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
A19178	A reply to Dr. Mortons generall Defence of three nocent [sic] ceremonies viz. the surplice, crosse in baptisme, and kneeling at the receiving of the sacramentall elements of bread and wine.	Ames, William, 1576-1633.; Calderwood, David, 1575-1650, attributed name.	1622 (1622)	STC 559; ESTC S100126	108,813	126

Iewish opinion For he himselfe after contendeth that our ceremonies are not the same with the Papists because wee haue not the same opinion of them which the Papists haue 2. What doth he mean by this new tearme domnable I hope he doth not symbolize with the Papists in their difference of mortall sinne and veniall of which fault he so vainly accused us before If he meane by not damnable not unlawfull then hee holdeth circumcision as it is used vnder Prester Iohn to be lawfull If hee meaneth any thing else as that it doth not utterly destroy the being of a Church then he speaketh some truth but nothing at all to the purpose His second answer is that it is farre more safe to invent new ceremonies then to use those which God once appoynted and now hath abolished because they might ingender an opinion of necessitie and so might bring in all the Leviticall law Where 1. it is well he confesseth plainly that all the Iewish ceremonies are abolished for therein hee contradicteth that which hee sayd in his former answer 2. from hence our divines use thus to argue Num vero veteres figurae sublat●● sunt ut locus esset novis num divin● sublatae sunt ut human● succederent i. Are divine ceremonies abolished that humane may bee erected in their place They are the words of Doctor Whitaker de Pontif. cont 4. ● 7. c. 3. and the reason is strong For if it had been the will of God that we should haue bee been taught by other signes then those that are appoynted in the New● Testament hee could easily and vvould surely either haue chosen some of the old or appoynted some new in their places 3. Though there may bee more danger in some respect on the one side yet there may bee more absolutely on the other 4. The inventing of new humane ceremonies haue ingendred an opinion of necessitie in them and haue brought in all the Popish law of rites so that even in these respects it may be questioned in whether side is greater danger SECT VII THe third and last reason vvhich the Def. could find brought against significant ceremonies is that this will open a gappe to images oyle spittle and all Popish ceremonies all which Bellar●in● commendeth as fit to put men in remembrance of good things c. To this hee answereth divers things 1. This consequence sayth hee from some to all● is too lavish But this consequence is of his owne framing for the consequent vvhich the Abridgement maketh is from the common nature of significant ceremonies to every speciall being equally considered in regard of other circumstances Neither is there any occasion at all in the Abridgement for that ridiculous consequence which the Def. maketh from may to must in his example of the Kings Councell Secondly It is as unreasonable sayth hee as if a Patient that hath some drugges prescribed him should thence conclude hee may taste of all But it is as reasonable say I as if a Patient having some druggs prescribed unto him should thence conclude he may taste of any which are of the same nature especially if the same Physitian should prescribe them unto him Thirdly It is unconscionable sayth hee because there are many abuses mixed with Popish ceremonies Which answer seemeth meerly unconscionable because it is plainly expressed in the Abridgement that this inference doth consider the Popish ceremonies onely in regard of that signification vvhich they haue of good things Fourthly he disproveth the use of oyle and spittle because they were once vsed miraculously As if the mir●culous using of any thing did forbid that it should at any time after bee used for signification Surely then the many miracles vvhich histories do record to haue been done by the Crosse must needs banish that also out of the Church Fiftly for Images hee sayth They are not to be called Popish but onely in regard of superstitious adoration As if Cassanders image were not Popish which is an assertion 1. directly against all our Divines vvho not onely confute the Papists for adoration of their images but also for having them in any religious use especially in Churches for this is the controversie betwixt Calvin and Bellarmine de Imag. lib. 2. c. 9. wherein this Defendant taketh Bellarmines part Secondly it is directly against the Homily concerning images unto which we are bound to subscribe Thirdly it confirmeth the soule words of Bellarmine who saith that the Apologie of the Church of England lieth in saying that the Councel of Frankford decreed that Images should be abolished De Concil Auth. lib. 2. c. 8. for the onely answer is that which lunius giveth in his notes upon that chapter an 56. He that forbiddeth Images to be worshipped doth forbid the having of Images worshipable especially in Churches Which answer this Defendant doth flatly deny Sixtly for holy water he sayth that may bee accounted Christian were it not for the operatiue power which is ascribed unto it in Poperi● But good Protestants I thinke will rather beleeve Calvin who calleth it a kind of repetition of baptisme Instit. l. 4. c. 10. sect 20. and Iunius who peremptorily affirmeth that no humane ordination opinion or superstition can make it good and profitable in Bel. de Cul. sanct l. 3. c. 7. At the least let it be called Iewish not Christian for Christ will not haue his name called upon such superstitious devices neither can it without taking in vaine 7 Lastly he sayth there is no reason to deprive the Church of power of ordeining significant ceremonies because she may abuse it wherein he saith true But to argue from manifest abuses against that which is called use and yet is as like those abuses as one egge is like another this I hope is reason That which by the way is brought out of Peter Martyr is not of any great force For he there persuadeth that unto Hooper out of a good aff●ction which out of conscience he durst not doe himselfe though his place at Oxford did tie him unto it as hee professeth in an Epistle p. 1127. Where also hee sheweth that the chiefe end that moved him so to persuade Hooper was because he hoped that by his and such mens yeelding the ceremonies might in time be abolished which we find to be an erronious conjecture But that hath much lesse reason in it which he addeth viz. that the open gap of many ceremonies is now quite shut up because our church is contented to admit of so few and no more For 1. we haue not so much as the word of our Prelats for this nil-ultra 2. The gap is every day made wider and wider by such defenses as this is which allow of Images themselues for some religious use For by this meanes any crucifix may come in that is not greater then the Church doore 3 They that shut up a gap upon their pleasure onely can when they please open it againe Now I haue maintained the testimonies and