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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	ghost_n	holy_a	trinity_n	2,914	5	9.7351	5	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

generall rule over all things but This comprehendeth the speciall works of his grace in the Church 90 In the other life shall be the Kingdome of glorie into which all the elect being raised out of the dust shall be received Of which Kingdome Christ make us partakers who is our King blessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the CREATION and the ANGELS 1 GOd who by Nature is invisible that he might be made known by things visible wrought a work which by the visibilitie thereof might manifest him whose work it is Ambr. in cap. 1. Rom. 2 This work of God wrought in time is is also called Creation 3 Which is nothing else but the production of the whole Vniverse out of nothing in six distinct dayes being wrought by God through the Sonne in the Holy Ghost for the glorie of God and salvation of men 4 The Authour then of Creation is God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the face of the waters Gen. 1.2 That as the Psalmist sheweth is to be understood of the breath of his mouth Psal. 33.6 that is the Hypostaticall and consubstantiall Spirit of God 8 Therefore where Moses calleth the Creatour Elohim it is rightly referred to the Trinitie of Persons 9 Whereas it is said That the Father by the Sonne in the Holy Ghost created all things we must beware that we understand it not of inequality of Essence or Power in the work of Creation 10 For what things soever the Father doth the same doth the Sonne likewise John 5.19 11 But all this ought to be referred to the reall distinction of Persons and the order of working in works ad extra or externall which results from thence 12 The Father therefore created by the Sonne not as by one that worked not or an instrument separate but as by his coëternall and consubstantiall Image 13 And he created all things out of nothing 14 Some things indeed immediately but other things mediately Damasc. 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients call CREATION the six dayes works 16 That all things were created in a moment it seems indeed agreeable unto reason but it is against the Mosaicall Scripture 17 On the First day were created the Heaven and the Earth that is the matter of all things to be made rude and without form 18 Light also was created to dispell the darknesse of the deep and to inchoate or beginne the vicissitude or intercourse of day and night 19 That Light without doubt was something obscure And therefore the question concerning the Nature thereof is also obscure 20 On the Second day was the Firmament made that is the whole System or comprehension of the celestiall bodies 21 Above which that there are waters the Holy Spirit speaketh expressely To what use that onely knows he which made them 22 Let us herein beleeve the Scripture whose authority is greater then the capacitie of mans understanding August 2. de Gent. ad lit cap. 4. 23 On the Third day at the command of Almighty God were the waters under the heavens gathered together unto one place and the dry land appeared Gen. 1.9 24 And what are the Bases or foundations of the Earth what are the banks of the Sea They are The Almighty word of God 25 Neither would God have the earth to be unfruitfull but caused it to bring forth every kinde of herb Gen. 1.12 26 And yet not all for the food of man but yet all for the use of man 27 One the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those that are fixed as those which are called Planets or Erraticall do work upon these bower bodies by their motion light and influences 30 What these influences are it is very obscure and past our finding out 31 We must beware therefore that we do not ascribe unto the starres the causes of humane wickednesse seeing that he which made the starres is free from all wickednesse 32 He that is wise shall have dominion over the starres Understand this of true and divine wisdome which consisteth in the fear and sincere worship of God 33 It is not therefore to be called Mathesis but Mataeologie not skill in Astrologie but Vaniloquie to go about by the starres to foretell humane actions and events Scal. Exerc. 251. 34 On the Fifth day was the Water replenished with Fishes and the Aire with Fowles Gen. 1.22 35 Out of water God produced the things which cannot live within the water and the things which cannot live but in the water which is an Argument of his Almightie Power and Wisdome 36 The Sixt day was the Birth-day to all terrestiall living creatures and to Man himself likewise Gen. 1.24 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtfull unto Man yea rather all the Creatures had been at Mans service had not Man sinned August lib. 3. de Gen. ad Lit. cap. 15. 39 Man by not doing his bounden duty and service to his Creatour lost the dominion which was given him over the Creatures 40 God being about to create man called as it were a Councel before hand because he was to create a living creature capable of reason and counsel 41 After that all other things were created God in the last place created Man because he was to be the Epitome Centre Abridgement Complement and Perfection of the whole Vniverse 42 Man was made in the Earth and of the earth but not to the earth and for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour of Heaven and Earth would end his work in Man Therefore he rested when he had made Man 44 He made all things I say for Man insomuch that the very Angels themselves farre superiour both for Nature and Dignitie do at Gods appointment minister as servants unto Man 45 And what wonder is it that God made all things for Man when as for Man even God himself was made Man 46 Moses describeth not the Creation of the Angels but ye● notwithstanding he doth not exempt them from the number of the creatures 47 There is more subtiltie in enquiring then fruit in finding on what day they were created 48 In respect of their Nature which is incorporeall they are called Spirits and in respect of thei● Office they are called Angels 49 They are indeed Spirits but yet they are not Simple as God is 50 For their Esse and

