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 XIII. Of the first matter, and foure Elements.

Question.

HItherto of things immediately perfected, what is the creati∣on of those things that were perfected by degrees?

An. It is whereby he made them of a preexistent matter, or for∣going principles. They are not immediately composed, but first they haue a matter, and then a forme, and then their owne being, or existing. And as time dis-ioynes these things, so they are subiect to change with time. Gen. 1.2. Out of the voyde and vnformed earth came all inconstant and mutable creatures. 2. Pet. 3.5. The earth that now is, is sayd to stand out of that Chaos, which Gen. 1.2. is called earth, water, &c. This by conversion is as well the ground of confusion, as of composition. Out of a confusion are they compounded, and may by conversion be confoun∣ded againe into it.

Q. What followeth hereupon?

A. That they are by nature returnable into their former prin∣ciples, and so of a corruptible nature. 2 Pet. 3.6. The world that then was perished, being over-flowed with the waters, that is, all that breathed. Gen. 7.22. Euery thing vnder the Sunne passeth away. Eccl. 1.4. And at the last day, the ele∣ments, with all their inhabitants shall be destroyed. 2. Pet. 3.10. As it were, a resolution being made into the first Chaos againe, as may seeme, what a hell were it for a man to be an inhabitant of that first earth? The holy Ghost te∣stifieth, 2. Pet. 3.7. that the heavens and the earth, which are now, are kept in store, and reserved for fire and perdition of vn∣godly men at the last day. Good reason they should be puni∣shed where they sinned, and with those creatures they haue abused. A fearefull hell to haue all turned into the first

Chaos, with an addition of the fire of Gods vengeance. As if that first matter were then to be formed and filled with nothing but the extremities of Gods curses. At the first it was formed, and adorned as a Palace and Paradise for man, then shall it be left as a dungeon and noysome prison, for the torture and torment of all wretched and wicked persons. Onely the third heauen, with the inhabi∣tants thereof, shall then be in blisse and blessed felicitie.

Q. How manifold is this creation?

A. It is eyther of the elements, or the elementaries. Gen. 2.1. Heauen and earth were finished with the host of them. All that are placed aboue in the fire, and the ayre, or below in the waters and the earth, are elementaries, being com∣posed out of those foure elements, and are as the host of this inferiour world.

Q. What is the creation of the elements?

A. Whereby he made them of a precedent matter, with their formes, immediately of nothing. That is, the matter, or earth without forme, receiued into euery part and portion of it a simple formation, without all mixture, yet so, that it was formed into foure bodies, essentially distinguished, which are most simple, as hauing nothing in them but one com∣mon matter, with foure distinct formes, immediately crea∣ted of nothing: hence they are in themselues the greatest opposits, as fire to water, and ayre to earth. The maine opposites are fire and water, which stickle and striue to∣gether, and are moderated and compounded by the two other. When water would quench the fire, earth steps in and helpes to abate his moysture. And when fire would dry vp his moysture, ayre secondeth the water, and pre∣pares a radicall moysture to feed the fire a little longer. When the coldnesse of water takes off the edge of heat, then ayre with his mild heat helpeth his fellow. And when fire over-masters the coldnesse of water, then earth checks him, and abates his fury, whence ariseth all elementaries, receiuing the common matter, and formes of the elements, much abated and moderated, after their striuing and strug∣ling

together, and therefore are not so vehemently op∣posite and contrary in themselues. Gen. 1.3. Let there bee light, which was the first simple forme that was put into the common matter, ver. 6. Let there be an expanse, or sprea∣ding, which was next added to light, as his fittest neighbour, ver. 9. Let there be gatherings, or waters, which contained the third simple forme, & came as next fellow to the ayre; for so God had appointed, that by placing it betweene two great adversaries, it might be a friend to both. ver. 9. Let the dry appeare, which comes lowest in ranke, and gaue the matter the fourth simple forme. Thus heat and cold, moysture and drinesse, did runne through the first com∣mon matter, which intertaines them all, and giues them leaue to diffuse themselues one into another, for further mixture and composition.

