Jude 6 (part 1 of 3)

IN this second example of Gods severity, which was exprest against the falne Angels, these two parts are contained.

1. The revolt and defection of the Angels.

2. The ruine and downfall of the Angels.

I. In the first, these three particulars are principally considerable.

1. By whom this defection was made.

2. From what this defection was made.

3. Wherein this defection was made.

1. It was made by the Angels.

2. It was from their first estate, and their owne habitation.

3. It was 1. in not keeping the former, and 2. In leaving the later.

II. In the second, are considerable these two parts.

1. The punishment which now they undergo in the prison; they being in that, reserved in everlasting chains under darknesse.

2. The punishment which shall hereafter be laid upon them at, and after their appearing at the barr. They being reserved, &c. unto the judgement of the great day.

In the former, their punishment of the prison is twofold.

1. Reservation in everlasting chains.

2. Under darknesse.

In the later, their punishment is considerable, 1. In that to which they shall be brought, viz to judgement. 2. In the time when they shall be brought to judgement, viz. at the great day.

I begin with the first part, Part 1. their defection and revolt; and therein I consider, 1. The persons by whom this defection was made, viz. the Angels.

EXPLICATION.

The word Ἄγγελοι, Angels, Angelorum nomen sacrae scrip turae peculiare: prafani Scriptores Graeci per vocem Δαιμόνων, Latini Geniorum, ferè exprimunt. Synop. pur. theol. disp. 12. p. 117. is a terme peculiar to the Scripture; profane Writers among the Grecians, expresse them by the word Δαίμονες, and those among the Latine, by the word Genii. It properly is a word which intends the office of angels, and signifieth no more than messengers, or those who are sent at the command, and by the commission of their superiours. And yet it comprehends and recalls to mind the essence of Angels, which is considerable before the office, and without which the office is but a meer notion. Briefly therefore for the explaining thereof, I shall consider, 1. The nature and essence. 2. The office and imployment of Angels.

1. For their essence: Angels are spirituall and incorporeall creatures, subsisting by themselves. 1. By the name of spirits the Scripture useth to expresse the essence and nature of angels: Nomen spiritus nomen est naturae. Aug. רוחות Psal. 104.4. Heb. 1.14. and its used both to denote good and bad angels: of the former its said, he maketh his angels spirits; a place cited in the New Testament, Heb. 1.14. Of the later, 1 Kings 22.21, 22. its said, There came forth a spirit to perswade Ahab to go to Ramoth Gilead; Who afterward proved a lying spirit in the mouth of all his Prophets. And Mat. 8.16. when they brought to Christ many who were possessed with divels, the Evangelist immediately subjoyns, that hee cast out the spirits with his word. And our Saviour plainly expresseth that such persons who have not flesh and bones (and such are angels) are spirits, Luk. 24.39. Nor is it imaginable but that those are spirits, of whom a legion, that is, at least six thousand (according to Hierom) may be in one man; but this is clearly asserted concerning the divels, or evill angels, Luk. 8.30. Where its added, that many divels were entred into the man. Nor can any but spirits get entrance into bodies, without moving or hurting them, and into prisons and other places, when closely shut up and most narrowly watch’d. ‘Tis true, angels have often appeared in humane bodies and shapes. The Son of God, before his incarnation, as also the holy Ghost afterward, did so; and yet it followes not hence, that their essence is corporeall; as neither can it be evinc’d, that soules are corporeall, because Moses appeared to the Disciples in an outward shape. These their bodies might either be such only in shew and appearance, or if they were true bodies, they were only joyned to them for a time by Gods power, and afterward resolved againe into their own principles, as also were their garments, which the angels did wear, while they conversed with men. And whereas Tertul. lib. de carne Christi et contra Praxeam. Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div. Daem. cap. 3 5. l. 15 c. 23. de Civ. Dei. Bern. ser. 5. in Cant. Angeli compa ratione nostrorum corporum, sunt spiritus; sed comparatione summi et incircumscripti Spiritus, sunt cor pora. Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices: compouuntur ex actu & potentiâ, ex subjecto & accid eutibus, ex esse & essentia. Polan. Syn•ag. 1779. pag. sundry of the Fathers have asserted, that the angels are corporeall, and have bodies of their own; they are to be understood commonly as speaking of them in comparison of God, as if though being compared with us, they are spirits; yet compared with God, they are bodies.

And certain it is, that angels are not spirits purely and altogether simple, as God is, who only is that most simple Spirit; and yet its conceived by learned Zanchy, that their bodies are more refined, subtil, and pure than either bodies aeriall, or celestiall, which were created out of the first matter, and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed, or the Empyrean, wherein (he saith) they were created, and which are of a corporeall substance, but far more excellent for their purity, than the other heavens. From this spirituall nature of the angels, flowes their immortality, incorruptibility, or immutability; for since they are immateriall, and free from all contrary qualities (composition of matter and forme, and the contrariety of qualities being the causes of intrinsecall corruption) they are rightly termed incorruptible. Indeed, only God is simply immutable, who is a being of himselfe, and not by participation, and every creature is mortall, mutable, 〈Greek〉. and may be brought to nothing, by him who made it of nothing, should he only withdraw his sustaining power. Easi in angelorum naturg nul la propriè est potentia passiva, propter quam possunt dici corruptibiles; propter potentiam tamen Dei activam, à qua illorum esse dependet, simpliciter dici incorruptibiles non possunt. Zanc. de op. Dei. But a thing may be said to be mortall and corruptible two ways, either by a passive power which is in it self, or by an active power which is in another, and upon whom it depends; now although in the nature of angels there be no passive power wherby they are corruptible; yet in respect of the active power of God, upon which their being depends, they cannot simply be termed incorruptible, because if God withdraw his power, they would instantly perish, though denomination being from the nearest and internall cause, they may properly be call’d incorruptible. 2. Angels are true subsistences, or substances by themselves and separately subsisting. The Sadduces of old, and the Libertines of later ages, have held that angels are only certaine inspirations, motions, and inclinations of the mind; and that the good of these are the good angels, and the bad of these the bad angels. But that they are Vera ὑφιστάμενα, that they are substances, and truly subsist by themselves, is most clearly evinced, 1. From their creation: Accidentia sunt concreata. Psal. 104. Actiones sunt suppositorum. God created no accidents separately from their sustances; accidents were concreated in and with their substances. But angels were created by themselves, and not in any subject. 2. From their actions; they praise God, they worship the Son; they are heavenly messengers, they assume bodies, defend the faithfull, they have wrastled, eaten, been received as strangers, had their feet wash’d, &c. they shall gather the Elect from the four corners of the earth, they shall come with Christ to judgement; none of which actions could be done, unlesse they were substances. 3. From their endowments; they have life, power, understanding, wisdom; they are immortal, they are excelling in strength; some things they know not, as the day of judgement. Some of them sinn’d, others abide in the truth. 4. From their happinesse and misery: Some of them behold the face of God, and are blessed and glorious; Mat. 18.10. Mat. 25.41. Mar. 12.25. others are punish’d in everlasting fire, prepared for the divell and his angels. 5. From that likenesse which we shall have to them in heaven, where we shall be as the Angels: Shall we there cease to be true substances? This for their Essence.

