Treatise of Divinity, Book 3 · Chapter 7
CHAP. VII.
AMong the works of Creation,Angelorum nomen Graecum est. foreign Enimest nuncius foreign nunciare Graecum nomen Angeli. Europaeae gentes fèrè retinent, nisi quód id inflectant ad terminationem uam & Galli id foreign dicunt ange Germani a in e mutato engel. Martinius de Creatione. the principall are the reasonable Creatures, Angels and Men.
The name Angell, comes of the Greek foreign, which signifies a Messenger, sent forth from some superiour person or State to deliver a message, and to declare the mind of him or them that sent him. The Hebrew name foreign which is the name of an Angell in the Old Testament, signifies also a Messenger; but yet in a more full and large sense: For it siguifies such a Messenger as doth not onelyonly deliver and declare a Message by word of mouth, but also doth act and execute indeed the will of him that sent him, and doth performe his worke enjoyned as a faithfull Minister and servant.
First of all it signifieth that chiefe and principall Messenger and Ambassadour of God, his Sonne Jesus Christ, who is called Mal. 3. 1. The Angell of the Covenant.
2. Pastors are called Angels, Revel. 2d. and 3d. Chapters, being Gods messenger sent to the Church.
Thirdly, this word is most frequently used to signifie the heavenly Spirits, who are so called, because they are both ready to be sent on Gods message, and often are sent out to doe the will of God, Gen. 19. 1. Psal. 103. 20. 21. Matth. 18. 10.
That there are Angels is proved out of Scripture,That there are Angels. where they are often mentioned, Psal. 68. 17. Dan. 7. 10. Col. 1. 16. and 2. 10. Hebrews 12. 12. and by the manifold apparitions of them, Genesis. 3. 24. Cherubims, that is, Angels appearing in the forme of flying men to keepe the entrance into the Garden. Abraham entertained Angels unawares. They were sent to destroy the filthy Sodomites, and the Cities about them that ranne into the like exorbitancies. An Angel stopped Abrahams hand which he lifted up according to Gods Commandement to slay his only sonne Isaac. Esse Angelos vel hinc liquet, quòd sint in rerum natura quae dam quae nullis possint adscribi causis Physicis, unde necesse est Spiritusesse unde illa profisciscantur. Tum etiam videtur ipse ordo universi id requirere ut sint Angeli, nempe certum est naturā esse corpoream, & certum item est mediam esse naturam, quae nempe partim corporea, partim incorpore sit; consequens igitur est, ut sit natura quemadmodum mere corporea, sic etiam merè in corporea Scriptura … non probat esse Angelos, quemadmodum neque probat animam esse immortalem, sed hoc sumit. Cameron tomo 2do Paelect.Abraham told Eleazar that God would send his Angel with him to prosper him in the businesse of taking a wife for his son Isaac. An Angel of the Lord met Hagar and sent her backe to her Mistresse, when through discontent shee had plaid the Fugitive. An Angel appeared to Zacharie and foretold the conception and birth of John the Baptist. An Angel acquainted the blessed Virgin that she should conceive our Saviour in her wombe by the over-shadowing of the Holy Ghost. A multitude of Angels celebrated the Nativity of our Blessed Saviour with an hymne of joy. Angels Ministred to Christ after his temptation in the wildernesse, and in his bloody agony in the Garden. An Angel acquainted the women with his resurrection, after he had terrified the men that were set to keepe the Sepulchre, and rolled the stone from the doores thereof. An Angel also set Peter at liberty when he was imprisoned betweene two souldiers. An Angel shooke the foundation of the Prison wherin St. Paul and Silas were laid fast in the stockes. An Angel shewed unto John the vision of the Revelation at the appointment of our Lord Jesus Christ. Now besides these and many more apparitions of the heavenly Spirits, we read that the Angels of God are many thousands, yea millions, and of the company of innumerable Angels, and of Angels pitching their tents about the righteous, and holding them up in their hands, and chasing the wicked and destroying them.
And besides the testimonie of Scriptures,The Peripate ricks call them Immateriall substances, Intelligences, abstracted and separated forms. the Heathens also had some notions of them as appeares in their writings, but indeed it was in some respect a false notion; for they conceived them to bee a certaine kinde of pettie Gods, and did performe worship unto them, the evill Angels beguiling them: and if there bee evill Angels, there must needes bee likewise good.
The Angels are diversly called in Scripture:The angels are materiall. Psalme 104. 4. to expresse their nature: and Angels to their office,1. They are perfect effects, therefore must have all the 4. causes. 2. Finite, therefore terminated in their essence nothing terminates things but matter and forme. Barlow in Hierons last farewell. Zanchie & others hold otherwise. as Messengers sent from God; they are called Sonnes of God, Job 1. 6. & 38. 7. Yea Elohim, Gods, Psal. 8. Cherubims, Gen. 3, 24. Ezek. 10. 1. from the form they appeared in, viz. like youths, Seraphims, Esa 6. 2. for their ardour and fiercenesse in the execution of Gods anger: Watchmen, or the watchfull ones, Dan. 4. 10. 13. being in heaven as a watch tower, and keeping the world. Starres of the morning, Job 38. 7. from their brightnesse of nature; a flaming fire, Psal. 104. 4. because God useth their helpe to destroy the wicked.
In the New Testament they are called Principalities for their excellencie of nature and estate, andaCol. 1. 16. & 2. 10. powers for their wonderfull force.
Reasons why God made Angels.
The will & power of God, therefore they are, because God saw it fit to make them, yet two reasons may be rendred of this worke.
1. God saw it fit to raise up our thoughts from meaner, to more excellent*Angels are a meane betwixt God and man, as man was betwixt the Angels and the beasts. creatures, till we came to him: first things (say some) were made which had no life, then living things without sense, as plants and trees, then sensible, then reasonable.
2. It was convenient that every part and place of the world should be fill'd with Inhabitants fit for the same, as the aire with birds, the earth with beasts and men, the Sea with fishes, and the heavens which we behold with Stars, & the highest Heavens with Angels.
God is the maker of Angels.God made the Angels, Psalm 104. 4. Coloss. 1. 16. These glorious Creatures which shall have no end, had a beginning as well as the silliest beast, bird, or fish, and they are equally beholding (nay more, because they have received more excellent endowments) unto God for their being with the silliest worme. And though Moses mentions not in particular either the act of creating them, or the time, yet St. Paul saith, that by him were all things made, visible and invisible: and it is evident by discourse of reason, that the Angels were made by God. For either they must be made by God or some other maker, or else they must be eternall, for whatsoever is not made by some maker, cannot be made at all: and whatsoever is not at all made, is eternall. Now if the Angels were eternall, then were they equall with God in selfe-being, they might bee called selfesubsisting essences, and so should be equall with God, standing in no more neede of him then hee of them, owing no more service, homage, and praise to him, then hee oweth to them, and so they were Gods as well as he, and then wee should have multitude of Gods, not onelyonly one God, and so should not God bee the first and best Essence, there being so many others beside him, as Good and Omniscient as hee; wherefore they must bee made by some Maker, because they cannot bee Eternall: and if made, then either by themselves or some other thing besides themselves, not by themselves, because that implies and absolute contradiction: & if by some other thing, then by a better or worse thing, not by a more meane, for the lesse perfect, cannot give being to a more perfect thing, for then it should communicate more to the effect then it hath in it selfe any way, which is impossible, that any efficient cause should doe; not by any better thing then themselves, for excepting the Divine Majestie which is the first and best, there is no better thing then the Angels, save the humanity of our Lord Jesus Christ, which could not bee the Maker of them, because they were created some thousands of yeares before the humanity was formed in the Virgins womb, or united to the second person in Trinity.
