Chapter 1 of 5

3You may have (society). S. John showeth manifestly, that whosoever desire to be partakers with God, must first be united to the Church's society, learn that faith, and receive those Sacraments, which the Disciples received of the Truth itself, conversant with them in flesh. So saith Venerable Bede upon his place. Whereby we see there is no society with God in sects or schisms, nor any where but in the unity, fellowship, and communion of that Church which can prove itself to descend from the Apostles.You may haue (societie). S. Iohn sheweth manifestly, that whosoeuer desire to be partakers with God, must first be vnited to the Churches societie, learne that faith, and receiue those Sacraments, which the Disciples receiued of the Truth it self, conuersant with them in flesh. So saith Venerable Bede vpon his place. Whereby we see there is no societie with God in sectes or schismes, nor any where but in the vnitie, fellowship, and communion of that Church which can proue it self to descend from the Apostles.

7The blood of Jesus. Whether sins be remitted by prayers, by fasting, by alms, by faith, by charity, by sacrifice, by Sacraments, and by the Priests, (as the holy Scriptures do plainly attribute remission to every of these) yet none of all these do otherwise remit, but in the force, by the merits and virtue of Christ's blood: these being but the appointed means and instruments by which Christ will have his holy blood to work effectually in us. Which means whosoever contemneth, depriveth himself of the commodity of Christ's own blood, and continueth still in sin and uncleanness, vaunt he himself never so much of Christ's death. Which point let the Protestants mark well, and cease to beguile their poor deceived followers, persuading them, that the Catholics derogate from Christ's blood, or seek remission otherwise then by it, for that they use humbly the means appointed by Christ to apply the benefit of his holy blood unto them.The bloud of Iesvs. Whether sinnes be remitted by praiers, by fasting, by almes, by faith, by charitie, by sacrifice, by Sacraments, & by the Priests, (as the holy Scriptures do plainely attribute remission to euery of these) yet none of al these do otherwise remit, but in the force, by the merites & vertue of Christs bloud: these being but the appointed meanes & instruments by which Christ wil haue his holy bloud to worke effectually in vs. Which meanes whosoeuer contemneth, depriueth him self of the comoditie of Christs owne bloud, & continueth still in sinne and vncleannesse, vaunt he him self neuer so much of Christs death. Which point let the Protestants marke wel, and cease to beguile their poore deceiued folowers, persuading them, that the Catholikes derogate from Christs bloud, or seeke remission otherwise then by it, for that they vse humbly the meanes appointed by Christ to apply the benefite of his holy bloud vnto them.

7From all sin. From original and actual, venial and mortal, a culpa et pœna, that is, from the fault and the pain due for the same. V. Bede saith, that Christ's Passion doth not only remit in Baptism the sins before committed, but all other afterward also done by frailty: yet so, if we use for the remission of them, such means as be requisite and as Christ hath appointed, whereof he reckoneth some. Bede upon this place. See S. Augustine also upon this place, tract. 9. and S. Jerome li. 2 cont. Pelag. c. 3.From al sinne. From original and actual, venial and mortal, a culpa & pœna, that is, from the fault and the paine due for the same. V. Bede saith, that Christs Passion doth not onely remit in Baptisme the sinnes before committed, but al other afterward also done by frailtie: yet so, if we vse for the remission of them, such meanes as be requisite and as Christ hath appointed, whereof he reckeneth some. Bede vpon this place. See S. Augustine also vpon this place, tract. 9. and S. Hierome li. 2 con. Pelag. c. 3.

8That we have no sin. We gather by these words and the former, that there be two sorts of sins: one mortal, excluding us from light and the society of God: another venial, which is found even in those that walk in the light, and are in the society of God. Also we note against the Pelagians, that we be truly called the sons of God, and so just in deed, though we be not without all sins, every one of us, as well just as unjust, being taught and bound to confess our offences, and to ask pardon daily of God, by this petition of the Pater noster, Forgive us our debts. Therefore S. Augustine li. de natura et grat. c. 36. setteth up all the holy Patriarchs, Prophets, and renowned just persons, to have been sinners, even when they were in grace and justice: excepting always our B. Lady, de qua propter honorem Domini, nullam prorsus, cùm de peccatis agitur, habere volo quæstionem. of whom, saith he, for the honour of our Lord, when we talk of sins, I will have no question. And one asking what sins Abel and such just men did commit, S. Augustine answereth, that they might laugh sometime immoderately, or covet somewhat more then afterward was well digested, or have their intention in time of prayer somewhat distracted, and such like. thus in sense S. Augustine. Whereby we may learn which be venial sins, that consist with true justice and cannot always be avoided even of holy men in this life. In the book de fide ad Petrum c. 41. are excepted from this common rule of sinners, the children which be newly baptized and have not yet use of reason to sin either mortally or venially.That we haue no sinne. We gather by these wordes and the former, that there be two sortes of sinnes: one mortal, excluding vs from light and the societie of God: an other venial, which is found euen in those that walke in the light, and are in the societie of God. Also we note against the Pelagians, that we be truely called the sonnes of God, and so iust in deede, though we be not without al sinnes, euery one of vs, as wel iust as vniust, being taught and bound to confesse our offences, and to aske pardon daily of God, by this petition of the Pater noster, Forgiue vs our debtes. Therefore S. Augustine li. de natura & grat. c. 36. setteth vp al the holy Patriarches, Prophets, and renowmed iust persons, to haue been sinners, euen when they were in grace and iustice: excepting alwaies our B. Ladie, de qua propter honorem Domini, nullam prorsus, cùm de peccatis agitur, habere volo quæstionem. of whom, saith he, for the honour of our Lord, when we talke of sinnes, I wil haue no question. And one asking what sinnes Abel & such iust men did commit, S. Augustine answereth, that they might laugh sometime immoderately, or couet somewhat more then afterward was wel digested, or haue their intention in time of praier somewhat distracted, and such like. thus in sense S. Augustine. Whereby we may learne which be venial sinnes, that consist with true iustice & can not alwaies be auoided euen of holy men in this life. In the booke de fide ad Petrum c. 41. are excepted from this common rule of sinners, the children which be newely baptized and haue not yet vse of reason to sinne either mortally or venially.