2. The consideration of the Office of angels, follows, and this the word Angels properly denotes, Angelus nomen officii, spiritus naturae. Aug. in Psal. 104. Luk. 7.24. 〈Greek〉, Nuncii, legati. Mat. 11.10 〈Greek〉. Ex co quod est, spiritus est: ex eo quod agit, angelus est. Aug. ubi sup. Mal. 3.1. Dan. 4.17. which is not a word expressing the nature, but the office of angels; and the words both in the Hebrew and Greek intend the same; they importing messengers, or such as are sent. The word Angels or messengers, is applyed in Scripture both to good and bad angels. 1. To good angels most frequently, who are those ministring spirits, spoken of Heb. 1.14. and are in Scripture more commonly called by a name of office, than of nature, because God delights in their service, and they themselves are more glad of obeying God, than of their very being. In regard of office, that Christ himselfe accepted the name, and is called the Angel of the Covenant. They are by God, sent forth for the good of his people. Hence they are called watchers, ministring spirits, &c. And for those who shall be the heirs of salvation, they minister three wayes.

1. In their life: 1. By defending them from their enemies. Their angels (saith Christ) always behold the face of my Father. Matt. 18.10. Apoc. 12.7. 2 Kin. 6.16. Psal. 91.11. Dan. 10.20. Psal. 34.7. Isai. 37.36. Act. 12.23. Michael and his angels fought in defence of the Church; and the prophet Elisha spake of the angels, when he told his fearfull servant that there were more with them then against them. The angels of the Lord pitch their tents about them that fear him. An angel it was that slew the army of the Assyrians; that delivered Peter out of prison; as also preserved Lot. 2. By comforting them. Thus an angel encouraged Jacob, Gen. 32.5 when he feared his brother Esau; an angel it was, who bid Mary not to fear, Luk. 1.30. and who stood by Paul, and bid him be of good chear, Act. 27.24. when Daniel had fasted an prayed, and angel it was who said, O Daniel, greatly beloved, &c. And afterward, fear not. Dan. 9.13. & 10.19 Luk. 22.43. Mat. 28.5. The women at the sepulchre meet with an angel, who comforted them. Yea an angel appeared unto Christ and strengthned him. The servant comforted the master. 3. By inciting and stirring them up to holinesse, and in furthering their salvation: they suggest nothing but what is agreeable to the will of God; they can no more suggest a doctrine contrary to that which is revealed in the Scripture, Gal. 1.8. Rev. 22.16. Act. 7.53. Gal. 3.19. Luk. 1.31. Act. 1.11. Rev. 19.10. Act. 8.26. Act. 10.5. Act. 12.7. than they can be accursed; The law was revealed by the disposition of angels, in respect of their service and attendance in the giving thereof: by an angel was the incarnation of Christ foretold to the virgin, and by a multitude of angels was it proclaimed afterward. These instruct the Apostles concerning the coming of Christ to judgement, and forbid the worshipping of themselves as idolatrous. An Angel leads Philip to expound the Scripture to the Eunuch; sets Peter at liberty to preach the Gospel; bids Cornelius send for Peter, to be instructed by him; Act. 16.9. and prayes Paul to come over to Macedonia to help them, namely, by preaching the Gospel.

2. In, and after their death. An angel strengthned Christ when he was in his great heavinesse of soul. Angels conveyed the soul of Lazarus into Abrahams bosom: Luk. 16.22. he who living, was lick’d by dogs, is, now dead, attended by angels. The glorious angels are as forward to carry the souls of the faithfull to heaven, as every one is to share in the bearing the body of a great prince to the grave. The good angels in this work of conveying souls, are thought to watch, for prevention of the bad, who alwayes seek to devour the Saints, living and dying. At the end of the world the angels shall be the glorious attendants of the great Judge; shall cite all to appear, and shall separate between the good and the bad; gathering the elect from the four winds, Mat. 24.31. from one end of the heaven to the other, so that there shall not one be lost.

2. The term Angels or Messengers, is also in Scripture bestowed upon the wicked and unclean spirits. Thus its said, Diodat. Annot. Psal. 78.49. 1 Cor. 6.3. that God sent evill angels among the Egyptians; and of this the Apostle speaks in that Scripture, Know ye not that we shall judge the angels? and 2 Pet. 2.4. He spared not the angels that sinn’d. And these evil angels are imployed; 1. In exercising the faithfull with tentations, which God alwayes turns to their good; Job. 1. Luk. 22.31. these angels stir up terrors against the faithfull inwardly, and troubles outwardly: Satan sent his messenger to buffet Paul. 2 Cor. 12.7 Apoc. 2.10. He casts the faithfull into prison. He casts his fiery darts, sometime tempting and alluring, at other times, affrighting and dismaying. 2. In being the executioners of Gods displeasure against the wicked, whom for their wickednesse, 2 Cor. 4.4. Gal. 3.1 God delivers up to these wicked angels, to blind, harden, and bewitch them with sin, and then to drive them to despair for sin; Satan imployes them as slaves in the basest of work, and rewards them as slaves, with the smartest of stripes; often in this life, as in the case of Saul and Judas, and Abimilech; alwayes after it, both by dragging away those soules to punishment who have followed him in sin; and by being a tormentor afterward of those, of whom first he was the tempter.

