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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

to be thundered out to those that are secure and unto hypocrites But the Gospell is to be preached to those that are contrite and broken in heart 57 The Law bridleth and keepeth in the Old man But the Gospell keepeth the New man under grace 58 And because the regenerate are not altogether freed from the old flesh but there remaineth still in them a fight between the flesh and the Spirit Galat. 5.17 Therefore also they stand in need of the ministerie of the Law 59 And that for a twofold end That the flesh or the Old man may be in them kept under and that the New man may learn in what works to exercise himself 60 But it is very worthy to be noted and observed That the promises of the Gospell are Vniversall in a twofold respect both in respect of the Time and also in respect of the Object 61 By the Vniversalitie of time we understand That it is one and the same Gospell by which all the saints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and today and for ever Hebr. 13.8 Therefore the passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb ●lain from the foundation of the world Revel 13.8 that is in respect of Gods eternall decree in respect of his promises in respect of the types and in respect of the efficacie 64 Therefore we beleeve with the Apostle that through the grace of our Lord Jesus Christ we shall be saved even as our fathers Act. 15.11 65 Neither onely in the New Testament but also in the Old as many as seek for righteousnesse and salvation in the works of the Law are under the curse Galat. 3.10 66 Presently after the fall there was a promise made That the seed of the woman should bruise the serpents head Gen. 3.15 Which was the first Gospell by which our first parents were supported and sustained 67 How this promise was in after times more clearely expounded and repeated by divine revelation made unto the Patriarchs and Prophets it is excellent well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospell is one so is faith one and the way and meanes of attaining righteousnesse and salvation is also one 69 And therefore it is but a meere fiction and without any ground of truth That men were saved in the time of Moses by the Law of Nature after the time of Moses by the Leviticall Law and in the New Testament by the Evangelicall Law 70 And that likewise is false which is said by some That the latitude of the Law with the Old Testament and the Gospell with the New is equall if the meaning be this That whatsoever is propounded in the Old Testament appertaineth unto the Law and whatsoever is propounded in the New appertaineth unto the Gospel 71 For the Gospel was promised before by the Prophets in the Holy Scripture Rom. 1.2 And To him give all the Prophets witnes That through his name whosoever beleeveth in him shall receive remission of sinnes Acts 10.43 72 In a word whatsoever the Prophets foretold should come to passe the same do the Apostles declare to be fulfilled 73 By the Vniversalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise and the Application of the promise The Promise belongeth unto all men but the Application of the promise is onely made unto those that do beleeve 75 For the question is not here Whether all men are actually made partakers of the benefits of the Gospell which by the preaching thereof are offered unto all for it is too manifest to be denied That all men are not partakers of them 76 But the question is Whether the Promises of the Gospell of themselves and in themselves are Universall or else so restrained that by the counsell and decree of God they belong not but to some certain men absolutely chosen by the good will and pleasure of God before others 77 For answer hereto we say That God doth seriously desire the salvation of all That Christ made full satisfaction for all and therefore That God doth by the Gospell seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospell to every creature Mark 16.15 Therefore it is his will that they preach the Gospell every where all abroad unto all and offer it unto all and in the Gospell the benefits of his death and passion and in them remission of sinnes and in remission of sinnes the grace of God and in the grace of God salvation and everlasting life 79 Whosoever therefore beleeveth that is Whosoever by faith which by the preaching of the Gospell the Holy Ghost worketh in all those that heare and do not stubbornly resist receiveth the benefits which are offered unto him he shall be saved Mark 16.16 80 Therefore God offereth the Gospell unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Contrition and whose Followers are Good works which are the fruits of Renovation and Faith kindled by the Holy Ghost 81 But by the Consequent and Judiciall will of God the preaching of the Gospell becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversalitie of Object it is to be marked and observed that it doth not exclude Faith but rather include it 83 For Faith and the Promise are as Correlates they have relation one to the other 84 Whereupon the doctrine of the Gospell is called the word of Faith Rom. 10.8 1. Tim. 4.6 and again Gal. 3.2 it is called the hearing and preaching of Faith 85 Which condition of Faith is not Aitiologicall or shewing the cause as the promises of the Law are Conditionall but it is Syllogisticall or shewing the instrument For the manner and instrument is expressed by which we come to embrace the good promises 86 The voice of the Law is If thou shalt perform perfect obedience thou shalt be saved Here the Condition is Aitiologicall or Causaell because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospell is If thou doest beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospell pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospell it is easy to be understood whether to speak properly the Gospell be the preaching of repentance or no. 89 When the Gospell is taken generally for all the doctrine preached by Christ and his Apostles It is most true that the Gospell is the preaching of Repentance 90 Moreover The Gospell doth onely declare the grace of God to those that repent that is to those that are humbled through the acknowledgement of their sinnes and the

