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
A03334	The first motiue of T.H. Maister of Arts, and lately minister, to suspect the integrity of his religion which was detection of falsehood in D. Humfrey, D. Field, & other learned protestants, touching the question of purgatory, and prayer for the dead. VVith his particular considerations perswading him to embrace the Catholick doctrine in theis, and other points. An appendix intituled, try before you trust. Wherein some notable vntruths of D. Field, and D. Morton are discouered.	Higgons, Theophilus, 1578?-1659.	1609 (1609)	STC 13454; ESTC S104083	165,029	276

they that be tormented shall abide in Purgatory For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as * De offic mort l. 7. DIONYS CARTHVSIANVS others as * De offic mort l. 7. DVRANDVS De 4. Nouiss do think that they haue rest sometimes as vpon Sunday and holy dayes others are of mind that they shall be set free and at liberty because their punishment is but temporall c. 2. Here is an ample testimony of an vnfaithfull heart For whereas this man of great experience is pleased to affirme that some Papists imprison the soules in Purgatory vntill the day of Iudgement and that by this opinion they dissent from others who conceiue that their payn is not of such perpetuity and length he offereth a generall iniury vnto them all and more particularly vnto that Author whom he alleadgeth to this purpose It is most vntrue that Carthusianus did deliuer such a fancy or that he was of such opinion witnesse that little treatise de modo liberandi animam è Purgatorio Witnesse his cleare assertion that soules * Dialog de particulari iudicio ani me cap. 30. being cleansed in Purgatory mount vp and fly into the celestiall paradise c. 3. What euidence therefore hath M. Rogers to justify this imputation I find none but this ensuing De 4. Nouiss Dionysius reporteth a certayn vision of an English-man who beheld a soule grieuously afflicted in a place of torment from which he receiued this answere I know that I shall not obtayn mercy till the day of judgement c. 4. But is this a sufficient reason for M. Rogers to pretend that in the opinion of some Papists the soules which suffer in Purgatory shall not come thence till the last day And now hath your experience good Sir thus bettered your judgement That which is peculiarly spoken of one soule will you thus extend generally vnto all The example it self here affordeth no such conclusion and the Authours doctrine elswhere doth plainely controll the same 5. Whereas you say farther that some Papists and namely Durandus do think that the soules in Purgatory haue rest vpon sundayes c. I will not rashly condemne your falsehood therein but you must giue me leaue to be doubtfull of your truth For I haue diligently and carefully reuolued the Authour and yet I find no such assertion in all that booke Peraduenture you relyed vpon them who lyed vnto you and so you haue told a tale after a Crete As for example you * Pag. 115. affirme that if Hierome had not bene at Chalcedon that Councell had erred What is your proof B. Iewell det fol. 58. Though here your experience did fayle you for S. Hierome was gathered vnto his fathers many yeares before the celebration of that Councell yet your greatest fault was your credulity in belieuing B. Iewell vpon his naked word which hath bene the destruction of many soules §. 2. S. Gregory noted for a Papist by M. Rogers how Eckius is abused by him 1. PApists agree not amongst themselues saith he about the causes of Purgatory torments Ibid. for some do think that onely VENIALL sinnes others think that MORTALL sinnes also for which men haue done no pennance in this life are there purdged 2. The first opinion concerning Veniall sinnes he attributeth vnto S. Gregory termeth him a PAPIST either forgetting or not regarding that our Christian faith descended originally from him and that it was receiued conformably by our State and that it was protected openly for 930. yeares by our worthy Princes in the number of whom many were pious in religion as Dauid wise in counsayle as Salomon valiant in warr as Iosuah in a word that this faith hath bene glorious in dignity and fruictfull in good workes And truly theis cogitations did enter so forcibly into my heart euen while I was a member actually of the Protestanticall Church that in my secrete thoughts I could not but acquitt the Papists from the crime of disobedience and vndutifulnesse vnto the State forasmuchas they made not thēselues contrary vnto it but it is made contrary vnto them the chandge being in the State which propoundeth a new faith not in them who conserue the old And so much briefly touching the Popery of that illustrious Saint 3. As for the particular wherewith he is chardged by M. Rogers it is no shame nor disreputation vnto him * Tom. 10. homil 16. S. Augustine himself is no lesse deepely ingaged therein saying that there idle speaches euill and sordid thoughts and the multitude of light sinnes which infected the purity of our excellent nature shall be consumed c. Lastly Whereas M. Rogers saith that in the opinion