Wee are not able to conceive of their Essence,Their nature. they are simple, incorporeall, Spirituall substances, therefore incorruptible.
An Angell is a Spirituall,An Angel defined. Created, compleat substance, indued with an understanding and will, and excellent power of working.Wendelinus.
An Angel is a substance?
1. Spirituall, that is, void of all corporeall and sensible matter, whence in Scripture, Angels are called Spirits *They are spirits, Heb. 1. 14. glorious Spirits Hebr. 9. 5. Heavenly Spirits, Matth. 24. 36. Immortall Spirits, l…u. 26. 36. For their nature or substance they are called Spirits, for their property or quality glorious, for their place orabode heavenly, for their continuance Immortall., Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evill Angels appeared, were not naturall to them, but only assumed for a time, and laid by when they pleased, as a man doth his garments, not substentiall, but aeriall bodies: they were not Essentially or personally, but only locally united to them, so that the body was moved, but not quickned by them.
2. Created, by which name hee is distinguished from the Creator.
3. Compleate, by which an Angel is distinguished from the reasonable soule of man, which also is a spirituall substance, but incompleate, because it is the essentiall part of man.
4. Indued with 1. an understanding, by which an Angel knoweth God and his works. 2. a will, by which he desires or refuseth the things understood. 3. An excellent power of working, by which hee effects what the will commands, this is great in them, Psalm 103. 20. See 2 Kings 19. 35.
The Angels are most excellent creatures, when the highest praise is given of any thing, it is taken from the excellencie of Angels, Psal. *The bread of the mighty, or Angels foode, not because they brought it, but because it was most pleasant, so that should Angels need food, they could not feede on better. See River & Willet on Exod. 16. Their faculties.78. 25. 1 Cor. 13. 1. They are called holy Angels, Luke 9. 26. Marke 8. 36. therefore they are cloathed with linnen, Dan. 11. 4. to signifie their purity, and are called Angels of light, 2 Cor. 12. 14. to note the purity wherein they were created. All the Individuall Angels were made at once; and as God made Adam perfect at the first, so they were made of a perfect constitution. They have all our faculties, save such as be badges of our weakenesse: they have no body, therefore not the faculties of generation, nut…ition, augmentation. They have reason, conscience, will, can understand as much as we doe and better too, they have a will, whereby they can refuse evill and chuse good,Matth. 28. 5. a conscience, reasonable affections, though not such as depend upon the bodie.
They are endowed with excellent abilities, know more of God, themselves, us, and other things then we doe, love God, themselves and men, are obedient to God. The good Angels obey God.
1. Universally in all things, Psalme 103. 20.
2. Freely and readily, make hast to doe what hee would have done, therefore they are said to have Harps, Revel. 15. 2. as a signe of their chearfull mind.
3. With all their might, they serve God with diligence & sedulity, therefore they are said to have*Angeli alas habere dicūtur propter velo citatem & celerem in cuncta discursum. Hicron in Jesai. 6. & vento alas quoque ad fingunt ob eandem causam. Drus. in Observat. Sac. l. 4. c. 19. wings to flie.
4. Constantly, Rev. 7. 15. and 14. 4. They have incredible strength, and therefore by an excellencie they are called strong in strength, Psal. 103. 20. Angels of the power of the Lord Jesus, 2 Thess. 1. 7. Powers, Rom. 1. 38. One Angel is able to destroy all the men, beasts, birds, and fishes, and all the creatures in the world, and to overturne the whole course of nature if God should permit it, to drowne the earth againe, and make the waters overflow it, to pull the Sunne, Moone, and Starres out of their places, and make all a Chaos; therefore we reade of wonderfull things done by them, they stopt the mouths of Lions that they could not touch Daniel; they quencht the violence of the fire that it could not touch so much as a haire of the three Childrens heads, nor a threed of their garments; they made Peters chaines in an instant fall from his hands and feet, they can move and stir the earth (say the Schoolemen) as appears Matth. 28. 2. The Angels shooke the foundation of the Prison where Paul and Silas lay, and caused the doores to flie open, and every mans bands to fal from him. They destroyed the first borne of Aegypt, Sodome and Gomorrah. One Angel slew in one night in the host of Senacherib and hundred fourscore and 5000. men.
Reas. Their nature in respect of bodily things is wholy active not passive, they are of a spirituall nature, what great things can a whirl-wind or flash of lightning doe?
They are swift and of great agility, they have no bodies, therefore fill not up any place, neither is there any resistance to them, they move with a most quick motion, they can be where they will, they move like the winde irresistibly aud easily, without molestation, and in an unperceivable time; they move more swiftly then the Sun, can dispatch that space in as few minuts which the Sun doth in 24. hours.
They have admirable wisedome,Acts 6. 15. Mark 16. 32. 1 Sam. 18. 14. and 14. 20. the knowledge of the good Angels is increased since their Creation: for besides their natural knowledg they know many things by revelation, Dan. 9. 22, 23. Matth. 1. 20. Luke 1. 30. either immediately from God or from his Word, Ephes. 3. 9, 10. 1 Pet. 1. 12. Luke 15. 18. by experience and conjecture.
How an Angel doth understand is much disputed, their understanding is not infinite, they know not all things, Mar. 13. of that day the Angells know not: againe, they cannot know future contingent things any farther then God reveales these things to them, neither can they know the secrets of mans heart, 1 Kings 8. 39. Psal. 7. 10. for that is proper to the Lord alone,
They are said indeed to rejoyce at the conversion of a sinner, but that is no further then their inward conversion puts it selfe forth into outward actions.
They do not know the number of the Elect, nor the nature of spirituall desertions, the manner of mortifying sin, unlesse by the Church and Ministry of the word. So againe, for the manner of their knowledge, that of the Schooles about their morning and evening knowledge is vaine, but it is plain they know discursivè as well as intuitivè: though some say they are creaturae intelligentes, but not ratiocinantes.
There are three degrees of their knowledg (say the Schoolmen*Tum veteres patres, tum etiam Doctores Scholastici triplicèm cognitionem tribuunt Angelis ex Patribus. Augustinus triplicem in Angelis statuit rerum cognitionem: unam, quares in verbo, in filio scilicet Dei vident, alteram qua eas cernunt in earū naturis: Tertiam, qua eas norunt in suis men t…bus Casmannis Angelographia.) 1. natural, which they had from the Creation, John 4. Some abode in the the truth, others fell from it. 2. revealed, 1 Pet. 1. 12. Eph. 3. 10. the Greek word signifies to look into it narrowly. Piscator thinkes it hath reference to the Cherubims who did turne their faces to the propitiatory which was a type of Christ. 3. Experimentall which they have by the observation of those things which are done among us, so they know the repentance of the godly, Luke 16. 10.
2. The will of * Angels is to bee considered: will in the good Angels is that whereby they desire good things known, and forsake evill.
The Angels would never have sinned if they had not beene voluntary, for although the good Angels be now so confirmed in holinesse, that they can will nothing but good, yet that hinders not liberty no more then it doth in God or Christ himselfe; to be a free Agent is a perfection, to sin is a defect, and ariseth not from the liberty, but the mutability of the will.
