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
A15734	A dangerous plot discovered By a discourse, wherein is proved, that, Mr: Richard Mountague, in his two bookes; the one, called A new gagg; the other, A iust appeale: laboureth to bring in the faith of Rome, and Arminius: vnder the name and pretence of the doctrine and faith of the Church of England. A worke very necessary for all them which haue received the truth of God in loue, and desire to escape errour. The reader shall finde: 1. A catalogue of his erroneous poynts annexed to the epistle to the reader. 2. A demonstration of the danger of them. cap. 21. num. 7. &c. pag. 178. 3. A list of the heads of all the chapters contained in this booke.	Wotton, Anthony, 1561?-1626.	1626 (1626)	STC 26003; ESTC S120313	151,161	289

the second which was neuer denyed de Bap. lib. 1. cap. 13. for the first he doth onely say it for the third he hath not so much as one place of Scripture to pretend for it onely de Iusti lib. 2. cap. 16. he offereth a proofe from the nature of sinne that is remitted which can proue nothing because it is as doubtfull as the thing in question by which it is manifest the Scripture knoweth it not and consequently it is erroneous If Mr. Mountagu thinketh not thus let him produce the word of God for the proofe of it and he shall haue answer till then it must goe for such CHAP. XI The point of falling from Grace Master Mountagu The Church of Rome The Church ●● England I See no reason why I may not confidently maintaine falling from grace Appeale page 37. He that is Iustified may lose the grace of iustification which hee haeth receiued Con. Tren● sess 6. can 23. After that we haue receiued the holy Ghost wee may depart from grace giuen therefore they are to be condemned which say they can no more sinne as long as they liue here Artic 16. In the second part of the Homily of falling from God we are sent vnto a conclusion not onely of totall lapse for a time but also of finall separation and for euer which is also according to the Doctrine expressed in the Articles for he that saith a man may fall away and may recouer implyeth withall that some men may fall away and may not recouer By euery mortall sinne a man doth lose the grace of Iustification which hee hath receued cap. 15.   Which sentence m●st now be accounted his owne because he brings it as the Doctrine of our Church he professeth Appeal page 48 what that Church beleeueth I beleeue what it teacheth I teach     Sometime the El●ct Called the Iustified such as Peter was doe fall totally from Gods grace Appeale page 16. By a wicked life men doe fall away from grace Appeale p. 36. By all which places alledged we haue his mind in this point to the full I will set it downe in seuerall propositions for the more ease of memory and vnderstanding and follow his order thus 1 A man may fall away from grace 2 A man may fall away from grace totally and finally 3 The Elect and Iustified doe sometime fall away totally 4 By sinne a man doth fall from grace CHAP. XII The point set downe in the former Chapter is argued THat wee may proceed in this question in the same order that wee haue done in the former three things must be propounded 1 Whether this proposition A man may fall from grace be true or not 2 Whether that proposition consent with the Church of Rome or not 3 Whether that proposition dissenteth from the Church of England or not I haue propounded the first of his propositions to be discussed and not any of the rest because they doe but explicate and set out the meaning of this The second and third sheweth who they be that doe lose grace and how farre they doe lose grace The fourth sets out the next cause that procureth the losse of grace The handling of these three will come in each one in his seuerall place By the terme fall away is signified the losse of grace and is as much as if it were said hee that hath receiued grace may lose that grace and be destitute thereof By grace is meant the habit of holinesse or that inward forme disposition or qualitie out of which the workes of piety in the outward actions of mans life doe flow and whereby hee is ordered and set into the way of eternall happinesse The word may signifieth the possibility in the euent of the separation of man and grace as we vse to say a man may lose his life That he doth consent with the Church of Rome so farre as the Councell hath decreed it is plaine and euident now the Councell must bee conceiued to speake of euery man that is iustified whether predestinate or not predestinate for it speaketh of man iustified without limitation Secondly it must bee vnderstood of the losse of all grace receiued For