Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30855	Religion and reason adjusted and accorded, or, A discourse wherein divine revelation is made appear to be a congruous and connatural way of affording proper means for making man eternally happy through the perfecting of his rational nature with an appendix of objections from divers as well as philosophers as divines and their respective answers.	Banks, R. R. (Richard R.)	1688 (1688)	Wing B671; ESTC R23639	152,402	381

that he who for Lucres sake or for Ostentation of his Parts or the like unworthy End by rightly instructing his Neighbour and advising him well truly converts him to God is no more righteous thereby than if he had done him no good at all so that it is neither by reason of the Benefit which befalls a mans Neighbour by his Endeavours for his good nor by reason of the Endeavours themselves but because of the true Love of God in the Heart exciting him to profit his Neighbour in reference to Salvation what he can that a man is justified Yea that Love we owe to our Neighbour is of a different Kind or Species from that wherewith we love God the former being the Love of Benevolence the latter the Love of Complacency for we do not make our Neighbour the Object of Felicity or any coordinate part thereof with God but desire that he may enjoy the same Object together with us which will make us both for ever happy Object 3. If formal Righteousness or the fulfilling of the whole Moral Law consists in the sincere Love of God and not at all in the loving a man's Neighbour as himself it should seem that the Love to a man's Neighbour is not absolutely necessary to Salvation because a justified Person if he depart this World in that Condition cannot at last fail of being for ever blessed Solut. When a man has attained to the sincere Love of God himself and knows as he cannot otherwise chuse but do from the Light of Nature that he ought in a matter of necessary Concern to do as he would be done unto and that eternal Felicity is such to all others as well as to himself he must except he 'l contradict his own Thoughts and forsake his true Love to God wish and promote likewise when opportunity serves his Neighbours Felicity which evidently makes it out that a man cannot possibly be saved unless he love his Neighbour as himself At length then it sufficiently appears in general that the formal reason of keeping the six last Precepts of the Decalogue as well as the four first is placed in that Charity which is the Love of God above all things and by consequence that in the Privation of that Love is the formal Breach of the whole Moral Law the truth of both which as to the six last Commandments shall for clearer evidence be in particular explicated and declared in the next Section SECT XIX There is not any one Precept of the latter Table of the Decalogue truly kept but when it is observed out of Love to God nor is there a real Breach of any of them but when the Soul is either deprived of the Love of God or has the same abated and weakned in it by the Omission of something which is required or by the Commission of something which is forbidden 1. THE fifth Commandment of the Decalogue or first of the Second Table is Honour thy Father and Mother where by Father and Mother I take to be understood according to the usual Paraphrase not our natural Parents only but the Father of our Country also and those whom he sets over us in the Civil Magistracy as likewise our Spiritual Fathers and other Instructers in good Literature and Virtue All and every one of these we are by this Precept bound to honour which is if the act be internal to acknowledg and own in our Minds an Excellency or Eminency in the Person to be honoured above our selves but if the act be external then the Honour required is to express by outward Signs the inward acknowledgment and owning of the honoured Person 's Excellency in our hearts which Excellency since it doth not consist in any essential difference the Sovereign and Subject Father and Son Priest and People Masier and Scholar having all the same Human Nature and the same Definition as they are Men the Excellency of the Sovereign above his Subject of the Father above his Child of the Priest above his People and of the Master above his Scholar must be gathered from the Relation which is between every one of them respectively in regard of which all the former are truly and manifestly superiour in Excellency to the latter whilst from the King as such the Subject has Protection of Life and Estate from the Parents Children receive their natural Being and means of Education from the Priest the People have Spiritual Instruction and many other Helps of Salvation and from the Master the Scholar reaps the Benefit of Learning and good Discipline Whence it appears that the true Ground and Reason of the Honour required by this Commandment is the Good and Benefit which every one to whom Honour is due thereby either actually affords or is in a Capacity and under an Obligation by the Relation he stands in when a just occasion serves to confer And forasmuch as none can be bettered by any Good unless it be applied to him 't is necessary that every one who expects Benefit from his Superiour be obedient to him that is be willing and ready to be directed guided and ruled by him and thus comes Obedience as well as Honour to be due by the Fifth Commandment But yet in regard nothing is absolutely good to us not very Life it self Sect. 15. Par. 3. save only our Supream Good the whole Benefit we get by our Prince Priest Parents and Masters is then alone truly profitable to us in order to the End for which we were created when the use we make thereof proceeds from the Love of God and tends to the Eternal Enjoyment of him Hence it arises that if those our mentioned Governors command any thing which we are certain will prove prejudicial to our Felicity we have no Obligation upon us to do their Commands from which it is clear that the fifth Commandment is not truly kept but when we honour and obey our Prince Priest Parents and Masters for the Love we have to God in the perpetual Enjoyment of him Neither is there any real Breach of this Branch of the Law but in the privation of such Love for nothing is evil but as it deprives of some good whereunto it is opposite and seeing nothing is intrinsecally good but Charity nor relatively good but what some way or other contributes to it Sect. 13 14 15. nothing is evil but either because it destroys Charity and then the Sin is Mortal or because it weakens it in which case the Offence is not Mortal but as the Schools for distinction sake call it Venial To dishonour then our Superiors deliberately is a mortal Breach of this Precept in that the Heart is thereby alienated from God which thus comes to pass He that dishonours his Father or Mother or other his lawful Governours which is through a perverse Mind not to own the Good he receives or might receive by them nor the Excellency and Pre-eminence they acquire by reason thereof above and over him does thereby disregard