of some Papists onely veniall sinnes are purdged c. he can not but know that their assertion is to be vnderstood of the guilt and not of the payn as you shall immediately perceiue 4. I come therefore vnto the secōd opinion cōcerning Mortall sinnes which he ascribeth vnto * Posit 6. Eckius as though this famous Antagonist of our great Reformer had taught that Mortall sinnes as well as Veniall are remitted or expiated after this life Whence it followeth that he incurred the same fancy See before pag. 121. which as D. Field pretendeth S. Augstine did fearefully impugne in his time because it was embraced by great and reuerend Authours 5. But here M. Rogers doth abuse his Authour and deceiue his Reader For the position of * See Tom. 1. Luh Wittēber fol. 241. b. Eckius is this The soules in Purgatory do satisfy for the paynes of sinne from the guilt whereof they were absolued before and made not satisfaction in this life So then it is a falsehood in M. Rogers to pretend that in the opinion of Eckius mortall sinnes are purged c. For Eckius affirmeth that the guilt being taken away cōsequently the sinne it self there remayneth a temporall payn to be inflicted vpon the soule For better illustration of which poynt it may please thee gentle Reader to obserue with me that as by mortall sinnes we are obliged vnto a double penalty to witt eternall temporall so whensoeuer the guilt is pardoned the eternall which is most properly cōsequent vnto it is pardoned likewise but not the temporall Thus the Prophet giuing Dauid his absolutiō thy sinne is forgiuen added also thou shalt not dy 2. Reg. 12 and yet he imposeth a pennance to witt the child shall dy the reason whereof is this * See how Bell●rmine presseth this against Caluin in his fourth book de poenitent cap. 2. BECAVSE thou hast made the enimies of our Lord to blaspheme so it was an affliction for sinne past not onely a caution against sinne to come For though it be true that God doth rather intend the safety of his childrē then the punishment of their sinne yet he punisheth sinne in his

children the payn is more durable then the fault as * Tract 124. Ioh. S. Augustine speaketh least the fault should seeme small if the payn were finished with it 6. Now as the temporall payn of sinne is justly reserued after the remission of the guilt so it is not alwayes inflicted in this life De Ciuit. D●l 21. c. 13. but sometimes in the next Wherefore S. Augustine confessing that God doth designe poenas tēporarias pro peccatis praeteritis distinguisheth immediately and saith poenas temporarias alij in hac vit a tantùm alij post mortem alij hîc illîc patiuntur 7. Thus I found a double reason of Purgatory the FIRST because some smaller sinnes wherewith grace may consist in the soule are there expiated both in respect of guilt and payn the SECOND because some temporall payn reserued by the justice of God after forgiuenesse of the guilt by his mercy is there sustayned by them who haue not bene exercised with condigne pennance in this life And here ariseth a proper solution vnto the subtility of D. Field See before pag. 103. who would conclude that if all sinne be taken away which is the cause the effect must cease which is punishment c. For though the obligation vnto eternall punishment ceaseth actually vpon remission of the guilt yet the obligation vnto temporall punishmēt doth remayn by the justice of God his ordinance concurring with our desert is a sufficient cause to produce such effect Therefore till his justice be satisfied the cause of punishment doth still endure 8. To cōclude Whereas M. Rogers would inforce an absurdity vpon Eckius other men as though they were distracted into great variety of opinion cōcerning the cause of Purgatory he misreporteth their intentions For though some few men did conceiue that all veniall sinne is wasted and taken away from the soule immediatly vpon hir separation from the body yet I saw that they and all other Papists to speake in my old language do concordably and vniformely teach that no mortall sinne such as * See D. Field pag. 146. excludeth grace from the soule and * See S. Au. Enchirid. ad Laur. c. 69. excludeth the soule from heauen is purdged after this life otherwise then in reference vnto temporall payn reserued and inflicted after remission of the guilt But M. Rogers would lead his reader to conceiue that the Papists are singularly diuided in their opinions some affirming that onely Veniall sinnes others resoluing that Mortall likewise are cleansed in a penall estate 9. Many such collusions and deuices I obserued in this Author but I will not trouble your patiēce any longer with the recapitulatiō of his vntruths forasmuch as by this little which you haue already seene you may coniecture of the rest which I conceale VVhat can you expect from them whose Religion is founded vpon the sands of falsehood and not vpon the rock of truth Do men gather grapes of thornes or figges of thistles Wherefore I will now make hast vnto the conclusion of all and I will end my discourse briefly with him frō whom my conuersion did happily beginne CHAP. II. Of D. HVMFREY and