Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	keep_v	sabbath_n	47,166	5	10.4175	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42885	Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.; Instruction de la jeunesse en la piété chrétienne. Part 2. English	Gobinet, Charles, 1614-1690.; Gobinet, Charles, 1614-1690. Instruction sur la pénitence et sur la sainte communion. English.	1689 (1689)	Wing G904C; ESTC R223681	215,475	423

have only desired it ceaseth not to be very heinous Now I would have you observe that there are three degrees in these Sins of thought The first is Complacence the second Desire and the Third the Resolution Complacence in an evil thought is a Mortall Sin if it be voluntary or or with a willing mind and if the thing one thinks on be in it self a Mortall Sin as an impure Action a Notorious Revenge or the like The Desire which frequently follows the Complacence is also a Mortal Sin in the two Circumstances above-mention'd when it is carried away voluntarily to an evil thing and we see it is forbidden by the two last Commandments of the law of God. Now if you would know what is meant by a desire Desire is a Conditional will or a will to do the evil if it lay in our power and if we had an occasion The Resolution to do the evil is also a Mortall Sin and greater then the other two and must be confessed altho' it were not put in Execution and even altho' he have retracted and changed his resolution as we said before CHAP. XIII Of the Sin of Action and of Omission THis difference of Sins is also very necessary to be known as well for Confession as for the Conduct of a Christian Life Sins that consist in Action are easily known confess'd and avoided but Sins of Omission are hardly understood seldom Confessed and scarcely avoided being it is hard to know when one is wanting to this obligation Yet this Sin is often as great as that of action and a man shall be Damned for not doing that which he is obliged to do as soon as he that commits the evil which is forbidden him For the Law of God Theotime whereof Sin is a transgression doth not only forbid evil but also commands good There are some of these precepts which are negative and forbid evil as those Thou shalt not Kill Thou shalt not Steal and others are conceived in positive terms and command some good as those Thou shalt love the Lord thy God Keep holy the Sabboth day Each Commandment in reality is both positive and negative for those which command a good forbid the opposit evil and those that prohibit an evil command the contrary good For example the precept which commands us to love God forbids us to do any thing that displeases him And the Commandment that prohibits us from robbing obligeth us to make restitution of the goods to him whom we had robbed and thus of others And there is never a Commandment against which one may not Sin both by Commission and Omission This being so it is of great concern when one is to go to Confession that he examen himself of the Sins of Omission as well as those of Action and that he accuse himself not only of evil actions which he hath done but also of the good works he has not done when he was obliged In the examen which we shall give you hereafter we shall put the Sins of Omission together with the others upon every one of the Commandments of God. But chiefly we must examen carefully these Sins of Omission when we search into the Sins which belong particularly to our state For each state and condition hath peculiar obligations against which one Sins very frequently by notorious Omissions which are very great Sins and which are not always observed as they should be by those who often fall into them From hence it is that we do not amend them and that at the hour of Death we find our selves far more charged with Sins then ever we imagined during our life CHAP. XIV Of the Sins of Ignorance Passion and Malice I add here also this distinction or these several branches of Sins because they conduce very much toward the making us understand the quality of them and how to form a better judgment of their enormity This distinction springs from the Nature of Sin which is a voluntary and free action As it is voluntary it must be perform'd knowingly as it is free it must be done in such a manner that the will might not have done it Knowledge is hindred by Ignorance the power not to do it is hindred by Passions which carry the will on to do evil or withdraw it from good I say hindred that is either diminished or totally taken away When Knowledge is wanting it is a Sin of Ignorance when the power not to do it is hindred by Passion it is a Sin of Passion but when we are free both from the one and the other Passion as well as Ignorance then it is a Sin which proceeds from the will alone and is called a Sin of Malice that is of the will acting with full knowledge and of her own accord without being push'd on or retained by any Passion It imports you much that you should be well instructed in this Point Theotime because the greatest part of the world excuse their Sins either upon account of their ignorance or weakness which is but too ordinary amongst young people It is true there is sometimes ignorance or passion found in their Sins but they must not excuse themselves for that for I shall make it out that neither Ignorance nor Passion do allways diminish them and that the greatest part of their Sins are Sins of Malice And for the greater facility we shall divide this Chapter into Articles ARTICLE I. Of the Sins of Ignorance IT is call'd a Sin of ignorance which one hath committed for want of sufficient knowledge either of the action that he hath done or of the evil which there is in such an action Ignorance of the action is called ignorance of the Fact. Ignorance of the evil which is in the action is called ignorance of the Law of which we may be ignorant two ways either totally or in part Totally when we believe there is no ill in the action in part when we believe indeed there is some but not so much evil in it as in effect there is Either of these ignorances may happen two ways either by our fault and our will or without any fault or will on our side It happens by our fault when we are willing to be ignorant of a thing whether expressly and on set purpose or implicitly by a certain affected negligence willfully neglecting to learn what we do not know It happens without any fault of ours when there is neither an express will nor any notorious negligence on our part and it doth not belong to us to know it or to be instructed in it This being supposed it is easy to tell when it is that ignorance diminisheth the Sin when that it takes it away totally and when not at all First when ignorance doth not proceed at all from our fault neither directly nor indirectly it is certain it takes away the Sin totally and that the action which we do is not a Sin the reason is because there is no Sin without a