The Sum of Sacred Divinity, Book 1 · Chapter 3
CHAP. III.
Of Creation.
IN the Creation, which is the ſecond thingThe workes of God are the execution of his purpoſe: And are Creation and Prouidence. Creation is his making all things. wherein his Kingdome ſtandeth, I obſerue fiue things, which the Story of the Creation penned by Moſes, in the firſt and ſecond Chapters of Geneſis doth offer vntounto vsus.
Firſt, The things which God made.
All things without exception: and in ſaying all things, it is manifeſt that we leaue nothing vncreated, excepting onelyonly him that did create them, no, not the Angels themſelues, the moſt glorious and ſuper-excellent Creatures of God, of whō albeit Moſes maketh no mention in expreſſe termes, (no more then of their fall) ſpecifying onelyonly the viſible workes of God, in reſpect of the people to whom he wrote, yet the Holy Ghoſt elſe-where concealeth not their Creation, for when the Pſalmiſt had exhorted the Angels and Hoſt of Heauen; the Sunne, the Moone, the Starres, the Heauen of Heauens to prayſe the Lord, hee addeth a reaſon common to them all, Let aPſal. 148. 2, 3, 4, 5.them prayſe the Name of IEHOVAH: for he commanded, and they were created. But moſt manifeſt is that of PAVL, Col. 1. 16. By him were all things created, which are in Heauen and vponupon the Earth, things viſible and inuiſible, whether Thrones, or Dominions, or Principalities, or Powers. By which words it is moſt certaine, he vnderſtands the Angels.
This (all things) you may not vnfitly deuide into b1. Cor. 4. 9.reaſonable Creatures, Angels, and Men, and the World of them both; whereto aptly ſerueth the place of the Coloſſians before: and Moſes in the very firſt words of his Story hath ſo deuided it, In cGen. 1. 12.the beginning God made Heauen and Earth: that is, both the vtmoſt compaſſe of this vniuerſal World, together with the Spirits and Angels that inhabit it, and that Chaos, or firſt lumpe and matter, whereout the Earth and Heauen, (as we call Heauen) and all heauenly and earthly bodies were made. Moſes therefore, as Paul in that place, maketh a moſt perfect diuiſion of all the whole frame of Gods Creation, ſundring it into two, Heauen, and Earth. The Ayre it ſelfe, the Sunne, the Moone, the Planets, and whatſoeuer in that whole Chapter is ſpoken of, ſeemeth to be comprehended vnderunder the name of Earth. For ſo hee doth proceed, reſuming the latter member, And touching the Earth, it was vnſhapen, &c. By Heauen is meant the place of bleſſed Spirits, and the Angels inhabiters and dwellers in it. All which appeareth further in the next Chapter, Thus dGen. 2. 1.were the Heauen and the Earth perfited, and all the Hoſt of them: that is, whatſoeuer is within the compaſſe of the higheſt Heauens, vntounto the very bottome and Center of the loweſt Earth, things viſible and inuiſible, Angels, or whatſoeuer elſe, wherewith the Heauen and Earth are beautifully adorned.
The World of theſe two Creatures, is either the vnſeene World, Heauen, and Hell, or the World viſible, and ſubiect to our eyes, which Moſes in one word termeth Earth. But a better and more apt diuiſion to this purpoſe may bee made, to ſay, it is eyther the naturall place and World for theſe two Creatures, Heauen for the one, Earth for the other, or Hell accidently for eyther.
Heauen, we call the higheſt World, made for the Angels to inhabit. As our fMar. 12. 25.SauiourThoſe that phantaſtically teach that Heauen is eueryevery-where. teacheth, They are as the Angels in Heauen. In Heauen gMat. 18. 10.their Angels alwayes behold the face of my Father which is in Heauen.
This is it which the Scripture calleth, h1. King. 8. 27.The Heauen of Heauens, for the excellencie: The i2. Cor. 12. 2.third Heauen, for the ſituation aboue the Ayre and the Skie, (both which hauehave the name of Heauen) and k2. Cor. 12. 4.Paradiſe, for the pleaſure, being the place of the reſidence of Gods glory.
Earth is the middle World, made for man, Pſal. 115. 16 The Heauens are IEHOVAHS, and the Earth which hee hath giuen vntounto the ſonnes of men.
Two things in it come to be conſidered, the parts and the ornaments.
