Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	action_n	spiritual_a	temporal_a	3,151	5	9.9667	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80547	The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.	Carpenter, Richard, d. 1670?	1652 (1652)	Wing C625; Thomason E1318_1; ESTC R210492	112,779	261

we ought not to put under a Bush●ll but on a Candlestick 1 Pet. 2. 18. Servants be Subject to your Masters with all fear not only to the good and gentle but also to the froward Know further That of Evils some are Evil because they are forbidden by the Law As the Profanation of our Lord's Day And some are forbidden by the Law because they are in themselves Evil and are twice evil because Evil and because forbidden As our Violation of the other Commandements The great Bishop of Hippo asserts it concerning Adultery Non Adulterium malum est quia vetatur S. Aug. ●bidem cap. 3. Lege sed ideò vetatur Lege quòd ma●um est Adultery is not evil solely and simply because it is forbidden by the Law but is therefore forbidden by the Law because it is Evil. And as Evils or Sins are such derivatively from their Objects to the which we are inordinately converted and Sins applyed to Objects of different Kinds specifically differ Acts taking their Species or Kindes from their Objects So Sins greatly differ compared to the Laws against which they offend And therefore some Sins are Sins of Commission some of Omission We set aside Whether a Pure Omission be possible or no The Sins of Commission are they which are acted contrarily to the Negative Commandements The Sins of Omission which offend against the Commandements that are Affirmative And as the Commandement or Law Divine or Humane which affirms or denies deals in a Matter higher or lower So is the Sin lower or higher And if the Laws be more against which we offend by One Act this one Act is more hainous Ut unde dudùm digressus sum refluat ac recurrat Oratio Prudentèr aliquandò in obliquum aspicimus It is a part of Prudence at some times to look side-long particularly in giving a ●igne But I will not For I defie which others deify this peevish intermedling in the State-Business of Publick Persons to whom I am subjected at any time by God's Ordinance be it of Commission or Permission as they term it Only thus in the by and in generall to all the World There is a stout Ni●remberg Hist. Naturae lib. 9. cap. 72. Beast in Africa by Name saith Nierembergius Ejulator Which repairing neer unto Villages or Towns in the Evenings cries like a little harmless Child But the Person that fondly moved with pity comes carefully to seek the Child is cruelly devoured by the false mouth of the Beast that cri'd so Aristotles Tyrant that waves the Common Good that gives Laws derogating from God's Law cries like a little innocent Child when he first calls us to him But we being come come and submitted and he in his Plenilune or Solstice of Honour He that was a sweet Babe in Voice is oftentimes a most sower Beast in Action And then the People cry too Quantâ de spe decidimus From how great Hopes have we shamefully fallen My second Fundamental Proof sets forth Civil Governours whose End as they are Civil Governours is the conservation of the People in temporal Peace and whose Actions as they are Civil rest in the Consecution of this End are oblig'd in a Christian Commonwealth as Principal Members in a higher Community the Church of God to direct all their Actions of Civil Government to the great Intention aim and End of the Church of God Which is the Salvation of the Souls of the People Because all Superiour Power which is temporal is inferiour and subo●●inat● as it is temporal by the Law of Nature to Spiritual Power and subjected to it in Matters pertaining to the Soul Mind or Spirit by the same Law of Nature by which the less perfect Things are subjected to the Things more perfect inferiour to superiour the Body to the Soul Sense to Reason a Family to a Common-wealth external Affairs to internal Devotions Earth to Heavven our temporal Conservation to our eternal Salvation our temporal Peace amongst Men to our eternal Peace in God And lastly to the End ea quae sunt ad Finem the Things ordained for us in the way to our End The Church of God being the most perfect and most noble of all Societyes and the Society without which we cannot go safe home to our last End The most low-fetch'd and most penetrating Reason of all is Because all Spiritual and Ecclesiastical Power is originally founded not in the Pope hence with so low so creeping so groveling so poor a Thought but in Jesus Christ the invisible Head of the Church and the gracious Fountain of all the Graces by the which we are graciously conducted to our last End And though it be not required that the Means and the End should have a Similitude of Being yet is it necess●●y that there be no Dissimilitude or Disagreement betwixt the Meanes considered as the Means and the End as the End This is the Doctrine of * S. Greg. de Curâ Pastorali p. 2. ca● 6. Idem Ep. lib. 2. Ep. 61. S. Ambr. de Dignit Sacerd. cap. 3. S. Chrysost de Sacerdotio lib. 3. S. Greg. Naz. in Orat. ad Populu 〈…〉 timore perculsum Greg. the Great St. Ambrose St. Iohn Chrysostom St. Gregory Nazianz●● and indeed of all the Primitive Doctors Upon the Tower in the top it is written in fair Characters That Iesus Christ must have the highest Seat in us and over us Psal 89. 15. Blessed is the People that know the joyfull sound they shall walk O Lord in the light of thy Countenance For the joyfull Sound in English we read in the Vulgar Latin Iubilationem Interpres Vulgat Sept. Interpretes Graeci Interpres Sophocles Interpretes Hebraei Theologi Mystici Vide Ludovicum Elasium in Monili Alvarez Tom. 3. de Oratione the crying out for joy In the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Greek Interpreters who best sounded their own Language interpret the Song of Victory And in the Interpreter of Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyfull sound is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Victory The Hebrew Divines unfold the Original Word which they likewise best sounded The Sound of the Trumpet proclaming victory and exciting to Ioy. The Mysticall Divines catch the Word at the rebound and transfer it to a shout or crying out for Ioy That God is God and reigns over us and in us and is above us all and above all Things This is the noblest Effluence of our Heart in the Motions of Joy our highest Ioy As the Belief of Mysteries is our highest Faith and our best Hope is that which strongly beats in the Pulse when we wander per incerta Nemorum through the greatest Dangers and our pure love which loves God purely for himself the highest By these as the first and highest in their Kinds our other Ioyes Beliefs Hopes Loves are orderly measured This Ioy cannot withhold it self from trumpeting and singing alowd it 's own Comforts