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A01638 A golden chaine of divine aphorismes written by John Gerhard Doctor of Divinitie and superintendent of Heldburg. Translated by Ralph Winterton fellow of Kings Colledge in Cambridge; Loci communes theologici. English Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.; Cecil, Thomas, fl. 1630, engraver. 1632 (1632) STC 11769; ESTC S103039 111,208 568

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an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect power that hee might have not fallen and an entire will that if he would he might have had no will to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad lit Cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the minde of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad lit cap. 35. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull nor disgracefull 28 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant from hence in that they thought with fig leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad lit cap. 34. 30 With their blindnesse of minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros. in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sinne such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from ou● parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is
excluded from the Societie of the Church and is delivered up unto Satan 73 The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excommunication of Separation for a time The second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excommunication of Execration 74 It were to be wished that in this last worst age of the World the reignes of Ecclesiasticall Discipline were held with a stiffer hand then commonly they are 75 The Power of Excommunicating belongeth unto the whole Church and is pronounced by the Minister in the name of the Church 76 Therefore the expresse or silent consent of the Church is required When ye are gathered together saith the Apostle 1 Cor. 5.4 5. and my Spirit with the power of our Lord Iesus Christ deliver such a one unto Satan c. 77 The Pope of Rome as he offends against the Lawfull Vocation of Ministers So also he offends against the Administration of Ecclesiasticall Discipline 78 For he derogates too much from the Magistracie from Christian People in taking from them the right and power of electing Ministers and arrogates too much unto himself in taking upon him to give the Sole power unto Bishops and reserving it more especially unto himself 79 He boasts and glories that he is the Monarch the Head and Bridegroome of the Church 80 But by this and many other marks we know him to be the very Antichrist 81 For what markes soever the Scripture hath given to know Antichrist by they all meete together in the Pope of Rome as Histories do witnesse and experience teacheth 82 In like manner the Pope of Rome offends against the Administration of Ecclesiasticall Discipline many wayes 83 For he challengeth unto himself the Supreme power of Excommunicating absolving dispensing with reserving cases conferring indulgences benefices and such like of propounding Lawes of determining punishing and governing the Ecclesiasticall Hierarchie c. Franc. Vargas de Jurisdict Episc. 84 He boasts and glories that this power is seated in himself as in the Head and Fountaine and that it is derived from him unto the Bishops as unto the Armes and Streames 85 He puts the Presbyterie in subjection under the Bishops and grants unto them farre lesse power of Jurisdiction 86 This also is to be disliked in the Papall Excommunication that he thunders it out against whole Cities whole Provincies yea whole Kingdomes for one or some few mens sake 87 Neither doth he exercise Excommunication against Atheisme and notorious offences But as Histories do witnesse it proceeds for the most part from private hatred levitie ambition and desire of domineering 88 For he confounds the Ecclesiasticall Discipline with civill punishments For after that he hath Excommunicated Kings and Emperours he thrusts them out of their Kingdomes and Empires he absolves their Subjects from their Homages and Services and from their Oath of Allegiance and exposeth their goods unto all men for a pray 89 What the end of Papal Excommunication is Let us consult with Histories but especially let us have recourse unto Rodericus Z●morensis in speculo vit Human. Lib. 2. Cap. 3. and Nicholas de Cleman Lib. de Ruin Reparat Ecclesiae whose testimonie is most true on this part 90 By these and the like abuses without doubt it is so come to passe that the most wholesome part of Ecclesiasticall Discipline is at this day fallen to decay and come to ruine See other causes thereof in Luthers Commentaries Supr 3. Joel Tom. 4. Jen. Fol. 801. c. Reade them and perpend them 91 O Christ thou which thrustest forth Labourers into thy harvest Thrust in thy sickle and reape for the time is come for thee to reape for the Harvest of the Earth is ripe Revel 14.15 and The grapes are fully ripe 18. Whosoever loveth thee let him say Come Amen CHAP. XXI Wherein are contained Theologicall Aphorismes concerning The POLITICALL ORDER OR The CIVILL MAGISTRACIE 1 THe goods not onely of the life to come which are eternall but even those of this life which are temporall the hope of fruition whereof man lost by his Apostasie and falling away from God are by God restored again to mankind for the merit and intercession of the Sonne 2 By the Ministerie of the Word God gathereth unto himself a Church by which he may be rightly and duely acknowledged and praised in the true members whereof he may restore his decayed image and inchoate or begin eternall life 3 But because this gathering together of the Church and the restoring of the divine Image is wrought in this life Therefore God hath instituted and ordained the Politicall Order or the Civill Magistracie to be as it were an Hedge to the Church 4 For to this end hath God appointed Kings and all that be fet in authoritie given them rule and power that under them we may leade a quiet and peaceable life in all godlinesse and honestie 1 Tim. 2.2 5 The Church is gathered together out of mankinde Mankinde being miserably corrupted since the fall cannot possible consist without civill government Therefore was it necessarie for the Churches sake that the Politicall Order or Civill Magistracie should be instituted and appointed 6 The parts of the Politicall Order are two The Magistrates and the Subjects 7 The Magistrates rule The Subjects obey 8 The Magistrates are either supreme or subordinate Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him 1. Pet. 2.13 9 The Supreme Magistrate hath soveraigne and full power and authoritie under God The Subordinate is so set over others that he is still set under the Supreme 10 Both are Gods own institution For there is no power but of God Rom. 13.1 11 Therefore a Christian man is not forbidden to be a Magistrate and to beare rule and authoritie 12 The Gospell doth not take away Civill Government neither do Gods institutions overthrow one another 13 God calls men unto the Magistracie either Immediately or Mediately 14 Examples of Immediate calling we have in Moses David c. For God by his own voice called them Immediately and Extraordinarily unto the rule and governing of his people 15 Mediate calling is especially two waies either by Hereditarie succession or by Mens election Unto these two waies of calling may all other be referred 16 They which are called unto the Magistracie Mediately are no lesse to be accounted as instituted and appointed by God then those which were called by the voice of God himself Immediately 17 For whereas Peter calleth them the Ordinance of man 1. Epist. 2.13 he doth it not therefore as if they were onely an humane ordinance but because they are ordained by men because they are men and because they are made and appointed for the good of men and common benefit of humane societie 18 The Office of a Magistrate is seen or considered either in Peace or Warre 19 In the time of Peace let him