it speaketh of the losse of the habit If a man loseth the habit he loseth all Thirdly it must bee conceiued that the Councell speakes of a losse finall in some because it speaketh not of the recouery againe of any and that is as much as Mr. Mountagu saith but because wee haue not these things expresly in the Councell therefore we must haue recourse vnto the Interpreters for the vndoubted minde of the Councell Bellarmine de Iusti lib. 3. cap. 14. saith We haue example in three which lost their Iustice and did recouer it againe and of fiue that did so lose their Iustice as that they became reprobates Where we haue Mr. Mountagu his sentence fully and plainely For he saith the Elect doe lose and recouer others doe lose and not recouer Other Authors of theirs doe speake so as Bellarmine doth but I need not name them because it is common vnto them all to speake thus Mr Mountagu supposeth that the reprobate also doe sometimes receiue the habit of holinesse and so saith Bellarmine too de Iusti lib. 3. cap. 14 where hee hath the same thing for his title and concludeth it in the Chapter Habemus igitur c. in these words The Iustice of Iustification is not proper to the elect but sometime common with the reprobate Lastly M. Mountagu saith simply Sinne procures this losse where he must be vnderstood of those sins which he telleth vs Appeale p. 173. doe wast the conscience and not of those which he calleth sinnes of ordinary incursion that is to speake in plaine English as himselfe there sayes of mortall but not of veniall sinnes and so saith the Councell too Vpon which I may conclude M. Mountagu agreeth with the Councell of Trent in this point to a word and vpon the reckoning wee find that this his agreemēt in these foure former propositions doth yeeld vs his consent with them in two more viz. 1 Sinne is mortall and veniall 2 Grace habituall is common to the elect and reprobate Touching the opinion of Arminius in this point thus he writeth Appeale p. 16. I haue beene assured that Arminius did hold not onely Intercision for a time but also abscision and abiection too for euer That a man called and iustified through the grace of God might fal away againe from grace totally and finally and become a cast away as Iudas was for euer He must bee vnderstood to speake this of the predestinate otherwise he putteth no diffence betweene Arminius and his owne professed opinion whether he consenteth therewith or dissenteth therefrom he saith nothing expresly That he doth dissent from Arminius it is not probable for hee had sufficient reason to haue protested his dissent if hee could haue done it with truth It is very probable hee doth consent because being charged

with it hee holds his peace The old prouerbe is the silence of the accused is a confession of guiltinesse Which seldome times proues vntrue what hee is of certainty is knowne to God and himselfe hee standeth or falleth to his owne master it is meet I meddle no further but with his positions and proofes wherefore I leaue this and proceed We haue no reason to suppose that the Church of England was euer of opinion that the habit of grace can be lost for if it were then must it also beleeue that 1 Some reprobate is also sanctified 2 Some sins are mortall other some veniall 3. The habit of Iustice and the works thereof be perfect Iustice and adequate vnto the diuine Law 4. Purgatory Pardons Masses Trentals Dirges c. be profitable vnto some that be dead but we know by perpetuall experience that our Church abhorreth and the professors of her faith publikely and priuately protest their detestation of all these Articles of the popish faith therefore we haue a cloud of witnesses that do all testifie that the Church of England maketh the losing of the habit of grace no part of her faith Moreouer in the 22. Article it doth expresly disclaime the Romish doctrine concerning Purgatory and pardons Lastly This point of falling from grace hath beene commonly and vniuersally reiected as well by Ministers as priuate men and no man questioned in the least sort for doing wrong thereby to the faith of our Church which is a most evident proofe that they taught and beleeued as our Church euer beleeued If it be answered some in our Church haue taught falling from grace I reply It is true some haue so done but they haue beene but a few and cryed down too by the most and thrust off with no small signe of dislike from authoritie I haue his owne testimonie three times yeelded Gag p. 158. and p. 171. Appeale pag. 26. affirming that our Church hath left this question vndecided which against him is a proofe without question that his falling from grace is not the doctrine of the Church of England And yet behold Hee would perswade that his falling from grace is the publike doctrine of the Church of England del●uered not in ordinary tracts and lectures but publikely positiuely and declatorily and for proofe hereof he saith he will bring vs record thereof Appeale pag. 28. 