Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	charity_n	faith_n	grace_n	3,616	5	5.8698	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46856	The Jesuits Gospel according to Saint Ignatius Loiola wherein their impious doctrines against the Christian faith, their pernitious maxims against Christian princes, and their unjust practices destructive to all humane society, contrary to the Sacred Scriptures, the laws of God, and right reason are declared.	Sergeant, John, 1622-1707.	1679 (1679)	Wing J716A; Wing S2573_CANCELLED; ESTC R24520	44,155	37

point of death Thirdly every fifth year during life Filut. Tom. 2. mor. qq tr 22. c. 9. n. 286 290. p. 93. The rest of our time we may love God or the World as we please 18. If a man hath committed any mortal sin he is not obliged to contrition and sorrow for the sin before the article of his death Filut. Tom. 1. qq mor. tr 6. c. 8. n. 198 199 157. So that according to this doctrine who is in mortal sin may with a safe Conscience persist voluntarily all his life in a state of enmity and aversion to God and delay his Conversion until the point of death demanding only forgiveness of God when he is ready to die and can offend him no longer 19. If a man being at the point of death endeavours to do what he can and having in his mind only an act of attrition present he saith unto God these words Lord have mercy on me with design to pacifie him he shall be justified God himself supplying the want of absolution Escob tr 7. Exam. 4. n. 122. p. 819. 20. Faith and Charity are not such supernatural Graces and Vertues as the World takes them to be for a man may be a Martyr and merit the Crown of Martyrdom not only without any act of Charity but also without any act of Faith and though he suffers without love to God and though he never thinks of him it 's sufficient that he be killed out of hatred to the Faith though he have not so much as a thought of confessing it as it happens in a suddain eruption of Barbarians one is killed in his sleep through hatred of Faith Connick 3. par q. 66. de baptis a. 12. n. 136. p. 8. Celot lib. 3. c. 3. p. 125. 21. It matters not if death had been proposed to this man the fear it would have brought on him would possibly have forced him to forget God yet because this conditional supposition produces no real thing in the man it cannot hurt him Connick 3. par q. 66. de baptis p. 139. So then to be a Martyr it 's not at all necessary to have so much as a conditional will to die for God if occasions were presented that the contrary disposition rather to forsake God than lose his life on this occasion cannot hurt him and by consequence it 's not bad nor hinders a man from being in a state to receive a Crown of Martyrdom if he die without ever thinking of it in this disposition by the hand of a Tyrant 22. He who outwardly recites the Office of the Church doth perform the duty of Prayer though he doth it without any inward intention or devotion so as the outward appearance and Precept be observed which such an action requires for the outward action wherewith we attend on God is of the same nature and appertains to the virtue of Religion Bauny in his sum c. 20. p. 335. And the duty of prayer is satisfied though there be no intention Escob tr 5. exam 6. c. 13. n. 136. p. 677. For he that doth in substance that is to say outwardly that which is commanded satisfies truly the Commandment of the Church though he hath no will to accomplish it but rather the contrary Layman lib. 1. tr 4. c. 4. n. 6. p. 49. 23. The Blessed Virgin is more easie intreated than Jesus Christ therefore her protection is more assisting and helpful to us Fr. de Mendoza virid lib. 2. probl 2. 24. There is as great efficacy as to Salvation in the Virgin Mary's Milk as in our Saviour's Blood Andr. Rivet Apol. lib. 2. c. 5. p. 248. Idem lib. 1. c. 19. p. 155. Idem Jesuita vapul c. 14 15. p. 3 307 808. 25. A man may be saved without ever loving God in all his life Let. Provinc 11. p. 160. 26. It 's lawful to consult a Conjurer Addit myster Jesuit p. 111. And that an expert Conjurer in diabolical arts is well worthy a reward Let. Provinci p. 116. And a Fortune-teller is not obliged to restitution if he hath consulted the Devil Addit p. 20. § 19. CHAP. V. Of Sin 1. HE that from the impression of an inveterate custom as it were dy a sort of impetuous necessity is transported to do evil as to speak words of Blasphemy sins not at all because a man cannot sin without rational knowledg and deliberation Layman lib. 1. tr 2. c. 3. n. 6. p. 20. An evil custom takes away the use of reason and so by consequence it doth not augment but diminish sin nay sometimes it takes it away so that man who hath these evil habits is in a better condition than he that hath them not and by often sinning is put into a condition or state of not sinning any more 2. Perjury which one commits through natural inadvertency or because of the custom he hath to swear is no mortal sin though he who doth it hath his will effectually addicted to sin by an evil habit Filut. Mor. Tom. 2 tr 25. c. 1. n. 27. p. 173. By this admirable doctrine although a man perjure himself he having not a full knowledg or transported with some violent habit it 's no mortal sin in him 3. If a man customarily curse his Horse Dogs Hawks or other Creatures which are without reason setting aside choler by which he suffers himself to be transported it 's no sin at all because this evil custom is become natural and makes him do it without any passion and even so as he perceives it not therefore he commits no sin in the most strange curses and execrations Bauny's sum c. 6. p. 73. c. 5. p. 66. 4. Those who in their Youth have committed many actions of a vitious nature which they did not believe to be such are not obliged to confess one word of them when they know and understand their nature Bauny in his sum c. 40. p. 650 651. Because when they were committed they had not the full use of reason and knowledg and at most they were but venial sins if any sin at all 5. If any one shoots an Arrow by which he hits his enemy supposing invincibly that it was a Beast he is altogether innocent of this man's slaughter though he was in such a disposition that if he had known that it had been his Enemy he would have killed him with more joy Sanch. op mor. lib. 1. c. 16. n. 13. p. 70. 6. The pleasure which is taken in an action of mortal sin which is done in sleep drunkenness madness or through ignorance is no sin Filut. Mor. Tom. 2. tr 21. c. 8. n. 290. p. 26. Ignorance is a great Asylum for innocency for it doth not only protect men from the greatest sins but it giveth them liberty and power to rejoyce and take pleasure in them as good actions when one comes to know them or call them to remembrance 7. He who knows that it is a mortal sin to commit an action but knows not

