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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	law_n	2,624	5	4.8536	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

question Whether the Church can erre or no. 49 For we are to distinguish be●tween the Catholike Church and Particular Churches 50 Againe we are to distinguish between errours overthrowing the Foundation and stubble buil● upon the Foundation 51 And againe we are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pointif cap. ● is not in the assembly of the Counsellers or in the Councell of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastors The Pastors erre not as long as they follow their Bishops The Bishops erre not as long as they follow the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute un●Christ who teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth as long as it follows the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doeth God gather himself a Church that he may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto which Christ bring us who is the Head thereof To whom be glory for ever and ever Amen CHAP. XX. Wherein are contained Theologicall Aphorismes concerning the ECCLESIASTICALL MINISTERIE 1 THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-wealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie we are to consider the lawfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lawfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods own It is he who as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the New 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it was neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With which description this is nothing repugnant That sometimes by some Prophet or Apostle or else by Lot this immediate vocation or calling of God is outwardly declared 13 The Immediate vocation or calling is alwayes accompanied with some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle Joh. 10.41 And yet it is certain that he was Immediately called 16 But by these Testimonies of Immediate Vocation we understand the peculiar declaration and manifestation of the Spirit and the singular power and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuchas they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes. 2.20 19 They which are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished with power authority to preach every where 20 From whence it appeares that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the word of God 22 Where we must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth unto God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastors and Teachers 1. Cor. 12.28 Ephes. 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sin by those which are called by a Mediate Vocation John 16.8 26 God when he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his word Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath power and right to call Ministers but it is from God and it must be in such manner and order as is expressed in the Scriptures 29 What manner and order of calling we here understand it is declared by the precepts and practise of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony consent of the Church 31 Adde hither also the Practise of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesse Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts 14.23 32 Whereupon were made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province with the judgement of the Metropolitane c. null dist 62. ex Leon. Episc. Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergie-men of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Lib. 1. Epist. 4. is e●pecially to be noted where it is said The people especially have power of electing such as are worthy and refusing

administer Justice and Judgement 20 By Justice we understand externall obedience to both Tables of the commandments 21 For it is the Magistrates charge and care to see that both the Tables of the commandments be kept and observed as farre as it concernes Externall Discipline 22 He may and must hinder false and blasphemous opinions from being spread abroad He may and must punish those which are seducers of Soules especially such as are seditious He may and must hinder the profanation of the Sabbath 23 But yet he must not take upon him authoritie and power over the Consciences of men whereof God onely is King 24 Therefore neither must the Magistrate compell the Subjects to any false religion neither must the Subjects obey if he goes about to compell them 25 Unto the Administration of Justice there belongeth also the power of making Civill Lawes to be the determination of the Law of nature 26 For Christian Commonwealths are not simply tyed and bound to the Judiciall Lawes of Moses 27 Unto the same also belong Contracts which are to be moderated by Charitie Equitie From whence it is easily gathered what we may determine in the question about Vsurie 28 The Scripture simply forbiddeth Vsurie But what be Contracts of Vsurie that we must learne from the end of the Law which is Charitie and from the description of the Prohibition as also from the incorrupt judgement of the prudent 29 By the name of Judgement forementioned we understand the defending of the good and the punishing of those which do that which is evill Rom. 13.4 30 To which end and purpose were judiciall Lawes invented for the hearing judging both Civill and Criminall causes 31 Therefore a Christian man is not forbidden to go to Law so he do it in a lawfull manner 32 The Punishment which the Magistrate inflicteth upon the transgressours of the Lawes and the troublers of humane