Selected quad for the lemma: opinion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
opinion_n	mortal_a	sin_n	venial_a	597	5	12.4318	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03333	A briefe consideration of mans iniquitie, and Gods iustice wherein the distinction of 1. sinnes into veniall, mortall, 2. sinnes and punishments into æquall, vnæquall is scholastically examined.	Higgons, Theophilus, 1578?-1659.	1608 (1608)	STC 13453; ESTC S116034	10,611	45

A BRIEFE CONSIDERATION Of Mans Iniquitie and Gods Iustice Wherein the distinction of 1. Sinnes into Veniall Mortall 2. Sinnes and Punishments into Aequall Vnequall Is Scholasticallie Examined Miserere mei Domine indigna facientis digna patientis S. Aug. Imprinted at London for Roger Iackson and are to be sold at his shop in Fleetstreet neere the Conduit 1608. ¶ The Authour to the Pretended Catholiques THE CHVRCH in the principall signification of the word is a Body vnited togither in all the partes ioyned with the Head by a mysticall vnion And the Old Enemie hath diuerslie assaulted both Head and Bodie with vnplacable malice but limited power Yet still hee attempteth something and as he is a spirituall Enemie so are his weapons spirituall Sometimes he prouoketh vs to sinne in Morall things as in sins of action Contra bonum Sometimes in things Intellectuall as in sins of Opinion Contra verum The latter is of two sorts either haereticall against the Head Or schismaticall against the Body The Heresies against the Head are eyther against his Natures or Persons or Offices The two former were olde heresies and long since condemned The latter are diuers heresies sprung vp as tares amongst good wheat in succeding ages Such are diuers of your opinions namely against the Priesthood of Christ consisting in Satisfaction and Intercession The former you haue sundry waies violated and not a little by your misapplyed distinction of Veniall and Mortall sinnes which I haue a little rectified in this briefe Declaration and also remooued that imputation of the Aequality of sinne and punishment which you say must necessarily ensue if your conceipt should vanish If you make no answere hereunto you either want Charitie to free me from errour or ability to discharge your selues from suspition thereof And if you make any aunswer let your lynes be more full of substance to satisfie the point then of malice to disgrace the Author who entirely wishing your saluation in Christs Iustice commendeth you to Gods mercy in him Fare ye well 14. Octo. 1607. A Briefe Consideration c. VENIALL sins are rather praeter legem The Papists opinion briefly recited then Contra legem Veniall mortall are so to bee esteemed from their owne nature For veniall condignely deserue onely temporall punishmentes and mortall deserue a ternall punishments and both these in diuine iustice And hence is the inaequality of sinne most properly and principally conceiued In which respect there are certaine temporary punishments also in Purgatorie remaining for those whose sinnes in this life are not sufficiently purged and for which they haue not worthily satisfied The Protestants opinion recited and declared ALL sins ex natura sua merito are mortall deseruing condignly in diuine Iustice eternall death These sinnes are also veniall not propriè but impropriè ex euentu onely They are veniall by grace according to the quality and manner of our Repentance by which we are capable of pardon Quod verum est in adultis c. But to say Peccatum and yet Veniale simply and not Mortale properlie it is a virtuall Contradiction For they are in that sense termini incompossibiles and can consist together no more then fire and cold water and dry or the like the accident being such as is repugnant to the proper or perpetuall quality of the subiect For there is no composition of merely opposites nor construction of mutually destructiues And if any man aske 1. how peccatum can be a subiect it selfe being in nature nothing or 2. being but an accident how can it be the subiect of an accident We answere To the first that though nothing hath Being which is not from God and so sinne is nothing because it is not from God yet the forme of it being an obliquity in the substance or quality or action of a reasonable creature taking integrity from the same so farre as it proceedeth Sinne hath esse priuatinum in that which hath esse positinum from God And therefore Subiectum mali est bonum quia malum subsistit in ente quod in sebonum est To the second that though mortale in peccato haue not so proper an inherency as ordinary Accidents haue in their subiects yet it is so naturally in it that it is in nature inseparable from it but vltimum et independens subiectum est homo peccans vel Angelus peccans Wherefore the distinction of sinnes into Veniall and Mortall ariseth not ex ipsis Rebus but Personis and hence it followeth ●●●t all sinnes are damnable in all me● not to all men all deseruing 〈◊〉 not all receyuing damnation 〈◊〉 to the Reprobate no sinne is finally veniall and to the Elect no sinne is finally mortall Notwithstanding it must bee obserued that one sinne simpliciter vniuersaliter est mortale because it is not onely punishable but euermore punished with eternall death in all that commit the same this is Peccatum contra Spiritum Sanctum For though it be not fully cleered at leaste in the iudgement of many men what this Sinne is and wherein the formality of the same consisteth yet wee obserue this difference betwixt this and other mortall sinnes I call sinnes Mortall two wayes first by way of Explication and so to say a mortall sin Mortale est generaliter nota explicatiua specialiter est nota distinctiua it is to shew the nature of all sins secondly by way of distinction and so to say a mortall sinne it is to designe this sinne whereof I now speake That Impenitencie maketh other remissible sinnes not to be remitted but doth not perpetually and necessarily attend those sinnes Whereas this sinne is simply irremissible the party so sinning beeing euermore obdurate by his owne vniust action and the iust subtraction of Gods grace so that Impenitency followeth it necessitate ineuitabili and therefore it is called mortall in an eminent degree and is neuer veniall not because God in his absolute power cannot forgiue it but because in his iust will he hath decreed neuer to forgiue it This is it which our Lord speaketh of Mathew 12.31 and which his beloued Disciple vnderstandeth saying There is a sinne vnto death and there is a sinne not vnto death distinguishing not betwixt some sinnes mortall in nature and others veniall in nature but betwixt one sinne simply mortall in nature and in necessary effect vnto all and all other sinnes simplie mortall in nature but not in necessary effect vnto all and therefore possibly veniall And if any Papist say that Veniall Sinnes must bee repented of I aunswer that this Repentance being omitted maketh not a Veniall Sinne to be a mortall sinne in their iudgement For then they shoulde agree with vs who say that a mortall sinne is veniall by repentance and that a veniall sinne as all sins except one are propter possi●ilitatem Poenitentiae for want of Repentance is finally mortall But the Papists say that sinnes veniall not repented of are