Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	mortal_a	sin_n	venial_a	1,538	5	14.1060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07807	A full satisfaction concerning a double Romish iniquitie; hainous rebellion, and more then heathenish æquiuocation Containing three parts: the two former belong to the reply vpon the Moderate Answerer; the first for confirmation of the discouerie in these two points, treason and æquiuocation: the second is a iustification of Protestants, touching the same points. The third part is a large discourse confuting the reasons and grounds of other priests, both in the case of rebellion, and æquiuocation. Published by authoritie.	Morton, Thomas, 1564-1659.	1606 (1606)	STC 18185; ESTC S112912	216,074	250

Aequiuocations Of many be you contented with this one Pyrrhus his question to that Oracle was Whether he should giue an ouerthrow to the Romans or no the answer of the Oracle was this Aio te Aetacidi Romanos vincere posse That is to say I say that Pyrrhus the Romans may ouercome So whether the Romans which after was true should ouercome Pyrrhus or Pyrrhus which was false should conquer the Romans the aequiuocating Oracle might be found to haue sayd trueth It is recorded by Eusebius that at the birth of Christ all those diuellish aequiuocating Oracles were put to silence when the last which spoke being asked Why they now ceased to giue answers returned this last answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Hebrew babe meaning Christ is borne So doubtlesse in what heart soeuer there is the regenerating spirit of Christ there the aequiuocating spirit of Delphos doth wax dumbe Now you holde that your Priesthood is conferred vpon you by a Sacrament of Ordination and that Ex opere operato it doth impresse in your soules Charactêrem indelebilem that is a marke neuer to be blotted out By the power of that Sacrament of Order which heerein say you excelleth all other Sacraments that it aduanceth Priests a degree aboue all other Christians The end thereof you beleeue is Tooffer sacrifice for the sinnes of the quicke and the dead Yet do you aequiuocatingly denie your Priesthood sealed vnto you by a Sacrament belonging to faith And what matter can there be wherein such a Priest will not aequiuocate who doth aequiuocate concerning his Priesthood But we haue not so learned Christ but defend that it is essentiall to a Christian whensoeuer or to whomsoeuer he sweareth to vse simplicitie and not to sophisticate for there is a double faith in the Iurer to be tendred the first is faith to the man to whom he sweareth which we call fideline the other is our faith in God by whom he sweareth to beleeue that he is omnipotently wise to discerne whether my words be true according to their signification and omnipotently iust to take vengeance vpon me if I do dissemble The first faith is violated by aequiuocating for it is therefore interpreted to be called Fides quia fit quod dicitur that is The thing is as it is sayd to be And the dissemble● in this kinde Tullie as the golden mouth of all reasonable men calleth Infidelem An Infidell So likewise your faith in God is impeached for how shall I call God to acknowledge those words to be true in that sense which I ought to speake them in wherein I know them to be false CHAP. XIX This doctrine concerning Aequiuocating must in the last place be discussed both pro and contra in the effects The Aequiuocator obiecteth VVHen a Protestant Magistrate shall sweare me to bring in a Papist Recusant to the Assises when there is no way for the Recusant to escape I will sweare by aequiuccation The Answer Thinkest thou it vnlawfull to bring a Recusant to the Assises then is it also vnlawfull to sweare that thou wilt bring him for this is one essentiall property which God challengeth by his Prophet that where there is Iusiurandum Ius should go before iurandum and therfore the Prophet saith Iurabis in iustitia Thou shalt sweare in iustice That is to admit your owne Aquinas for expositour not to sweare any thing that is vniust But notwithstanding this direct command Thou shalt sweare wilt thou sweare Then mayst thou not sweare by aequiuocation for that doth wound the very soule of an oath which is simple Truth but verball aequiuocation taketh away the necessary simplicity of an oath because therein is dissimulation If therefore the thing be vnlawfull thou must not sweare no not truth though thou be vrged if thou wilt sweare yet know thou art not vrged to sweare an vntruth The second Obiection is popular supposing Aequiuocation to be a lie thus There are three kinds of lies that one Iesuite may speake for all his fellowes one is a pernicious and hurtfull lie which turneth to the hurt of another the second is an officious and charitable lie which is for the good of another the third is but a iesting 〈◊〉 whereby no man is either helped or hurt Of these we define thus that euery one of these vsed in an oath is a mortall sin considered without an oath the pernicious is only a mortall sinne the officious and ●esting are but veniall The Answer I am not ignorant that the vse of this distinction of mortall and veniall in the comparison of sinnes is frequent in the Fathers but as different from you in sense as they be consonant in termes for they neuer valued any sinne so veniall in his owne nature as not to deserue of it selfe an infinite eternall torment for they alwaies taught that euery sinne being a transgression of an eternall law of the infinitely iust God doth challenge an infinit punishment so to be accounted mortall and yet not therefore equall except you will say that theft and murder and blasphemy against God be therefore equall because they be equally mortall which I thinke you will not But when they consider man in the state of Grace they taught that the sinnes of humane infirmity in a man regenerate are not rigorously exacted and in this sense are called veniall Notwithstanding I dare affirm that of these kinds of sinnes which you call veniall there is not one but being done vpon presumption it is damnable equall with your mortall As thus suppose your officious lie be vnto the examined veniall because he was instantly surprised as it were with a sudden passion and not able to know how to resolue which I call infirmity yet if he had ●●ed presumptuously that is beene of this resolution that whensoeuer such a case should happen his purpose was to lie this vnto that man had beene a sinne grieuously mortall yet this manner of resolution in like case is your generall doctrine and practise Therefore we must shew that Euery Officious lie for what good intent soeuer it be resolutely done whether in or without an oath is damnable in it selfe and ought to be auoided of all Christians Your practise in the popular opinion is iustified in these respects We doe it for a good end as to secure our selues or a Priest and for the Catholike cause lest holy Priesthood might be defamed and our Catholike faith blasphemed Haue you sayd Then see I pray you how much Christian simplicitie doth abhorre this infatuation For holy Fathers will not allow any lie the adultery of the soule no not for the defence of Chastity nay not for preseruation of a mans bodilie life nay not for the winning of a mans soule nay no euill may be done as your Acosta saith well not for the gaining of many thousand Infidels to the faith So pretious a thing is Truth vnto truely