A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER XII. Of the Creation of things, immediately made perfect.

Question.

HItherto of Gods efficiencie in generall, what are the kinds?

Answere.

A. Two, Creation and providence. In the one we see the orderly production of the creatures; in the other, Gods carefull administration, and preservation of them. See for this, Psalme 104. Of creation to the tenth verse, of go∣vernment to the 27. verse, of preservation to the end. Nehe. 9.6. Thou hast made the heauen, with all their host, &c. Thou presoruest them all, and they worship thee in regard of their Government.

Q. What is Creation?

A. It is the first part of Gods externall efficiencie, whereby he made the world of nothing originally good. Gen. 1.1. In the beginning God made. Heb. 11.3. of things which did not ap∣peare. Gen. 1.3. and they were very good. Psal. 33.6.7.8.9. and 146.6. Ier. 10.11.12. Act. 17.24. All which places testifie of a Creator, and his power, wisedome, and discre∣tion in framing them so excellently, and that minimo motu by his word and breath.

Q. What is here generally to be obserued?

A. That because things here originally had their beginning, therefore the Fathers manner of working doth here pruicipally appeare, to whom the originall of all things is giuen. 1. Cor. 8.6. All are said to be of the Father; so are they of the Sonne as God, but as a person he is not the originall, for in the same place it is said, by the sonne. And so in the Creed we giue all personally to the Father, vntill wee come to the worke of redemption; and here we are to learne, that the Apostasie of Adam was especially against the Father, and

therefore could not he by way of satisfaction be our Re∣deemer, for the person properly offended, cannot satisfie himselfe by himselfe, but by some other that must come be∣twixt the Father and vs, and thus agrees it with the iustice of God, that we should be reconciled by a second person.

Q. Did God make the world all at one instant?

A. No, but in the space of sixe times 24. houres, that wee might more distinctly consider all his workes. And Aqui∣nas giues a good rule, Successiverum non simul est esse & per∣fectio; God could haue created all at once, but in his wise∣dome he tooke daies for it. Some glimps of reason hereof we may aime at thus; as some creatures were to begin with the first instant of time, so some others that they might not haue their principles together, were to haue something goe before them, hence the constancie and inconstancie of Gods creatures. The third heauen, and the Angels were of necessitie to be created in the first instant, that they might haue their perfection of matter and forme together, otherwise they should be corruptible, for whatsoeuer is of a preexistent matter, is resoluble and subiect to corruption. But that which is immediately of nothing, is perfectly composed, hath no other change, but by the same hand to returne into nothing againe. It was therefore impossible for the world to want a beginning, and improbable for the creatures to be all at once, and yet some to remaine incorruptible, and others corruptible. That the worke was of sixe dayes continuance, is plaine by Gen. 2.1. Ex∣od. 20.11.

Q. How is the worke distributed?

A. Either into the adiuncts of time, as a worke of sixe dayes, or into the essentiall and integrall parts: as into na∣ture constant, or inconstant; or respecting the agent that gaue all, as well matter as forme, into Creation immediately perfect, or perfect by degrees. Gen. 1.1. In the beginning, or very first moment of time, God created heauen and earth. Now by the opposite member in the distribution, largely discribed in the whole Chapter, we shall be able to vnder∣stand

that which is in silence passed over. Earth vpon which wee now tread was made the third day, and there∣fore cannot be this which was made in the very beginning of the first day: neither can this heauen be that which was made the second day, ver. 8. It then remaines by iust con∣sequent to be the highest heauen, which at the very first was made most absolute and perfect. Secondly, the earth that was made at the very same instant, as a matter of all that was afterwards to be created, being all things in power, nothing in act, did from his owne center touch the third heauen in euery point and part of his outside: & that of necessitie, least any vacuitie, or emptinesse should haue interposed it selfe within the compasse of so great a continent; nature abhorring to yeeld nothing a place within the circle of some-thing. Therefore were these two as companions and friends, immediately made of God in the very beginning of the first day. Further, it is said of the earth, ver. 2. that it was without forme and voyd; that is, as yet it had neither any essentiall, or accidentall perfection. The Lord afterwards did forme it into the light, the ex∣panse, (improperly called the firmament) the water and the earth. These foure were mediately created of the earth, and yet for their formes immediately from God of no∣thing. Thus was the earth first formed, the highest part of it most apt to receiue light, the next ayre, the third, the forme of water, and the lowest the forme of earth. After the earth had receiued this perfection, it was filled in euery part of it with inhabitants, as aboue with starres, & foules, below with trees, beasts, and fishes, &c. But of these anone. I insist here to proue by reason that which is a truth, not as yet clearely deliuered, and by many contradicted; I leaue all to censure, according to the evidence I shall giue. My meaning is not to binde any man vnto my opinion, I onely present things, and lay them out, as it were, vpon a stall; neither is it meet I grow into choler with any man that giues me no credit, or dis-likes my ware, that were to play the Pedant. Passion witnesseth, that it is not reason so