OBSERVATIONS.

1. Observ. 1. How glorious a majesty is the God of Angels! If the lowest of earthly creatures, if a spire of grasse, a worme, an ant, speak his wisdome and power, how much more do those glorious spirits, who excell in strength and understanding! How pure and simple a being, is that God, who is the father of all these spirits, How glorious he whom angels adore, and before whom principalities fall down! How strong is he, who with one word of his mouth, made so many thousands of those angels, one of whom overthrew an hundred fourscore and five thousand men in one night! How wise he, who is the father of all that light which angels have, and which is but one ray of his sun! Infinitely greater is the disproportion between one God, and all the angels, than between all those glorious hosts and the least ant upon the molehill. How can that king of glory want forces, who hath such a militia, so many thousands of such Chariots to ride upon, Psal. 68.7. such a heavenly host as all the millions of angels! Wonder, O man, that this Majesty, who is furnish’d with the attendance of angels, should accept of the services of worms. That he, the beholding of whose face is the heaven of those blessed spirits, and who hath their beuties constantly before him, to look upon, and the sweetnesse of the exactly skilfull and melodious musick of a consort, a chore of angels to delight him; that this God should accept of the chatterings of cranes, the blacknesse of Ethiopians, the stammerings, the lispings of infants, the jarrings of our poor broken instruments, the bungling services of which, even poor we our selves are ashamed. What a word of condescension is that of Cant. 2.14. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely; and Joh. 4.23. The father seeketh such to worship him. Lord! thou dost not seek thus, because thou wantest servants, but because we want work; not because thou art defective in attendants, but abundant in grace and rewards, and delighted with that of thy selfe, which thou seest, whereever thou findest it.

2. How highly advanced is he who is God and man! Observat. 2. The excellency of angels speaks the greater excellency of him, who is above all principalities, and power, Eph. 1.21. Phil. 2.9. and might, and dominion, who hath a name above every name, Heb. 1.4, 6.1 Pet. 3.23. who is made better than the angels, whom all the angels are to worship, and unto whom angels, and authorities, Mat. 4.11. and powers, are made subject. When Christ was upon earth, the angels were his ministers: angels proclaimed his entrance into the world. Yea, not only at his incarnation, but tentations, resurrection, ascension, angels attend him, serve him, woship him. Our King hath not a guard of men, as the great princes of the earth, but a guard of princes; and not of princes only, but even of principalities and powers. Christ is the Lord of the holy angels. Exod. 25.20. The eyes of the Cherubims are fix’d upon the Mercy-seat, the angels look upon Christ as their Master, expecting his commands. The vail of the tabernacle which covered the most holy, Exod. 26.31. (expresly signifying the flesh of Christ, which hiding his divinity, made way for us to heaven) was made of broydered work with Cherubims; there being hereby noted unto us, the service which the angels give to Christ as man. They are called, Mat. 16.27. the angels of the Son of man. Christ tooke not upon him the nature of angels, and yet they undertake the service of Christ. Blush, O man, that angels should obey him, and that thou shouldst rebell against him. Oh, since he is come to his own, let them receive him. Let not Christ suffer for his condescension. If submission to Christ, be the grace of angels, contempt of Christ is the sin of divels. Oh kiss the Son, subject your selves to him, and so stoop to your own blessednesse. And take heed of disgraceing that nature by sin, and of making it lower than divels, which Christ hath advanced above Angels.

3. Observat. 3. Psal. 8.3. How much below angels is poor mortall man! When David saw the Moon and Stars, he had selfe-debasing thoughts; how much more should wee, when we contemplate angelicall excellency! Angelus, si cum anima rationali comparetur, dici potest anima perfecta, quemadmodum & a nima dici potest angelus imperfectus. Angelus est integr a perfectáque substantia spiritualis; anima human a dimidiata & imperfecta, quia est forma corporis ac pars hominis. Angelus est totus spiritus; homo partim spiritus, partim caro, vel partim Angelus, partim bestia. Bell. de ascensione grad. nov. Even the best part of man, his soul, is lower then angels. An angell is a perfect soul, and a soul but an imperfect angel, for the angel is an intire, perfect, spirituall substance, but the soul is a spirit but imperfectly, and by halfs, because it is the form of the earthly body, and hereby a part of a man. An angel is all spirit; man part spirit, and part flesh: partly like an angel, and partly like a beast; an angel is all gold; a man partly gold, partly clay. How childish, yea brutish and dull is our understanding, in comparison of that of angels! What great pains doth man take for a little knowledge, how is he beholding for it to his senses, and discouse from the effects, to their causes; and after all industry, how doubtfull, superficial, and staggering is he in his apprehensions! but angels behold things with one view, at once discern things, both effects and causes, and pierce into the substance as well as the accidents of things. As much difference between the knowledg of men and of angels, as there is between the sight of an Owl and an Eagle; an illumin’d Doctor, and a sucking child. How weak and impotent are the operations of the soul of man in comparison of those of an angel! the soul by the command of its will, can only move its own body; and that too, how slowly, how creepingly, and with what a dull progressivenesse, upon the dunghill of this earth! nor can it bear up this upon the water, in the aire, and carry it whithersoever it will; whereas these spirits, with their alone force, can carry vast and heavy bodies upward, and whither they please. One angel wants no weapons, nay no hands to destroy a whole army. How far below the angels are we in habitation! The poorest pigeonhole is not so much inferior to the ivory palaces of Solomon, or the blackest under-ground dungeon to the most magnificent mansions of a king as is mans habitation to that of the angels. How glorious is that court which is adorned with the presence of the King of glory; and how blessed those attendants which ever behold his face therein! Poor man hath no better lodging for his noble, heaven-born soul, than a cottage of clay, and that too so frail and crazy, as were it not once or twice every day daub’d over, it would fall about his ears; and whethersoever he goes he is forced to carry, to drag this clog, this clay, this chaine with him: whereas angels, free from the shackels of flesh, can move from heaven to earth, from earth to heaven, even as swiftly as can our very thoughs! Poor man! wilt thou yet be proud? Oh that we were as low in heart as in condition. How uncomely a garment is pride, for those who imbrace the dunghill, when the glorious angels are clothed with humility! But alas, as the height of heaven cannot make an angel proud, so neither can the lownesse of earth, no not of hell, make sinners humble. Oh that we might only have high thoughts of that condition, Luk. 20.36. wherein we shall be equall to the angels. Lord, though I beg that I may be more thankfull for the metcies which I enjoy, than dejected for the troubles which I endure in this life; 〈Greek〉. yet grant, till I come to be like the angels in the full enjoyment of thy selfe, that about the sweetest of earthly comforts, I may rather be imployed with patience, than delight.