his booke intituled Secunda pars Iesuitisini cōtayning his answer vnto the 5. former Reasons of EDM. CAMPIAN COncerning the Authour and his work I will say little it is the iudgement of many principall Diuines in Englād that D. Humfrey was worthy to endito such a booke that the booke is worthy to proceed from Arch a man who was reputed sound in the fayth for which he suffered voluntary banishment profound in that science wherein he was a Doctour by his degree * At Oxon Professour by his place Besides as the qualitie of the aduersary deserued good respect and the weight of his reasons required condigne satisfaction which neither himself nor D. VVhitaker haue yealded thereunto so it did greatly import him to deale vprightly substantially in his answere forasmuch as he designed two * Burleigh Leycester honourable Persons to be the Patrones of his labour two learned * Oxford Cābridge Vniuersities to be the Iudges of his exactnesse But when I found his vnfaithfullnes in his relatiōs his digressions from the matter Non ideò vera mihi videbantur quia deserta c. See S. Aug. Conf. l. 5. c. 6. the generall imbecillity of his discourse flourished with a certayn streame of eloquence and beautified with pleasing phrases I could not esteeme that to be a true venerable Religion which is so basely slenderly supported by thē who are accompted Pillars in our Church §. 1. S. AVGVSTINE notoriously depraued by D. HVMFREY Rat. 3. 1. VVHereas that excellent and renowned F. Campian in those short Reasons which bring eternall memory vnto their Authour doth obiect vnto the Protestants the inuisibility of their Church and that it was not otherwise visible for many ages then in some scattering hereticks AERIVS Vigilantius Berengarius c. from whom they receiued not an entyre religion but begged certayn pestiferous fragments alone D. c In resp ad Camp p. 261. 262. Humfrey finding himself taken in an inexplicable difficulty windeth vp and downe to find some plausible euasion and therefore he sayeth VVherein Aërius did erre we reject it wherein he held any thing agreably with the Scripture we receyue it c. 2. After this obscure and vncertayn oracle he resolueth most plainely that he and his Church will not digresse from Aërius in this poynt and therefore he addeth We do not disapproue that which Aërius thought and Augustine hath related that we ought not to pray nor to offer oblation for the dead because this is not contayned in any precept of the Scripture which d He quoteth Aug. de cura pro mortuis Augustine also doth seeme to signify when he sayeth that this commendation of the dead ●s an ancient custome of the Church Thus Aërius is iustifyed against the vniuersall Church and his heresy is preferred before the Catholicke faith But of this matter I haue intreated more particularly * Pag. 14. I wanted D. Hūfrey his booke when I cited his opinion which I haue faithfully deliuered though the word rectè be not in my author yet it i● sufficiently implied in him before 3. The thing which I yeald now vnto your cōsideration is the subtile and artificiall collusiō of this renowned Doctor For wheras he pretendeth Scripture negatiuely against prayer for the dead and that S. Augustine had only custome to maintayne it I found that S. Augustine premiseth Scripture in defence therof then confirmeth it by that authority which to † Epist 118. impugne is the part of most insolent madnesse For e de curâ pro mort cap. 1. sayth he VVe read in the bookes of the * 2. 12. 4● Machabees that Sacrifice was offered for the dead But if this were read no where in the OLD

See afterward Part. 2. chap. 1. §. 2. For all Papists are of this opinion viz. that no sinnes but veniall onely shall be expiated in Purgatory fire Secondly the imputation of POPERY fastened vpon him from whom we English-men receiued our first instruction in the faith This was a good motiue vnto me to embrace Popery as passionate Sir Martin Luther phraseth the Catholick Religion whom I might more justly call a foule mouthed dogg then b Against D. Bishopp Part. 1. D. Abbott bestoweth this homely courtesy vpon a very learned * T. W. Priest since we were translated immediately from Paganisme vnto this belief by the wonderfull and gracious operation of almighty God Thirdly his confession of S. Gregories judgement concerning the remission of some sinnes after this life which D. Field would infrindge as you see by misinforcing his testimony against his euident purpose in that * Lib. 4. dial 39. place and his resolution elswhere 8. For in his exposition of the penitentiall Psalmes he deliuereth in * Psal 1. 