to pardon and forgive to us, to all of us.

And to this we may also take notice, how even the best of saints, whilst on earth, are but imperfect saints, their graces imperfect, their duties imperfect, their love imperfect, their charity imperfect, all imperfect. Which

d Si quis soli Adæ prævaricationem suam, non et ejus propagini asserit nocuisse, aut mortem tantùm corporis quæ pœna peccati est, non autem et peccatum quod mors est animæ, per unum hominem in omne genus humanum transisse, injustitiam Deo dabit, contradicens apostolo. - Concil. Arusic. 2. Can. 2.

e Placuit ut quicunque dixerit in oratione Dominicâ, ideò dicere sanctos, Dimitte nobis debita nostra,' ut non pro seipsis hoc dicatur, quia non est eis jam necessaria ista petitio, sed pro aliis qui sunt in suo populo peccatores, et ideò non dicere unumquemque sanctorum, 'Dimitte mihi debita mea,' sed dimitte nobis debita nostra,' ut hæc pro aliis potius quam pro se justus dicere intelligatur, anathema sit. - Concil. Milevit. Can. 3.

f Virtus est charitas quâ id quod diligendum est diligitur. Hæc in aliis major, in aliis minor, in aliis nulla est; plenissima verò quæ jam non possit augeri quamdiu hic homo vivit, est in nemine; quamdiu autem augeri potest profectò illud quod minus est quam debet, ex vitio est.

imperfection and defect in all their graces and duties, as it cannot be any more, so it is not any less than sin, for as much as holiness is the exact conformity of the will of man to the will of God, and of the life of man to the laws of God; and how far soever any one lacks of the exactness of that conformity, so much he lacks of holiness, and how much he lacks of holiness, so much he hath of sin. And therefore, so far as grace and duty are imperfect in us, so far are sin and iniquity to be acknowledged by us. Now that our graces and duties are imperfect upon earth, is plain, in that to have our graces and duties perfect, is to be in heaven; perfection of grace being itself the crown of glory. And therefore, though there be many that have sin without grace, there is none that hath grace without sin in this world. But as the fathers & long ago acknowledged, and as we all do daily experience, our graces and duties are all imperfect, and so far as they are imperfect they must needs be sinful; not as if the imperfect graces and duties themselves were sinful graces and duties, but only the imperfections of these graces and duties are all sinful imperfections, which must be, through Christ, forgiven to us, before any duty can be accepted from us.

Aug. Epist. 29. ad Hieronimum. Peccatum est cùm vel non est charitas, vel minor est quàm debet. Id. de Perfect. Justitia Resp. 15.

Quinetiam si habuero quippiam justum, non respondebo, sed meum judicem deprecabor, ut enim sæpe diximus, omnis humana justitia injustitia esse convincitur, si districtè judicetur. Greg. Moral. lib. i. cap. 2. Nostra si qua est humilis justitia, recta forsan sed non pura, nisi fortè meliores nos esse credimus quàm patres nostros, qui non minus veraciter quàm humiliter dicebant, 'Omnes justitiæ nostræ tanquam pannus menstruatæ mulieris.' Quomodo enim pura justitia ubi non potest adhuc culpa deesse? -Bernard. de Verbis Esai. Serm. 5. 'Septies cadit justus.' Loquitur hic Solomon de levibus et quotidianis peccatis, sine quibus nullus justorum in hac vita esse potuit, vel esse potest.-Salon. in Proverbia. Ex quo factum est virtutem quæ nunc est in homine justo perfectam hactenus nominari, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis et in veritate cognitio, et in humilitate confessio. Tunc enim est secundùm hanc infirmitatem pro suo modulo perfecta ista parva justitia, quando etiam quid sibi desit intelligit.-Aug. contra duas Epist. Pelag. lib. iii. cap. 7. EnaτápaTos γὰρ ἔίρηται πᾶς ὃς οὐκ ἐμμένει ἐν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. Καὶ οὐδεὶς ἀκριβῶς πάντα ἐποίησεν, οὐδὲ ὑμεῖς τολμήσετε ἀντειπεῖν· ἀλλ ̓ εἰσὶν οι μᾶλλον καὶ ἧττον ἀλλήλων τὰ ἐντεταλμένα ἐφύλαξαν – Justin. Dialog. cum Tryphone Judæo.

And therefore not only the worst of sinners, but even the best of saints, must still acknowledge, that whilst on earth he hath sin as well as grace, and must never expect till he comes to heaven to have grace without sin. No, there is none but Christ that ever on earth was so holy as not to be sinful; all others are sinful as well as holy, if not sinful only and not holy.

3. Confirmation from the FATHERS. And if we consult the fathers, this was their settled judgment too, that all mortals are sinners, except Christ. Justin Martyr1 calls him, that only unreproveable just man.' And Clemens Alexandrinus saith, But he [Christ] was altogether free from human passions; and therefore is he alone Judge, because he alone is without sin: but we by what strength we have strive to avoid the least sins. And again: The Word alone is without sin, for to sin is natural and common to all.' Whence Gregory Nazianzen: Not to sin at all*, God hath ordained it as a privilege above the human nature.' And Ambrose', In that thou confessest thou offendest, in this thou hast common fellowship with all, for none is without sin; to deny this is sacrilege.' For who can glory,' saith Hilary, that he hath a chaste heart before God, nay, though he be an infant of one day old, seeing, according to the apostle, both the origin and law of sin remains. in us?'

Gregory Nyssen also tells us", Wherefore to have

" Μετὰ γὰρ τὸ σταυρῶσαι ὑμᾶς ἐκεῖνον τὸν μόνον ἄμωμον καὶ δίκαιον ἄνθρωπον.Just. Dial. cum Tryph. Judæo.

1 Αλλ ̓ ὁ μὲν ἀπόλυτος εἰς τὸ παντελὲς ἀνθρωπίνων παθῶν· διὰ τοῦτο γὰρ καὶ μόνος κριτὴς, ὅτι ἀναμάρτητος μόνος· ἡμεῖς δὲ ὅση δύναμις, ὡς ὅτι ἐλάχιστα ἀναμαρτάνειν Tεipáμeda. - Clem. Alex. Pædagog. lib. i. cap. 2. Móvos yàp ávaμágτntos d Λόγος· τὸ μὲν γὰρ ἐξαμαρτάνειν πάσιν ἔμφυτον καὶ κοινὸν. — Ibid. lib. iii. сар.

ult. * Τὸ παντελῶς ἀναμάρτητον ὑπὲς τὴν ἀνθρωπίνην φύσιν ἔταξεν ὁ Θεὸς. - Naxian. Homil. in Jul. 2.

1 Quòd lapsum fateris, in eo tibi cum omnibus commune consortium, quia nemo sine peccato. Negare hoc sacrilegium.-Ambros. in Psa. cxviii.

m Quis enim gloriabitur castum se habere cor coram Deo, nec si unius diei fuerit infans, manente in nobis etiam secundùm apostolum et origine et lege peccati?-Hilar. in Psa. lviii. enar.

η Διὸ τὸ μηδὲν ἐσχηκέναι τῶν τοῦ ἀντικειμένου κτημάτων, μόνου τοῦ Κυρίου ἐστι, τοῦ μετασχόντος ἡμῖν τῶν αὐτοῦ παθημάτων χωρὶς ἁμαρτίας. - Greg. Nyssen. in Ecclesiast.