5. Observ. 4. Angelicall services require proportionable abilities As angels excell in forwardnesse, so in sufficiency▪ to be Gods messengers; they are wise, strong, swift. Provide thou (said God, when he directed Moses what Officers to chuse for publick employment) out of all the people, Exod. 18.21. able men, such as fear God, men of truth, &c. not favour, money, seniority, &c. but grace, wisdome, and courage must advance men unto rule: A steed is not commended for prancing and trappings, but for swiftnesse, and holding out; officers in Church and State are not for sight, but for service. We judg not of a pillar by its beauty, but its strength. Should the pillars of a building bee all gilded and adorned, yet if within they were rotten and crazy, we should fear to abide within that building. Its better to be under a zealous faithfull John Baptist, though his rayment bee hair and leather; than under a silken Diotrephes, who is all for preheminence, nothing for performance. Oh with what unworthy trash and rubbish have we, and still do we put off the gerat King! In prelaticall times, he that could but sing, and crosse, and cringe; and since, he that can but make a noise, and hath but boldnesse enough for an hour, was, and is sufficient for that work which requires the abilities of an angel. Mal. 1.14. Cursed be that deceiver, who hath a male in his flock, and sacrificeth to the Lord a corrupt thing. And what but curses from God and man those will meet withall, by whose means such corrupt and contemptible services are offered to the great King, I do not understand. Is thy lame, thy sickly, thy dullest child, the refuse of all thy number, good enough to make a Minister? Had Achish no need of mad men, and hath God need of Ideots?

5. Angelicall abilities require proportionable services. Observat. 5. Angels excell in sufficiency, and they likewise excell in forwardnesse to be Gods messengers. They are wise, strong, swift; but they think not their best and greatest gifts too good, too great for him that is the best and greatest. God expects his tribute out of all our receits, and they should be all for him, as they are all from him; Luk. 12.48. Where much is given, much again is required. They who are full, should be free, and pour out to others. We must returne as we have received. They who have received the endowments of angels, should return their employments. He who hath ability to do better than others, and yet is but equal to them, doth therefore worse, because he doth not better. How unworthily do those deal with God, who are angels for taking in, and yet, below the very brutes for laying out of their abilities! even the very Oxen are strong to labour. How bad, how hard a master is God proclaimed, by such servants, who can, but will not work! How little is the place, the age wherein they live, beholding to them! David served his generation, and then fell asleep; but these fall asleep while they should be serving their generation, and rest from their labours, even before they are dead. How just with God is it that these who will not give God the interest, should forfeit the principall! and that they who will not use, should lose what God hath given them! Gifts will not be augmented, unlesse acted; nay, how frequently, but sadly, have I observed, that they who have been even angels for their abilities; have by sloth and sensuality grown even below men, and lost the edg and smartnesse of all their parts; and like unsavoury salt, been good for nothing but the dunghill!

6. Observ. 6. Greatly is that God to be feared who hath all the angels at his command. Sinners are never safe when most securely sinning. If God speaks the word, angels will execute his pleasure upon them. Who dares to provoke a General, that is in the head of a puissant army! The heavenly hosts do but wait for the word, to destroy the enemies of their Master, and Commander in chief. An angel smote proud Herod, who robb’d God of his glory. How foolishly-bold is that sinner, who thinks to prevail against God by rebellion! The best policy is for us to cast downe the weapons of sin, and to make him our friend in Christ, who is the Lord of all those glorious hosts; and if a King should consider whither he be able with ten thousand, to meet another King coming with twenty, how should we consider whether our hearts can be strong in contending with that God, between whom and us, there is an infinite disproportion, and as we are sinners, an infinite opposition.

7. Observ. 7. Psal. 34.7. Gods people are alwayes safe. The angel of the Lord pitcheth his tents about them that fear him. None are so nobly attended as Saints; they have a life-guard of angels to encompasse them about: Angels are as carefull of the faithfull, as a nurse of her sucking child; they bear them up in their arms, that they dash not their feet against a stone. Psal. 91.11. God at the birth of the faithfull, puts them (as it were) out to these to tend; and at their death, he makes these nurses to bring home his children again. They keep them from receiving hurt from others, and offering hurt to themselves. The faithfull are not to be judg’d by what we see of their danger, but what we read of their safety. Could they but open the eyes of their faith, they might see the mount ains full of horses and Chariots in all dangers, and more with them then against them.

8. Observat. 8. Its our duty to take the care of those who are below us. None can be so much under us, as we are under angels. If those heavenly spirits attend upon a lump of earth, how regardfull should we be one of another, Heb. 13.3. Isai. 58.7. as being in the body! How unsutable is it to hide our eyes from our own flesh! The angels are not ashamed to serve us though we smel of the earth, and the dungeon; and do more condescend, than a Prince in attending upon a man full of sores and vermine; Rom. 12.16. let us condescend to men of low estate; and account no work too low for us, but sin.