The parts I call the foure Elements: lFor the Philoſophers agree that nothing giueth light, but that which hath ſome fire in it: wherefore from foreign Light, the Chaldees were wont to call Fire, Oru…, whom they worſhipped for their god,Fire, the vppermoſt Globe wherein was Light, an adiunct and qualitie of the Fire: Ayre (or as Moſes calleth it, an mFollowing the Greekes who name it, foreign.extent, we improperly the Firmament) comprehending all that voyd place betweene the Cloudes and the Earth, which giueth breath of life to all things that breathe: Water with all the Chanels thereof, the Seas, the Floudes, the Lakes, the Springs: And Earth, (or the dry ground) the Bottome and Center of the World, for man to inhabit.
Ornaments, are the things wherewith theſe Elements are garniſhed and ſet forth, being all things neceſſary both for the vſe and command of man. For his vſe were made the nGen. 1. 11, 12 13, 14, 15, 16, 17, 18, 19.inſenſible things, Graſſe, and Trees continually fructifying in the Earth, the Sunne, the Moone, the Starres, placed aboue the Cloudes, in the higheſt Globe, in, or aboue the vppermoſt part of that extent, which Moſes calleth the oforeignextent of Heauen: that is to ſay, that part of the extent which is neereſt to the Heauens, and furtheſt from the Earth, where the Element of Fire is: and theſe being the veſſels, that now receiue and ſend forth the Light (which it ſeemeth moſt probable the Fire is it before, for the Scripture ſpeaketh of Light before the Sunne) hauehave in that place of Moſes a three-fold vſe aſſigned to them.
Firſt, To diſtinguiſh Light from Darkneſſe, that is to ſay, the naturall Day from the Night.
Secondly, To bee ſignes, for the noting out of times and ſeaſons. A thing common to them all, as appeareth, Iob 9. 9. Where ARCTVRVS, ORION, PLEIADES, and the Planets of the hidden South, are vſed to note out the parts of the Yeere, Autumne, Winter, the Spring, and Summer. But this neuertheleſſe is proper to the Sunne and Moone, that by the running of their compaſſe, they after a ſpeciall ſort rule and gouerne; the Sunne, the Day, and the Moone, the Night; and make the difference of ciuill Dayes, Moneths, and Yeeres.
Thirdly, They ſerue not onelyonly to enlighten the Earth, but by their influence, to refreſh and giuegive growth to all earthly bodies.
For the command of men, were made the dumbe and vnreaſonable Creatures, which yet hauehave a ſenſitiue life and feeling. As in the Water, Fiſhes; in the Ayre, Birds; in the Earth, Beaſts, both going and creeping: all of them Male and Female, for the propagation of their kind. Hell is the loweſt World, a ſouleThoſe that teach alſo that Hell is no certayne nor locall place. and fearefull place of puniſhment, made for Angels and men that ſhould tranſgreſſe, Peter p2. Pet. 2. 4. foreign.giueth it a name, which ſignifieth aſmuch as a place of terrible confuſed darkeneſſe, whereof that which qIob 10. 22.Iob ſpeaketh touching the graue, is much more to bee verified, that there bee no orders there, no alterations of times and ſeaſons, ſometimes darke, ſometimes light, but whatſoeuer ſhineth moſt, is as the ſhaddow of death, continuall night, and a whole day, as a man may ſay, of darkneſſe: for out of the Kingdome of Heauen there is no light at all. Therefore are the heires of that Kingdome termed, The rLuke 8. 31.ſonnes of Light. And contrariwiſe, this place the ſMat. 8.. 12.outer darkneſſe, Luke tLuke 8. 31.calleth it, The deepe or bottomleſſe Gulfe, placed beneath, as a moſt deepe and darke Dungeon: a foule and hideous Priſon, as Peter u1. Pet. 3. 19.nameth it, when hee ſaith, that Chriſt by the power of his God-head in the Miniſtery of NOAH, preached to the ſpirits now in Priſon. And againe, x2. Pet. 2. 4.that the Angels which ſinned, are kept there in chaines of darkeneſſe: or as yIude verſe 6.IVDE hath it, with euerlaſting bonds vnderunder darkenes, as in a Gaole, vntounto the Iudgement of the great Day.
Wee hauehave done with the World, made for theſe reaſonable Creatures. Come wee now to the reaſonable Creatures themſelues, and firſt, of the parts of reaſon, come to them both, vnderſtanding and will. The vnderſtanding part in men (for diſtinction ſake, and our better conceiuing of it) we commonly terme the minde, the will in them is properly called the ſoule; although the reaſonable ſoule comprehending both, bee but one.
In the vnderſtanding part, two faculties are comprehended.
Firſt, Knowledge, that teacheth what we ought to doe, and is the Fountaine and beginning not onelyonly of the other faculties, but of all the Actions and Motions of our life. VnderUnder this, two other faculties are comprehended, Iudgement, or Wiſdome, which is the top and perfection of knowledge for diſcerning of things that differ, and conſcience, which is a part of our vnderſtanding, determining of our particular actions, eyther with them or againſt them; called therefore Conſcience; as if you would ſay, A knowing with or before God, vponupon a right examination of our wayes in his ſight.