the Pope is the infallible rule of Faith and the holy Scripture hath taken its force and doth take it from his Holiness and he that doth not believe this is an Heretick 20. The Pope is he by whom Kings reign according as it 's said By me Kings reign CHAP. IV. 21. THere is no Precept which obligeth us directly to pray to God to love believe or hope in him but only when it 's necessary to acquire some good or to remove some evil 22. He who prayes not to God in a temptation against Chastity Sins only against Chastity for he Sins not omitting prayer but because of the danger he is in to violate Chastity 23. In our private Prayers which we make to God it 's not necessary to use any Devotion or Attention nor are we obliged thereunto and in those which are made by command we are not obliged unto any inward intention provided that we rehearse them outwardly and behave our selves decently and with respect 24. Whatsoever distractions or evil thoughts come into our minds when we are at prayer if they be not on contempt but negligence the sin is but venial 25. Christ commands us to receive the Sacrament of Baptism a Tyrant forbids us upon pain of our Lives we must obey the Tyrant rather then Christ. 26. In receiving the Sacrament of the Lord's Supper it 's not necessary to have actual Devotion for let one be distracted with evil thoughts in the receiving the Sacrament provided he contemns it not yet he is a worthy receiver and only sins venially and so if he commits any sin in the Communion it self 27. He who hath sinned mortally and hath remorse for his sins and hath confessed them to a Priest may well Communicate though a little before the Communion he hath sinned mortally 28. If a man after he hath communicated many times in a bad state cometh to be converted he shall receive in an instant all the graces which were due to so many Communions 29. It 's not necessary that the Priest who finds himself guilty of mortal sin should Confess himself before he Administers the Sacrament 30. A Person who hath abundance after he hath satisfied all his own necessaries and those of his Family having yet a superfluity is not obliged in a publick Famine to give unto the poor nor to any one whomsoever if he see him not in eminent danger to dye with Famine 31. The precept of giving Alms may be fulfilled by lending only without giving any thing 32. Rich men are not obliged to give Alms but out of their superfluity and not then but in case of great necessity those things which may exalt us to a better condition as to Places or Preferment are not to be accounted superfluous Therefore Alms are rarely to be given for it seldom happens that we have goods superfluous 33. There is no obligation to love our Neighbour it 's sufficient not to hate him 34. There is no absolute Commandment to love God but when in Scripture we are commanded to love God they are but Counsels and Advices and no Commands for God hath not commanded so much to love him as not to hate him and he ought to be content that we love him as little as we please and it sufficeth that we love him much under that we could if we would for the least degree of love is enough for him 35. If we be obliged to love God we are not obliged to love him above Three or Four Months in our Life whereof the first is when we begin to have the use of Reason 2. At the point of Death 3. Every Fifth year during Life For the rest of our time we may love God or the World as we please 36. If a man hath committed any mortal sin he is not obliged to contrition or sorrow for that sin before the Article of his Death 37. A man may be a Martyr not only without any act of Charity but also without any act of Faith and though he suffers without love to God and though he never thinks of him CHAP. V. 38. HE that by custom is transported to do evil as to Swear or Blaspheme sins not at all because a man cannot sin without reason but by an ill custom the use of Reason is taken away so that he who sinneth out of those ill habits is in a better condition than he that hath them not and by often sinning is put into a state of not sinning any more 39. Perjury which one commits through natural inadvertency or because of the custom he hath to Swear it 's no mortal sin 40. Those who in their Youth have committed many actions of a vitious nature which they did not believe to be such are not obliged to confess them when they know their nature because when they committed them they had not the full use of Reason and at most they were but venial sins if any sin at all 41. The pleasure which is taken in an action of mortal sin which is done in sleep drunkenness madness or through ignorance is no sin 42. He who doth some unlawful act knowing well that it 's forbidden but not remembring it to be such when he doth it is exempt from mortal sin because forgetfulness or negligence which is the cause we think not of it the evil we are about to do is not imputed for sin if it be not voluntary if we do not consider that we are obliged to examine that we are about to do 43. God cannot command or forbid a thing that is in it self slight under the penalty of mortal sin 44. He who hath knowledg in the Law and is ignorant of the penalty which it ordains against those who violate it doth not incur the penalty 45. He who hath a will to commit all venial sins if he were able sins only venially 46. No man is obliged to avoid the next occasion of sin if some great loss will thereby befall him 47. A thing is not the next occasion of sin unless it be vitious and a sin of it self 48. To tell a lye in Preaching on any Doctrinal Point is but a venial sin 49. All the breaches of the First and Second Table of the Decalogue are no sins at all when they are committed by any man out of ignorance surprise or passion CHAP. VI. Of directing the Intention 50. TO do evil there must be an evil Intention but to do good it 's not necessary to have a good Intention 51. Ecclesiasticks satisfie the Precept of the Church in saying Prayers when they read them without any inward Intention or Devotion so they observe outward Decency 52. If a man speaks never so dishonourably and irreverently of God it 's no blasphemy if he had not a formal intent to blaspheme God and dishonour him 53. If a man be at Prayers and hath a bad intent thereunto joyned as an intent of looking on a Woman dishonestly it 's no sin 54. If a man be to do an act