societie must be Correspondent to the Fault committed 33 For it is not free for the Magistrate at his pleasure to let delinquents and offenders especially such as are in any enormous crime escape and go unpunished 34 Yet sometimes Equitie and Moderation of the rigour of the Law is to be used but still with a respect unto the Delinquent or Offender and the Offence it self 35 As Extreme rigour of the Law is sometimes Extreme injuries So likewise Extreme indulgence and remissenesse doth Dull the Edge of the Law and much diminish the power and authoritie of the Magistrate 36 Here a question is moved about Heresie Theft and Adulterie Whether the Punishment thereof ought to be Capitall 37 Whosoever doth maintaine an Heresie Privately or else doth spread it abroad but not seditiously we deny that such a one is to be put to death 38 Other wayes of sowing and spreading abroad heresies we leave unto the Magistrate to punish 39 To say that the punishment of simple Theft especially if it be but of a light and petty matter ought to be Capitall that 's very hard 40 Yet we do not mislike that the rigour of the Law should be executed upon such as are common robbers breakers into houses and such as have often escaped for stealing and yet steal againe 41 The Law of God hath adjudged Adulterie to be punished with death 42 In the time of Warre let the Magistrate be mindfull of his office and duty that he wages Warre lawfully 43 For neither is the Magistrate forbidden to Denounce Warre nor the Subjects to take up armes If the Warre be Lawfull 44 The Conditions of a Lawfull Warre are these That it be undertaken upon Authoritie of superious upon a good Cause and with a good Intention Thom. 2.2 q. 40. 45 Warre is not warre but robberie if it be undertaken without lawfull Authoritie of him that denounceth it 46 The Just causes of warre are Three Either Just defence or Just Punishment or Recovering what is unjustly taken away 47 There must also be added an Intention of a fit and convenient end The Will must be for Peace and Warre is not to be undertaken but upon necessitie The End of going to Warre is or ought to be the procuring of Peace August Epist. 205. 48 To a right Intention we referre also the Lawfull manner of waging warre 49 It was worthily spoke by Aurelianus to a certaine Tribune of Souldiers If thou wilt be a Tribune if thou wilt live hold thy Souldiers in that they cōmit no outrages Let none of them st●ale an hen take away another mans sheepe pull of a grape ●read down the standing corn exact oyle salt or wood but let them be content with their owne wages If they go a forraging and boothaling let them do it in their enemies countrie and not in the countrie of their friends and allyes 50 For it can never be hoped that those souldiers should be prosperous in warlike enterprises and feats of armes which at their departure carry away with them curses and teares for their Viaticum to feed upon by the way Gregor lib. 6. Histor. cap. 12. 51 Let them try their strength against their enemies But even against them let the stratagems of warre which they use be lawfull 52 But yet it behooves a Magistrate to try all courses before he goes to warre For he may not do it but when the extreme necessity of the commonwealth calls for it As Physicians are wont to do when other remedies will not serve at length to come to searing and lancing 53 As in playing at Dice when mony is laid once at stake it is a question upon the cast whose it shall be So is it in warre The chance is doubtfull what the event will be it is uncertain The king and the countrie lies at stake 54 The other part of the Politicall order or Civill state is made up by the Subjects which are Relatively opposed to the Magistrates 55 And they are either meere Subjects or else they are joyned also in some power 56 The Subjects owe unto their Magistrates honour fear fidelitie obedience tribute and prayers for them 57 This honour must be performed in heart and minde in mouth and word in work and deed 58 We must look upon the Magistrates as the ordinance of God neither must we detract from them with a black mo●th nor deny unto them outward reverence 59 The Obedience which is to be performed hath certain bounds and limits For those Subjects which also themselves are joyned in some power may inhibit the Magistrates from usurping too much power and authoritie over them 60 Yea those also which are meerly Subjects are not bound to obey the Magistrates in all things that is If they shall command any thing against pietie and honestie 61 Subjects are to fear their own Kings For they have rule and authoritie over them But Kings also must fear God For his kingdome ruleth over all Psalme 103.19 62 We must Fear God rather then Man God whose commands are alwaies just rather then Man commanding that which is

unjust 63 If any thing be commanded which seems hard and grievous to be born yet we must beare it But if that which is commanded be impious and unjust we are bound not to obey it 64 We owe Tribute unto Kings and Magistrates because they labour for us because they rule and govern us and because they defend us 65 But here a due moderation is required For the tribute must be such as the Subjects are well able to pay and such as the necessitie of the commonwealth requires 66 Here the question is moved whether that place 1. Sam. 8. is to be understood of Right or Custome It may be answered by distinguishing between the Necessitie of Government and the Pleasure of the King 67 Prayers also are a due which subjects are to pay unto kings and those that are in authoritie as the Apostle teacheth expressely 1. Tim. 2.2 68 It was well said by B●genhagius That if we were as ready to pray for the Magistrates as we are to d●●ract from them then certainly things would go better with us and it would be the better for us 69 The Hebrew Rabbies have such a saying as this Wo unto tha● people which bury their own Lords Rabb Solomon Jar in Comment Hos. 1. 