9. The higher the priviledges are which any abuse, Observ. ult. Psal. 103.20. Mat. 12.29. Rev. 10.1. 2 Kin. 19.35. 2 Chron. 6.17. Psal. 68.17. Psal. 14.20. Dan. 8.16. and 10.14. the greater shall be the punishment for abusing them. Angels were creatures placed in the highest form of the Creation; for their nature, they are spirits; for their dignity, they are principalities and powers; for their employment, the messengers of the most high; in strength they excell; the Divell is call’d the strong one. Angels can break iron chains, open prison doors, and iron gates; one can destroy whole armies. They are the hosts of heaven, Gods militia, his chariots. For their wisedome, they are termed by Philosophers Daemons and Intelligences; admitable is their knowledg, naturall, experimentall, revealed. The widow of Tekoah told David, that he was wise according to the wisdome of an angel of God, 1 Sam. 29.9. 2 Sam. 19.27. to know all things on the earth. And when the Scripture attributes the highest praise to inferiour creatures, the comparisons are borrowed from the angels. The king of Tyrus is called an annointed Cherub. Ezek. 28.14. Mat. 11.10. Rev. 2.1. Act. 6.15. Videtur haec apud Judeos, pa. raemialis locutio. Lorin. in Act. 6. Psal. 78.25. The most eminent among men are called angels. David admiring mans glory, breaks forth thus, Thou hast made him little lower than the angels. They saw the face of Stephen, as if it had been the face of an angel. If I speak (saith Paul) with the tongues of angels. If they had tongues, they would speak incomparably better than the most eloquent Oratour. Man did eat angels food. But the higher the created excellencies of angels were, the lower did sin pull them down. Sin will make one who is an angell for perfections and priviledges, to become a divell for impiety and punishment. If an angel sins, he makes himself a divell; if he falls, he falls as low as hell. The more accomplish’d any one is, with abilities, when that is wanting which should sanctifie and season them, the more destructive their abilities become to themselvs and others. The better the weapon is, which a mad man holds, the more dangerous is his company. Nothing more precious and beneficiall than an Uuicorns horn in the Apothecaries shop, but nothing more deadly than it, when used by the fierce creature to wound men. None have done the Church of God so much hurt, or tempted so many to sin, as some whom we may call faln angels; who, by their places, were the Lords messengers, and for their knowledg, as the woman of Tekoah said of David, 1 Sam. 14.17. Ingenium Galbaemalè habitat. like an angel of God. Great pity that their abilities had so bad a lodging; and that either their heads should be so good, or their hearts no better. Whom hath the divel made use of in all ages for Heresiarcks, and ringleaders into heresie and prophanesse, but faln angels, Popes, Popish prelates, Jesuites, and men reputed, at least for subtilty, and often for piety. But the eminency of their abused parts and places, Non datur sal salis; ejus deperdita vis non potest restitui. makes a dismall addition to their wretchednesse. None hath God left to fall so irrecoverably; nor is the lost savour of this salt, againe to be restored; for what salt is there that shall season unsavoury salt? Nor hath God spared to throw some of them (the popish Apostates) already on a dunghill of disgrace, and made them trampled on by all: and without repentance, the present seducers must look for the same reward. In a publick Minister of Church or State, smallest sins are abominations, blasphemies. God will be sanctified in those who draw near to him in any eminency of employment. If a Princeh ave servants in places remote from his person, he looks they should not disgrace him by their carriage; but if they wait upon him at his table, then he expects more exactnesse of deportment from them. God looks for holinesse in all his servants; but most of all in his angels. Those whom he prefers to places of ministry and nearest service about himself.

The second particular considerable in the revolt of the angels is, from what they made their defection.

1. From their first estate.

2. From their own habitation.

EXPLICATION.

1. For the Explication of the former.

These words first estate, are in the Greek contained in one word, ἀρχὴ, Augusti principium clade variana memorabile factum. Suet. in Octav. In Graeco, principii vocabulum, quod est 〈Greek〉, non tantum ordinativum, sed & potestativum capit principatum: unde & ἄρχοντες dicunt Principes & Magistratus. Tert. advers. Hermog. Sunt quidem adhue inter Angelos malos ἀρχαὶ, Ephes. 6.12. sed infernales, non coetestes. Geth. in 2 Pet. 2. which sometime signifies principality; sometimes, and most properly, beginning. And hence it is, that Oecumenius and some others, conceive that the angels are here said to leave their principality, height, eminency, principall dignity which they had by creation above all the creatures; angels being by Paul call’d (Col. 1.16.) principallities (ἀρχαί.) This interpretation (saith Junius) seems too narrow, though not altogether (as Beza thinks) to be excluded. Others by this beginning understand God himself, who was the author of their first being; but this seems to be an harsh phrase and expression, to make the keeping of their beginning, Non servaverunt suam originem, id est, rectitudinem in quâ conditi erant, q. d. justitiam originalem. Est. in••. 2. Sentent. dist. 3. or first estate, to be the adhering to, and acquiescing in God, who gave them their first being. The best interpretation and that which is most agreeable to the scope both of these and other Scriptures, seems to be that which makes this their first estate to be that originall and primitive condition of angels, not as they are substances spirituall and immortall (for such even the fallen angels are) but, as they were created with their originall holinesse, righteousnesse, or integrity of nature; in which respect, the Elect angels which were preserved from falling, are called the angels of God, of the Son of man, holy, and such as behold the face of God. This first estate, which Jude saith, these wicked angels kept not, Christ expresseth by this one word, Truth; where he saith, Joh. 8.44. that the divell did not abide in the truth, and, hath no truth in him. By truth in this place is to be understood that righteousnesse and true holinesse, holinesse of truth, 〈Greek〉. wherein stands the image of God, Eph. 4.24. nor is it unusuall in Scripture to expresse that rectitude of heart and life which is bestowed upon renewed persons, by the word truth. Remember (saith Hezekiah, 2 King. 20.2.) how I have walked before thee in truth. And fitly may holinesse be called truth, in regard it neither deceives him in whom it is, by false hopes; nor any other by meer shewes. Bonam voluntatem in eis, quis fecerat, nisi ille qui eos, cum bonâ voluntate, id est, cum amore casto quo illi adhaererent crea vit, simul in eis, & condens naturam & largiens gratiam. Aug.l. 11. de Civ. D. c. 11. Sicut lapsus corporum fingi non petest, nisi è loco superiore; ita lapsus animorum non est, nisi à quadam celsitudine boni, quam prius habuerint. Quòd de coelo cecidisse diabolus in scripturâ dicitur, non tam ad localem motum referrendum est, quam ad mutationem ejus ex justitia in peccatum. Estius in 2. Sent. Dist. 3. § 4. Wee must not think that angels were inferiour to men. If man from the beginning was holy, why not angels? And as bodies cannot be said to fall, but from a higher place than is that into which they fall; so neither can there be a fall of spirits, but from the height of some good, which formerly they had; which fall from good, is not so much in regard of locall motion, as of their defection from righteousnesse to sin, whereof their change of place is afterwards a punishment. And how can any, but most impiously imagine, that he who is perfectly and absolutely good, and goodness it self, should create evil? And if God doth righteously punish the sin of Angels, then God did not create them sinful; for how can God punish for the being of that which he himselfe made to be? And it is by all the Learned exploded for impious Manicheism, to hold that any creature is evill by a necessity of nature. Its plainly exprest, God saw all that he had made, and it was very good. Singula bona sunt bonitate naturae suae, sed omnia valde bona, quia bonitati singulorum accedit pulcherrimus ordo, quo cuncta sibi invicem aptissimè congruunt. Est. in 2 sent. Dist. 1. §. 7. Tantae excellentiae in comparatione pecoris est homo, ut vitium hominis na tura sit pecoris. Aug. de pec. Orig. c. 40. The creatures were good with a goodnesse of nature, and very good, because to the goodnesse of every particular creature, there was an accession of the goodnesse of that order, whereby they did all harmoniously sute and agree with one another, for the making up the beauty of the whole. And whereas some object, that the Wolfe is by nature ravenous, and the Fox subtle and deceitfull, Therefore that angels may possibly be subtle and cruell by nature; its answered, That this is the dignity and excellency of intellectuall nature, either angelicall or humane, that what is the nature of beasts, is a sin in angels and man. To which may be added, that the forenamed qualities, of cruelty and subtilty in angels and man, would be against a law given to them; but this cannot be said of those beasts which are not capable of a law.