3. Their motion and place. That they are in a place is plaine by Scripture, which witnesseth that they are sometimes in heaven and sometime on earth, as their service and office doth require.
They are not in a place as bodies are, they are not circumscribed by place:Luke 8. 30. for a legion of Devills was in one man: they are so here, that they are not there, and therefore one Angel cannot be in many places, although many Angels may bee in the same place, and they move not in an instant, though they move very speedily.Matth. 18. 10. and 22. 30. They continue in the highest heavens, unlesse they be sent thence by the Lord to doe something appointed by him:Psal. 68. 1. where being freed from all distractions and humane necessities,Luke 2. 13. they behold the glorious presence of God,Mark 12. 25. their understanding and will being pitcht upon him.
4. Their society and communion:Esay 6. They cry one to another, Holy, holy, holy. for it cannot bee conceived that these glorious Spirits should not signifie to one another their meaning: but how this should be, it is hard to determine; they say that the Angels make known their minds to one another by their meer will.
5. Their multitude and order?Mighty Princes are attended with many followers. That there are many Angels, appeares Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels. But that is a foolish dreame, that just so many Angels fell asaNumerus lapsorum in Scriptura non est definitus. Quod Scholasticicum Thoma definiūt ex, 2. Reg. 6. 16. plures a…gelos permansisse in gratia quam pecrasse, parum soliditatis habet. Voet. Disput. de natura Daemo. there are men elected, and they are chosen by God to make up their number againe.
Some say the good Angels exceed the number of the wicked Angels: by how much evill men exceed the good, the greatest number of evill angels that we read of, is but legion, the good very many, as that place in Daniel and Revel. 5. 11. will shew.
As for their order,There are degrees of them, C…l 1. 16. Rom. 8. 38. 1 Thes. 4. 16. Some are named Angels, some A…ch-angels, 1 Thess 4. the Apostle indeed Coloss. 1. sheweth that there is an order among them, so that one may be above another in dignity, but not in power and command: hence they are called an host, which word signifieth chiefly what hath a compleat order.
Dyonisius Areopagita makes nine*That ancient and high soaring (though counterfeit) Dio…ysius describes the Hierarchy of Angels, as exactly as if hee had dwelt amongst them, delivering unto us 9 orders of them out of 9. words, sound partly in the old, partly in the new Testament, and tells us the severall natures, distinctions, and properties of them all. Master Mede on Zach. 4. 16. see more there. orders of Angels, and distinguisheth them into threes. The first containing Cherubims, Seraphims, Thrones. The second Dominions, Armies and powers. The third, Principalities, Arch-angells, and Angels. Much more modest is Augustin: qui fatetur se rationem hujus distinctionis ignorare cont. Priscil. c. 11. &c. 57. Enchirid ad Lau-See Doctor Prideaux on Matth. 18. 10. for their nature, properties, order, and Ministrie.
The Scripture makes mention only of two orders of Angels, Angels and Arch-angels, Heb. 1. 4. 1 Thess. 4. 16. Seraphim is a common name unto all Angels: they are all described to be flames of fire, Psal. 104. 4. and all the Angels are Cherubims, as is evident by the Curtaines of the Tabernacle which were set forth and garnished with Cherubims onelyonly, Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church, as the Apostle expounds it, 1 Cor. 11. 10.
It is evident (saith Mr. Cartwright) that the Apostle,Cartwright on Ephes. 1. 21, in his Annotat. on the Rhem. Test. Col. 1. 16. heapeth up divers words of one and the same signification, thereby the more effectually to set forthaQuatuor ijs vocabulis thronorum, dominationum, principatuum, & potestatum, Apostolus complexus est universam caelestem societatem. Quid inter se distant quatuor illa vocabula dicant qui possunt, si tamen possunt probare quae dicunt, Ego m… ista ignorare confiteor. August. Enchirid. ad Laurent. c. 58. the supereminent power of our Saviour Christ above all.
6. The names of the Angels. The first and most common name is that of Angel, which name is common to the good and evill angels, yet in a farre different sense. The evill spirits are seldome called so simply, (though they be sometimes to note the excellencie of their originall) because they fell from their blessed condition, 1 Cor. 6. 3. Jude 6. In the first place to shew the prerogative of the Saints: and in the second to shew the reason of Gods justice.
The evill spirits are called Angels, the name which was first given them. Otherwise they are not absolutely called Angels, (that name being peculiar to the Angels which stood) but Angels of the Divell & angels of Satan,Cameron tomo 2do Praelect. viz. because they are sent by the Divell their Prince.
Some as proper names are given to certaine Angels, Michael, Dan. 10. 13. which is compounded of 3. Hebrew particles, Mi-ca-el, who is like or equall to the strong God. It signifieth the power of God, because by him God exercised his power: and Gabriel, Dan. 8. 16. & 9. 21. Luke 17. 19. that is, the glory of God, who executed the greatest Embassages in Gods name to men. Vide Sculteti exercitat. Evangel. l. 1. c.9.
7. The Angels Ministrie and service. Their service may be considered either in respect of God, the Church, or the enemies of the Church. Respecting God, and the Church, and the people of God, they have divers services.
The office of good Angels in respect of God:
1. They enjoy God and glory,*They are called Thrones (saith a School man) because they doe attend on the Throne of God. Matth. 18. 10. & 22. 30. This implieth their great purity and happinesse, and withall their Ministrie: what God bids them doe they are ready to doe. They shall attend Christ when hee comes to judgement.
2. They praise God and celebrate his Name, cleave inseperably unto him, and obey his Commandements, Esay 6. Psalm 103. 20, 21. & 104. 4. Dan. 7. 10. Job. 1. 6. they see the worth and excellencie of God, that he deserves more praise then they can give.
3, They praise and worship Christ as the head of the Church, Apoc. 5. 11, 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers, Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to doe him service, so in his agonie an Angel comforted him.
2. Their service in respect of the Church and people of God.Heb. 1. 14.
1. They are glad for the good which befalls the Elect: so when Christ came into the world how glad were they, Luke 2. they cryed glory be to God on high: they further rejoyce at their conversion, Luke 15. 10.
2. They reveale unto them the will of God, Dan. 8. 9 Rev. 1. 11.
3. They keepe the elect from dangers both of soule & body,Psalm 68. 17. so far as is expedient, Gen. 19. 16. & 28. 12. & 25. 7. & 32. 1. 2. Psal. 34. 7. and 91. 11. Numb. 22. 1 King. 19. 7. 2 Kings 6. 16. & 8, 9, 10. Both in the curtaines of the Tabernacle, Exo. 26. 1. and the wall of the Temple Cherubims were painted up and downe to signifie (as judicious Divines thinke) what protection the people of God have in serving him.Exod. 34. 24.
4. They comfort them in distresse, heavinesse and distraction,Gen. 10. 9. Matth. 4. 10. Gen. 20. 17, 18. & 32. 1, 2. Esay 6. 6. Luke 1. 30. and 2. 10. Matth. 28. 5. Acts 10. 4. & 27. 23, 24. Judges 6. 12. & 13. 10. Dan. 10. 12. Matth. 1. 20. & 2. 12, 13.
5. They suggest holy thoughts into their hearts as the Devill doth evill and uncleane thoughts:Joh. 13. Act. 5. resist Satan as in Jude.