Q. But may these things be handled in Divinitie?

A. Yes, because, wee so farre speake of them as they concerne creation, which is proper to this Art. And our rule is this, that where Creation endeth, nature beginneth; and gene∣ration succeeds it, as in imitation of Gods first compositi∣on. God by his omnipotent hand giues to euery thing his being, and then sets it a worke, by his owne nature and vertue. Aristotle knew a first matter, but he confesseth, he had it from Plato, and he from the Aegyptians, and they from Moses. Yet he erred in many things, for want of Di∣vinitie, beginning onely with nature, where creation had ended his worke. First, he was ignorant that the first matter was of nothing. Secondly, that it stood certaine houres without a forme. Thirdly, that all the formes it receiued were immediately of nothing. Fourthly, that all this was done in time, and that there was nothing in the world e∣ternall, but the maker of it. Gen. 1.1.2. The earth was a subiect of contrary formes, and therefore preexistent.

Q. What is that first matter of all inconstant things?

A. It was a thing which God made of nothing in the beginning of the first day, without forme and voyd, and so by his spirit mira∣culously sustained it for a certaine space. Gen. 1.1.2.

Q. What followes from hence?

A. That of it selfe it is permanent, for being immediately of nothing, it hath no power to worke vpon it, but the same that made it, therefore God alone can turne it into nothing, from whence he brought it, and this is the reason why the first matter, and foure first formes are not resol∣ved, though all things may be resolved into them. For in generation and corruption, as they begin here to take new formes, so here they leaue them againe. And death, though a privation of life, yet it hath no power to annihilate his contrary, and therefore, as nature begins where creation ends, so creation at the last day will begin againe where nature hath ended. I meane, in our resurrection, euery man receiuing againe those very peeces of the elements where∣of he was made. Iob. 19.27. 2. Cor. 15.35.36.37.38. &c. the very seed that is sowne, dieth and riseth againe, out of those very elements into which nature resolueth it, spring∣eth it againe.

Q. When was it made?

A. In the first beginning of time, or the evening of the first day, hence it is co-etaneall, and of the same time and age with the third heaven, and the Angels. Gen. 1.1. And the reason was, to hinder a vacuitie in the large space and com∣passe of that highest heaven. The parts whereof would sooner haue fallen together, then haue admitted nothing to stand within their circle. For nothing, and evill, are cousin germans, and equally opposed to the being of any thing, rather would perfection haue imperfection his next neigh∣bour, if so be, it haue a being from God, then to permit nothing to lodge in his bosome. And therefore what a degenerate thing is man, to admit evill for his best com∣panion?

Q. How long was this matter voyd, and without forme?

A. All the time that darknesse was vpon the face of it: Now the vicissitude of light and darknesse makes the day and night, which as it is most probable, were then Equinoctiall, of an equall length and size; that is, twelue houres a peece.

So then the earth, or first matter stood in that imperfecti∣on, a whole night, or twelue houres. Gen. 1.1.2.5. invol∣ved in nothing but palpable darkenesse.

Q. How was it preserued all that time?

A. By the Spirit that moued vpon it, and which in stead of a forme, did cherish and foster it all that time. Gen. 1.2.

Q. What kind of creature may we tearme it to be?

A. Some-thing potentially, nothing actually. It was all things, and nothing. A matter for all, yet nothing in forme. It is called earth, and water. Gen. 1.1.2. And so it was fire and ayre, &c.

Q. What be the kinds of elements?

A. The higher and hotter which make one globe, or the lower and colder which make another. So that all the world is fol∣ded vp in three severall globes, one comprehending ano∣ther. The divine globe of the third heaven, in which God is said to sit. Psal. 2.4. as a place of blessed rest. The second is the etheriall, or skie globe, containing those glorious lampes, and burning torches, by whose light and bright∣nesse all this inferior world is comforted; and vpon this heaven the Lord is said to ride. Psal. 68.4. in regard of his swift motion and expedite manner of working. The third and inferior globe, which is but as a point to the rest, is the earthie and watery sphere, and the Lord is said to sit vpon the very circle of it. Isa. 40.22. And to shake the wic∣ked out of it, as it were, by a canvase, or as a man tumbles a thing out of his lap. Iob 38.13. Thus is God in all the globes of the world, no where included, no where exclu∣ded, he is in their circles, and vpon their circles, dis-po∣sing all things as he pleaseth.

