The Sum of Christian Religion 2, Part 2 · Subpart 10
OF ANGELS.
AMongſt thinges created by GOD the chiefe and principal, are thoſe natures which are indued with reaſō, Angels & men. For in theſe hee imprinted the markes and image of his Diuinitie, and woulde hauehave all other thinges to be the matter of his praiſe: but of theſe he woulde bee knowen and praiſed, and vntounto them was his will to impart and communicate his bleſſedneſſe and ioy. The queſtions concerning Angels are two: the firſt whereof is, what deſcription is ſet downe in the Scripture, of good Angels: the other, what deſcription is deliuered of bad Angels.
1 WHAT GOOD ANGELS ARE.
ANgels, both good and bad, as holie Scripture recordeth, 1 Angels, ſpirites or incorporeal ſubſtances.are ſpirites, by which name here a ſpirituall perſon is vnderſtood, that is, a ſubſtaunce incorporeall, inuiſible, indiuiduall, liuing, vnderſtanding, incommunicable, not ſuſteined in another, neither the part of an other, as Luc. 24. it is taken. A ſpirite hath not fleſhe and bones. Coloſ. 1.16. All which are in heauen, and in earth, thinges viſible and inuiſible. Heb. 1.14. They are all miniſtring ſpirits. 1. King. 22.21. There came forth a ſpirit and ſtood before the Lord.
The Angels themſelues are not ſeene, but the bodies or ſhapes which they take.That therefore both in times paſt there appeared oftentimes good Angels, when as the gathering and eſtabliſhing of the Church, the doctrine of god beeing not as yet plainelie deliuered, and the prophecies not fulfilled, needed more extraordinarie and miraculous reuelations than now; and now a daies alſo not ſeldome appeare bad Angels: this firſt doth not proue their nature to be viſible or corporall. For thoſe viſible ſhapes or bodies, which may be ſeene or felt, are diuers ſubſtances from the incorporeall Eſſence of ſpirits, being formed either of nothing, or of ſome matter, and carried and moued by a ſpirite for a time for the woorking and performing of certaine actions. For both they put them off and lay them away againe, and alſo they take formes of diuers ſortes and kinds; as the Serpent by whom the Diuel communed with Eue: Mens bodies, whoſe feete Abraham waſhed. Gen. 17. A flame in the buſh appearing to Moſes. Exod. 3. A piller of cloude and fier in the deſert: Horſes and Chariots of fier. 2. King. 2. and 6.
The error of the Sadduces.And further this verie thing refuteth the opinion of the Sadduces, Who, Actes. 23. ſaid there was neither Angel nor ſpirite; but that good Angels are cogitations and motions raiſed by GOD in men, or happie euents proceeding from GOD: and bad Angels, euil and wandring affections, or luſtes, or purpoſes and deuiſes, which come of the corruption of nature. For except they were liuing ſubſtaunces and forcible in working, they woulde not aſſume, carrie, and mooue bodies and viſible ſhapes. Moreouer the Scripture attributeth manie thinges to them eueryevery where, which agree not but to natures ſubſiſting by themſelues, liuing, and vnderſtanding.
For the good Angels were thoſe miniſters, by whom the lawe was deliuered in mount Sina. Actes 7. Galat. 3. They ſhall come with Chriſt when he ſhal iudge the quicke and the dead. Mat 25. They knowe not the daie of iudgement. Mat. 24. They alwaies beholde the face of the father which is in heauen. Math. 18.10. They reioice for the ſaluation of men. Luke. 2. and 15.1. Pet. 1. The elect ſhall be like vntounto them. Math. 22. Chriſt is made more excellent than the Angels. Hebrewes. 1. They defend the elect. Pſalm. 34. But the euil Angels did not abide in the truth. Iohn 8.44. They appeare amongeſt the children of god. Iob. 1.6. They inuade and poſſeſſe the bodies of men and beaſtes. Math. 8. They ſhall be puniſhed with euerlaſting torments. Math. 25.
