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
A69143	Miscellania or a treatise Contayning two hundred controuersiall animaduersions, conducing to the study of English controuersies in fayth, and religion. VVritten by N.N.P. and dedicated to the yonger sort of Catholike priests, and other students in the English seminaries beyond the seas. With a pareneticall conclusion vnto the said men.	Anderton, Lawrence, attributed name.	1640 (1640)	STC 576; ESTC S115142	202,826	416

to be descended from the loynes of Luther Of the Antimoni so called by reason of their impugning the Law of the Old Testamēt the Protestant Deuines of Mansfield thus report them to teach Lex diuina ●igna non est quae verbum Dei appelletur c. Omnes (15) In Confessione Mansfeld Ministrorum tit de Antinomis fol. 89. ●0 qui circa Moysem hoc est decem pr●cepta versantur ad Diabolum pertinent Ad patibulum cum Moyse Thus these Deuines relate the Doctrine of the Antinomi And do not the Antinomi suck this their blasphemous doctrine from Luther who thus writeth of Moyses Moyses (16) Luth tom 3. Wittenberg in Psal 45. hath his lips vnpleasant stopped angry c. Do you collect all the wisdome of Moyses c. and you shal fynd it to be either Jdolatry or hypocriticall wisdome or if it be politicke the wisdome of wrath c. away therfore with Moyses Now that the Libertines do in like manner spring originally from Luther is no lesse euident Th●ir doctrine Caluin deliuereth in th●se words Persuadent (17) Caluin in Tract Theol. pag. 542. nihil mali esse in stupris adulterijs cum à Deo omnia fieri cognoscimus The Libertines perswade themselues that there is no euill in fornic●tion and adulteries Seing say they we all know that all things proceed from God And from this their Doctrine are so many writings published by the Libertines wherein is defended all Epicurisme and (18) Of these see Caluin vbi supra pag. 527. 543. impurity of life Now that Luther layeth the ground of the Libertines Doctrine obserue what followeth God (19) Luth in assert ar● damnat per L●cnem art 36. worketh the wicked worke in the wicked c. And againe It is not in mans power to thinke Good or Euill but a●l things proceed from absolute necessity And as for extenuating of vice as not hurtfull to Man and depressing of vertue in both which points the Libertines agree with Luther I refer the Reader to what is aboue set downe out of Luthers owne words Only I will heere repeate one or two of his speeches Touching good works equally disclaymed both by Luther and the Libertines Luther thus writeth No worke is disalowed (20) Luth in his sermons Englished p 147. of God vnlesse the authour thereof ●e disalowed before And concerning Sinne Luther thus teacheth (21) Luth to 2. wittemb de capt Babil fol. 74. A Christian bap●ized is so rich that though he would he cannot ●oose his Saluation by any sinne how great soe●er vnlesse he will not belieue Which two Doctrines of Luther are the very source from ●hence spring the Libertines Heresies Animaduersion CXLIX TO forbeare the testimonies of Diuine Scripture of generall Councells (22) Concil 3. Carthag Lateran sub Innocent 3. c. 60 ●●orent sess vlt. and of the ancient Fathers (23) Gregor Nazianz in Orat. in Cesarium Cyril Catech 5. mystag Epiph. in 〈◊〉 Operis contra Haer haer 75. Chrys hom 41. in 1. ad Cor. Ter●ll l. de corona milit Cyprian l 1. Epist. 9. Ambr. l. 2. Epist. 8. 〈◊〉 Faustinum Hieron Epist ad Pamma●h August de cura pro ●●rtuis c. 1. in Enchirid. cap. 110. in proofe of Pur●atory I will here content my selfe with arguments two or three drawne from Rea●on which are in my iudgment of sufficient ●orce for the beliefe of this dogmaticall ●oint The first Argument then may be this There are ceraaine Veniall Sinnes as is pro●ed out of S. Iames c. 1. and 1. Cor. 3. which ●●e worthy only of temporall punishment But it may so fortune that a Man may depart out of this life with such Sinnes not expiated But it is not intelligible how an idle ●ord for example should out of its owne Nature deserue the perpetuall hate of God and sempiternall flames The second Reason When Sinners are reconciled to God the whole temporall punishment is not euer remitted with the Sinne Thus though God remitted to Dauid his Sinne in 2. Reg. 12. yet for temporall castigation he punished him with the death of his Sonne But it may so fall out that a man hath not fully satisfyed at the hower of his death for his temporall punishment therefore it necessarily followeth that there is a place of Purgatory wherein all temporall punishment is to be suffered The third reason We see that of those who depart this life some are very good and vertuous others