Object which is either good or bad 23 This is called Libertie unto the Object and Interiour 24 What this Libertie or Freedome of mans Will is it will best appeare from the consideration of the divers states of man 25 The Libertie in man before his fall was a facultie of his Reason and his Will by which he might sinne or not sinne stand or fall Anselm de lib. arbitr cap. 7. 26 For his Will even then was not immutably determined to that which is good 27 The Will of man was set as it were between two pathes There was set before him life and death Ecclus. 15.17 28 In his Minde there shined the light of Wisdome in his Will there was conformitie to the will of God But yet notwithstanding there was left in him a Libertie either to persevere in the goodnesse wherein he was created or to fall away from it 29 This may be called a Libertie of rectitude a Libertie from servitude and miserie 30 But it was not any essentiall propertie of the Will but a separable accident 31 For as by falling it might be lost so too truely may we speake it and not without griefe it was lost 32 Man abusing his Free-will lost both himself and it August in Enchir cap. 30. 33 In which respect the Will of man is no longer free but servile and captivated 34 VVhosoever committeth sin is the servant of sin Ioh. 8.34 35 The Image of God being lost by the fall the Libertie of rectitude and power of choosing good was also lost 36 In place whereof there succeeded extreme corruption of the faculties and powers and an unbridled propension and greedinesse to that which is evill 37 Hence it is that the Will of man since the fall is onely free to that which is evill which is a wretched and miserable kind of freedome 38 Or rather it is to be accounted a most heavy and grievous kind of servitude 39 The Apostle calls it a Freedome from righteousnesse Rom. 6.20 For man refusing to be a servant unto righteousnesse became subject to the yoke of sin and iniquitie and so a servant to an ill Mistresse August de verb. Apost serm 12. 40 The Soul of man under this voluntarie and unhappily free necessitie is held both as a Bond-woman and a Free. 41 A Bond-woman for necessitie but for Will free Bernhard Ser. 81. Sup. Cant. 42 The Will of man since the fall is prone to that which is evil and yet it ceaseth not to be free because it is not forced by compulsion to that which is evil but doth freely and willingly chose and embrace it 43 From whence it appeares that the inward Libertie of VVill may consist and stand together with the servitude of sinning 44 As the Libertie doth consist with the immutabilitie of doing ●ood and with the confirmation in ●oodnesse 45 Whereof the former is onely ●elonging unto God and the latter ●nto the good Angels 46 There remained therefore ●n man yea after the fall Freedome ●f VVill but we must understand it of Freedome from coaction 47 The Freedome of Will pe●ished in man if we understand it of the power of choosing good and ●schewing evill 48 For in the place of Light which shined in the understanding of man being created together with him there succeeded dark●esse Ephes 5.8 49 Wherefore the understanding of man as concerning the sa●ing knowledge of God is not onely blinde but quite obscured and ●ut out 50 The Will is become subject unto the tyrannie of sin and waiteth upon it as a slave 51 In which respect men are said to be dead in their sins Colos● 2.13 52 Because by nature they ca● doe nothing but lye rotting and stinking in the grave of their sins 53 Wherefore Conversion is the work of God alone in which worke man is meerely and altogether passive 54 It is God which openeth the heart of man at his conversion it is he which doth soften it circumcise it and renew it 55 It is God that worketh in us both to will and to doe of his good pleasure Philip. 2.13 56 Man indeed hath an externall power freely to move himselfe from place to place and so may performe some civill act of justice 57 Which of itself indeed as it ●s an act is no sin but because the person is not yet reconciled unto God in another respect is a ●in 58 So that the saying of the A●ostle stands firme and sure Whatsoever is not of faith is sin Rom. 14. ●3 59 For That works may be ●ruely good and that in the sight of God It is necessarie that they be ●one after a good manner by those ●hat are good and to a good end 60 Although then as concer●ing outward actions belonging to ●he life of man or the outward ●xercise of religion there is left ●ome libertie to the will of man 61 For as the Apostle wit●esseth The Gentiles which have not ●he Law doe by nature the things con●ained in the Law Rom. 2.14 62 Yet as concerning the begin●ings of spirituall motions and the performing of acceptable service unto God man hath no power lef● unto him no not at all 63 For We are not sufficient o● our selves to think any thing that i● good as of our selves but our sufficiencie is of God 2 Cor. 3.4 64 Therefore every good though● every godly resolution every go●● purpose every good motion of Will i● from God by whom we are abl● to do something that is good bu● without him nothing August 〈◊〉 dogm Eccl. cap. 17. 