Angels are alſo finite, that is of a limited eſſence or nature, 2 Angels, finite both in nature, and in properties.and endewed with a certaine meaſure of ſtrength and wiſedome. For although ſpirites are not circumſcribed in a certaine compaſſe of place, as bodies: yet their ſubſtaunce is neither infinitelie extended, neither in more places than one at the ſame time, neither is able in wiſedome or power, or other properties to match and equall the immenſnes of the Creator. For they are ſaide to goe from one place to another, and to be abſent from one place, when they are in another; as Luk. 1. Act. 10. & 12. & Dan. 10.
They were created by god of nothing, 3 They were created.in the verie beginning of the world. Pſal. 148. Praiſe ye him, al ye his Angels; praiſe him al his armie. For hee commaunded, and they were created. Col. 1.16. By him were all thinges created which are in heauen, and which are in earth, thinges viſible and inuiſible: whether they bee thrones, or dominions or principalities, or powers &c. Wherefore albeit in Moſes there is no mention made,Moſes made mention of the Angels in general, though not in particular. in the ſtorie of the creation, ſeuerallie of Angels, as who applying himſelf to the common capacitie of men eſpecially recounteth the viſible workes of god: yet, whenas he ſaith that heauen, earth and al the hoſt of them was created, he implieth alſo Angels, which both are theſe verie heauenly hoſts and miniſters of god, and are often mentioned among them by Moſes himſelfe. And whereas they are called, Iob. 1. & 38. The children of god; it is not to be vnderſtood of any coeternity and propagation of their ſubſtance out of god, but of their creation and conformitie with god, and of the mutuall louelove betweene god and them, as in like ſort alſo may bee ſaide of men.
They were created al good and holy, that is, in their creation,4 They were created in holynes. they were enriched with ſtrength, wiſedome, libertie of wil, holines and righteouſnes, whereby they might be conformed and like to god, as it is ſaide: He ſawe all that hee had made, and lo, it was verie good. And of the good Angels it is ſaid, Pſal. 103.20. Ye his Angels, that excell in ſtrength, that do his commaundement, in obeying the voice of his word. Mat. 18.10. Their Angels alwaies beholde the face of my father which is in heauen. Mat. 22. The elect ſhall be in the reſurrection as the Angels of god in heauen. Luc. 9. they are called holie. Likewiſe, Iſai. 9. Seraphin, that is, flaming or ſhining, namely with puritie and diuine wiſedome, and with the louelove of god. But of the bad Angels it is ſaide, Iohn. 8. Hee abode not in the truth. And in the epiſtle of Iuda, The Angels which kept not their firſt eſtate, but left their owne habitation.
5 And confirmed therein.Now as theſe former, to bee ſpirites, finite, created by God of nothing, and created good and holie, are in the Scripture deliuered as common both to good and bad Angels: So alſo the Scripture deliuereth thoſe things, whereby a huge and exceeding difference appeareth betweene them. For the good Angels by the eſpeciall grace of their Creator were ſo confirmed and eſtabliſhed in that ſanctitie and bleſſednes, wherein they were created, that albeit they ſerue their Creator with an exceeding and moſt free wil, yet can they neuer reuolt from him, or fall from that ſtate of righteouſneſſe and felicitie, wherein they ſtand. Wherefore 1. Tim. 5. They are called elect Angels. Mat. 18. They are ſaide alwaies to beholde the face of the father: Of thoſe who are elected to euerlaſting life, it is ſaid, Math. 22. That they ſhalbe like the Angels. And this perſeueraunce in their ſtate they hauehave, not by the peculiar excellencie and vertue of their nature; as it is ſaide, Iob. 4.18. He found no ſtedfaſtnes in his ſeruaunts, and laid follie vponupon his Angels: But of the meere and free bountifulnes of God towards them, by the ſonne of God keeping and guiding them, that they may be ioined to him as to their head, and remaine together with elect men the euerlaſting Church and Temple of God, magnifiyng and praiſing God for euer. Coloſ. 1. All thinges conſiſt in him. Likewiſe, Epheſ. 1. It hath pleaſed the father to gather together in one all thinges both which are in heauen, and which are in earth in Chriſt.
