Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	pastor_n	spiritual_a	temporal_a	6,645	5	9.7032	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

appetite the goods of our neighbour in any manner whatsoeuer to his losse although we should desire that we could possesse thē legally and lawfully for as we should be loath that another man should haue any designe vpon our goods or enuie vs for them or desire that they could depriue vs lawfully of that which we do lawfully possesse no more ought we to haue designe vpon the goods of other men or enuie them for them or desire that we could depriue them lawfully to their owne losse of that which they do lawfully possesse 72. How is this Commandement different from the seuenth The seuenth forbiddeth only iniustice that we should not desire our neighbours goods without a iust title but this forbiddeth all vncharitablenesse proceeding from auarice that we may not so much as wish we had a iust title thereby to accommodate our selues by our neighbours incommoditie 73. Why is this a different commandement from the former since that both do concerne a desiring of that which belongeth to our neighbour The reason is because in this is forbidden only the desire of our neighbours goods now his wife doth belong vnto him more nearly then his goods by a speciall vnion whereby the husband and his wife are but one flesh and therefore there is a speciall deformitie in coueting our neighbours wife and in desiring her to be separated from her husband and especially now in the law of grace where the mysterie of the Church vnited to Christ is signified by the vnion of marriage betwixt man and wife which vnion cannot be dissolued now but by the death of one partie Howsoeuer I know that some do ioyne these two commandements into one and diuide the first into two but that diuision is contrary to S. Augustines opinion which is for the present the more common and generally receaued in the Church and agreeth with that diuision of the commandements which we haue here set downe 74. Who transgresse against this Commandement All those who enuie another for his riches honours preferments prayses or any other externall goods All those who enuie a man for his knowledge learning beauty or any other internall gift of nature or grace All those who do deliberately desire any of these thinges meerely out of appetite without any further end tending to God his honour do likewise offend against this cōmandement which forbiddeth vs all inordinate appetite of profitable thinges as the former commandement forbiddeth vs all inordinate appetite of delightfull or pleasing thinges 75. Is then this inward appetite or desire allwayes a sinne Yes when it is accompanied with deliberation for there are three inward acts in man by which as by degrees we descend to sinne that is suggestion delectation and consent The first which is a proposition of some euill obiect made vnto vs by the Diuell or the flesh or the world is neuer any sinne in it selfe though the motions of our fancy be neuer so violent if our will do not accompany them vnlesse they did proceed through our owne fault or negligence as when one did foresee the danger of hauing such motions and did not auoide the occasions or neglected to preuent them when he might haue done it The second which is an act whereby our senses and fancy are fixed with pleasure and content vpon the proposed obiect is sometimes a sinne as when our reason doth admonish vs of the complaisance we take in the obiect or of the danger we put ourselues into of giuing a perfect consent to it and yet we neglect to reiect it which admonition of reason is called deliberation which is sometimes perfect sometimes imperfect and without which the delight it selfe that followeth the first motions or suggestiōs is no sinne The third which is an act of the will embracing after perfect discourse the proposed obiect or the pleasure it causeth is allwayes a sinne And so this third as also the second act so farre forth as it is done with deliberation and the first likewise when it happeneth through our owne fault or negligence are the thinges expressely forbidden by these two commandements 76. Is it not a sinne also to desire inwardly to do any thing that is forbidden in the other commandements although we should not do the act itselfe Yes and the transgression is against that commandement in which the thing desired is forbidden and the same is to be said of purposing not to do what is commanded And so those do deceaue themselues to their owne perdition who hauing had a resolution to commit a mortall sinne as to steale to commit fornication to sweare to kill not to heare Masse on a Sunday or the like do neglect to confesse these thoughts because afterwards they did not put these purposes in execution or because no outward act did follow 77. When and by whom were these ten commandements giuen to man First by God himselfe in the old Law and afterwards for as much as concernes the morall part they were confirmed by Iesus Christ in the new who abolished only the ceremoniall part of the old Law and therefore the ten commandements remaine entire for as much as concerneth the morall part for our Sauiour sayeth of himselfe that he came not to take away the Law but to fullfill it And before both these lawes God Allmighty had likewise imprinted the substance of them in the heart of man by the light of reason when he first created him 78. Hath no bodie power to make commandements but only God immediately himselfe Yes for as Allmightie God hath communicated to creatures and especially to man and Angells his diuine perfections according to their capacitie distributing some to one and some to others so also amongst the rest of his excellencies he hath communicated to some the power of making commandements and gouerning others LESSON XVIII Of the commandements or Precepts of the Church 1. TO whom hath God communicated this power To all our superiours both temporall and spirituall 2. Are we obliged then to obey them and to keepe their commandements Yes no lesse then we are bound to keepe the commandements of God because this power of making commandements is deriued to men from God himselfe particularly the power of the Pastours of the Church of whom our Sauiour himselfe speaking telleth vs that those who heare them heare him and those who despise them despise him 3. Hath the Church put this her power of making commandements in execution 4. Yes she hath done it and doth doc it dayly vpon seuerall occasions as she seeth it to be necessary for the good of the faithfull 4. How many kindes of precepts be there They are commonly diuided into two kindes the first are called affirmatiue which are all those that cōmand vs the doing of some thing as the precept of attention and deuotion at Masse and such like the second are called negatiue which do not command a thing to be done but forbid vs the doing of some thing as to reade or keepe hereticall