Secondly, Memory to lay vp in our mindes, the things which wee know and vnderſtand. The will is a facultie freely chooſing whatſoeuer it ſelfe pleaſeth, and mouing vsus to doe it, and this hath the ſoueraigne command in eueryevery one, for therefore we doe a thing, not becauſe wee thinke it ought to bee done, but becauſe wee will doe it: vnderunder the name of will I comprehend (in this place) aſwell the deſire onelyonly, which is before and without conſent, as that which moſt properly & in common ſpeech, is onelyonly termed the will, when a ſettled and full conſent is come.
And here affections are the ſame, that conſcience is in the mind. Not ſeuerall or diſtinct faculties, but parts or motions of the wil, diuerſly inclining it to this or that appearing good, according to the diuerſity of obiects that are offered, of LoueLove, Hatred, Ioy, Sorrow, Anger, and ſuch like.
Such a free-will wee may truly ſay there is by nautre, both in men and Angels: for God hath ſet the beginning of motion in themſelues. Albeit, hee onelyonly hauehave all abſolute freedome in him, vponupon whom dependeth the will of all other Creatures, which hee holding the reines in his owne hands, ſwayeth and ruleth which way it pleaſeth him. But to take freedome from the will, were to deſtroy the will it ſelfe.
As touching the reaſonableThe Sadduces who ſaid that there was neither Angell nor Spirit, Acts 24. 8. but held good Angels to bee onelyonly good thoughts and motions ſtirred vp of God in men, or happy ſucceſſe comming from God, and euill angels to bee euill luſts and affections, proceeding from the corruption of our nature. Creatures themſelues: In the Angels generally I conſider:
Firſt, that they bee Spirits, that is to ſay, inuiſible and incorporeall ſubſtances, Perſons liuing and ſubſiſting by themſelues: neither vpheld in any other nor part of another thing, Heb. 1. 14. Bee they not all miniſtring ſpirits? The oppoſition that is made, Iob 4. 18, 19. betweene the Angels and men that dwell in houſes of clay; whoſe foundation is in this duſt, prooueth them to bee of no bodily or fleſhly ſubſtance, nor of an earthly mould, but ſpirituall and celeſtiall. In zCol. 1. 16.the Epiſtle to the Coloſſians, they are termed inuiſible. And Luke 24. 39. A Spirit hath not fleſh and bone, &c. The Prophet likewiſe oppoſeth Spirit, and fleſh together, Eſay 31. 2.
Secondly, The ſpirit of Angels differeth from the ſoule of man in kind; for Chriſts ſoule was no Angelicall Spirit. He tooke not, ſaith the Apoſtle, Heb. 2. 16. the Angels, but the ſeed of ABRAHAM.
Thirdly, I conſider the properties of their ſpirituall nature, though common in ſome ſort to the ſoule of man, yet in them farre more excellent, and are theſe foure:
Firſt, An incomparable power and ſtrength.
Secondly, Agilitie and nimbleneſſe, able in a trice to diſpatch great matters. All which the Prophet noteth to be in ſpirits, Eſay 31. 3. The Egyptian is a man, and not a mighty God, and his horſes are fleſh, and not ſpirit.
Thirdly, An excellency of Vnderſtanding, Reaſon, and other Graces, for which the Apoſtle magnifieth the Angels, 1. Cor. 13. 1. If I ſpeake with the tongue of Angels, &c. Not that they hauehave tongues or vſe of ſpeech, but to note what grace and excellencie of diſcourſe muſt needs bee thought in them, if it might bee ſuppoſed that they ſhould ſpeake.
Fourthly, Immortality, which our aLuke 20. 36.Sauiour noteth in the Angels, when he compareth together in this behalfe the eſtate of them, and of the Bleſſed, after the Reſurrection. They cannot, ſaith he, dye any more, for they are equall to the Angels.
In man I eſpecially obſerue:
Firſt, His perſon, bEccleſiaſt. 12. 7. 1. Cor. 2. 21.conſiſting of a bodie, and a reaſonable ſoule, being a ſpirituall, and therefore immortall ſubſtance.
Secondly, The faculty of ſpeaking, proper vntounto him: whereupon the tongue is called our glory, becauſe it is the inſtrument whereby wee glorifie God, and excell all earthly Creatures, as may appeare, if you conferre Pſalme 16. 9. with Acts 2. 26. for that which the Pſalmiſt ſaith, Therefore my heart is glad, and my glory reioyceth, &c. PETER rendreth, And my tongue reioyceth, &c. And in this ſence it is alſo taken, Pſal. 30. 12. and Gen. 49. 6.