36. which he promiseth shall be by the plaine and expresse words of our Articles c. Appeale p. 37. Appeale p. 29. Thus hee beginneth to performe his promise In the 16. Article we read After wee haue receiued the holy Ghost wee may depart away from grace and fall into sinne That the full force of this argument may appeare and my answer may bee directly and fitly applyed thereunto it is needfull that I put it into due forme and thus it will stand Whatsoeuer is comprehended in the 16 Article is the publike doctrine of our Church But that a man may depart from grace is comprehended in the 16. Article Therefore that a man may depart from grace is the publike doctrine of the Church of England I answer if he will stand to his proposition hee may well be inrolled for a child obedient and a Champion most valiant vnto his mother the Church of England Bellarmine and all the Doctors of the Church of Rome are but faint-hearted cowards in comparison of him The greatest part of the acts in Councels doe not appertaine vnto faith The disputations that goe before the reasons that be added nor the explications that are brought doe not appertaine to faith but onely the naked decrees and of them not all but onely such as are propounded as matter of faith So saith Bellarmine de Concil auct lib. 2. cap. 12. Quartum est c. and no Papist euer durst giue more then thus yet Mr. Mountagu dares giue to the Church of England more then this Euery sentence in the Articles with him is matter of faith and so he doth equall them vnto the scriptures to whom it belongeth that euery sentence be a matter of faith as Bellarmine truely auerreth in the place last alleadged If he will disclaime that proposition his argument falleth of it selfe To answer more specially that Article comprehendeth two conclusions viz. 1 The baptised may sinne 2 The baptised sinner may receiue forgiuenesse These two haue their seuerall proofes to wit 1 He may depart from grace Therefore sinne 2 He may repent Therefore haue forgiuenesse Euery one of the conclusions in that Article is the doctrine of the Church of England Your proposition so vnderstood is true but your assumption is false Departing from grace is not any conclusion in the Article But suppose that euery sentence in the Article is the doctrine of the Church of England yet this Article will not profit you for A man may depart from grace by neglecting to obey it by losing it In the first sense I grant the Article doth teach departing from grace but in this sense the Article hath nothing in fauour of you much lesse hath it your falling from grace in expresse words for yours is of losing the habit of grace If it be replyed the word depart may not be taken in that sense I reioyne it may bee so taken in this place because he that hath the habit of grace doth alwaies first neglect the motion and calling of actuall grace before hee commits sinne and this I take as granted Therefore you must proue that the Article doth vnderstand it otherwise then so else it can haue no stroke in your businesse Let it be admitted in courtesie that the Article speaketh of the losse of grace yet it will come farre short of your purpose for it cannot speake of the losse of the habit of grace I proue it from the Article it selfe and your owne doctrine thus The habit of grace is lost by sin So say you Grace in the Article is not lost by sinne But contrary Grace is lost therefore sinne committed So saith the Article Therefore grace in the Article is not the habit of grace By this it is most euident and past doubt that there is nothing in the Article that auoucheth the losse of the habit of grace But pardon him this mistake I will giue my word for him hee neuer studied the Article to find the true sense of it Doe you thinke his studie so meane as that he would condiscend so low as to English Articles I assure you no. I tell you and he tells it me Appeale pag. 11. Hee neuer studied Bastingius Chatichisme Fenners diuinitie Bucanus Trelcatius Polanus and such like His learning is all old The Apostles Canons Polycarpus Denis Linus Cletus Clemens Annacletus Amphilochius and others of their time are his puefellowes and hourly companions And he hath good reason for it too The neerer the fountaine the clearer the streame the further off the fouler pag. 12. His second argument beginneth Appeale p. 32. and is thus to be framed Whatsoeuer is