6 To worſhip and magnifie God.The good Angels were both created and confirmed 1 Euerlaſtingly to knowe and magnifie God for his goodneſſe, and bountie towards them and mankind. Pſal. 103. Praiſe the Lord al ye his hoſts. Iſa. 6.5. They crie: Holie, holie, holie the Lord of hoſts, the whole earth is ful of his glory. And Luc. 2. They laud & praiſe God for the manifeſtation of the Meſſias. 7 To be the miniſters of God for the ſauing of his choſen.2 To be the miniſters of god for the accompliſhing and maintaining of the ſafetie and ſaluation of the choſen, when as God by them declareth his wil, deliuereth the godly out of daungers, defendeth them againſt the Diuels and wicked men: Or alſo to puniſh the wicked, who oppugne the Church. Pſalme. 34.7. The Angel of the Lord pitcheth rounde about them that feare him, and deliuereth them. Pſalm. 91.11. He ſhall giuegive his Angels charge ouer thee, to keepe thee in all thy waies. They ſerue alſo for the wicked.Nowe although the wicked alſo and reprobate are defended by the Angels, and receiue other benefites not ſeldome at the handes of God: as Iohn. 5. When after the waters of Betheſda had been troubled by an Angel, whoſoeuer then firſt ſtepped in was made whole of his diſeaſe: Yet theſe benefites ſtretch no further than the commodities of this life, and as other thinges which befall vntounto the wicked in this life, whether good or bad, are turned to their deſtructiō, but ſerue for the defence & deliuery of the choſen, for whoſe ſakes, God oftentimes, like as he puniſheth the wicked, ſo alſo enricheth them with his benefits.They are the miniſters of the Elect, by Chriſt. The miniſterie then and gard of Angels properly belongeth to the Saintes and choſen, vntounto whom that beeing loſt by ſinne, is reſtored by the merite and benefite of Chriſt. For hee is the heade of the Church which conſiſteth of Angels and men, reſtoring that good will and coniunction (which is betweene the members of the ſame bodie) betweene men and Angels, and vſing at his good pleaſure the miniſterie of Angels to ſafegard and defend his. Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth, in Chriſt. Pſalme. 97. and Hebrewes. 1. Let all the Angels of god worſhip him. Math. 13. Hee ſhall ſend his Angels. Heb. 12.22. Ye are come vntounto the mount Syon, and to the Citie of the liuing god, the celeſtiall Ieruſalem, and to the companie of innumerable Angels. And Gen. 28.12. Iacob ſawe a ladder which reached from earth to heauen, on which the Lorde ſtoode, and the Angels went vp and downe by it: which ſignified Chriſt, God & man, the Mediator. Iohn. 1.51. Ye ſhall ſee heauen open, and the Angels of god aſcending and deſcending vponupon the ſonne of man.
Now god doth manie things by Angels, and ſometimes by many together, which he coulde as wel doe either without them,Why God vſeth the miniſtry of Angels, beeing able to bring what hee will to paſſe whithout them. or by anie one of them: Partlie in fauour and regard of our infirmitie; which vnleſſe it ſee it ſelfe inuironed with many ſuccours, defences and inſtrumentes of his diuine power and bountifulnes, falleth preſently to doubting of the prouidence, ſafegard, and preſence of god: as it is manifeſt by the example of Eliſaeus ſeruant. 2. Kings. 6. and by thoſe conſolations and incouragementes which promiſe vntounto the Church the aid of Angels: Partly to ſhewe his power alſo ouer his Angels, who vſeth their labour and miniſterie as his pleaſure. Hereof, 2. Theſ. 1. The Angels are called the powers of the lord Ieſus when he ſhal ſhew himſelfe frō heauen, that is, by whō he exerciſeth his power. Likewiſe, Ep. 1. & Coloſ. 1. They are called principalities, might, powers, dominions created by the ſonne of God, ſubiect vntounto him being exalted at the right hand of God: Becauſe by them he ſheweth and exerciſeth his principalitie or rule, might, power, and dominion. Likewiſe, Pſalm. 103. & 148.1. King. 22. Apoc. 19. The host of the Lord, and the host of heauen: Becauſe both the number of them is huge and great, and God ruleth ouer all of them, as a Captain ouer his ſouldiours, and doth by them whatſoeuer he will. Hereof alſo are they called Cherubins, that is, flying or winged, becauſe they performe and execute, with all readines and celeritie the hoſtes and commaundementes of god, and doe each their owne partes and dueties. Wherevpon wee pray, Let thy will be done in earth as it is in heauen. They are alſo called gods. Pſal. 8. & Heb. 2. Becauſe the nature, and Maieſtie of god ſhineth in their ſtrength, vertues, functions, and maruelous woorkes. Which is alſo ſignified both by the name of Gabriel, that is, the ſtrength of god; & by the name of Raphael, that is, the medicine of god. For the ſame cauſe alſo the name of Michael, that is, who is like god, Dan. 10. & 12. in the Epiſtle of Iude, and in the Reuelation, cap. 12. Is giuen to the ſon of God and an Angel, who is called the Archangel, either becauſe the ſonne of god is head of the Angels, or becauſe god doth according to that meaſure, which ſeemeth beſt to him, diſtribute his giftes to the Angels, and ſhewe forth his powerfull operation by them.