Thirdly, The cGen. 1. 27.two ſexes that God created in this nature, Man, and Woman; Man the head and chiefe; Woman the comfort and companion of his life, giuen for a helpe vntounto him, as the words of God import, Geneſ. 2. 18 It is not good for man to bee alone: I will make him a helpe fit for him: and the manner of her Creation, being out of the Rib of man: for which cauſe, Adam himſelfe dGen. 2. 2. 3.acknowledgeth, that ſhee was a helper giuen of God vntounto him: But that man is the head of the woman, the Apoſtle plainly ſpeaketh, 1. Cor. 11. 3, 7. where hee alſo calleth him the Image and glory of God, carrying the marke of his ſoueraignty and dominion not onelyonly ouer other Creatures, but in reſpect of the woman her ſelfe, who is likewiſe ſaid to bee the glory of man, becauſe it is his honour, to hauehave ſuch an excellent Creature ſubiect to him. This ſoueraignety of the man ouer the woman, is declared in the Scriptures by diuers Arguments. Firſt, by the matter whereof ſhe was made, being eGen. 2. 23.taken out of man. As it is, 1. Cor. 11. 8. For man is not of the woman, but woman of the man. Secondly, By the end of her creation, as it followeth in the ſame place: For man was not created for the woman, but the woman for the man: that is, for the ſolace and comfort of his life. Thirdly, by the time and order of the Creation, 1. Tim. 2. 12, 13. I permit not a woman to take authoritie ouer the man; for ADAM was firſt formed, and then EVE. Fourthly, By fGen. 2. 23.Adams taking of authoritie to impoſe a name vponupon her. And laſtly, by the very name of gforeignwoman which he giueth, deriued from man, out of whom ſhee was taken.
Fourthly, That of eyther ſexe hee created but one Adam, and one Eue, hGen. 2. 21, 22.whom hee ioyned in holy Marriage, for the propagation of Mankind.
The ſecond thing to bee obſeruedOf nothing. Thoſe that held all or ſome of the Creatures, whether Angels or the ſoules of men to bee made or traduced (as they call it) out of Gods owne eſſence.is, ex quo, whereof they were made, viz. of nothing, onelyonly by his mighty powerfull Word. So as the things wee ſee, were not made of things that doe appeare, as the iHeb. 11. 13.Apoſtle ſaith to the Hebrewes, that is, were made of nothing. By kPſal. 33. 6.the Word of IEHOVAH, as it is in the Pſalmes, the Heauens were made, and by the breath of his Mouth all the hoſt of them. So it is in the 148. lPſal. 148. 5.Pſalme, He commanded, and they were created. This appeareth euidently in the Hiſtory of the Creation, thorowout all the parts: God mGen. 1. 3.ſaid, Let there bee Light, and there was Light: And ſo in the reſt. God therefore needed not (as ſilly men doe) ſtuffe or matter to worke vponupon; hee needed not tooles or other inſtruments, neyther vſed hee the ayde or helpe of any Aſſiſtant; as the nEſay 40. 13.Prophet teacheth vsus, when hee cryeth out, Who holpe the Spirit of IEHOVAH? or as a man of his counſell gaue him Knowledge? And this being againſt the courſe of nature, and contrary to the beaten axiome of all Philoſophie, that of nothing it is impoſſible any thing ſhould come, is worthily made a fruit of Faith for men to beleeue; the oHeb. 11. 3.Apoſtle bearing witneſſe, that by faith onelyonly wee vnderſtand it: for howſoeuer many of the Heathen who knew not God, eſpecially the wiſer ſort, hauehave in a kinde acknowledged a Creation: Neyther in truth can any bee ſo blockiſh, as not to ſee it, if he looke but vp to Heauen, and the frame of this World, which hauehave the name of their Workeman and Creatour written in their fore-head: yet neuer was there any, not ſo much as the wiſeſt of them, that could attaine to this, How the World ſhould bee made of nothing. Heere therefore all reaſon of man muſt ſtoope, and bee content to learne of him, in whoſe Schoole it is better to bee Schollers, then Teachers and Profeſſors any where beſides; who not onelyonly maketh men wiſer then the beaſts of the field, as it is in the pIob 35. 11.Booke of Iob, but teacheth his wiſedome aboue the wiſedome of the wiſe, and guideth them by pathes, that no foote of vaine Philoſophie is able for to walke.
Thirdly, I note the order and manner how all this was effected.
Firſt, The Angels, and their World, the higheſt Heauens, were without more adoe immediately made of nothing: But for men and the World which here we ſee, it was ſomewhat in another ſort.