to doe, and he that doth any thing out of passion, cannot well doe it out of reason. Why should any bee angry with mee, that I am not altogether of his opinion, seeing I am not angry with him, because he is not of mine? I haue pro∣pounded for my example, S. Ierome and S. Augustine in their disputations, to whom it was no matter, who gained the day, they would both winne by vnderstanding their errors. But why doe I thus draw my selfe from my taske? Let truth vphold her selfe by mildnesse, and be promoted by pa∣tience. You haue heard that heaven and earth were made in the very instant and beginning of the first day. That they are two opposite members in the worke of God; and there∣fore what is properly giuen to the one, must not bee giuen to the other. The earth (sayth the Text) was without forme, and voyd; Heaven then had at the very first his forme, and inhabitant, and therefore had the glorious An∣gels at the same instant created with it; other places were in time before their in-dwellers: onely the third heaven, and the Angels were concreated; and the reason is, for that their perfections were equally of nothing. It could not stand with order, after the finishing of the third heauen, and entrance made to create of matter, afterward to fall off a∣gaine, and beginne to create substances of no matter. I meane, integrally, for their whole essence, otherwise, the foure formes of the elements, and soule of man were of nothing.

Q. What is the creation of things immediately made perfect?

A. Whereby he made them of nothing with their principles together, that is, their matter and forme were put together of Almightie God, not suffering the one to enter the com∣position before the other. Gen. 1.1. In the beginning he made, not giuing the one a beginning before the other. The same individuall time was the measure of both. Our bodies and soules may part asunder, because in creation time did separate them, &c.

Q. What followes from hence?

A. That they are obnoxious and subiect to the motion of their owne nature onely by the power of God. No other force is able to worke vpon them, or destroy their beings. Luk. 12.31. Math. 6.19.20. 1. Tim. 6.19. The place and the life there∣in are both incorruptible, subiect to no alteration, change or mutation. Angels are too quicke and ready in their mo∣tion to suffer of any but God, he onely is nimble enough, to meet them, and master them.

Q. What else?

A. That they are onely subiect, in regard of their essence to creation and annihilation, that is, by the same hand they may be made nothing, as they were of nothing made some∣thing. Isa. 40.15. God can takeaway his creature as easily as the winde doth a little dust.

Q. What yet further may be obserued?

A. That they are in themselues no wayes liable to generation, or corruption. They can neither receiue new formes, or loose their old; for that matter cannot admit of diverse formes, which it selfe was never depriued of his owne. So complete is the vnion, that the matter hath not so much as the least inclination to any other perfection, then it receiues at the first instant, by the hand of the Creator, and excellencie of his forme. Math. 22.30. The idle que∣stion of the Sadduces, concerning mariage in heauen, and procreation of children, is fully answered by our Sauiour, both in regard of the nature of the place, and his first inha∣bitants. In the resurrection of the dead, they neither marry, nor are giuen in mariage, but are as the Angels of God in beauen.

Q. When were these things created?

A. In the first moment of time: for as they had no succes∣sion of time, for the receiuing of their essentiall parts: so God tooke the very first beginning for their creation. The succession of time being left to other creatures, of a cleane contrary nature. Angels are not simply eternall, because they haue a beginning, & yet they are immortall, because nature can never sever their parts, or divide them

asunder. Gen. 1.1. In the beginning he made the heauen, &c. Perfect for forme, and that it might not be voyd, like the earth, filled it with most excellent inhabitants.

Q. What are the things so made?

A. The third heaven, and the Angels, Colos. 1.16. Hea∣ven and all things therein, as thrones, dominions, princi∣palities, powers, &c. were created of the Father by his Sonne. Angels no sooner opened the eyes of their rea∣son, then they saw themselues in skie and highest sphere of happinesse.

