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
A73451	Bels trial examined that is a refutation of his late treatise, intituled. The triall of the nevve religion By B.C. student in diuinitie. VVherein his many & grosse vntruthes, with diuers contradictions are discouered: together with an examination of the principal partes of that vaine pamphlet: and the antiquitie & veritie of sundry Catholike articles, which he calleth rotten ragges of the newe religion, are defended against the newe ragmaster of rascal. In the preface likewise, a short viewe of one Thomas Rogers vntruthes is sett downe, taken out of his booke called. The faith doctrine and religion, professed and protected in the realme of England, &c. with a short memorandum for T.V. otherwise called Th. Vdal.	Woodward, Philip, ca. 1557-1610.	1608 (1608)	STC 25972.2; ESTC S125583	118,782	210

no such rule of fayth in moderne Canonists adding notwithstanding that where obstinacy possesseth not the will but true obedience to the Church remayneth error may be incurred by humane infirmity negligence obscurity of the matter or the determination of the Church being not yet giuen or not knowen but by no meanes heresy albeit the thing it self may be contrary to fayth or good manners Thus much briefely for their excuse but how the minister can be defended is without the conceipt of all common capacitie I might add for a fourth vntruth how both here and in his Suruey he maketh Iosephus also to mention Rhenanus of whom he speaketh nothing at all But I haue done sufficiently for this Chapter let vs now see what followeth in the next Bels VII Chapter Of Popishe venial synnes THE XXVIII VNTRVTH COncerning his seuenth chapter wherein he disputeth of venial sinnes two things are to be noted before we come to his vntruthes The first is that all Catholick writers both old and new acknowledge and confesse some sinnes to be venial and not to deserue the euerlasting paine of hell fire as by and by shall more plentifully be proued The second is that there be two small things commonly called schole questions wherein diuers follow diuers opinions The first is whether venial sinnes be contrary to the commanundement or beside the commaundement som learned men houlding the one opinion and som embracing the other which is a curious quiddity disputable in scholes and nothing touching the hart of religion and besides none of these but willingly submitte them selues to the censure of the catholik Church and yet the minister as though it were some fundamental point noteth here very grauely out of Iosephus that the one opinion is now more common in the scholes then the other and out of that by maine dexterity of learning inferreth the mutability of our religion but he should haue done well to haue proued first that this concerned religion that is any point of fayth as he would haue it thoughte or els he sayth nothing to the purpose The second schole question though somwhat greater is from whence it cometh that som sinnes be mortal some venial whether from the nature of the sinnes them selues or from the mercy of God The common opinion most receiued and most sound is that some sinnes of their owne nature be small or venial others great and mortall Bishop Fisher and some fower other alleadged by Bell thincke that all sinnes of their owne nature be mortal that it proceedeth from the mercy of God that som be venial because he would not vpon diuers smaller synnes impose so great a punishment But not withstanding this small difference neither B. Fisher nor any of the others deny veniall sinnes as Bell and his consorts doth This being so let vs consider what a notable vntruth and that often rehearsed the minister offereth to the viewe of his readers when he sayth Almainus Durandus Gerson Baius and other famous Papists not able to answeare the reasons against veniall sinnes confesse the truth with the Bishop that euery sinne is mortall He doth cunningly abuse them in leauing out those wordes of it owne nature which ought to haue been added according to their opinion and he like wise doth adde in citing of Roffensis immediatly before doth not this dealing of his argue that he would haue his reader to thincke that these learned men denyed all veniall synnes which damnable doctrine of the Protestants they detest for example Bishop Fisher in his 22. article against Luther houldeth som synnes to be veniall that is such as take not away Gods grace Nec opinor te c. Neither doe I thincke saith Bishop Cont. L● the um art 32. Fisher to Luther that thou wilt say but that a mortall synne so soone as it is committed banisheth grace from the soule and doth constitute the synner him self in the hatred of God and if a mortall synne doth take away Gods grace and not a veniall veryly it is manifest that there is no small difference betwixt a mortall and veniall synne Behould Roffensis teacheth som synnes to be veniall and that there is a greate difference betwixt a mortall and a veniall synne Of the same minde be the other though by his cunning handlinge he would make the to deny veniall synnes and to hould all mortall according to the new doctrine of the Protestants THE XXIX VNTRVTH AFter this vntruth immediately followeth an other Yea the Iesuit S. R. quoth he with the aduise of his best learned friends in his answeare to the downefall of Popery confesseth playnly and blusheth not thereat that the Church of Rome had not defined som synnes to be veniall vntill he dayes of pitts the fift and Gregory the thirtenth which was not fiftie yeares agoe In which words he blusheth neuer a whitt to slaunder that learned man and wholy to corrupt his meaning He saith not that the Church of Rome had not defined som synnes to be veniall vntill the dayes of pius the fift and Gregory the thirteenthe as this licentious cast-away corrupty fathereth vpon him for he knewe well that to beseue veniall synnes was an article long receiued before the times of those Popes but he affirmeth only that to hould veniall synnes to be only such by the mercy of God was censured and condemned by those Popes why did Sr. Thomas his sincerity cut a way these words by the mercy of God forsooth because that without lying and corruption he can obiect nothing against Catholick doctrine The same catholick writer noted him in the place cited by him selfe of two vntruths the one for calling B. Fisher the Pope canonized marty the other for stiling Gerson a Bishop neither of which be true but he slyly passeth ouer them as not knowing poore wretch what to say in his owne defence in to such straights doth this dominiring doctor driue him selfe by his talent of ouerlashinge THE XXX VNTRVTH STraight after this tricke of treachery he crieth out in the feruour of his soule O sweete Iesus what a world is this that silly foolishe Papists should be so bewitched as to thincke Popery the old religion and in that bitter pangue was deliuered of an other abominable ly for it followeth VV see it plainly confessed by our aduersaries that for the space of a thowsande fiue hundred and thre score years all synnes were deemed mortall Had not this minister renounced all modesty and true dealing neuer would he putt in print such palpable vntruths for no one Catholicke author can he name since Christ that denyed veniall synnes the ground of this vntruth is the precedent where he affirmed that the Church of Rome had not defined some synnes to be veniall vntill the dayes of Pius the fift Gregory the thirtebth which being most false as was there sayd it remayneth also that this can not be true which so bouldly here he maintayneth Many sentences of auncient fathers and other notable authors