For touching the World it ſelfe:
Firſt, God minding to erect ſuch a large and goodly Theater, wherein hee would make full demonſtration of his incomparable both Power, Wiſedome and Goodneſſe, qGen. 1. 1, 2.framed firſt an empty an vnſhapen lumpe, without faſhion, without forme, called Waters, for the vaſt hugeneſſe of it; Darkneſſe for the confuſion and lacke of forme; and the Deepe, for the emptineſſe without bottome to reſt vponupon, which, leſt it ſhould vaniſh and come to nothing, hauing no ſteaddineſſe to vphold it, the Spirit of God lay vponupon it, and ouer-ſpred it, to keepe it from decay.
Secondly, Out of this lumpe and vnformed confuſion did God afterwards diſtinctly forme this World, and all the parts of it. Firſt, thoſe foure Elements, called the ſimple bodies, by fetching one contrary out of another, as Light out of Darkneſſe, the Firmament out of emptineſſe, dry Earth out of Waters: then the compound bodies out of the ſame Elements, and for the moſt part, of all foure vnequally mingled together, eueryevery one principally out of the ſame Element which they garniſh or inhabit. As Graſſe and Trees out of the Earth, The Sunne, the Moone, the Stars wholly or ſpecially out of the rFor it is plaine by Moſes, that the Heauens thē ſelues, and thoſe celeſtiall bodies, were made not of any fift eſſence, as Ariſtotle and ſome other dreame, but of elementary matter, namely, of the fire. Whereupon the very ſubſtance, and the whole frame and compaſſe of them all, which wee call the Skye, is termed foreign, aether, from foreign, which is to burne, for that al things there are fiery, as Ana…ag…r. an old Philoſopher did well deriue it: Albeit Ariſtotle in his firſt Booke de C…lo, reiect this Etymologie and preferres another rather, from foreign, becauſe it is in perpetuall motion. But that ſeemeth neither ſo naturall for the Word, nor ſo apt for the matter.fire, (as may not vnprobably be gathered Fiſhes) out of the Waters, Birds out of the Ayre, Beaſts out of the Earth. But men and women, as a piece of ſingular worke, hee framed in a more artificiall ſort.
The body of man, by ſforeign Gen. 2. 7. whereunto Paul alludeth, 1. Tim. 2 1…. foreign.forming and figuring it, as a Potter doth his Veſſels out of the Clay of the Earth. And therefore heauy and lumpiſh, dead of it ſelfe, and without any ſence or feeling. Whereinto he breathed a ſoule, not as a part of the Diuine Nature, or of Gods owne eſſence, (which to thinke were impious and abſurd) but becauſe it was made neyther of the Ayre, nor of any other elementary matter, but onelyonly by his Word, and the power of his Spirit; and this hee knit vntounto one perſon with the body, to quicken and giuegive life vntounto it, and to make it a perfect man.
The woman hee framed and formed out of the Rib of man. And all this Moſes plainly expreſſeth, Gen. 2. 4, 5, 6, 7
*Finiſhed in ſix dayes.The fourth thing I obſerue in the Creation, is the time, which it pleaſed GOD to take for the finiſhing of this worke, in that he created not all at once and in a moment, as he could hauehave done, but tooke the ſpace of ſixe tGen. 1. 31. & 2. 1. 2. 3.dayes for it, within which compaſſe Heauen (the place of the bleſſed Angels) together with the Angels themſelues were made, as Moſes plainly teacheth, Gen. 2. 1, 2.
Therefore the firſt day God made, Firſt, Heauen and Hell. For Hell, it is probable to bee ſuppoſed, hee did then make, when Heauen, the other part of the vnſeene World, was made: And that Heauen was the firſt worke of all, is eaſie to be gathered by the very order wich Moſes uGen. 1. 1. & 2. 1.vſeth.
Secondly, The Angels, thoſe Creatures of x2. Cor. 11. 4.Light, the Tenants and Inhabitants of the higheſt Heauens, who in Iob yJob. 38. 7.are ſaid to ſhoute and ſing forth the prayſes of God, when thoſe heauenly Bodies, the Sunne, the Moone, the Starres were made, as aſtoniſhed at the excellency of their beautie. And therefore themſelues were before that time created.
Thirdly, That vnfaſhioned lumpe.
Fourthly, Fire.
The ſecond Day he made the Ayre.
The third Day. Firſt, Water. Secondly, Earth, Thirdly, Graſſe and Trees.
The fourth Day the Sunne, the Moone, the Starres.
The fifth, Firſt, Fiſhes, Secondly, Birds.