3. in the beginning of each two seuerall places and strengtheneth himself in the first with the authority of S. AVGVSTINE whom he there expressly nameth that some men passe into heauen by the fire of purgation and are expiated thereby in the future life Could I desire a more copious satisfaction in the truth of this matter Or could I wish a more abundant redargution of D. Fields falsehood in traducing the Testaments of the dead for so their works are to establish that doctrine which they did wholly disclayme 9. Now a word or two concerning S. Bernard whom he coupleth very plausibly with S. Gregory as you may see to inferr a conclusion against that faith which they both professed I turned vnto the place in S. Bernard which truly can by no meanes admitt such an interpretation as M. Doctor doth colourably pretend For it is not the meaning of S. Bernard to deny that God doth at any time inflict a temporall payn after the remission of the guilt of sinne because this position were extreamely repugnant vnto Scriptures and Fathers and Reason as I shall briefly declare * Part. 2. chap. 1. §. 2. afterward and vnto the very condition of the Sacrament of Pennance it self wherein S. Bernard knew right well that sinne is remitted and yet all future punishment is not thereby taken away This was the conforme doctrine of the Catholicks in his time and who is so meanely skilled in S. Bernards faith as to conceiue that he would oppugne a matter of such sublimity and so correspondently intertayned by the Church 10. But the truth is this S. Bernard perswadeth men to flye from the contagion of sinne the effect whereof is such that as by naturall death it seuereth the soule from the body so by spirituall death it sundreth God from the soule And as sinne brought forth punishment so the cessation from sinne preuenteth punishment because no punishment doth follow where no sinne is gone before What then doth no effect of sinne remayn where the guylt of sinne is remitted S. Bernard * He esteemeth death it self to be a punishment of sinne as you may see by the sequele denieth it and therefore shewing in what sense he there intendeth that VVhen ALL sinne shall be * Prorsus D. Field himself cōfesseth pag. 98. that Death tyrannizeth ouer the body c. Serm. in ●bitu Huberti VVHOLLY taken out of the way then shall no effect of it remayn he subnecteth this sentence in his sweet and diuine manner viz. Happy is our expectation and blessed is our hope whose Resurrection shall be much more glorious then our first estate of creation before our fall forasmuch as neither sinne nor punishment neither euill nor scourdge shall raigne or dwell or haue possibility to raigne or dwell either in our bodies or soules 11. To conclude it may please you to read and to ponderate this one little saying of S. Bernard by which you may take an estimate of his iudgement in theis matters My brethren while you think to auoyd a very small punishment in this world you incurr a greater in the next For you must vnderstand that you shall pay an hundred fold in * In purgabilibus locis Purgatory for those things which you neglect in this life 12. I know most kind Readers that you meruayle no lesse now then I did by what art D. Field can distill his Church out of the writings of theis worthy and learned men or how their authorities may be honestly alleadged to prooue that Papists are nothing els but a faction in the Church forasmuch as those Authors generally whom he produceth in his glorious Appendix are really interessed in that faction and enimies of our Protestanticall Church Wherefore I did now sufficiently vnderstand that we Protestants assuming the name of Israell vnto our selues and imputing the name of Philistims vnto the Papists could not iustify our affectation therein by any better resemblance then this viz. As the poore 1. Sam. 13.19.20 distressed Israelites were constrayned to repayr vnto the Philistims for the sharpening of their dulled tooles so we miserable Protestants hauing no better meanes are inforced to go vnto the Papists to procure some weapons for our defence from them which we turne vngratefully and vniustly against their owne bowells §. 2. S. AVGVSTINE abused by D. Field 1. YOu haue * Pag. 13. seene the goodly pretense of D. Field assuring you that the Protestants honour and reuerence the Fathers much more then the Papists do Which venditation if it did proceede from a syncere heart then D. Field should not stand in need of his inflexions and corruptions to sustayn his cause with their disgrace and much lesse with infaming the greatest of them all in this manner which I will here represent vnto your Christian view 2. The Romish manner of praying for the dead saith c Pag. 99. he hath no certayn testimony of Antiquity for NO MAN euer thought of Purgatory TILL Augustine to auoyd a worse errour did DOVBTINGLY runne into it d And none before that is false after whom e And not all that is false many in the Latin Church embraced the same opinion but the * See befor pag. 54. Greek Church neuer receiued it to this day 3. He is yet more seuere vnto S. Augustine vnto the Papists and vnto this doctrine saying that f Pag. 79. Augustine doubtfully broached that opinion which gaue occasion to the Papists of their HERESY touching Purgatory This imputation of heresy doth cleaue as strongly vnto the Fathers whom he pretendeth to honour and reuerence as vnto any Papist at this day for what should I speake of g Part. 4. Serm. de defunct in Querelâ defunct GERSONS heresy in this point whom he honoureth and reuerenceth so farr as to intitle him a * Pag. 85. worthy guide of Gods Church c. 4. Now though I obserued many