70 And Antigonus after his death is often digged up again by his Subjects 71 And thus much concerning the Politicall Order or Civill State That which remains concerns the Politicall Doctrine 72 God who establisheth kingdomes grant unto all Christian Kings Princes and Governours peace and tranquillity both in body and minde here in this life and eternall salvation both of body and soul in the life to come Amen CHAP. XXII Wherein are contained Theologicall Aphorismes concerning WEDLOCK OR MARRIAGE WEdlock is a state which was ordained by God even then when man stood in his integritie and before his fall 2 Marriage is honourable in all and the bed undefiled Heb. 13.4 3 But to speak properly and accurately it is no Sacrament according to the definition which is given unto Baptisme and the Lords Supper 4 For it wants the externall and visible element according to Gods institution and likewise it wants the promise which is proper to the Gospell 5 But if we speak generally and in a large sense so it may be called a Sacrament that is a signe of an holy thing Ephes. 5.32 6 The proper place and seat of the doctrine concerning marriage is to be found in Gen. 2.18 c. 7 Unto which Christ calling us back Matth. 19.5 sheweth that the answer and solution of all questions and doubts concerning Marriage is to be fetcht from that place 8 There it is taught that Marriage is the lawfull indissoluble knot and joyning together of two onely to wit the man and the woman 9 There Digamie and Polygamie that is having two wives or more is against the institution of marriage 10 Digamie is not when a man after the death of the first woman marrieth a second but when a man at the same time hath two wives Chrysost. in 1. Tim. 3. 11 For neither are second marriages nor third nor more then these forbidden by the Holy Ghost if so be that those that marry marry in the Lord. 12 Again The woman after the death of her first husband may be married again as before and yet oftener 13 God tolerated in the fathers in the Old Testament Polygamie or having many wives but he no where commanded it 14 God tolerated it I say not for unbridled lusts sake but for propagating of the Church and promoting the promise concerning the blessed ●eed 15 And so God used that which was evill in them to a good end 16 That the Marriage-knot may be lawfull there is required the mutuall consent of both parties 17 Therefore there must be no violence used neither must there be any errour especially such as toucheth the substantialls of marriage 18 The Consent which is required must be lawfull honest just free full and sincere 19 But though we said there must not be any errour yet if the faith be once pledged and the promise of marriage once made it is not to be broken upon every errour 20 Neither is the Contract to be made void and of none effect for want of every condition which is required in the Consent 21 And further the Consent of the parties is without force and efficacie if there be not also the Consent of their parents 22 And therefore we say that the Consent of the parents is as well required as the mutuall Consent of the parties and that not onely for honesties sake but also for necessitie 23 And this we say following the authoritie of the Divine Naturall and Civill law 24 Which also some Canons of the Pontificiall law especially the more ancient do approve 25 If the Parents forget the duty which they owe unto their children or if they will abuse their power the Magistrate is to succeed into the place of the parents 26 Unto the lawfull joyning together in Matrimonie this is also required that the degrees of kindred be not violated 27 Who may lawfully be joyned together in Matrimonie and who are forbidden we are taught in Leviticus chapt 18 and 20. by an expresse limitation of degrees both of Consanguinitie and Affinitie 28 Which Texts we say are to be taken and understood not onely of the Persons but also of the Degrees 29 And we expresly and plainly affirme that these are the Constitutions of the Law of Nature 30 In these therefore there is no place for Dispensation 31 To these Divine Lawes not without good and wholesome counsell and advice for greater reverence there are also added by godly Magistrates Prohibitions even to the third degree of an unequall line 32 Which we also hold fit to be observed but yet so that upon a good and probable cause they may be relaxed 33 But still there must be a Proviso or care had that Dispensation be not turned into Dissipation 34 In the Computation or reckoning of the Degrees we follow the Disposition and order of the Canon● 35 Not that we acknowledge our selves to be bound unto the Canons of the Pontificiall Law but because herein it is sound and good 36 In a right line there is given this Rule As many as the Persons are so many are the Degrees excepting one 37 In a Collaterall equall Line this Rule is given As many degrees as one Person is distant from the stock so many degrees is it distant from the other 38 In a Collaterall unequall Line In what degree the Person more remote is distant from the stock in that likewise it is distant from the other 39 In respect of Affinitie also some there are which are not to be married together 40 But this Affinitie which hindreth marriage doth not stretch it self farre 41 For betweene the kindred of the husband and the kindred of the wife there is no such Affinitie but that they may marry one another 42 But betweene the