Q. What are the higher and hotter elements?

A. Whereby they were made with formes, more actiue and stirring; and therefore hotter and higher then the rest. Hence in regard of levitie and gravitie, heaven is said to be aboue, and earth below. Exod. 20.4. Much matter and lit∣tle forme makes creatures waightie; whereupon wee see in our selues, that man-hood consists not in the bulke of

the bones, but in the mettall, and spirits. So that wee may truely say, that the elements aboue, are formall, and they below materiall.

Q. What are the kinds of the more formall elements?

A. The fire, and the ayre, stiled by the holy Ghost, light and expanse, or (as it is called) Firmament. Gen. 1.3.6. God naming them by that which is most sensible to vs, and in them most proper, as light is to fire, extension and expansion to the ayre. For ayre by reason of his moysture doth more dilate, and diffuse it selfe, then fire, though that be the thinner, and more subtile substance.

Q. What is the Creation of the Fire?

A. Whereby God made it in the top and highest part of the first matter, with the most actiue and working forme, so that it is most hot and light; therefore in the highest roome, and be∣cause of his shining, is called, Photisticos. With such vio∣lence is the fire deiected, that it strikes into the bowels of the earth, and bottome of the Sea; as may well appeare by the generation of stones and fishes. Metalls, which are in∣gendered in the earth, shew that fire hath beene there, o∣therwise should we never haue gold so purely purified, & concocted. Hence Phylosophers attribute the engendring of gold to the Sunne; of silver, to Iupiter, lead, to the Moon, copper to Mars, &c. Likewise pretious stones could not be so resplendent and glorious, if it were not for the worke of the light, or fire, that penetrates into their seve∣rall places and veines. Gen. 1.3. Let there be light. Gen. 11.31. Abraham is called from Vr, of the Chaldees. The citie hath fires name, because they worshipped it. Hence wee read [Suidas in Canopo. Ruffin. hist. eccl. l. 2. c. 26.] that the Chaldaeans challenged all other gods of the god-lesse Hea∣then, to fight with their God: an Aegyptian encountered, and overcame them thus: He caused his Canopus to be made full of holes, stopped with waxe, and filled with wa∣ter being hollow in the middle. The Chaldaeans put vnder their God Vr, or fire, and the waxe melting, opened a full quiver of watery arrowes, that cooled and quenched their

devouring God, &c. 2 Cor. 4.6. God is said to make the light shine out of darkenesse; that is, after the first night hee made it of that matter which was couered with darkenesse.

Q. How did the light descend from aboue?

A. For three dayes, by the power of God alone, afterwards by the Sunne, Moone, and Starres, which were set of God in the element of fire. Gen. 1.4. God divided the light from the darkenesse, ver. 14. Let there be lights in the firmament of hea∣ven, to devide the day from the night, &c.

Q. What is the day?

A. If we speake truely and properly, it is the time of the Sunnes remaining aboue the Horizon, or visible part of the world. Some, whom I haue cause much to respect and reuerence, haue held opinion, that light naturally ascen∣deth, and violently descendeth by a kinde of repercussion made by the Sunnes body and motion, then accordingly haue defined the day to be the time wherein the light is turned downeward, or reflected vpon the lower parts of the world, and so by condensation shineth. But others vp∣on more mature consideration, iudge that a new devised way. For, first, Light in its owne nature cannot be said to ascend or descend onely, but transfuseth it selfe equally & spherically in all dimensions from its owne center. Se∣condly, if the shining of the Sunne be nothing else but the beating backward of the ascending beames of the whole skie, or element of fire, surely the Moone would alwayes seeme full, as the Sunne doth, being that this ascending light must needs in like maner meere with the thicke bo∣dy of the Moone, and suffer repercussion from it. Thirdly, though light were made visible in the maner imagined, yet the day cannot properly be defined the time, wherein the light is reflected by the Sunne vpon the lower parts of the world for this is done perpetually and so wee should haue no night.

Q. Who gaue the name thereunto?

A. God himselfe called it Iom, which signifieth Stirring, because be made the day for man to trauaile in. Psal. 104.23. When the Sunne riseth man goeth forth to his worke. Gen. 1.5.

He called the light day by a Trope, putting it for the time wherein it is the cause of the day.