6. They carry the souls of the elect into heaven at the end of this life,They are present at our Assemblies, Eph. 1. mysteries are made known to them, and the woman must be covered because of the Angels. Luke 16. 22. and at the day of judgment they shall gather the elect from the four winds, & separate between the elect & reprobate, Matth. 24. 31. & 13. 27.
3. Their services against the wicked and all the enemies of the Church?An Angel defeated Senacheribs armie. Revel. 16.
They are ready to execute vengeance upon the enemies of Gods people, Esay 37. 36. An Angel smote bloody persecuting Herod, Acts 12. At the last day the Angels shall hurrie the wicked to Christs Tribunall, and cast the reprobate into hell, Matth. 13. 40. 41. 42. 49, 50.
8. The speech of Angels?
Angels and Devils communicate with God, and one with another, not by speeches,*Mr. Baylie on Zach. 3. 1. p. 43. See Doctor Preston on Prayer. for language requires bodily instruments, which these Spirits want: but as they apprehend every object without senses, so they expresse it without language in a secret way.
We come now to some profitable questions about the Angels.
The first is this, if the Angels be so beneficiall to us, whether may they not bee prayed unto.
The ground and cause which brought in praying to Angels is laid down Col. 2. 13.Origines angelos docet invocandos certamque invocationis formulam praescribit. Homil. in Ezech. Jelem. Casmannus. where you have a generall prohibition of religious worshipping of Angels, with the cause of it.
There are three causes why they attempted this?
1. They entred into things which they did not know, as the Papists, how can they tell whether the Angels pray for us, whether they know our wants.
2. They follow their carnall mind, because they see in the world, that to great Magistrates we use Mediators and Intercessors, they dare not goe of themselves, so here.
3. Humility, for this they talk as Papists do now, wee are unworthy to goe directly to God, and therefore we need the help of Angels: but this is vaine, for Christ is nearer to us then Angels are, Ephes. 3. 12. Tutius & jucundius loquar ad Jesum, quam ad aliquem sanctorum.
We say that all lawfull and moderate reverence is to be given to Angels which consists in these particulars.
1. We acknowledge the great gifts of God in them, and praise God for them. We confesse it is his merciemercy, that hee hath made such noble creatures to bee serviceable to us, and then for themselves in our judgments.
1. We honour them and judge them more noble creatures then man, they have greater wisdome, holinesse and power then man hath.
2. For our will and affections, we louelove them, because they love us and delight in our good, being ready to helpe us every where.
3. We should be carefull of our carriage, because of their presence, we should not sinne because of the Angels.
4. Wee desire to make them examples of our lives, that we may doe Gods will as they do.
5. If Angels should appeare visibly to us, wee should honour them as more excellent creatures, but yet stll keep within the bounds of civill or fraternall honour*Cultus fraternae societatis. as to our fellow servants: but yet above us and not honour them with religious worship.
The Papists say a religious worship is due unto them, but (yet that wee may doe them no wrong) not indeed such as is due to God, but secondary; yet stil religious, and so they say they intercede for us, not as Christ, but in an inferiour way: and in this sense they hold they may be worshipped and prayed unto.
Now we will refute their arguments, and then confirme the truth with strong reasons.
For the first, all lawful reverence is commanded by the first Table, and that is religious, or else by the second, and that is civill: but that manner and degree of their worship is neither, therefore it is meerly invented.
2. By generall consent, religious worship is that whereby we doe acknowledge God to be the primum principium, the ultimum finem, and summum bonum, now this is but one: and we may as wel say there is a summum bonum secundariò, as there is a secondary religious worship.
3. There is the same reason of a religious worship as there is of a divine act of faith, love and hope: but if a man should say, we may with a divine faith beleeve in God primarily, and Angels secondarily, it were ridiculous, therefore here if religious worship were due because of supernaturall excellencies, then every godly man were religiously to bee worshipped.
Our arguments in generall against this are these?
1. Matth. 4. 10. Thou shalt worship the Lord thy God, & him only shalt thou serve, Heb. 1. it is applyed to Christ.
2. The promise is to those onelyonly which call upon him, 51 Psal. 15. call upon mee.
3. It cannot bee of faith, for how shall I know whether they hear me, whether they be present.
4. Coloss. 2. 9. It is condemned for will-worshi…, so that Idolatrie is here committed, that kind of it, quando divinè colitur id quod non est verus Deus. John was reproved for this, Rev. 19. 10. and 22. 9. Now John might have distinguished, I doe not worship you religiously, as God, but in the second place.
The second question is, whether every man hath his peculiar Angel?
This is not a question of faith,Scriptura piis tantum angelorum custodiam & ministerium attribuit, Psal. 148. 91. Heb. 1. 14. impiis non item. Imo plures angelos indefinitè circa pios excubare docet, non unū, Psal. 34. 8. Spanhemius. Matth. 18. 10. Vnde concludunt tum Patres tum Scb… lastici singulis pueris, atque adultis etiam certos angelos esse attributos. Sic interpretati sunt hunc locum Chrysostomus, Augustinus, Hieronimus & alii Casmannus. It is greater both Dignity and benefit, that every one of the faithfull have many Angels appointed by the Lord for his guard, whereof the proofe is manifest, Psal. 34. 7. & 91. 12. an host of Angels pitch their Tents round about them. As many reprobate Angels seeke the destruction of one onelyonly man, Marke 5. 9. and 12. 45. so the Lord encountreth them by a number of his elect-Angels, Master Cartwright. but yet the more to be suspected, because it was generally held among the Heathens, who did ascribe to every man born a bad angel to afflict, and a good one to defend him: a good & ill Genius as they called thē. Becanus brings places of Scripture to prove it, but there is altogether silence in the Scripture concerning it: for when the Angels are charged to have care over us, it implyeth that it is all their care. The chiefest place which most seems to favour that opinion, is Acts 12. 15. where they said that it was his Angell: Now to this some answer, that the men spake according to the opinion of men then generally received, & not according to the truth, as we may give an instance concerning the blind man, when they asked whether he or his parents had sinned that he should be borne blinde: how could hee sin before he was borne: but some answer, that there was an opinion generally received, which all the Platonists held (& so Origen and many of the Ancients) that the soule was created before it was put into the bodie: and as it did good or il, it was put into a well tempered or a maimed bodie: especially they thought these Angels did appeare a little before or after mens death.
Calvin thinks that it was an Angel peculiarly destinated to Peter for that time of his imprisonment. If it were a peculiar Angel, then it would follow, that he spake and had the same gestures that men have to whom they belong. Therefore it may well bee rendred it is his messenger, Luke 7. 24.as the word is elsewhere translated. But you will say then, they thought the messenger spake like him; No, but it might fall out, that they thought Rhode did mistake: and when he said I am Peter they might thinke he said I am come from Peter, and so it may bee answered. If every man have one Angel, why did more then one carrie Lazarus his soule to heaven, and he hath given his Angels charge over thee, that is, many over one particular man. Cameron tomo 2do Praelect. vide Rainold, de lib. Apoc. tomo 10. cap. 61.
The third question,1 Cor. 11. 10. See the last large Annotations. what is the meaning of that, let her be covered because of the Angels. Where the Apostle commands a woman in publike duties to have power, that is, covering in signe of her subjection to God, and that because of the Angels. Some understand this properly of the Angels, the heavenly Spirits but differently, some because they are present at our Assemblies: and if you aske what need that, seeing God and Christ are there, they answer that hee mentioned God and Christ before, and now addeth these as inseparable servants which are sent for the salvation of beleevers: others as probably make it a new argument from the Angels, Esay 6. as they covered their feet before God to shew their subjection, so should these.