65 And yet that libertie in externall works and actions of this pre●sent life is not without some hi●●derance and impediments 66 Men often take counsell to●gether but God which guideth and governeth all things ofte● bringeth it to nought Isai. 8.10 67 We may propound it 's Go● that doth dispose We wish for what we should not 〈◊〉 God knows 68 Moreover great is the tyrannie of Satan who by Gods permission draweth whither he listeth the wills of the reprobate being intangled in the cords of their sinnes 69 The weight and burden of sundry businesses doth often disturb the judgement of the Understanding and the arbitrement of the Will 70 Unto which externall impediments is also added an internall weaknesse in the powers of man even in externall things arising from sinne 71 With which weaknesse there is also joyned a disorder of the affections which like a torrent oftentimes carries away the Will and perverts the judgement of the Understanding 72 Which consideration of our powers in spirituall things altogether abolished and even in externall things much weakened sets before us the greatnesse of Gods grace to be acknowledged by us in our conversion and salvation driveth securitie out of our hearts pulleth down the crests of pride and maketh us more diligent in praying and keeping the gifts of the Holy Ghost 73 After Conversion the Will of man being freed is not idle but through power given from above is made operative and a fellow-worker

verse he saith that some fast are of a sad countenance that they may appeare unto men to fast 22 The other is but Lame Repentance and by the halfes deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the Gospell it is so called 25 True Repentance is a motion of the heart kindled by the Holy Ghost by which a man coming to the knowledge of his sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes ar● forgiven 26 For Repentance is a kinde of Conversion from darknesse to light and from the power of Satan unto God Act. 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Terme unto which is God unto whose Mercie we have accesse by the merit of Christ. 28 As many Kindes of Celestiall Doctrine as there are by the ministerie whereof God preacheth unto men Repentance and Remission of sinnes and worketh the same in men so many are the Essentiall parts thereof But there are two kindes of Celestiall Doctrine to wit the Law and the Gospell Therefore also there are two parts of Repentance 29 Each of these Doctrines hath its proper and peculiar effect in the conversion of man The Law striketh fear and terrour whilest it manifesteth sinnes and the wrath of God against them The Gospell giveth comfort whilest it sets before the man that is cōtrite Christ the Mediatour that Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospell although they be distinct yet they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth Luk. 3.8 Acts 26.20 32 Some dispute That there are two parts of Repentance to wit Mortification of the flesh and Vivification of the Spirit 33 For my part I am not against them if by Mortification they understand Contrition or griefe conceived upon the acknowledgement of sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuchas it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther in prim suis propos de Indulg th 1. 36 Those three parts of Repentance according to which it is divided into Contrition of heart Confession of mouth and Satisfaction of work have no place in that saving and inward Conversion unto God by which we return unto God but they have place onely in that publike and Ecclesiasticall Pe●ance used by the Ancients 37 For in time past those which by their publike offences had given ●●and all unto others and were therefore excluded out of the communion of the Church were required to give publike testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rhe●anu● 〈◊〉 Schol. ad Tertull d● Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saying Repentance by which we return unto God 39 For from that can Faith by no means be excluded for without Faith Repentance cannot be Repentance unto life Act. 11.18 40 Teares are good if thou doest acknowledge Christ. Ambros in cap. 24. Luc. 17. 41 But that which is annexed is farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrame●● of Penance and the voice of the Confessor absolving be added thereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our owne endeavours and merits that remission of sinnes which the Scripture appropria●eth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause merit of our reconciliation with God out in respect of order 44 Christ preacheth the Gospell but it is to the poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the blinde he preacheth binding-up but it is to the broken in heart Isai. 61.1 Matth. 11.5 To the broken in heart that is to those that know and acknowledge their own spirituall povertie captivitie and blindenesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and ●light of sinne as also outward signes of Contrition Teares fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Vngodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Vngodly and Hypocrites ariseth for the most part from the old man from the naturall powers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own mindes and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offences but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offences and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if at any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just and that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall and another Evangelicall 52 For even that Contrition of the godly which they call