Q. What is the creation of the third heaven?

A. Whereby it was made perfect immediately of nothing, to be a most excellent place, replenished with all pleasures that belong to eternall happinesse, where his Maiestie is seene face to face, and therefore aboue all other places, is called the Habitacle of holinesse, 2 Chron. 30.27.1. King. 8.30. Deut. 26.15. Gods house full of excellent Mansions. Ioh. 14.2. Abra∣hams bosome. Luk. 16.22. The third and highest heaven. 2. Cor. 12.2. Psal. 113.5. The habitation of Iehovah, where are fulnesse of ioy, and pleasures for euermore, Psal. 16.11. and 33.14. This onely hath the immoueable foundation. Heb. 11.10. And is as folide as stone, but cleare as Cristall. Rev. 21.11. Iob sayes it is strong and firme, as being stret∣ched and spread out to the vtmost extension, and as tran∣sparent in brightnesse, as a molten looking glasse. Iob 37.18. This onely is to be called Firmament, as not penetra∣ble by any creature, whereas the other two heavens vnder it are to be passed through by the grossest bodies. This heaven is without all pores, and cannot possibly extend, or contract it selfe into a larger or straiter compasse: it o∣pens to the very Angels. Gen. 28.12. Ioh. 1.51. who though they be able to penetrate all things vnder it, yet are they no more able to enter that body, then they are to passe in∣to one anothers natures. Hence it comes to passe, that the third heaven giues way to Angels, the soules and bodies of men to enter by miracle: God making way by his power, where nature yeelds no passage. This heaven is more firme

and solide then the earth, more bright and glorious then the Sunne in his strength, &c.

Q. What is the Creation of the Angels?

A. Whereby he created them at once and together in the third heaven, immediately of nothing, with the greatest perfections of nature, to the end they might praise him together, and become his ministring Spirits, and Messengers, as he should haue occasion to send them. Heb. 1.7. He made them for perfection of nature Spirits, and for office, his most immediate Ministers, and for execution, more ready then any flame of fire, ver. 14. Yea, and so prompt to minister to the heires of saluation, that they are all ready to be commanded. Iob 38.7. They are called morning Starres, by reason of their admirable brightnesse of nature, such as the eye of flesh cannot be∣hold, Colos. 1.16.

Q. With what properties hath he enriched them?

A. With the greatest perspicuitie of reason, and acutenesse of wit, libertie of will, strength and speed of motion, that is possible, or incident to created nature. Mat. 18.10. They are sayd al∣wayes to behold the face of God: so cleare vnderstandings that they quickly perceiue what God would haue done: yet of some things are they ignorant. Mar: 13.32. And what∣soever they know is by reflection, either of Gods face vp∣on the glasse of their mindes, or the beames of it, as they shine in the creatures; the one is by immediate revelation, the other, by inquisition and discourse. Eph. 3.10. 1. Pet. 1.12. It is true, that Angels see both the face of God, and the face of things, and then the face of themselues; and hence it is, that they know nothing in themselues, but ei∣ther God reveales it, or themselues doe finde it in the crea∣tures; and by meanes hereof they learne much in behold∣ing God, and his workes; and hauing so neere a presence with his Maiesty, must needs out-strip others that are fur∣ther off, I meane, in respect of divine Revelation. As for freedome of will, it was most excellent by nature, and is now growne better by grace, and hath confirmed them for ever in glory; as for strength and a gilitie of motion,

read these Texts, Gen. 32.2. 2 Sam. 24.16. 2 King. 19.35. Act. 1.10. and 5.19. and 12.7.8.9.10.

Q. What are their offices?

A. To celebrate the praises of God, and to execute his com∣mands. Dan. 7.10. Thousand thousands ministred vnto him, and ten thousand thousands stood before him. Luk. 1.19. I am Gabriel that stand in the presence of God, and am sent to speake vnto thee, &c. Psal. 103.20. and 148. 2. Ready are the An∣gels, both in their attendance vpon God, and performance of his will, to his creatures. Psal. 91.11. Isa. 6.3. Rev. 7.11.12. They are as a gard to the Church.

Q. Where is their speciall abode?

A. In the third heauen, Math. 18 10. Their Angels in hea∣ven, Mar. 12.25. When wee arisefrom the dead wee shall be as the Angels in heaven, Psal. 68.17. The Chariots of the Lord are twentie thousand thousand Angels, and the Lord is among them as in the Sanctuary of Sinai. They are the proper inha∣bitants of heaven, and there is of them an innumerable company. Heb. 12.22. Yet their number is not infinite, though to vs it be indefinite.

Q. Are there any degrees of Angels?

A. Yes, but to determine what, and how many is with∣out warrant from Gods word, for ought I can finde.

Q. Doth not Scripture favour their opinion that make nine severall orders of Angels?

A. Col. 1.16. Ephe. •• 21. and 3.10. S. Paul here giueth distinct titles to the inhabitants of heauenly places. But whether hereby are signified distinct orders, offices, or gifts, it doth not appeare. And whenas it is supposed that those nine orders are set downe by a disciple of S. Paul, it is well proued, that the alledged Dionysius is of a far newer stamp, and baser mettall. Nor can I see how it can agree with Scripture, that the Seraphim, Cherubim, and th••ones haue never any other employment then immediate atten∣ding vpon the presence of God, whereas Heb. 1.14. the Angels are said to be all ministring Spirits for the good of the elect. Isa. 6.6.