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
A15414	Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...	Willet, Andrew, 1562-1621.	1611 (1611)	STC 25689.7; ESTC S4097	1,266,087	898

shall sweare 3. Some thinke this is a prophesie of the calling of the Gentiles that then euery tongue should confesse Bullin but the Apostle speaketh not of all sorts kinds of men in generall but of euery one in particular as it followeth in the next verse Euery one of vs shall giue account for himselfe 4. Wherefore although this prophesie is in part fulfilled in this life for both the faithfull doe publikely professe the name of Christ in the world now and euen the wicked are many times forced to acknowledge Gods iustice yet it shall not fully be accomplished vntill Christ come in the clouds when all flesh shall appeare before Christ and euen the wicked in that day will they nill they shall be forced to acknowledge Christ to be their Iudge when they shall wish the hills to fall and couer them from his presence Revel 6. so then although we see not all things now subdued to Christ Hebr. 2.8 yet when the last enemie is destroied which is death then all things shall be subdued vnto him when he shall haue deliuered vp the kingdome to his father 1. Cor. 15.27 28. 22. Quest. Whether euery one shall giue account for himselfe and appeare before Christs iudgement seat v. 12. 1. Obiect Pastors which are set ouer mens soules shall giue account for them Heb. 13.17 therefore not euery one for himselfe Ans. It followeth not for some shall giue account both for themselues and others as Pastors some for themselues onely as euery particular person and the Pastor shall not answer for others as in their place and as they are their owne proper faults for so they shall answer for them euery one for himselfe but for their negligence and want of care whereby they suffered their sheepe and flocke to miscarrie 2. Obiect The faithfull shall not be iudged at all Ioh. 3.18 He that beleeueth in him shall not be iudged Ans. There is iudicium condemnationis a iudgement of condemnation and so onely they which beleeue not shall be iudged which either had no faith at all or lost that which they had and there is iudicium retributionis a iudgement of retribution and so all generally shall be iudged the righteous vnto life and the wicked vnto condemnation Lyran. but in that place rather the meaning is he that beleeueth shall not be condemned 3. Obiect The Psalmist saith The wicked shall not stand in iudgement Psal. 1. then euery one shall not giue account at that day Hugo here answereth by this distinction that there is iudicium condemnationis a iudgement of condemnation and iudicium disputationis a iudgement of scanning and disceptation the vnbeleeuers vnderstood there by the wicked shall stand in the first iudgement not in the second there iniquitie is so notorious that it neede no scanning or discussing but those which were beleeuers and yet were euill liuers shall haue the other iudgement they shall be sifted and their sinnes examined But this is no sufficient answer 1. for in the day of iudgement all those which shall be condemned shall haue their sinnes obiected against them their owne consciences accusing them as is set forth in that forme of iudiciall proceeding described by our blessed Sauiour Matth. 25. all the goats at the left hand shall haue their sinnes laid vnto their charge 2. neither is the scanning and discussing of their sinnes properly a iudgement but an euidence and preparing vnto iudgement when the definitive sentence is giuen 3. in that place of the Psalme by not standing vp in iudgement is not meant their not appearing but the manner that they shall not stand forth with boldnes as the faithfull shall but with heauie and cast-downe countenance wishing that any thing might hide them from the presence of him which sitteth vpon the throne Revel 6.16 whereas the righteous shall stand forth boldly as the Prophet saith Isa. 8.18 Behold here am I and the children which thou hast giuen me 23. Quest. Of scandals and offences the occasion and diuers kinds thereof v. 13. 1. Chrysostome thinketh that the Apostle saying let no man put a stumbling blocke or occasion of falling before his brother doth admonish hereby both the strong and the weake for as the one might be offended with an others eating so the other with his not eating but the weake properly are said to be offended not the strong 2. Some take these for both one offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scandale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen thinketh it is so called when any thing is found in the way whereat pedes offenduntur c. the feete of the walkers doe stumble or are offended so the Syrian interpreter vseth here but one word to expresse both some take the first to be the greater as an offence they will haue to be the occasion culpae mortalis of a mortall or deadly sinne the scandall venialis of a lesse or veniall sinne Gorrhan M. Beza inclineth to this opinion taking the first to be the worst so the Geneva translation interpreteth the first an occasion to fall the latter a stumbling blocke but this difference rather may be made that an offence is as when one impiugit sed non corruit stumbleth but falleth not a scandall is cum impingit cum ruina when one stumbleth and falleth so the lesse offence is when one is grieued and troubled but not altogether discouraged the greater called a scandall when one is so offended that he falleth away quite from the faith Pareus Tolet but yet this difference is not perpetuall these words are for the most part confounded in vse and one taken for an other 3. A scandall or offence is seene in things good or euill or indifferent in good things none are offended but the wicked as Tertullian saith res bonae neminem scandalizant nisi malam mentem good things doe scandalize none but such minds as are euill as the Pharisies were offended at Christs works such a scandall is to be contemned neither are good things to be omitted because of such scandals in euill things men are offended when as they are encouraged by the euill examples of others to doe the like and these offences are in any wise to be auoided in things indifferent if any be offended of ignorance and infirmitie as in the eating of meates we must forbeare and not giue offence as the Apostle saith here but if of malice and wilfulnes they are offended such offences are not to be regarded 4. And there are three kind of persons that may be offended the good and faithfull the euill and the weake betweene both the good are offended and grieued when they see euill committed the euill are offended at good things the weake at the vse of things indifferent the first and the third offences we must shunne as S. Paul saith Giue none offence neither to the Iew nor the Grecian nor to the Church of God 1. Cor. 10.32 that is neither to the weake nor to the strong 5. There are