The laſt Day hee made, Firſt, Beaſts, Secondly, Man and Woman.
A fift and laſt thing to be obſerued in the Creation, is,And was of eueryevery Creature in excellency of perfection, that all the Creatures were made exceeding good, whether you conſider them ſingly and apart, or all of them together. As from God, that is, goodneſſe it ſelfe, nothing can come but abſolutely good. For the further ſealing vp of which Doctrine, wee hauehave the teſtimony of God himſelfe, both in eueryevery ſpeciall: God zGen. 1. 4.ſaw the Light, that it was good: and ſo in the reſt: and in the generall concluſion of all, God aGen. 1. 31.looked vponupon all that hee had made, and behold, it was exceeding good.
This goodneſſe in the Creatures generally, is the excellencie of perfection, according to that their nature is capable of: for goodneſſe in that place, is not to bee taken as oppoſite vntounto vice, and to that foule deformitie, which is a breach of the righteous Law of God: but it noteth that perfection and excellency of eſtate, that eueryevery Creature was framed in, according as his nature was fit and able to receiue. No weakneſſe or infirmitie was then any where to be ſeene. No corruption or decay, nothing out of frame or ioynt ſo, as now wee ſee the whole World to bee. Man trauelled without wearineſſe, the Beaſts laboured without irkeſomeneſſe, the Earth brought forth of her ſelfe Herbes, and Plants, the Trees, Fruites and Bloſſomes in abundance; eueryevery thing ranne his courſe, and did his worke with cheerefulneſſe, and labour to them was not laborious.
In the principall Creatures, Angels and Men, thatOf the reaſonable Creatures, Angels and men, it was after his owne Image or likeneſſe, in holineſſe and happineſſe. goodneſſe is not onelyonly the perfection of thoſe faculties, vnderſtanding and will, and of all their powers, but eſpecially perfect holineſſe and happineſſe: The Image and ſimilitude of Gods holy and bleſſed nature, bGen. 1. 26, 27 Epheſ. 4. 24. Coloſſ. 3. 10. 2▪ Cor. 3. 18.after which man is ſaid to bee created. But all this, as I ſaid before, is to be vnderſtood according to that their nature is capable of; for
Firſt, The Angels are capable of a farre more excellent perfection then mans nature can attayne.
Secōdly, Not onelyonly eueryevery nature is not capable of eueryevery grace, but there is no Creature that can be eyther perfectly ſingle, infinite, or vnchangeable, which are the proper Prayſe of GOD: for euen thoſe heauenly Spirits hauehave ſome things mixed and compounded in them, and being of finite nature, are not capable of infinite Power, Wiſedome, Holineſſe, or other graces, nor any way can come neere the excellencie of the Creator. Beſide, both Men and Angels were framed of a mutable and changeable diſpoſition, the more to ſet out that conſtant and immutable nature which is in God: and therefore alſo of a nature both ſubiect to temptation, ſuch as eyther their owne thoughts, or outward obiects may offer to them, and of a will, though free, able to chooſe good, and to leaue euill: yet inclinable aſwell to euill as to good, though in their eſtate of holineſſe, moſt vntounto good. Iob 15. 15. Behold, he putteth no ſtedfaſtneſſe in his Saints. And Iob 4. 8. Behold, hee putteth no ſtedfaſtneſſe in his Seruants.
The Angels Holineſſe I call the integritie of their nature, being firſt enlightened with the perfect knowledgeHolineſſe, in a mind enlightened with the knowledge of the whole will of God: & all the ſtrength of nature conformed thereunto. of the will of God, and of his moſt holy Law, written and engrauen in their minde by nature. Next, in a conformitie of the whole ſtrength of Nature, Vnderſtanding, Will, Deſire, Affections, and whatſoeuer elſe vntounto God, or a power and abilitie in the reaſonable Creature to performe the whole will of God.
Happineſſe is all that good, that can poſſibly fall vponupon the Creature.Happineſſe, in the fruition of Gods louelove, and (from thence comming) a coniunction and communion with him. Coniunction is an enioying of his perſonall preſence. Communion is a participation (in ſome ſort) of his Bleſſedneſſe, both Kingdome, Power, and Glory.
It ſtandeth in three things:
Firſt, The louelove of God vponupon vsus: who is good it ſelfe, and the chiefe and onelyonly good, from whence commeth all the good of Men and Angels.
Secondly, The enioying of his gracious preſence, being alwayes with him, and ſeeing him face to face.
Thirdly, A communion and participation, in ſome ſort, ſo farre as our nature can receiue of all thoſe excellencies that are in him, communicable to his Creatures.
Our Sauiour, as we heard before, reckoneth them all, Matth. 6. in the concluſion of the Lords Prayer, Kingdome, Power, Glory.