Of euil ſpirits or Angels.
THEY which now are euill ſpirites or Angels, although they alſo were at their creation good, and adorned by God with the ſame holineſſe, and righteouſnes, and bleſſedneſſe, wherewith the reſt were: yet notwithſtanding by their own will, & that free, & therefore by their owne fault, they auerted themſelues from GOD, and reuoulted from his louelove and from obedience due vntounto him, ſo that they left the habitation of God, and no longer continued their conformitie with God, but euer burne with a horrible hatred of GOD and men, and, that they maie deſpite GOD, force men to ſinne, and by force and ſleightes attempt to caſt all downe head-long into deſtruction. 2. Pet. 2.4. God ſpared not the Angels that had ſinned, but caſt them downe into hell, and deliuered them into chaines of darkeneſſe, to bee kept vntounto damnation. And Iude. The Angels which kept not their firſt eſtate, but left their owne habitation, hee hath reſerued in euerlaſting chaines vnderunder darkeneſſe vntounto the iudgement of the great daie. Ioh 8.44. Yee are of your father the Diuel, and the luſtes of your father yee will doe. He was a murtherer from the beginning, and abode not in the trueth. When he ſpeaketh a lie, then ſpeaketh hee of his owne: for hee is a lyar, and the father thereof. 1. Iohn 3.8. Hee that committeth ſinne, is of the Diuell: for the Diuell ſinneth from the beginning. Iohn 13. Satan entered into Iudas. Actes 5. Satan filled Ananias heart, that hee ſhoulde lie vntounto the holie Ghoſt, and keepe awaie part of the price of the poſſeſſion. Epheſ. 2. According to the courſe of this woorlde, and after the Prince that ruleth in the aire, the ſpirite, that nowe woorketh in the children of diſobedience. 2. Theſſal. 2. it is ſaide of Antichriſt: Whoſe comming is by the woorcking of Satan with all power and ſignes, and lying woonders, and in all deceiueableneſſe of vnrighteouſneſſe among them that periſhe, becauſe they receiued not the louelove of the trueth, that they might bee ſaued. And therefore hee is called the wicked, 1. Iohn 3.12. Caine, which was of the wicked. Epheſ. 6.16. That yee maie quench al the fierie dartes of the wicked. And euerie where in the Scripture hee is called Satanas, that is, the aduerſarie of god and men. 1. Chronic. 21.1. And Satan ſtoode vp againſt Iſrael, and prouoked Dauid to nomber Iſrael. And he is in like maner called, Diabolus, Diuel) becauſe hee depraueth the woorde of God, and is a ſlanderer of men, as in Paradiſe, & Iob. 1. & 2. And the Dragon or old Serpent. Reuel. 12. & 20. becauſe ſpeaking by a Serpent in Paradiſe he ſeduced mankind through his ſubtilty, neither ceaſeth he to ſeduce them ſtil: Gen. 3.2. Cor. 11. Apoc. 12. The great Dragon, that olde Serpent, called the diuell and ſatan, was caſt out, which deceiueth all the world. Again, The accuſer of our brethren which accuſed them before our GOD day and night. And Cap. 9. he is called Abaddon and Apollyon, that is, deſtroieng. He is alſo called the God of this woorld, blinding the eies of vnbeleeuers. 2. Cor. 4. and the Prince of the woorlde. Iohn 12.14.16. both for his power and forcible woorking, which hee ſheweth on the wicked, and for that tyrrannie which he exerciſeth againſt the godly alſo by gods permiſſion; as withal for that obſequie, homage and obedience, which is done him by the wicked, euen thoſe who profeſſe the woorſhippe of the true God. Epheſ. 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8.