Q. What is night?

A. If we giue way to evident reason, and experience, we must needs acknowledge the night to be nothing else, but the shadow of the earth, that is, the privation of light made by the earths thicke body, intercepting and cutting off the Sunnes beames. They that are of the foresaid opi∣nion, define night to be the time wherein the light retur∣neth vpward, ascending backe againe to the place where God first created it: which is as a paradoxe, so an vndefen∣sible Tenent both for the reasons abouesaid, as also for that in this description, there is no efficient, or materiall cause implyed, which should make the light returne vpward, & ascend backe againe. Lastly, there is no respectiue diffe∣rence made of the diverse parts of the Globe of the earth. Whereupon, it may be supposed, that he that made this de∣finition, did not consider the earth & heauens to be sphe∣ricall, and so to make vicissitude of day and night in the moiety of the earth.

How called God the Night?

A. He called it Lailah, which signifieth resting, because he made the night for man to rest in.

Q. How did God order these things?

A. He appointed them to keepe their course, making a separation betweene them, setting them, as it were, their limites, which they might not passe. Gen. 1.4.

Q. What is this separation?

A. The separation betweene the day and the night is the eue∣ning, betweene the night and the day, the morning. Gen. 1.5 Eue∣ning separates by darkenesse, morning by light. So that the one dis-ioynes the day from the night, and the other the night from the day. Onely the first euening separated not, because the light was then vncreated: yet was it of God appointed even then as apt to stand betwixt light and darkenesse. And thus from the euening and the mor∣ning was the first day finished, consisting of 24. houres. In the

first evening were heaven and earth created: and in the first morning, the light, or element of fire. The observa∣tion of time will keepe vs from that foule confusion about heaven and earth: which are so frequently expounded of the workes that followed vpon other dayes.

Q. What is the Creation of the ayre.

A. Whereby God made it in the next part of the first matter, most moyst, and of a diffusiue, or diffluent nature, spreading a∣broad, both for impletion and separation. Psal. 104.2. He sprea∣deth the heavens like a curtaine: that is, the ayre, (for he had spoken of the light before) which is further called a supe∣rior chamber, very spatious, and containes (as it were) a beame for the hanging of the clouds. For water is natu∣rally cold, and therefore gathereth it selfe together in the middle region, and by helpe of the ayre is held vp, which maketh a partition betwixt those waters that are congeled aboue, and that are fluide and floating below. Gen. 1.7. for the cloudes hang by vertue of cold, both in the place, and of that which is in vapours, being watery, and ascen∣ding by the violence of the Sunne beames redoubled, which when they returne single, leaue their vapours be∣hind them, which are held by the place, till the fire & light returning dissolue the bands, and send them downe a∣gaine in raine, or some such like moyst Meteor. Iob 38.31. Canst thou bind the sweete influences of Pleiades? or loose the bands of Orion. This is nothing but the neat and cold that rules in the ayre, and earth, when these brumall, or aestivall starres are most to be seene in our haemisphere. Orion is seene all night in the moneth of December, and so on, till the Spring, lesse, or more. The Pleiades begin with the Spring, and last till Autumne, when Acturus takes place. Iob. 9.9. So then as cold bindes vp all in Winter, because of the Sunnes absence: so heat looseth againe, when the Sunne returneth in the Spring. And as below, so aboue, cold knits the clouds, and heat breakes their knots.

Q. How called he it being made?

A. By the name in Hebrew, Shamaijm, which signi∣fies,

there be waters, sealing thereby the office in deviding betwixt the two waters. Gen. 1.7.8. Hence it comes to passe that raine water is farre more fruitful to the earth then any other, because it is not dissolved by the light, but it brings downe with it much ayery moysture, which is fatter then leane water; and we see by experience, that one shower is better then much watering.

Q. When was it made?

A. In the second 24. houres, God taking (as it were) a whole day for that which was equally capable of light and darkenesse. Gen. 1.8. So the euening and the morning were the second day, by an equall succession of light and darkenesse. 2. Cor. 4.6. God in the first day made light to shine out of darkenesse, when there was no capable subiect for the re∣ceiuing of it; now he stayes a whole day of 24. houres, for light and darkenesse to come and goe in a proper subiect. Oh then how should we trust this God to shine in our hearts, even when we are most vncapable?