Of his Kingdome wee participate, by the dominion and ſoueraigntie which hee giueth vsus ouer the other Creatures.
Of his Power, by hauing ſtrength of nature, and abilitie to exerciſe this ſoueraigntie, and to put it in execution.
Of his Glory, in being full of excellencie within and without. Without, comely and beautifull; within, glittering and ſhining in Vertue, Wiſedome, and all other Graces of the minde. A part alſo of this Glory are Riches, Honour, Pleaſures, and ſuch like.
Theſe things are now ſeuerally to bee applyed to both theſe Creatures, beginning with the Angels, whom the Scripture is wont to call c2. Cor. 11▪ 14.Angels of Light, and dLuke 9. 2… ▪holy Angels; to note the puritie wherein they were created. Our Sauiour eMat. 22. 30.alſo teacheth, that the perfection of men after the Reſurrection, ſtandeth in this, that they ſhall be as the Angels of God in Heauen. Their very fall implyeth as much: for in that they ſtood not in the Truth, as our Sauiour ſpeaketh, Iohn 8. 44. and as Iude hath it, Verſe 6. of his Epiſtle, left their firſt estate; it followeth, that in the beginning they were created perfect.
In this reſpect they are called the ſonnes of GOD, Iob 1. 6. When the ſonnes of God came to preſent themſelues before IEHOVA, Satan alſo came in the middeſt of them.
What an excellent meaſure they had of all kinde of Grace, Wiſedome and heauenly Knowledge, the ſpeech of Chriſt doth ſhew, celebrating their Diuine Knowledge of the Myſteries of GOD. Marke 13. 32. Touching that Day none knoweth, no, not the Angels of God in Heauen. And the Apoſtle, Gal. 1. 8. If wee, or an Angell from Heauen, preach vntounto you any other Gospell then we hauehave preached vntounto you, let him be accurſed. Therefore alſo they performe all offices of Pietie, and the ſeruice of GOD more cheerefully, readily and gloriouſly, then any man did or could doe; and are called *Eſay 6. 2.Seraphins: as if you would ſay, burning with zeale and the louelove of God, or ſhining in all puritie and holineſſe.
And as the meaſure of their Wiſedome and Holineſſe did excell, ſo did the meaſure of their happineſſe in like ſort: whereunto the place where they were ſet to inhabit, did much auayle, they being celeſtiall Spirits, and hauing their abode in Heauen; we terreſtriall, dwelling vponupon the Earth, and in Houſes of Clay. The like, though not in the like proportion, there was betweene the Angels themſelues, ſome being more glorious then the reſt: It ſeemeth no common dignity which is giuen fLuke 1. 19.to one of them to bee GABRIEL, that is, the mighty Power of God to ſtand before Gods preſence. And PAVL, Coloſſ. 1. 16. reckoneth vp Thrones, Dominions, Principalities, and Powers, as degrees of that their glory, which the diſiunctiue particles, whether, and or it may well be thought, doe import: and hither may bee drawne that of Paul to the g1. Theſſ. 4. 1….Theſſalonians, that the Lord himſelfe ſhall come downe from Heauen, with the voyce of an Arch-angell; that is, of a chiefe and principall Angell. So was it alſo betweene Eu… and Adam, 1. Tim. 2. 12, 13.
To come therefore to the things wherein the happines of the Angels ſtood.
Firſt, That they had the louelove of GOD, there is no doubt, being his ſonnes and the prime of his Creation.
Secondly, In locall coniunction they were moſt neere vntounto him; beholding alwayes his face in Heauen, Matthew 18. 10.
Thirdly, For their Soueraigntie and Dominion, they are called hRom. 8. 38.Thrones, iEpheſ. 6. 12.Principalities, Dominions, Gouernments, Chiefe kDan. 10. 13.Princes, &c.1. Pet. 3. 22. Epheſ. 1. 21. Col. …. 16.
Fourthly, For their Power, the name it ſelfe of Power lRom. 1. 38.is giuen to them. And the mPſal. 103. 20.Prophet by name doth ſet it forth, Yea Angels, mighty in power. And to the Theſſalonians, n2. Theſſ. 1. 17.When the Lord Ieſus ſhall bee reuealed from Heauen with his moſt mighty Angels. The Angels, ſaith PETER, in power o2. Pet. 2. 11.and might greater then theſe. As if hee would ſay▪ other manner of perſons: whereby hee doth inſinuate their exceeding and incomparable power.