Others understand it of the MinistersaVnicus, quod sciam, ex veteribus Ambrosius, & ex Papistis Caietanus, & ex nostris unicus Beza, angelos exponunt, Sacerdotes, seu pastores ecclesiae, Rectissime omnes alij, tum veteres, tum recentes, intelligunt ip. sos angelos, eosque bonos ac sanctos. Laurentius, Mal. 2. 7. Revel. 1. 20. who are called Angels, because they are the Messengers of God, and so they compare this place with that, Eccles. 5. 6. before the Angell bBeza in loc. Ministers (saith Laurentius) are not any where in the Scripture called Angels absolutely but alwayes with addition., there is He notificative, by which is signified the high Priest, before whom vowes were made, Levit. 27. 8. Some interpret it generally of all good men, for we all ought to be as so many Angels.
The fourth is, what is the meaning of those places, Acts 7. 53. and Gal. 3. 19. Learned Junius renders the words, Acts 7. 53.Jun. Paral. l. 1. par. 92. You have received the law in the midst of the rankes of Angels, viz. whoaIpse Deus locutus est immediatè ad Mosem praesentibus ac testibus angelis Laurentius. See Willet on 19. of Exod. 37 quest. Ordination is put for ministration. accompanied God to be their Soveraign Lord when himselfe came to deliver the Law. The same answer may be made as it is by the same learned writer (among Angels) they attending God when he ordained and delivered it. It seemes improper that Angels in the plurall number*Master Palmer & Master Cauderie of the Christian Sabbath, part 1. ch. 4. should have beene imployed in speaking of the Law. For without extraordinary guidance of God many speakers, at once would have bred confusion of sounds, and by an extraordinary guidance one would hauehave sufficed. There is no necessitie to ascribe the delivery of the law of the Decalogue toaGrotius and Rivet & Doctor White say, God spake not immediatly but by an Angel. See Psal. 78. 49. Angels. Exod. 20. their is not so much as a word of the Angels in the whole matter. The earthquake, thunder, lightening on mount Sina were raised by the Angels (saith Cameron) who can easily change the state of the elementary Region.
The fifth. What is the meaning of that storie. Jude 9, v. Michael striving with the Devill, the Apostle aggravates the sines. of those, who speake evill of dignities by an argument from the greater to the lesse, the Archangell durst not doe soe, where you have the cheife cause, Michael, which is as much as who is like God, and then you have the adjunct, he is the Archangell that is,Dan. 10. 13. a cheife among the Angels therefore it cannot be meant say some ofbCartwright on the Rhem. Test. interprets it of Christ. See M. Perkins on Jude. Christ, because Christ is expresly distinguished from him. 1. Thes. 4, 6. Now what this dispute is, & where the Apostle had it, it is hard to say: but that there was such a thing done is plaine. The matter of the strife was Moses dead on mount Nebo. Deut. 34, 6. which is added either by Samuel, Joshua, or Esdras, Some make this to be the bodie of Christ, and therefore called Moses his, because he prophesied of it. very likely the dispute was, that it should not be buried to occasion idolatry, the Archangel rails not on him, but leaves him to God. Now, Deut. 3, 44. where it is said the Lord buried him, that is to be understood by the meanes of the Archangell, and no man knew his buriall, that divine honour might not be given him, and the Devill might say how fit it was such a man should be solemnly buried.
The sixt. What is meant by the voyce of an Angell, 1. Thes. 4. 15. where the Apostle discribes the great and glorious coming of Christ to judgement, from some circumstancies which commend his power and majestie, the Lord himselfe shall come downe in his onwne person with a shout foreign is that voyce which marriners and souldiers use when they call one another to put to their strength, so that it is no more then a great command of God that all be ready Math. 25. like that, there was a voyce, behold the bridegroom comes, or like that Joh. 5. all that are in their graves shall hear his voice; Soe it shall be the instrument to raise them up as it was Lazarus, for this may be compared with Matth. 24. the voyce and the trump of God are all one, that is a great noise expressed by this metaphor, so that it should go to all in their graves.
The 7th. Whether they have any efficacie in our conversion.
Though they be sent 1. Heb. for ihe salvation of those that beleeve, yet they have no efficacious power on the heart of man, for it is God onelyonly that can turne the heart, and therefore it is a wicked opinion of some, who give God no more efficacie in moving the heart to conversion, then good Angels have which can be but by perswasion, it is true in the Scriptures you may read of their admonishing and comforting, so an Angell comforteth Elias: and Christ himselfe as he was man; Joseph was admonished in a dreame, but then you must know this was a sensible appearance or like it, viz. in dreames. But now you may read of the Deuill tempting in Scripture Judas and David without such a way, the change of our hearts is to be ascribed to God.
The eight, whether the Angels neede Christ as a mediator.
Some say no, they never sinned and therefore need not a mediator*Angels are the best creatures, yet they are mutable Creatures, they were created blessed (as the Schooles determine) with a naturall blessednesse, not with a supernaturall, which consists in the vision of God, for then they had never fallen. The good Angells indeed have obtained by Christ a supernaturall blessednesse, though he be not a Redeemer, yet he is a confirmer, a supporter of the holy Angells. In reference whereunto he is called the hea… of all things, Eph. 1. 22. and 3. 15. Col. 1. 20. and that last place is not to bee restrained to men, but takes in all things both in Heaven & Earth Mr. Carill on 4. of Job 18. to reconcile them to God. 1. Tim. 2, 5. Heb. 2, 16. A mediatour is where two parties doe disagree. As for that place (say they) Ephes. 1, 22. He hath reconciled all things in heaven and earth, some doe meane by those things in heaven the soules of those departed, the Greeke word signifieth briefly to recollect the things which were more largely spoken, and so a sweete consent of all things together, as by sinne God was angrie with us so were the Angels, for they hated whom God hated, but by his death it is otherwise. But though Angels needed not such a reconciliation as supposeth a breach of peace, yet they needed such a one as consists in the continuance of that peace which they had before. The Lord hath now so fully reaveled himselfe and his excellencies vntounto them and his love and favour, & the necessitie of their being obedient, that they cannot, but continue to obey and serve him, they were not so farre inlightened and sanctified at the first creation, but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne, but now they are so confirmed*In bono confirmatio non tollit bonorum angelorum liberum arbitriam Bernardus triplicem ostendit è sacris literis libertatem, quarum unam vocat libertatem à peccato 2 Cor. 3. 17. Alteram vocat libertatem à miseria, Rom. 8, 20. 21. Tertiam appellat libertatem à necessitate, hoc est à coactione; necessitas enim hic non opponitur voluntario, sed coactioni. Casmannus. by the cleare sight they have of God, that they cannot be willing to sinne against him.
The Angels which abode in the truth are called good Angels, not onelyonly in respect of the righteousnesse which God bestowed upon them at their creation, but also in respect of the obedience which they performed, and their confirmation in that good estate. The causes why they abode still in the truth, are the firme and unchangeable decree of God. 1. Tim. 5, 21. his free grace, Phil. 2, 13. wherewith they were holpen, and their owne free choise of will cleaving firmely unto God.