Holinesse then it was which at first God bestowed upon the angels, and from this first estate of holinesse they made a defection. An heinous offence! whither we consider what this holinesse was, bestowed upon them; and when it was bestowed. 1. It was a conformity to the originall pattern of purity and excellency. It was that by which they as much resembled the great and glorious God, as creatures, yea the best of creatures could do. That whereby they who stood, are still called the sons of God, yea Gods. To cast dirt upon, Job. 1.6. Gen 33.10. or to cut in pieces the picture of a King, is an heinous offence, but to trample upon, and spoil the image of God, is an infinitely more heinous indignity. We are wont to burn, or openly disgrace, the pictures only of traitors, or eminent offenders; and we account that the dishonour of the picture, is the dishonour of the person; the image of God in man was very excellent, but it was far more excellent in an angel, who was a subject more capacious to receive it, and wherein it might more gloriously appear. But 2. When was this holinesse bestowed? it was bestowed upon angels at their creation. It was given to their nature; it was their first estate: These angels were, as it were, crowned in the cradle. God was a benefactor to them betimes. And what an impiety was it to trample upon so early a mercy? That land which comes to us by inheritance (with Naboth) we love to keep, though bequeath’d by an earthly father; yea a gift which is bestowed upon us as soon as we are born, we love to keep all our days; but these angels threw away a gift even born with them, as old as their beings, conveyed by God himself.

2. The angels forsook also their own habitation y these words τὸ ἴδιον οἰκητήριον, their own habitation, some understand those heavenly places of happinesse and glory, in this sense, as if for their defection from their originall holinesse, they were cast out, and compell’d to depart from them: but because the punishment of their fall is subjoyned in the second part of the verse, I conceive, with learned Quidam illud accipiunt de domicilio coelesti, sensu eo, quod ob crimen laesae majestatis, pristinum suum domicilium relinquere fuerint coacti; sed quia de poena lapsus in verbis sequentib. demum agitur, rectius acci pitur hoc modo, quòd cum primum fuerint in certa statione collocati, transfugae facti illam deseruerint. Gerhard. in 2 Pet. 2.4. Gerhard and others, that by their own habitation, we are rather here to understand that proper station, and set office in heaven, wherein their great Lord and Master was pleased to fix them, for serving him. The Apostle comparing them to a company of fugitive souldiers, who leave their colours, and that station in the army, where by their Commander they are placed. And this interpretation seems to bee much favoured by these words τὸ ἴδιον, their owne, that place properly and peculiarly appointed, allotted, and set out for them by God: viz. to serve and honour him in; and this is the force of the word in other places of Scripture, when used either concerning persons or places. God in the beginning, appointed severall places for his creatures, wherein they were to perform their services unto him; and (like a Master of a family who hath sundry servants) distinct offices to all sorts of creatures. Heaven was the place of angels, and the melodious praising of God in heaven, the work of angels: and possibly, in heaven those glorious spirits might have their severall parts peculiarly appointed to each of them, all of them together, making up the celestiall harmony; and because there are sundry titles of dignity given them in Scripture, it seems to follow, That there are sundry sorts of duties allotted to them; from which severall duties (for in respect of their nature, angels are all alike) some are simply called angels, some archangels, some powers, some principalities; though what the particular differences between these are, and what the offices of these, I confesse (with Quid inter se distant, dicant qui possunt: si tamen possunt probare quod dicunt, ego me ista ignorare confiteor. Tom. 3. in Euchr. c. 29 Austin) I understand not. I conceive its neither my duty to know, nor my danger to be ignorant of these things. The bold determinations of Aquinas, and other Schoolmen herein, are by the learnedst and godliest Writers, rather noted, than liked. And this forsaking of their owne habitation, seems in a due and proper sense to be subjoyned to the former expression, of the falling of these angels from their originall holinesse, and intended by the Apostle to be the effect thereof; as if, because they kept not their naturall integrity, they therefore forsook their appointed duty and office, wherein God had set them: For (as Natura angelorum quum non posset esse otiosa, non amplius inclinat et agit in iis quibus privata est, sed in contrariis: Positâ privatione hac, effectiones ejus in isto genere poni necesse est. Itaque optimè Christus, privationi huic, τὴν ἀδυναμίαν, impotentem incl nationem, καὶ τὸ ἔργον, actionem inclinationis istius attexuit, dicens, Verit as non est in eo & à principio homicida fuit. Jun. in Jud. Junius well notes) These angels having deprived their nature of what good was in it before, since it could not be idle, it did not now incline to, and act in former, but contrary ways and imployments; for that privation being put, the effects thereof must needs follow accordingly in the same kind; as a man being blind, sutable effects and operations will succeed. Hence it is that Christ, to this privation of holinesse, and not abiding in the truth, most fitly annexeth the impotent inclination of the divell to sin, in these words, There is no truth in him; and the action whereby he express’d that inclination, which was, in being a murderer. By reason of this defection then from his originall holinesse, he became a lyar, an adversary to God and all his, a tempter, a murderer, a spirit of uncleannesse, a slanderer, a divell. So that from the former privative action of forsaking his primitive integrity, as from a fountain, flowed a voluntary and uncessant acting sutable thereunto, and opposite to the duty which at the first God appointed him.