The refutation of the Manichees, who held two firſt cauſes.By theſe places is made manifeſt the impiety of the Manichees, who fained two cauſes, or two Gods coeternall, the one good, whom they called the light and minde; the other euill, whom they termed the darkneſſe and matter, the former whereof had created good natures, the latter bad: abuſing thoſe teſtimonies of Scripture, where the Diuel is called the god and prince of the world, the father of the wicked, autor of ſinne and death, the power of darkeneſſe. And ſtanding moſt of al on this argument, that a good God ſhould not make the cauſe of euill. For neither hath the Diuell any more power either ouer the godly or ouer the wicked, or ouer other creatures, for which he is called the prince & god of the world, than is granted him of God, as appeareth by the firſt and ſecond chapter of the ſtory of Iob, and by the inuaſion of the ſwine, Mat. 8. Neither is the creation of the wicked, but the corrupting and enforcing of them to euill, attributed to the Diuell. Neither is there any neede, leaſt God ſhould be made autor of ſinne, to make another God of the Diuell, ſeeing the Scripture teacheth of Diuels and men, that both were created good and holy by God; but the Diuel reuoulting from god and ſeducing men, corrupted both himſelfe and men.
And although of their owne proper and free will they ruſh and bend themſelues againſt God: The euill ſpirits are vnchangeablely euil and damned.yet by the iuſt iudegement of God they are ſo for ſaken and abiected of him, that they are without all chaunge, or alteration vnrecalabite euill, and ſubiect to euerlaſting tormentes. Wherefore Iude ſaith, that they are reſerued by GOD in euerlaſting chaines vnderunder darekeneſſe. And Chriſt, Matth. 25. Goe yee curſed from mee into euerlaſting fire, which is prepared for the Diuell and his Angels. For though doubtleſſe theſe euil ſpirits, were euen from their fall diſpoiled of the celeſtiall habitation and bleſſedneſſe: yet notwithſtanding both they and reprobate men ſhall bee at the laſt iudgement adiudged to more greeuous puniſhment: as contrariwiſe the felicity and glory of the Godlie ſhall then at length, after the reſurrection of their bodies, bee in all reſpectes conſummated and made perfect. Therefore 2. Pet. 2. and in Iude, theſe ſpirites are ſaide to bee reſerued vntounto damnation and the iudgement of the great day. And Mat. 8. They complain that Chriſt came to trouble them before their time.
Furthermore GOD permitted them to fall into this wickedneſſe,The cauſes why God permitted them to fall. not onelie thereby to ſhew his wrath againſt ſinne in their euerlaſting paines: but alſo to puniſh by them in this life the wicked, and alſo to chaſtice or trie and exerciſe with temptations the elect. For fire is ſaide to bee prepared for them from euerlaſting. Matth. 25. And 1. Sam. 16. verſ. 18. The euill ſpirite of GOD came vponupon Saul, and vexed him. Pſalm. 78.49. Hee caſt vponupon the Aegyptians the fierceneſſe of his anger, indignation and wrath, and vexation by the ſending out of euill Angels. But Iob, cap. 1. verſ. 2. is deliuered to bee afflicted of Satan, for the trial of his conſtancie. Luc. 22.31. Satan hath deſired you to winnowe you as wheat. 1. Theſſal. 2. Wee woulde hauehave come vntounto you, but Satan hindered vsus. 2. Corint. 12.7. Leaſt I ſhoulde bee exalted aboue meaſure thorough the aboundaunce of reuelations, there was giuen vntounto mee a pricke in the fleſh, the meſſenger of Satan to buffet mee, becauſe I ſhould not bee exalted out of meaſure. 1. Theſſal. 3. Leaſt the tempter hadde tempted you in anie ſort, and that our labour had beene in vaine. And Matth. 4. Chriſt himſelfe is tempted of Satan: and therefore verily is hee called the tempter, for that hee ſolliciteth and inicteth men to ſinne and to reuoult from God, both by offering outwarde occaſions of ſinnes, as alſo by ſtirring vp the cogitations and inward motions of the wil and hart.