The ninth and last question concerning Angels is; How can they be happy in enjoying Gods face, and yet be on the earth, Matth. 18, 10. By heaven there is not meant the place but their heavenly estate and condition, now though thy goe up and downe doing service, yet this hinders not their happinesse, for they doe not this with distraction: and these things are appointed as meanes for the end, viz. enjoying of God, and as the soule is not hindred in its happinesse by desiring the bodie againe, so it is here.
1. Wee should imitate the Angels.Consectaries from Angels.
2. It shewes us how much wee are beholding to Christ, no Angels could love us if it were not for him.Let us not by our ill carriage thrust away our guard.
How much are we to love God who hath provided helps for man, especially Christ who tooke our nature upon him, not that of Angels. Gods Angels are our Angels to defend and keep us.One Angell would quickly destroy all the wicked if God should charge him to doe it. God hath committed the care of us to these ministring Spirits.
3. It shewes the wofull condition of the impenitent, when Christ shall come with all these Angels, when those great shoutes shall bee, come thou swearer, drunkard how terrible will this be?
The more potent God is in himselfe and in his ministers,Vse the 4th. the more wretched are they, and the surer is their destruction.
4. This confutes the Papists in three errours.
1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum, in respect of the object and massage they goe about,See Elton on Collos. 1. and Cameron on Act. 12.
2. They would have them worshiped, but the Angell forbad John.
3. They say every one hath his good Angell to keep him, so Bucan thinkes in his common places.
2. The Saduces who said there was neither Angell nor Spirit, Acts. 24, 8. but held good Angels onelyonly to bee good thoughts, and evill Angels to be evill lusts and affections. There names, offices, actions, apparitions shew plainely, that they are not bare qualities but true substances.
It serves for instruction, 1. To see the blindnesse & erroneousnes of mankind, in that a great number of men of learning and wit and parts good enough, and that such as lived in the Church and acnowledged the five bookes of Moses to be divine, should yet make a shift to winke so hard, as to mainaine that there were no Angels.
What falsehood may not the Devill make a man entertaine and defend, and yet seeme not to denie the Authoritie of Scripture. If a man confessing Moses writings to be true, will yet denie that there be either Spirits or Angels, which are things so plainely revealed by Moses, that a man would account it impossible to receive his writings and not confesse them. But if God leave man to the Deuill & his owne witte, he wil make him the verier foole because of his wit, & he will erre so much the more palpably by how much he seems better armed against errour, euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him.
Se wee our aptnesse to run into and maintaine false opinions,*Superbi sunt, nec noverunt Moysi sententiam, sed amant suam; non quia vera est, sed quia sua est. Aug Confess. l. 12. c. 25. and let us not trust in our owne wittes, but suspect our selves, and seeke to God for direction.
Secondly. Let us learne humilitie from this, and by comparing our selves with these excellent Spirits, learne to know how meane we be, that we may be also meane in our owne esteeme. So long as a man compares himselfe with those things and persons which are baser then himselfe, he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe, but when he doth weigh himselfe in the ballance with his betters, he begins to know his owne lightnesse. The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits, we doe so farr exceed them as the Angels exceede us, as for bodily gifts, the beasts in many things goe beyond us, some are more strong, swift, have more excellent sight & smell then wee, but in few things doe we equall the Angels. They are swifter and stronger then we, and their excellēt reason goes beyond ours in a manner, as the understanding which is in us excelleth the fancie of the beasts, they know a thousand things more then we doe or can know, One Angell can doe more then all men, can speake more languages, repeate more histories, in a word can performe all acts of invention, and judgement, and memorie farre beyond us.
Thirdly. Since God hath made Angels to serve and attend him, should not we that are farre Inferiour to them, be content also to serve him, yea exceeding glad and thankfull that he will vouchsafe to admit us into his service. Doth he need our service, that is served with such ministers and messengers? Let us frame our selves to obedience, and doe Gods will on earth with all readinesse and cherefulnesse, seeing there is soe great store of more worthy persons in heaven that doe it. An Angell will not esteeme any worke too difficult or base, why should wee?
Fourthly. The Angels which waite about the throne of God are glorious, & therefore the Lord, himselfe must needs excell in glorie. Esa. 6, 1, 2. Ezek. 1, 28.
Of the Devils or evill Angells.
The Angels which persisted in the truth,Some Angels fell from God John 8. 44. 2 Pet. 2. 4. Jude 6. Their names. 1 Sam. 18. 10. 1 King. 22. 23. Acts 19. 15. are called good Angels, Luke. 9, 26. but those which revolted and kept not the law were called evill Angels, or evill Spirits, Angels of darknesse*There is but one word (Dajiva) in the Syriacke for the raven ink, & the Devill, because commonly he appears to men in some blacke and terrible shape. Weemes. Luke. 8, 20. and 19, 42. and Angels absolutely. 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits, 1. King. 22, 21. Matth. 18, 16. Luke. 10, 20. In respect of their fall they are called evill Spirits 1. Sam. 18, 10. Luke. 8, 2. uncleane Spirits, Matth. 10, 1. Zach. 13, 2. not so much because of their instigation to lust, as because their natures are defiled with sinne, lying Spirits, 1. King. 22, 22. John, 8, 44. Devils Levit. 17, 7. 1. Cor 10, 20.
The Hebrew names for the Devill are 1. Satan an adversarie 2. Sam. 19, 22. of Satan to oppose and resist, 2. Pet. 2, 14. Belial. 2. Cor. 6. though some read it Beliar unprofitable, He is likewise called Beelsebub or Beelsebul, which word comes of Bagnall Dominus, a Lord or Master, and Zebub a flie, the Idoll of theaQuia civitatatem Accaron invocatus à civibus, à muscis liberarat. Cornel. à Lap. They have figurative names likewise in the Scripture, as Lyon, Serpent, Dragon, the Accuser of the Brethren. Achronnes, because they thought these best of those pestiferous creatures, or else because the Devils were apprehended, as flying up and downe in the aire, but if it be read Zebul, then it signifieth by way of contempt a Dunghill-God Levit. 17, 7. the Devils are called Shegnirim the hairie ones, because they appeared to their worshippers, like hairy goates and in the mountaines.
The Devill is called foreign from foreign to accuse, because he accuseth men to God & God to men, foreign from foreign scio, because they know much by creation and by experience.
The Deuill is called an enemie or the envious man Math. 13, 39. the Tempter. Matth. 4, 3. 1. Thes. 3, 5. a Destroyer. Apoc. 9, 11. the old serpent. Apoc. 12, 7, 9. a roaring Lion. 1. Pet. 5. 8. the strong man armed, Matth. 12, 24. the Prince of the world, 2. Cor. 4, 4. John. 12, 31.
2. Their nature.
The evill Angels are Spirits created at first entire and good, Gen 1. vlt. But by a willing and free Apostacie from their Creator, are become enemies to God and man; and for this eternally tormented, John. 8. 44. That they are Spirits appeares by the opposition, Ephes, 6. Wee wrestle not with flesh and blood, and this is to bee opposed to those that deny that there are any Spirits, or that the Divels are Incorporeall.