And now for the high nature of this offence of the angels, in leaving their own habitation, needs must it be answerable to the forementioned cause thereof, viz. The revolting from their originall integrity. Bitter was that stream which came from such a fountain; how high a contempt of God was this? 1. To slight the place of his presence, in which is fulnesse of joy, and at whose right hand there are pleasures for evermore; Psal. 16. ult. If it be an heinous sin not to attaine that presence when we are without it; how unsufferable a provocation is it to despise it, when we have it? The presence of God is heaven upon earth, and the heaven of heaven. The forsaking of this was the despising of all good at once, even of that which was able to satisfie all the desires and capacities of all the creatures to the brim. Nay, the glorious perfections of God, satisfie God himselfe; and if they can fil the sea, how much more a little vessel?

2. Heinous was the impiety of these angels in leaving their own habitation, as it was a forsaking of that office and station wherein God had placed them. Job 1.6. 1. They were the creatures, nay, the sons of God: He made them, and therefore it was their duty to serve him; the homage of obedience was due to God for their very beings. He gave them those hands which he imployed; he planted in them those endowments of which he desired the increase. 2. They were of the highest rank of all the creatures. If he expected work from the weakest worm, how much more might he do so from the strongest angel? If God required the tax of obedience from the poorest, how much more due was it from those richest, those ablest of creatures to pay it? And 3. As God had bestowed upon them the best of all created beings and abilities, so had he laid out for them the happiest, the honorablest of all employments. All creatures were his subjects, but these his meniall servants: or, other creatures did the work without doors; these waited upon his person, by an immediate attendance. This employment was both work and wages. What was their work, but to behold the face of the King of glory, and to praise the glory of that King? and what other happinesse is desirable, imaginable!

OBSERVATIONS.

1. Holinesse, Obser. 1. the image of God makes the difference between an angel and a divel. When an angel leaves his integrity, he becomes a divell. If he keep not his primitive purity, he parts with his primitive preheminence. The originall holinesse of the angels is set out by the word ἀρχὴ, which signifies dignity. Cut off Samsons locks, and he will be even as another man. Though never so many other accomplishments be left behind, as spirituality, strength, wisdome, immortality, &c. Yet if holinesse be gone, the truly angelicall part is gone. That which is to be desired in a man, yea an angel, is goodnesse. All the stars cannot make a day. Should a whole sheet of paper be fill’d only with cyphers, they could not all amount to the smallest number; nor can the rarest endowments without grace, make a person excellent. The righteous, not the rich, the honourable, the learned, is more excellent than his neighbour. There’s nothing will have a lustre at the day of Judgement, but purity. Riches, honours, &c. like Glowworms, in the dark, blind night of this world, glister and shine in mens esteems; but when the sun of righteousnesse shall arise in his glory, all these beauties will die and decay. How much are they mistaken, who shun and abhor Christians as divels, because they are poor, deformed, disgraced, though they keep their integrity! and how great their sin, who hate them because they keep their integrity! but the world will love its own. Black-mores account the blackest beautifullest. Would we look upon men with a renewed eye, and Scripture spectacles, we would judge otherwise. The poorest Saint is an angel in a disguise, in raggs; and the richest sinner is (for the present) little better then a gilded divell. Holinesse, though veyled with the most contemptible outside, is accompany’d with a silent majesty; and sin, even in the highest dignity, bewrayes a secret vilenesse.

2. Observ. 2. Truth and holinesse can only plead antiquity. The first estate of the fallen angels was holy: Sin came, or rather crept in afterwards; Holinesse is as ancient as the Ancient of days; and the essentiall holinesse of God, the pattern of that which was at the first created in angels and man, is eternall and increated. Sin is but an innovation, and a meer invention of the creatures. A sinner is but an upstart. They who delight in sin, do but keep alive the adventitious blemishes of their originall, and the memory of their traiterous defection from God. O that we might rather remember from whence we are fallen, and in Christ recover a better than our first estate. To any who pretend the greatest antiquity and longest custome for error, or any other sin, it may be said, From the beginning it was not so. Mat. 19.8. Consuetudo sine veritate, vetustas est erroris. Tert. Hos. 5.10. Prov. 22.22. And custome without truth, is at the best, but the antiquity of error. The old path and the good way, are put for the same, Jerem. 6.16. If the removall of the ancient bounds and landmarks which our fathers have set, be a sin so frequently prohibited; how heinous is the violation of the ancient boundary of holinesse, which at the first was fixed by God himself?

3. The depravation of nature, Observ. 3. introduceth all disorder in practice. When these angels had left their originall purity, they soon forsake their originall employment: and, Mat. 7.18. the divel abiding not in the truth, becomes a murderer. All the irregularities of life, are but derivations from unholy principles. The corrupt tree yeelds not good fruit: Luk. 6.45. Out of the evill treasure of the heart, are evill things brought forth. The wheels of the Clock going wrong, needs must the hand do so; the Translation will be according to the Original. We see at what door to lay all the prodigious impieties in the world, which are but the deformed issues of corrupted nature. How foolishly are men angry with themselves for outward and visible transgressions in their lives, when they tamely and quietly endure an unchanged nature? like men who dung and water the roots of their trees, and yet are angry for their bearing of fruit. How preposterous, and how plainly begun at the wrong end, are those endeavours of reformation, which are accompanyed with the hatred of renovation. If the tree be bitter and corrupt, all the influences and showrs of heaven cannot make the fruit good. When these angels had lost the integrity of nature, even heaven it self did not help them to it. How miserable, lastly, is he, who hath no better fountain than corrupted nature for the issuing forth of all his services! Even the best performances of an unrenewed person, cannot be good, coming not from a pure heart, Phil. 1.11. Eph 2.10. a good conscience, and faith unfained; they are but dead carcasses embalmed; and at the best, but hedg-fruit, sowre and unsavoury, till they who bear them are ingrafted into Christ, and partake of his life.

