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
A09383	A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie	Perkins, William, 1558-1602.; Cudworth, Ralph, 1617-1688.	1604 (1604)	STC 19680; ESTC S114465	595,047	756

the law The aduocates of the Romish Church answer that our knowledge loue and obedience are perfect for the condition and estate of this life as we are viatores which is sufficient though they be not perfect for the condition of the life to come when we shall be comprehensores which is not required at our hands in this life for they make a double perfect fulfilling of the law one for the tearme of this life which is to loue God aboue all things and our neighbour as our selues The other after this life and that is to loue God with all the soule with all the powers and faculties of the soule and with all the strength and vigor of all these powers And this distinction they make to be the ground of their opinion touching the fulfilling of the law and iustification by workes c. But it is a sandie foundation and therefore that which is built vpon it cannot stand For besides that it is a fond and friuolous distinction forged by the Schoolemen without warrant of Scripture or consent of Antiquitie it is manifestly false For there is one onely rule of righteousnes and not two one onely generall sentence of the Lawe more vnchangeable then the lawes of the Medes Persians euen as vnchangeable as God himselfe which is that He which continueth not in all things written in the Law to doe them is accursed So that he which loueth not God with all his soule minde and might with all his valdè suo that is with all the faculties of his soule and all the powers of all these faculties and that in this life is accursed And it is absurd which they teach that a man is not bound for the tearme of this life thus to loue God but onely in the life to come For looke what man could doe by creation in the state of innocencie the same and so much the Law requires at his hands in the state of Apostasie But Adam by creation could loue God with all his soule with all the faculties of his soule and all the powers of all these faculties therefore the same perfect absolute and entire obedience is now required at his hands For the sentence of the law Cursed is he that continueth not in all things c. is not onely giuen to men glorified but to those that are in the state of grace And S. Paul doth so apply this sentence to men euen in this life t 〈…〉 he pronounceth all that are of the workes of the law to be vnder the curse Againe if this were so the Iewes had no cause to feare the seueritie and strictnes of the law as they did when they said If we heare the voice of the Lord any more we shall die considering they were able to keepe and fulfill it according to this Popish opinion Neither would God haue promised them a Messias or Mediatour to redeeme them from the curse of the law but would rather haue comforted them in that their so great feare and astonishment by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life Besides the patheticall exclamation of Paul O miserable man that I am c. Rom. 7. 24. and that saying of Peter in calling the Law a yoke which neither we nor our fathers were able to beare Act. 15. should be childish and ridiculous if that which is impossible in the law as Paul speakes did not appertaine vnto vs. The third argument If a man could fulfill the Law he should not stand in neede of a Mediatour For if righteousnes be by the Law Christ died in vaine Gal. 2. 21. It is answered that Christ died in vaine if men by the strength of nature could fulfill the Law but the fulfilling of the Law is by grace and so his death is not in vaine for by vertue of the obedience of Christ we are enabled to fulfill the Law But this were to make Christ no Sauiour but onely an instrument whereby we fulfill the Law and are our owne Sauiours whereas the Scripture saith that he is made vnto vs righteousnes 1. Corinth 1. 30. not that we are made righteousnesse by him That we are made the righteousnesse of God in him 2. Corinth 5. 21. not by him as an instrument That we are complete in him Coloss. 2. 10. and not complete of our selues by him Lastly the Scripture shutteth vp all men vnder sinne euen the most sanctified Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand Iob 9. 3. and Dauid saith If thou Lord shalt marke what is done amisse who can abide it Psal. 130. 3. and Paul saith of himselfe that he found no meanes to performe that which is good Rom. 7. 18. He saith further that it is impossible to be kept by reason of originall corruption Rom. 8. 3. It is answered that all these places and examples must be vnderstood of veniall sinnes which make men sinners indeede yet are not against but beside the law and therefore though a man commit them yet he may fulfill the law for all that Ans. the cōmon receiued opinion in Schooles that some sinnes are mortall others veniall of their owne nature is a witlesse distinction For if all sinnes deserue death as Paul teacheth Rom. 6. 23. either veniall sinnes are no sinnes or they must needes deserue death Moses saith that he that abideth not in all things written in this Law is accursed Deuter. 27. 26. where the wordes this Law may not be restrained onely to the Catalogue of great and hainous sinnes which are there reckened vp but extended to all sinnes as Paul applies it Gal. 3. 10. pronouncing him accursed that continueth not in all things written in the lawe not this law So that euery sinne euen the least sinne in thought makes a man subiect to the curse and so in rigour of diuine iustice deserues eternall death And it is but a poore shift to say that some sinnes are against the Lawe as all mortall sinnes and others besides the Lawe as veniall For the doing of that which God forbiddeth is a sinne not beside but against the Lawe But idle words iesting and gibing c. which the Popish Doctours account veniall sinnes are expressely forbidden in the word Matth. 12. 36. Of euery idle word that men shall speake they shall giue account at the day of iudgement And Paul forbiddeth all foolish talking and ●esting as things vncomely Eph. 5. 4. Therefore they are not beside but flatte against the lawe Secondly they answer that these places and the like are to be vnderstood of seuerall workes and actions of the Saints whereof some were good as Dauids sparing of Saul c. some euill as his adulterie murther and numbering of the people and not of the same particular workes Answ. It is false For Paul speaking of the same indiuiduall worke saith that it is partly good and partly euill I finde