For their sinne, what, when and how it was, it is hard to determine. That they did sinne is plaine; but the sin is not specified. Some say it was lust with women, misunderstanding that place, the Sonnes of God saw the Daughters of men, for it is plaine the Divels were fallen before, Chrysostome and our DivinesaVerisimile est ex superbia Daemones esse lapsos, quod Filium Dei contempserunt, & se ei voluerunt anteferre Lutherus in primum cap. Gen. 26. Doctor Ames. generallybDownam. Mr. Ball. conclude it was pride from that place in Timothie 1 Tim, 3. 6. though there be different opinions, about what this pride shewed it selfe, whether in affecting a higher degree than GodcMr Caryll on the fourth of Job 18. v. Some bring that place Esa. 4. 12. that is literally meant of the Assyrian King. It is probable the Devills s…nne was pride, seeing man was enticed to offend with an argument drawne from the promise of excellencie. Gen. 3. 4, 5. vide Voet. disputat de natura & operationibus Daemonum. created them in, or, refusing the worke and office God set them about; which (some conceive) was the ministration or the guardianship of man, which trust they diserted or scorned, Zanchius thinketh their sin was, that they were not contented with the truth of the Gospell Concerning Christ propounded to them at the beginning, and that they chose rather to leave their heavenly mansion, then subscribe to the truth. An inordinate desire of power to be like God in omnipotencie say the Schoole-men.
Concerning the time when the Devill first sind it is uncertaine, Tempus lapsus non definit scriptura; It seemeth they continued in their integritie till the sixth day was past Gen, 1, 31. It is likely that neither man nor Angel did fall before the 8th. day, Gen. 2. 1. 2.
The Divels stood not long, John, 8. Hee was a mansl…yer from the begining, they fell before man, that is plaine.
3. How the Devill sinned, seeing his understanding and will were perfect.
It was initiatively in his understanding and consummativly in his will. Many of them fell, as appeareth Luke, 8, 30 there was a legion in one man:See Mat. 25. 41. Revel. 12. 9. and 20. 2. one of the cheifest (as some conceive) fell first, and drew the rest with him, by his perswasion & example; yet Voetius seemes to doubt of this.
They fell irrecoverably*Hoc est Angelis casus quod est, Hominibus, mors. Damascen. being obstinate in wickednesse. The Schoolemen and Fathers give reasons why, they fell soe and not man.
Aquinas gives this reason from the condition of an Angels will; whose nature is such (they say) that what it hath chosen with full deliberation, it cannot refuse it againe, but this is noe good reason, because the choice made cannot alter the nature of the will. The Fathers give these reasons. 1. The Divell sinned of himselfe, but man was tempted. 2. In mans fall all mankinde would have beene damned, but in the Angels fall, not all Angels.
The best answer is this,The Angells are not by propagation one from another, but were created all at once, so that of them some might fall and others stand, but men descend by generation from one stock or roote, and therefore the first man falling and corrupting his nature, derived to all his posterity a sinfull nature. when thy had sinned, God, out of his justice refused to give them any help of grace; by wch they might rise from sinne, and without which it was impossible for them to recover, and this is the Apostles argument, if God were so severe that he would not give these so great and noble Creatures time of repentance, neither would he others. The Angels were intellectuall Spirits, dwelling in heavenly places in the presence of God: and the light of his countenance, and therefore could not sinne by error or misperswasion, but of purposed malice, which is the sin against the Holy Ghost and irremissible. But man fell by misperswasion, and being deceived by the lying suggestion of the Spirit of errou.
The Devils malice against man-kinde appeares,Vide Amesij medullam. l. 1. c. 11. Gen. 3. where there is an imbred enmitie in the Devill, as likewise, 1 Pet. where he is saide to be a roaring Lion, a Lion roares when he hath got his pray by way of triumph, or when hee is hungrie and almost starved and so most cruell.
This malice of his appeares in his going up and downe the whole world to damne men, & that though hee get no good by it, nay, though his condemnation bee so much the greater, and therefore if God should let him doe what he would against us. He would first bring all outward miserie as upon Job, and then eternall damnation. And though he knowes God will defend the godly, yet he never leaveth to vex them, to tempt them to sinne, to overwhelme them with griefe and dispaire, so that he is opposite to God. The Devils malice is beyond his wisedome, else he would never oppose the people of God as he doth, since hee doth hereby advance their glory and his owne ruine.
Their craft is seene in their divers and sutable temptations,Hence the Devill is compared to a Serpent, what subtiltie did he shew in beguiling of Eve. 2 Cor. 2. 12. we read of his methods Ephes. 6. and depths. Rev, 3.
His first stratagem and device is to observe the natural constitution of every mans minde and bodie, and to fit his temptations thereunto.
2. To observe our naturall abilities and endowments, and accommodate his temptations thereunto.
3. To apply his temptations to mens outward estate, condition and place.Leonem agit & saevit, Draconem agit & fallit.
4. To tempt us by method, begining with questionable actions, thence proceeding to sinnes of infirmitie, and soe to wilfull transgressions, and at last to obstinacie and finall impenitencie.
5. To bring us from one extreame to another.
6. To perswade that this suggestions are the motions of Gods Spirit.
7. To make advantage of time by alluring every age to the peculiar vices thereof, as children to idlenesse and vanitie, youth to lust, perfect age to violent and audacious attempts, old age to covetousnesse, and every one to the sinnes of the time.
The Devill is called the Tempter, He tempts first by inward suggestions, for being a spirit he hath communion with our soules and can dart thoughts into us, so hee filled the hart of Judas. 2 By outward objects hee hath one temptation for the proud, another for the timerous.because of his trade and way. He takes advantages, tempted Eve when shee was alone, our Saviour in the wildernesse, and being hungrie. Hee hath varietie of temptations, if one will not take another shall, if not presumption then dsepaire, and strives to prevaile by his importunity.
The Devill is very powerfull.aThe Devills power is not a physicall but a morall power onelyonly, that is, by suggestions and temptations from sutable obiects Astutiam suadendi, non potentiam cogen…i habet diabolus. Austin. Psalme 72. 48. & 136. 4. Ephes. 6. 12. the Devils are called principallities and powers. Hee is said Ephes. 2, 2. to bee the God of the world which rules in the Children of disobedience, Hee is called the strong one Matth, 12, 29. Hee hath a strong power over every one by nature. John 12. 31. the Lord represented this spirituall bondage by the Egyptian and Babylonish bondage.
But here is our comfort, Christ is stronger then hee: Hee hath bruised his head, Col. 1. He hath led them captive and triumphed over them; and their power is wholly limited by God. The Devill is chained up as it were Jude; he could not enter into the swine without a permission. He cannot produce any substance, or change one substance into another, he cannot call the soules of men out of their place and vnite them to the bodie againe, he cannot turne the will of man, whether he would: nor doe that which is properly a miracle.
The workes of the Devill are called lying wonders bThy are so 1 ratione cause they proceede from the Devill who is the Father of …ies, 2 ratione formae in manner of working, they are but delusions. 3 ratione …inis.2 Thes, 2, 9.
In respect of the worke it selfe, they are for the most part fained though not alwayes, but in respect of the end they alwayes tend to deceive and beguile.
The Devill can 1. Hurrie bodies up and downe in the Aire. Matth. 4, 5. Luke. 8, 29, 33.
2. Raise tempests, Job. 1, 16, 19.
3. Bring diseases both of bodie and minde. Luke. 13, 16. and 9, 31.
4. Overthrow houses and buildings. Job. 1, 18.
5. Breake chaines and barres. Marke. 5, 4.
They are used as instruments by God, to punish the wicked and exercise the godly; as we may read in that storie where God sent one to be a lying spirit in the mouth of the Prophet, and so Paul had one. 2. Cor, 12. to humble and try him.
