But, on the seventh day (i.e., the same day repeated seven times, which number is also a perfect one, though for another reason), the rest of God is set forth, and then, too, we first hear of its being hallowed.So that God did not wish to hallow this day by His works, but by His rest, which has no evening, for it is not a creature; so that, being known in one way in the Word of God, and in another in itself, it should make a twofold knowledge, daylight and dusk (day and evening).Much more might be said about tile perfection of the number seven, but this book is already too long, and I fear lest I should seem to catch at an opportunity of airing my little smattering of science more childishly than profitably.I must speak, therefore, in moderation and with dignity, lest, in too keenly following "number," I be accused of forgetting "weight" and "measure." Suffice it here to say, that three is the first whole number that is odd, four the first that is even, and of these two, seven is composed.On this account it is often put for all numbers together, as, "A just man falleth seven times, and riseth up again,"(4)--that is, let him fall never so often, he will not perish (and this was ment to be understood not of sins, but of afflictions conducing to lowliness).Again, "Seven times a day will I praise Thee,"(5) which elsewhere is expressed thus, "I will bless the Lord at all times."(6) And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly used to express the whole, or the completeness of anything.And so the Holy Spirit, of whom the Lord says, "He will teach you all truth,"(7) is signified by this number,(8) In it is the rest of God, the rest His people find in Him.For rest is in the whole, i.e.., in perfect completeness, while in the part there is labor.And thus we labor as long as we know in part; "but when that which is perfect is come, then that which is in part shall be done away."(9) It is even with toil we search into the Scriptures themselves.But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest.
It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort.
CHAP.32.--OF THE OPINION THAT THE ANGELS WERE CREATED BEFORE THE WORLD.
But if some one oppose our opinion, and say that the holy angels are not referred to when it is said, "Let there be light, and there was light;" if he suppose or teach that some material light, then first created, was meant, and that the angels were created, not only before the firmament dividing the waters and named "the heaven,"but also before the time signified in the words, "In the beginning God created the heaven and the earth;" if he allege that this phrase, "In the beginning," does not mean that nothing was made before (for the angels were), but that God made all things by His Wisdom or Word, who is named in Scripture "the Beginning," as He Himself, in the gospel, replied to the Jews when they asked Him who He was, that He was the Beginning;(10)--I will not contest the point, chiefly because it gives me the liveliest satisfaction to find the Trinity celebrated in the very beginning of the book of Genesis.For having said "In the Beginning God created the heaven and the earth," meaning that the Father made them in the Son (as the psalm testifies where it says, "How manifold are Thy works, O Lord! in Wisdom hast Thou made them all"(11), a little afterwards mention is fitly made of the Holy Spirit also.For, when it had been told us what kind of earth God created at first, or what the mass or matter was which God, under the name of "heaven and earth," had provided for the construction of the world, as is told in the additional words, "And the earth was without form, and void; and darkness was upon the face of the deep," then, for the sake of completing the mention of the Trinity, it is immediately added, "And the Spirit of God moved upon the face of the waters." Let each one, then, take it as he pleases; for it is so profound a passage, that it may well suggest, for the exercise of the reader's tact, many opinions, and none of them widely departing from the rule of faith.At the same time, let none doubt that the holy angels in their heavenly abodes are, though not, indeed, co-eternal with God, yet secure and certain of eternal and true felicity.
To their company the Lord teaches that His little ones belong; and not only says, "They shall be equal to the angels of God,"(1)but shows, too, what blessed contemplation the angels themselves enjoy, saying, "Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."(2)CHAP.33.--OF THE TWO DIFFERENT AND DISSIMILAR COMMUNITIES OF ANGELS, WHICH ARENOT INAPPROPRIATELY SIGNIFIED BY THE NAMES LIGHT AND DARKNESS.