we said that works must proceed from Faith we inferre further that there are no works good indeed done by men except they be regenerate by the Holy Ghost 31 For men by nature are dead in sinnes Ephes. 2.5 Coloss. 2.13 32 As therefore those which are not yet regenerate have no spirituall life So also they haue no spirituall works pleasing God 33 Rightly therefore disputeth S. Augustine and with much vehemencie Those works which seeme to be good if they be without Faith they are no better then Sinnes or at best but shining sinnes Lib. 3. ad Bonifac. cap. 5. as also in many other places 34 Anselme disputeth thus That all the life of infidels and unbeleevers is sinne because without the chief good nothing is good Vpon the 14 Chapter to the Romanes 35 Which opinion of his whosoever hold to be cruell they themselves are cruell against the truth Cens. Colon. pag. 29. 36 A corrupt tree cannot bring forth good fruit Matth. 7.18 So neither can a person not reconciled unto God be accepted of him neither can his works please him 37 From this Conclusion That it is necessarie that those works which are truely good proceed from Faith we might gather many other things For from thence it followes That Good Works although they reach not to that high pitch of perfection which is prescribed in the Law yet they are pleasing unto God 38 Christ apprehended by true Faith makes a man and his works done in Faith acceptable before God 39 And thus is that to be understood which is said in our Churches That Faith is the form of Good works 40 For this is not our meaning That Christs satisfaction is so imputed to our works that for those works of ours we are justified before God 41 For seeing that they themselves stand in need of justification as I may so speak certainly they cannot justifie us 42 But this we say That those good works are therefore from thence acceptable and pleasing unto God because the person reconciled by Christ worketh good works through Faith 43 The Good Works of the regenerate do please God but they do not appease God 44 To conclude Because Good Works proceed from Faith we are not therefore by them and for them justified before God 45 For what we have already obtained by Faith in Christ what need have we to seek for by Good works 46 When the question therefore is moved Whether we be justified by Good works and so merit salvation Let us diligently examine the Terms and words of the Question 47 Good works are the works of those that are already justified Therefore they are not works if I may so speak Justifying Even as fruits are good because they are the fruits of a good tree but do not yet make the tree good 48 I know the common answer It is by way of distinction between the First and Second Justification 49 But beside other things even this one thing doth take away quite that distinction whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works Rom. 4.1 2 3. If any where then certainly in Abraham that Second Justification by Works if there were any such should have found place 50 Moreover all places of Scripture which deny that we are justified by Works overthrow that difference 51 Our Good Works are due Debts unto God Luk. 17.10 Therefore we merit nothing by them 52 Our Good Works are imperfect and unclean forasmuchas our Renovation it self is not altogether absolute and perfect in this life How then can we by them merit eternall life What are all our merits to so great glory Bern. serm 1. in Annun Col. 106. 53 Good works are the fruits of the Spirit leading and drawing the regenerate and working effectually in them Therefore man is so farre from meriting by them any thing at Gods hands that he is rather indebted to God for them Bern. ibid. 54 If Good works could merit eternall life then they ought and might be done to that end and with that intent that thereby we might obtain the reward of eternall life But works done with such intent are not truely good works For true love is not mercenarie although it never be unrewarded 55 So much for the Subject of the question I come now to the Predicate or Attribute which is To justifie and to merit eternall life 56 But if Righteousnesse be by Christ then is also Salvation by Christ For He that beleeveth on the Sonne hath everlasting life John 3.36 57 The nature of a merit requireth that the work by which we merit be freely performed by us and in no wise due from us unto him to whom it is performed But whatsoever we do it is but a part of that duty and service which we owe unto God And therefore no merit 58 Again The nature of a merit requireth that it be profitable usefull for him at whose hands we are to merit But God standeth not in need of our goods And therefore they are not meritorious 59 Last of all The nature of a merit requireth that the thing offered by us for worth and price be equall unto the thing which we are to receive in lieu of it But what proportion is there between our works and eternall life And therefore they cannot merit 60 Eternall life is the free gift of God Rom. 6.23 Therefore it is not the merit of our works 61 Thou takest from Grace whatsoever thou givest unto Merit Away therefore with that Merit which excludeth Grace Bern. serm 67. in Cant. 62 We cannot merit at Gods hands so much as a crust of daily bread but we are compelled to pray unto God every day Give us this day our dayly bread How then can we merit eternall life 63 Let others if they will seek ●fter Merit but let us study to finde Grace Bern. serm in nativ Mat. Col. 213. 64 If what some call Merits we will call by their proper names They are the Seminaries of Faith the Incentives of Cha●itie the Tokens of secret Predestination the Presages of future felicity the Wa● to the kingdome but not the Cause of raigning there Bern. tract de Grat. lib. Arbitr sub finem 65 Although yet Good works are not necessarie to merit justification and salvation Notwithstanding they are necessary for the regenerate First in respect of God Secondly in respect of our neighbours And lastly in respect of the regenerate themselves 66 In respect of God they are necessarie many wayes 1 Because it is Gods will and commandment That the regenerate should walk in Good Works 2. Because he is our Father and we are his children and therefore we ought to be like unto him 3. Because we were created to this end 4. Because we are redeemed by Christ. 5. Because we are regenerate and sanctified by the Holy Ghost to walk in Good Works 6 Because we are to glorifie God by our Good Works 7. That the most