very euill and wicked others againe are reasonably good and reasonably euill Now from hence euen by the force of Reason we may conclude that there is after this Life eternall punishments for those which be extremely wicked and eternall rewards for the very good and pious and then by proportion and analogy temporall punishments by them a passage to Eternall rewards for those who are but reasonably good and reasonably euill Neither standeth it with Gods iustice and goodnes that a most vertuous man through his whole life dying also another man dying who hath committed many veniall Sinnes vnsatisfyed or hath only the guilt and eternal punishment of many great mortall Sinnes forgiuen without any temporall satisfaction at all for them made should both indifferently enioy immediatly after their departure out of this life the same reward of Glory and Eternity The last reason may be this That opinion which taketh away Purgatory is most pernicious and therefore it cannot be true For it maketh men slouthfull in auoyding Sinne and doing of good works as elswhere is intimated For who is persuaded that there is no Purgatory but that all sinnes are presently abolished by death in those who dye with true fayth may thus reason with himselfe To what end do I labour in fasting Prayer Continency Almesdeeds Why do I depriue my selfe of pleasures seeing at my ●eath all my Sinnes whether they be many or few shall at once be cancelled But who belieueth that besides Hell there is a most horrible fyar of Purgatory and that what in this ●●fe is not washed away by due works of Penance shall in that fyar be purged will be far more diligent and cautelous in leading of his life Animaduersion CL. TOuching the Induration or Hardening of Pharaos Hart so much vrged by our Aduersaries to proue that God is the Authour of Sinne we are to note that whereas our very Aduersaries and particularly Melancthon (24) Melancthon confesseth the same in loc Com cap. de causa peccati contingentia confesse that the Hebrew word here vsed signifyeth only Permission the Jewish Rabins are accordingly so playne in affirming with vs the same to be only by Gods permission and not by his working tha● Peter (15) In Epist. Rom. cap. 9. Martyr and Munster (26) Annotat in Exod. cap. 7. do accordingly acknowledg this the Iewes foresaid exposition Melancthons words confessing that the Hebrew word signifyeth i● this place only Permission are these Nec

then the soule of Man as being a simple Spirit hath nothing in it selfe frō which it should receaue any distraction or extinguishment contrary to the sensitiue soule of other liuing Creatures which haue within it selfe the grounds of its owne Mortality therfore it followeth that the soule of Man is immortall and liueth after it is diuorced from the body Another argument in prooffe hereof is taken from the worth and dignity of Mans Soule which dignity is cheifly discerned to vs by its owne seuerall Operations For first the knowledge of the soule is altogether illimitable For it apprehendeth all kinds of things As also it conceaueth the vniuersall reasons of things as they are abstracted from particulars from sensible matter from place and tyme c. It searcheth into the reasons causes effects and proprieties of all things All which Action and operations beare no Reference to th● benefit of the Body but are ornaments only of the Mynd and belong only to the Mind Secondly The desire of Mans soule is in like sort infinite and boundles For the Soule doth not only desire such things as belong to the Body to wit to satisfy the sense of tasting and feeling as Beasts do but it stretcheth it selfe forth to euery Truth desiring the knowledg and contemplation of euery Verity Neither is the desire of the Soule I euer meane the soule of man enlarged only to ech Truth but also to euery thing that is Good Here then appeareth how much the power of desiring in man is eleuated and aduanced aboue the Matter and condition of his Body Thirdly the same is further confirmed from the Delights and Pleasures wherewith the Soule solaceth herselfe For she is delighted chiefly with the contemplation of Truth She is delighted with the Pulchritude and beauty of all things and in admiring the Art and skill which appeareth in euery thing She is delighted with Proportions and Mathematicall disciplines She is delighted with the works of Piety Iustice and exercise of all other Vertues Finally she is delighted with Fame Honour glory rule domination Now seeing none of these belongeth to the benefit of the Body but all are touching spirituall obiects or at least concerning such things which are estranged from the benefit of the Body