Fifthly, For their Glory, what it is; that one place may ſerue in ſtead of many, where it is coupled with the glory of the Father and the Sonne. When the pLuke 9. 26.Sonne of man ſhall come in the glory of himſelfe and of his Father, and of the holy Angels. In the qLuke 2. 9.ſecond of Luke, when the Angell of the Lord ſtood before the Shepheards, it is forth-with added, that the glory of the Lord ſhone round about them. Hither it maketh, that the Glory and Maieſty which the Lord made to appeare in the face of Stephen, for the daunting of his Aduerſaries, is rActs 6. 15.reſembled to the countenance of an Angell. In the Viſion which ſEſay 6. 1.Eſay ſaw, they are brought in with two of their wings couering their feet: Thereby to meete with the infirmitie of men, who are not able to abide the brightneſſe of their glory. DANIEL tDan. 10. 5, 6.excellently deſcribeth this, in that great Viſion which hee ſaw by the Waters of Chiddekel, Lifting vp mine eyes, I ſaw, and behold, a man clothed with Linnen, whoſe loynes were girt with excellent Gold of Vphaz, his Bodie was like vntounto Sea-coloured blue (as if hee would ſay, of an heauenly colour) his face to looke to, like the Lightening, and his eyes like to Lampes of fire, and his armes and feete like vntounto the colour of poliſhed Braſſe, glittering and twinkling like ſparkles of fire; the noyſe alſo of his words were like vntounto the noyſe of a whole multitude: At whoſe appearance, the men that were with Daniel trembled exceedingly, and flying, hid themſelues; hee alſo himſelfe had no ſtrength left within him, but euen his beautie and comelineſſe were turned into corruption. And hither belongeth their wonderfull and admirable wiſedome, growne into a Prouerbe: As u2. Sam. 18. 14the wiſedome of an Angell.
The holineſſe wherein men were created, is recorded, Geneſ. 1. 26, 27. Let vsus make man according to our owne Image, after our owne likeneſſe. And wherein this Image and likeneſſe of God doth ſtand, the Apoſtle doth informe vsus, Epheſ. 4. 24. Put on the new man, which, according to God, is created in righteouſneſſe and true holineſſe. Coloſſ. 3. 10. Putting on the new man, which is renewed in knowledge, according to the Image of him that hath created him. And in this reſpect Adam alſo in his innocencie is called, The ſonne of God, Luke 3. 38.
Touching the happineſſe of Adam and Eue in their integritie:
Firſt, They were beloued of God, his ſonnes and children.
Secondly, They enioyed his preſence, but vponupon Earth, which was their habitation; and therefore leſſe gloriouſly then the Angels did; but that they alſo had it, is apparant by Gods familiar conference with Adam, Gen. 2. 29.
Thirdly, They had Dominion and Power ouer all the Creatures of the Earth, and were ſet as the Monarches of the World, Gen. 1. Let xGen. 1. 26.vsus make man after our image, &c. and let them rule ouer the fiſhes of the Sea, and ouer the Fowles of the Ayre, and ouer Beaſts, and ouer the whole Earth, and all creeping things that creepe vponupon the yGen. 20. 19, 20Earth. Which ſoueraignty of man is declared, Gen. 2. Firſt, by Gods bringing to Adam all the Beaſts of the field, and all the Fowles of the Ayre, putting him in ſeiſin and poſſeſſion of them, and making them to preſent themſelues before him, as ſubiects are wont to doe at their Princes Coronation. Then by the names hee gaue vntounto eueryevery one, that ſo hee might know how to call for them, whenſoeuer hee ſhould need them, to attend vponupon him, and to doe him ſeruice.
Fourthly, They were indued with ſtrength of nature, not ſubiect to ſickneſſe or other infirmities: Inſomuch as their very labour was without all wearineſſe, paine or griefe, which ſinne hath brought vponupon vsus, as appeareth by the Curſe, zGen. 3. 17, 19.Gen. 3. Becauſe thou haſt obeyed the voice of thy Wife, and eaten of the fruit of the Tree which I forbade thee, Curſed be the Earth for thy ſake: In ſorrow ſhalt thou eate of it all the dayes of thy life: In the ſweate of thy face ſhalt thou eat thy meate.
Fifthly, They were all glorious, both in their bodie, which being naked, had an excellent dignitie and comelineſſe in it, without the leaſt vnſeemelineſſe that might make them aſhamed, and in their minde furniſhed with all Graces, and namely of wiſedome, and knowledge, vnderſtanding the nature of all the Creatures, and able according to their nature, to giuegive apt names vntounto them.
Laſt of all, for a further increaſe of their happineſſe, they were ſeated in Paradiſe, a place of al kind of pleaſure, where for the exerciſing of man, to labour in ſome honeſt and lawfull calling, GOD gaue him charge to dreſſe and keepe the Garden.