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

CHAP. V. Wherein are contained Theolo∣gicall Aphorismes concerning the CREATION, and the ANGELS. (Book 5)

1 GOd who by Nature is in∣visible, 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 glo∣rie of God, and salvation of men.

4 The Authour then of Creati∣on 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 Evange∣list teacheth us, is to be understood of the Hypostaticall and consubstan∣tiall 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 cal∣leth 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 refer∣red to the reall distinction of Persons and the order of working in works (ad extra, or) externall, which re∣sults from thence.

12 The Father therefore crea∣ted by the Sonne, not as by one that worked not, or an instrument se∣parate, but as by his coëternall, and consubstantiall Image.

13 And he created all things out of nothing.

14 Some things indeed imme∣diately, but other things mediate∣ly. 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 cre∣ated in a moment it seems indeed agreeable unto reason: but it is a∣gainst the Mosaicall Scripture.

17 On the First day were cre∣ated

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 vi∣cissitude or intercourse of day and night.

19 That Light without doubt was something obscure: And there∣fore 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 ce∣lestiall bodies.

21 Above which that there are waters, the Holy Spirit speaketh ex∣pressely: To what use, that onely knows he which made them.

22 Let us herein beleeve the Scripture, whose authority is grea∣ter then the capacitie of mans un∣derstanding. August. 2. de Gent. ad lit. cap. 4.

23 On the Third day at the com∣mand 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 find∣ing out.

31 We must beware therefore that we do not ascribe unto the starres the causes of humane wicked∣nesse: seeing that he which made the starres is free from all wicked∣nesse.

32 He that is wise shall have do∣minion over the starres: Under∣stand this of true and divine wis∣dome, which consisteth in the fear and sincere worship of God.

33 It is not therefore to be cal∣led Mathesis but Mataeologie, not skill in Astrologie, but Vaniloquie, to go about by the starres to fore∣tell humane actions and events. Scal. Exerc. 251.

34 On the Fifth day was the Wa∣ter 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 can∣not 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 bound∣en 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 be∣fore 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 ser∣vants 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 ex∣empt 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 cal∣led 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 Essentia, Actus and Potentia) Nature and Actions are in them distinguished.

51 Sometimes they appeare in bodily shapes, and yet they are not corporeall: For they are but the Forms Assistent and not Forms Informant of the bodies which they assume.

52 The Angels understand by Species as well Connate as Superad∣ded.

53 Which Knowledge of the Angels is called Vespertine: unto which is added that which is called Matutine; by which in the light of the Word they are said Intuitively to know all things.

54 But what can the Intellect of poore man that crawleth upon earth know or conceive concer∣ning the Intellect or understanding of the Angels?

55 Alas! we know not the man∣ner of our own knowledge: And why do we begin to babble like chil∣dren about the knowledge of the Angels.

56 Neither are the Angels en∣dued onely with understanding, but also with power: And therefore they are called Vertues and Powers.

57 But yet this Power of theirs is finite, as is also their Essence.

58 They are Finite, not by cir∣cumscription of any bodily place, but by designation of a certain Vbi.

59 Some say that the Eternity of God is the Measure of the Angel••. Scal. Exerc. 359. Sect. 7.

60 This is to be understood of the Measure of Perfection and not the Measure of Duration.

61 That there are certain Hie∣rarchies or Orders amongst the Angels, we deny not: But that we are able to know what they are, That we deny.

62 The Order of the Angels is onely known unto him that did or∣dain them.

63 Whom we shall hereafter behold face to face, when we shall be equall unto the Angels. Luke 20.36.

64 All the Angels were created by God, good and perfect: For from him which is good and perfect no∣thing can proceed but that which is good and perfect.

65 But some, yea a great part of them by a voluntary fall fell away

from that goodnesse in which they were created.

66 Which fall of the Angels, what it was, seeing that the Scri∣pture sayes nothing of it, who shall declare it? The Ancients di∣spute that it was either Pride, or Envie.

67 The evil Angels fell without all hope of recovery: But the good Angels are confirmed in goodnesse, and freed from all fear of falling.

68 Which Confirmation of theirs was not the Adequate and due re∣ward of any merit; but the free gift of God rewarding beyond all con∣dignitie.

69 From the Confirmation of some of the Angels in goodnesse, and the obstinatenesse of others in malice, there arise contrary works on both parts.

70 The good Angels are praising and lauding God, and sent as mini∣string Spirits for the good of men.

71 The Angels are present with us, for good: to protect us, and to fight for us. Bern. Serm. 10. in Psalm. 92.

72 The number of the Angels is innumerable, as concerning us.

73 How the Angels conferr•• and discourse one with another, let them discusse and determine, who are present at their conferences and discourses.

74 The Divels by the subtiltie of their nature, and their experi∣ence for time, and also by superiour revelation may foreknow some things, but yet not all.

75 They may do many things to be admired: but they cannot work Miracles properly so called.

76 They do what they can, by Gods permission: They do not, what otherwise they can, at Gods prohi∣bition.

77 And this is, such as it is, The description of the first work of

God, which was wrought in time, that is, the Creation: whereof there can be no other moving cause given but onely the superabundant riches of his goodnesse. Damasc. 2. Orthod. fid. cap. 2.

78 For God wrought his works not out of any indigencie, but of his meere beneficencie: Nothing is added unto him by our praises; but he is manifested unto us by his works. Euch. lib. 1. in Gen.

79 He is the Finall Cause of the Vniverse in respect of his Good∣nesse; the Exemplarie Cause in re∣spect of his Wisdome; and the Effi∣cient Cause in respect of his Power. Thom. 1. q. 46. art. 1.

80 Therefore the Glorie of God is the Vltimate and chief end of Creation: and the good of Men is the Mediate and secundary end.

81 God which is Good, yea Goodnesse it self, did all things well, and made all things good, whatso∣ever

he made. To him be praise honour and glory for ever and ever. Amen.