A Model of Divinity, Chapter 12
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 government 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 appeare. 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 diſcretion 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 giuegive 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 Redeemer, for the perſon properly offended, cannot ſatisfie himſelfe by himſelfe, but by ſome other that muſt come betwixt the Father and vsus, 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 Aquinas giues a good rule, Succeſſiverum non ſimul eſt eſſe & perfectio; God could hauehave created all at once, but in his wiſedome 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 hauehave their principles together, were to hauehave 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 hauehave 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. Exod. 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 nature 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 vnderſtand that which is in ſilence paſſed over. Earth vponupon which wee now tread was made the third day, and therefore 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 conſequent 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 eueryevery point and part of his outſide: & that of neceſſitie, leaſt any vacuitie, or emptineſſe ſhould hauehave 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 expanſe, (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 nothing. 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 eueryevery 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 giuegive. My meaning is not to binde any man vntounto my opinion, I onelyonly preſent things, and lay them out, as it were, vponupon 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 hauehave propounded 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 patience. You hauehave 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 therefore 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 Angels at the ſame inſtant created with it; other places were in time before their in-dwellers: onelyonly 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 againe, 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 compoſition 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 onelyonly by the power of God. No other force is able to worke vponupon them, or deſtroy their beings. Luk. 12.31. Math. 6.19.20. 1. Tim. 6.19. The place and the life therein are both incorruptible, ſubiect to no alteration, change or mutation. Angels are too quicke and ready in their motion to ſuffer of any but God, he onelyonly is nimble enough, to meet them, and maſter them.
Q. What elſe?
A. That they are onelyonly 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 ſomething. 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 queſtion 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 inhabitants. 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 ſucceſſion 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 hauehave 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. Heaven and all things therein, as thrones, dominions, principalities, powers, &c. were created of the Father by his Sonne. Angels no ſooner opened the eyes of their reaſon, 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. Abrahams 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 onelyonly 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 ſtretched and ſpread out to the vtmoſt extenſion, and as tranſparent in brightneſſe, as a molten looking glaſſe. Iob 37.18. This onelyonly is to be called Firmament, as not penetrable by any creature, whereas the other two heavens vnderunder 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 opens to the very Angels. Gen. 28.12. Ioh. 1.51. who though they be able to penetrate all things vnderunder it, yet are they no more able to enter that body, then they are to paſſe into 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 hauehave 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 behold, 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 alwayes to behold the face of God: ſo cleare vnderſtandings that they quickly perceiue what God would hauehave done: yet of ſome things are they ignorant. Mar: 13.32. And whatſoever they know is by reflection, either of Gods face vponupon 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 either God reveales it, or themſelues doe finde it in the creatures; and by meanes hereof they learne much in beholding God, and his workes; and hauing ſo neere a preſence with his Maieſty, muſt needs out-ſtrip others that are further 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 commands. Dan. 7.10. Thouſand thouſands miniſtred vntounto 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 vntounto thee, &c. Pſal. 103.20. and 148. 2. Ready are the Angels, both in their attendance vponupon 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 heaven, 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 inhabitants of heaven, and there is of them an innumerable company. Heb. 12.22. Yet their number is not infinite, though to vsus it be indefinite.
Q. Are there any degrees of Angels?
A. Yes, but to determine what, and how many is without 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 hauehave never any other employment then immediate attending vponupon 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.