Q. What is the creation of the colder elements?

A. Whereby he created them with formes lesse actiue, and therefore colder; these elements are clogged with more mat∣ter then forme, and therefore the action of them is much hindred. Isa. 1.2. Heare, O earth, the dullest of Gods crea∣tures is brought to convince man of disobedience, which should be the most forward.

Q. What are they?

A. Water and earth. Gen. 1.9. Let the waters be gathered, and let the drie appeare.

Q. What is the Creation of the water?

A. Whereby it was made in the lower part of the first matter most cold, and moist. His cold appeares to be greatest by his gathering, and his moysture in this, that it is fluide, and of a spreading nature, yet much inferior to the ayre, as may appeare by putting our hands into oyle and water, as like∣wise by pictures, which hold their colours the longer, for that they are laid in oyle. Now because water sooner dries vp then oyle, it is plaine, that ayre which is predominant in

oyle is moyster then water. Gen. 1.9. Let the waters vnder the heaven be gathered together, this is done by the cold of them and therefore no wonder to see the Seas tumble toge∣ther.

Q. How is this water devided?

A. Into the waters aboue, and the waters beneath. Gen. 1.6. And it is probable, that both these waters met together in Noahs flood. Gen. 7.20. with 11.

Q. What meane you by the waters aboue?

A. The clouds, and whatsoeuer water is aboue in the ayre. Gen. 1.6. Psal. 104.3. and 148.4. For as cold gathers them below, so aboue, &c. and may very well be called Gods botels, as containing all those gatherings. Iob 38.37.

Q. What meane you by the waters beneath?

A. The Sea, and all the waters here below. Psal. 33.7. Hee gathereth the waters of the Sea together, as vpon an heape, and layeth vp the depths in his treasure. Psal. 104.6.7.8.9. Iob 26.12. and 38.8.9.10.

Q. What is the proper place of the water?

A. To be next vnder the ayre, and next aboue the earth: yet their proper place by Gods appointment is to keepe with∣in the earth, as in a cesterne, and that not by a miracle, but by a law of nature; for the word gather, comes of Kavah, and passiuely signfies a confluxe of waters. God therefore bidding the waters caue, did first make them a Cesterne in the bowels of the earth, and that was by the ascent of the mountaines, and descent of the valleyes. Psal. 104.8.9. Hither at Gods rebuke they caue and ga∣ther themselues, by their coldnesse, which is of a congre∣gating nature. Hence it comes to passe, that wee haue the purest fountaines at footes of hills; and that often out of their sides great store of waters haue broken forth, to the destruction of the inhabitants. Gen. 7.11. At Noahs flood all the fountaines of the great deepe were broken vp: which may very well be vnderstood of the bursting of the mountaines, to let in the waters. Againe, from the Seas come all the sweet Springs that run betweene the moun∣taines,

and water the valleyes. Psal. 104.10.11.12. which as it were, sweating through the bodies of the huge moun∣taines, are purged of their saltnesse, and leaue behind them what they had contracted by the continuall working of the Sunne beames, and their owne agitation in tossing too and fro. Againe, for the fluxe and refluxe of the sea, which is nothing but the rising and falling of it, the one being violent, and the other naturall, is easily vnderstood by the cause of both. The fluxe, or tyde is violent, caused by the Starres, more especially the Moone, whose heat being weaker then the Sunne, hath her beames returned with greater opposition, yet prevailing, as being more actiue then water, gets vp her fumes and vapours, and with them lifts vp the water, and carrying them after her, makes the water follow her, and so they thrust forward the water that is before them, vntill they be cleane gotten out of the Sea, and then the water fals againe of it owne accord, and the refluxe, or the ebbe is naturall, moysture and coldnes making it runne downeward. Thus the Lord keepes the Seas in a perpetuall motion, least by standing they should corrupt, to the destruction of the whole earth. It is not al∣together to be neglected, which is said of Starres, in af∣fecting our bodies, which is not in regard of their owne influences, but their exhalations. For all the Starres worke by the heat they cast downe, which being nothing else but the element of fire, cannot of themselues otherwise hurt, or heale, but according to their temper and degree of heat. As for example, Saturne sends downe a weake heat, and raiseth fumes from pooles of water, and dung∣hills, and carries them vp into the cold region of the ayre, being able to bring them no higher; and so they affect the ayre first, and then our bodies by it with cold and drinesse, two enemies to life, consisting in heat, and moysture; Ergo, they say, it is fatall to be borne vnder his regiment; and to sucke, as it were, our first breath from him. Hence fabulous Poets faine him eating a child, onely a better Starre, which they call Iupiter, by his heat and breath, as