4. Corrupt nature cares not for the joyes, Observ. 4. joyned with the holinesse of heaven. As soon as these angels had left their first estate of integrity, they forsook even that holy, though most happy habitation. Heaven it selfe, was no heaven to them, when they became unholy. A sinner may not unfitly be compared to a common beggar, who had rather live poorly and idly, than plentifully in honest imployment. How great is the antipathy of corrupt nature to heavenly performances, when they will not down though never so sweetened! The enmity of sin against God and holinesse, is not to be reconcil’d. How little are we to wonder, that heaven is a place only for the pure in heart, and that Christ at the last day, will say to the workers of iniquity, Mat. 7.23. Job 22.17 Depart from me; since they not only in this life say to God, Depart from us, Job 21.14. but should they be admitted into that habitation of blisse with unholy hearts, they would be unwilling there to continue with him? Let it be our care to be made meet for the inheritance of the Saints in light, if we expect to have, nay to love the joyes thereof.

5. Observ. 5. How irrationall is every sinner! There’s no person in love with any sin, but is indeed out of love with his owne happinesse; These angels, for a meer supposed imaginary happinesse of their own contriving, part with the reall blessednesse of enjoying the satisfying presence of the blessed God. None can become a divell, till first he become a beast. A sinner can with no better plea of reason yeeld to any tentation of sin, Jud. 16.6. then could Samson to that motion of Delilah, Tel me where thy great strength lieth, and wherewith thou mightest be bound to afflict thee. Wicked men are rightly call’d unreasonable, 2. Thes. 3.2. ἄλογοι. Jud. 10. Psal. 49. ult. or absur’d, such whom no reason will satisfie; and brute beasts, led with humour and sense against all reason. Who, that had not laid aside even reason, would lose his soul for a trifle, a shadow, and die (as Jonathan said) for tasting of a little hony? He who accounts it unreasonable to part with the poorest worldly commodity without a valuable consideration, much more to exchange a conveyance of a thousand pound per annum for a painted paper, is yet much more absur’d in sinning against any command of God, which is back’d with the very height of reason, both in respect of our duty to the Commander, and benefit by the command.

6. Its a sin for any, even the highest, Observat. 6. to exempt himselfe from service. Angels have their tasks set them by God, which they must not leave: There’s no creature but hath an allotment of duty. Though we cannot be profitable, yet must we not be idle. God allowes the napkin to none, upon whom he hath bestowed a talent; nor hath he planted any to cumber the ground, and only to be burdens to the earth. If wee are all of him, we must be all for him. Its not consistent with the soveraignty of this great King, to suffer any subject within his dominions who will be absolute, and not yeeld him his homage; nor to his wisdome, to make any thing which he intends not to use. The first who adventur’d to cease from working was a divel, and they who follow him in that sin, shall partake with him in the sutable punishments of chains and darknesse. Its a singular mercy to have opportunities of service, abilities for it, and delight in it at the same time. Its the priviledg of the glorious angels to be confirmed in their work, as well as in their happinesse. God never is so angry with any, as those whom he turns out of his service.

7. The glorifyed are in heaven as in an habitation. Observ. 7. Luk. 16.9. Joh. 14.2. 2 Cor. 5.1. Heb. 11.10, 16 Heb. 13.14. Heb. 4.9. Omnis homo est advena nascendo, incola vivendo, quia compellitur migrare moriendo. Aug. in q. 91. sup. Lev. Heaven is in Scripture often set out by expressions importing it to be a place of stability, setlement, and abode; as, Everlasting habitations, a Fathers house, Mansions, a building of God, an House not made with hands, eternall in the heavens. A city, a city which hath foundations, a continuing city, a Rest. How sutable are fixed and immovable affections to this permanent and stedfast happinesse! everything on this side Heaven is transitory. The fashion of this world passeth away: here we have no continuing city. Our bodies are tabernacles and cottages of clay, which shortly shall bee blown down by the wind of death; 〈Greek〉. Isid. Pelus. l. 1. ep. 65. yea their falling begins with their very building; and this whole world is an habitation which ere long will be consumed by fire. Let us love the world, as alway about to leave it; and delight in the best of earthly enjoyments, only as refreshments in our journey, not as in the comforts of our country; only as things without which we cannot live, not as things for which we do live; not making them fetters, but only using them as furtherances to our place of setlement. Wicked Cain was the first that ever built a city (and yet even then the Holy Ghost brands him with the name of a Vagabond.) The godly of old dwelt in tabernacles, Heb. 11.9. and the reason was, because they looked for a city which hath foundations, whose builder and maker is God. To conclude, Let the sin of these angels in leaving this habitation, make us fear lest we should fall short of it; let us be throughly sensible of our misery by nature, in being born without a right to it, and interest in it. Let us speedily get into, and constantly keep in the way that leads unto it: Christ is that way, let us by faith procure him, as one who hath purchased it for us by the merit of his obedience; and in him let us continue, that he may prepare us for it by his spirit of holinesse. Let us profitably improve those ordinances which are the gates of heaven; let us content our selves with no degree of proficiency by them, but proceed from strength to strength, till at last we appear before God in this habitation.

The third branch of this first part of the text containing the sin of these angels, is this, Wherein this defection of the angels was seen, and did consist.

This is expressed two ways. 1. ἀποφατικῶς 2. καταφατικῶς. Gerh. in 2 Pet. 1. Negatively, They kept not, &c. 2. Affirmatively, They left their, &c.