and seeing the soule esteemeth these things far more then any corporall Good It therefore is most euident that the Soule is of a far higher and more worthy disposition then the body and of such a diuine Nature as that it dependeth not at all of the commerce and entercourse which she hath with the flesh Fourthly This verity is warranted from the Dominion which the soule hath ouer the Body and from the Soules enioying of Freewill For the Soule doth so direct gouerne ouerrule the body in her affections and passions as that neither the expectation of rewards or feare of torments can force the body to say or do any thing then what the Soule w●lleth Now the reason hereof is because the Soule dependeth not of the Body but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sui iuris whereupon it riseth that the Soule so smally valeweth those things which appertayne to the Body as if they did not belong vnto her Fiftly Yf the Soule should haue her dependance of the Body and could not consist the body being once extinct then shold she haue against nothing a greater horrour and auersion then against death For death of the body depriuing the Soule supposing it to be mortall of all good should become her greatest infelicity and euill and present life her greatest good and happines But now daily experience teacheth the contrary for many do make so small account and estimation of lyfe as that they willingly spend it for prayse fame liberty auoyding of reproach and dishonor yea some there are who for auoyding of disgrace or affliction of mynd stick not to become their owne Homicides so much do those things which appertayne to the Mind ouer ballance all that which appertaineth to the Body Sixtly Yf the Soule of man be extinguished together with its body then nothing is attended on with greater Calamities then mans Nature for in this life mans nature stands subiect to many afflictions from which Beasts are most free For it is incessantly solicited with cares vexed with feares burning with desires sorrowing and complayning neuer content with its owne state nor enioying any tranquility of mynd Besides it often endureth pouerty banishment imprisonment disgrace the yoake of Matrimony losse of goods repentance of things past a care of things to come c. from all which Beasts are free Yf therefore the Soule be extinguished with the body then almost all kinds of Beasts would be more happy then Man Therefore it remayneth that the soule must expect its felicity after its departure from its body consequently that it dyeth not with the body but is immortall For how absurd is it that that which is of the highest Nature in ●his world should in its state and being become more miserable then things of a far meaner Nature Seauently That sentence which is the source and welspring of all Iustice Piety Vertue cannot possibly be false But this Article which teacheth the Soules immortality and that after this life it is to be rewarded or punished is the ground-worke of all Iustice and probity therefoee the article of the soules immortality is most true as on the contrary part that Opinion which teacheth the soule to be mortall and corruptible doth subuert and ouerthrow the foundation of all probity and vertue therefore that Opinion must of necessity be false since it promiseth a man that let him liue neuer so wickedly he shall not suffer any paynes after this life Eightly to remit the Reader for his fuller satisfaction herein to the foresaid booke of Rawleighs Ghost I say that Nature which is intelligent is the worthyest nature of all others which are in the world Hēce it is gathered that it is absurd to mātayne this nature vtterly to perish and to be mortall For if the earth sea and starres all which were created for the vse of this intelligent nature I meane for man do neuer decay but continue eternall then how can it be auerred that this intelligent nature should become mortall and passible Certainly it is altogether vnlawfull to affirme that nature to wit Mans soule to be mortall to which things that are immortall become seruiceable and for whose only vse and benefit the said immortall things were first created Animaduersion CLXXXXV THe Consideration of the fabrick of Mans body most irresistably conduceth vs to the knowledge of a Deity And the●efore not vndeseruedly is the body of man stiled by the Philosophers Microcosmus the lesser world Meaning lesser in Quantity then all this great world contayning in it the vniuersality of all sublunary things but farre greater with reference to the many mysteryes discouered in the framing therof First then Mans body but briefly to runne ouer some chiefe obseruations