with a stone chokes him. This Starre is brighter then the other, and more solide to cast downe his beames; hence from him comes a greater heat, and raiseth vp more va∣pours from Meeres, which are more sweet and pleasant, &c. Ergo, to draw our first breath vnder such a planet they count wholesome, and a prognosticke of good fortune. Mars, another planet, of a reddish and fiery nature, tur∣neth downe more solide heat and fire, and inflames the fumes and vapours it raiseth, and therefore they deeme such as draw in the first ayre, vnder such a constellation, shall afterward proue men of a word and a blow, &c. The Sunne being of the greatest strength, is able to fetch vp vapours from the bottome of the Sea, and lowest bow∣els of the earth, and turne them into the nature of ayre, making them, according to their matter, pleasant, or per∣nicious. As fumes of gold and precious stones may bee cordiall; of other Mineralls, like deadly damps that Metal∣lists often meete withall. Venus like Iupiter raiseth vp va∣pours, which falling in the night, cherish, and nourish plants, and so is sayd to be fruitfull, and the mother of of∣spring. This I thought good to admonish all concerning the conceit of Starres, of I know not what influences; when the truth is, they are all but instruments of sending downe light and fire, and according to their severall com∣positions and placing in this element, send downe a grea∣ter, or lesser quantitie of heat, the qualitie being all one. Christ sayes his locks are full of the dew of the night, shew∣ing that the Moone hath not the same regiment over the night in regard of heat, that the Sunne hath over the day. And Physitians teach, that it is dangerous to sleepe with our heads in the Moone-shine, for feare of the moyst di∣stempers of the braine. And we see in the lunacie, that the franticke and madde moode followes the seasons of the Moone. So that some-thing is to be giuen to the Starres, and yet no more then is to be wrought by the naturall qualitie of heat.

Q. What is the Creation of the earth?

A. Whereby he made it in the lowest part of the first matter, most dry and cold. It is not the coldest element, though it be most remote from the fire; for, in the reflection of the Sunne-beames it is the strongest of all other, and therefore it is never the colder for the place of it. The Sunne and Starres warme not naturally in descent, for heat properly ascends: now in the reflexe of the heat, the earth is most capable, and to be made the hottest. It is therefore most dry, and lesse cold then the water; as may appeare by the propertie of gathering. Gen. 1.9. Let the drie appeare.

Q. How called God the earth?

A. Erets; which signifieth, hardnesse, or to be trampled vpon, sealing thereby the office thereof, which was to su∣staine the creatures that should goe thereon. Gen. 1.10. As to be a fit habitation for man, and other creatures. Psal. 115 16. It is said to haue the Sea for his foundation. Psal. 24.2. and 136.6. Yea, to be made out of the water, and to consist in it. 2. Pet. 3.5. God would haue Iob admire at the laying of this foundation. Iob 38.3.4.5.6. Else where it is sayd to haue no foundation. Iob 26.7. Onely to hang in the midst of the world by the power of God immoueably. Psal. 93.1. and 104.5. Isa. 40.12. and 42.5. and 44.19. and 48.13. The truth is, the earth is made of God to rest in his proper place, and hangs not by any miracle, but poyseth it selfe by his owne waight; yet the ascending of the earth, to make way for the Sea, seemes to lie vpon the very waters, and to be vpholden by them, and so appeared by Gods com∣mandement from vnder them, and now to stand in them.

Q. How called God the waters beneath?

A. Iammim, Seas. Gen. 1.10. because there was the col∣lection of many waters, all rivers running into it. Eccl. 1.7. We see many great rivers, which at the first rising out of some hills-side, might be covered with a Bushell; which, after many miles, fill a very broad channell, and drawing neere to the Sea, doe even make a little Sea in their owne bankes. Iam signifies the west, because the Seas flow from that way, &c.