Therefore in all thy temptations, in all the sad exercises and buffetings of Satan, still remember this. He is at Gods command, he bids him goe and he goeth, leave off and he leaveth. That is a difficult place, 2. Cor. 12, 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed,foreign Cameron saith Paul was beaten black and blew by some Angell of Satan least I should be exalted above measure, there was given to mee a thorne in the flesh, the messenger of Satan (soe we read it) it may be rendred with Beza the Angell of Satan to buffet mee. Some interpret this of a bodily disease, others of the concupiscence of the flesh; others thinke he meaneth some inward suggestion of Satan, working upon his corruption, whatsoever it was. I proceed to resolve some questions concerning the Devils.
Question first. Whether the Devils have all their punishment already.
No; what art thou come to torment us before our time? and they are reserved in chaines.
They have the begining of eternall wrath,Quocunque volitant gehennam suam portant. say the Schoolemen. although the aggravation and increase of it shall be hereafter as mens soules damned are full of Gods anger, yet shall have greater torment at least extensively when sovle and bodie are united at the day of judgement, and while they are in the aire and goe up and downe tempting, they have not all they shall have, but hereafter they shall have the accomplishment of all: and shall never be had into favour againe, although Origen held otherwise.
2d. Question. Nobis certum, ignis & flammarum in inserno nihil esse, nisi metaphoricum & pueriliter nugari, quicunque corporea sive materialia sunt imaginati. Chamierus tomo. 2o. l. 5. c. 2o.How can they be punished with fire.
Seeing the fire is corporeall, how can it worke upon immateriall substances.
Some therefore to answer this: doe denie that there is materiall fire in Hell, onelyonly the torments thereof are set forth by what is most terrible, and the worme is metaphoricall, others say by Gods power it is elevated.
3d. Question. Whether the Devils shall torment the wicked after the day of judgement; this is handled by the Schoolmen; I see no reason (saith Boetius) why the affirmative may not be admitted, although it is not to be made an article of faith.
The Scripture saith to be tormented with, not by the Devill and his Angles.
4th. Question. What is the meaning of those stories, possessed with Devils.
More were possessed with them in the time of the Gospell, then ever before or after. The reason is because as our Saviour had spiritually, so he would corporally or externally manifest his power over Devils. This possessing was nothing but the dwelling and working of the Devill in the bodie: one was demoniacke and lunaticke too; because the Devill tooke these advantages against his bodie, and this hath beene manifested by their speaking of strange tongues on a suddain. The causes of this are partly from the Devils malice & desire to hurt us, & partly from our selves who ar… made the slaves of Satan: and partly from God who doth it sometime out of anger, as he bid the Devill goe into Saul; or out of grace, that they may see how bitter sin is
Fifthly. The meaning of Christs temptation by Satan, and how we shall know Satans temptations?
Matth. 4. The Devill carried Christs bodie upon the pinacle of the Temple.See D. Tailor on Temptation It is hard to say whether this were done in deed or vision only, although it seeme to be in an unanswerable argument, when he bid him to throw himselfe downe headlong: but now this was much for our comfort, that we see Christ himselfe was tempted, and that to most hideous things. Satan was overcome by him.
Satans temptations may be knowne by the unnaturalnesse or violence of them,Mr Elton on 10… Commandement gives 2 rules to know 1. If the temptations bee against the light of nature corrupted, as for one to kill a Parent without any cause, 2. Blasphemous thoughts, Gen. 3. 4. 1 Tim. 2 14. 1 Sam. 15 2 Cor. 11. 3. or by the shew of piety, hee can transforme himselfe into an Angel of light, or by the so dainnesse of them, although the best way is not much to trouble our selves about them.
The Devill tempts some to sin under the shew of vertue, Job 16. 2. Phil. 3. 6. some under the hope of pardon, by stretching the bounds of Gods merciemercy, lessening of sin, propounding the example of the multitude, setting before men what they have done, and promising them repentance hereafter before they dye.
The difference betweene Gods temptations and Satans, they differ:
1. In the matter: the matter of Gods temptations is ever good, as either by prosperity, adversity, or commandements, by chastisements which from him are ever good: but the matter of Satans temptations is evill, he solicits us to sin.
2. In the end, the end of Gods temptation is to humble ns and doe us good: but of Satans, to make us dishonour God.
3. In the effect, God never misseth his end, Satan is often disappointed.
4. What is meant by delivering up to Satan, 1 Cor. 5. 5. Some with Chrysostome thinke it was a corporall delivering of him, so that he was vexed of him by a disease or otherwise, and that they say is meant by destruction of the flesh, and so expound that Mark 6. They had power over the uncleane spirits, that is, not only to expell them, but to put them in whom they pleased: but this is not approved, therefore others make it to be a casting out of the company of the faithfull,It seemes to be taken from 1. Sam. 16. 14. and so from all the good things that are appropriated unto that condition, and therefore to the destruction of the flesh, they expound to be meant of his corruption, for so flesh is taken in Scripture*Rom. 8. 13. Gal. 5. 20. Satanae tradi idem est at …e ex ecclesia, (extra quam r…gnat Satan) e…ectam d…larari quempram, n…n tanquam apud Satanam p…mansurum, & cum eo periturum, sed contra ut miserrimi sai status sensu permotus, …: atque ita carne abolita quae anteà ipsi dominabatur, spiritus superior evadat … de ea…m…o…i…ati…n…..
6. Whether the Devills may appear, 1 Sam. 28. He which appeared was 1. subject to the witches power, therefore it was not the true Samuel, Agrippa hoc ipso exemplo Pythonissae Samuelem evocantis confirmare conatur, posse Spiritus sanctorū arte magica evocari.2. If Samuel had been sent of God, hee would not have complained of trouble no more then Moses did, Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practise, to the Magicke art. 4. True Samuel would not have suffered himselfe to be worshipped as this did. 5. Saul never came to bee with the soule of Samuel in blisse: yet he saithcAs yesterday is put for the time past, though long agoe, Gen. 31. 2. 5. Exod. 4. 10. Josh. 3. 4. So tomorrow is put for the time to come, not the next day only, Exod. 13. 14. Matth. 16. 30. to morrow shalt thou be with me. 6. God refused to answer Saul by Prophet, vision, Vrim, Rainoldus de lib Apoc. tomo 1o. c. 75. vide plura ibid.or Thummim, therefore hee would not answer him by Samuel raised from the dead. 7. True Samuel after his death could not lye nor sin, Heb. 12. 23. He said Saul caused him to ascend,*Esay 57. 2. Rev. 13. 14. and troubled him, if hee had beene the true Samuel, Saul could not have caused him to ascend, if not, hee lied in saying he was Samuel, and that he troubled him.
If God had sent up Samuel the dead to instruct the living: why is this reason given of the denyall of the rich mans request to have one sent from the dead, because if they would not beleeve Moses & the Prophets,Luke 16. Willet in loc. they would not beleeve though one rose from the dead. In so doing the Lord should seem to go against his owne order.
The soules of Saints which are at rest with the Lord, are not subject to the power or inchantment of a witch: but Samuel was an holy Prophet now at rest with the Lord.Bell. de purg. l. 2. c. 6. Bellarmine answereth, that Samuel came not by the command of the witch, but by the command of God, and that rather impeached then approved Art magicke, which he proveth, because the witch was troubled. But the Scriptsre expresly sheweth, that her trouble was, because it was the King: who (having lately suppressed Witches) had now in disguised aparrell set her on worke, and so deceived her.
Bellarmine objecteth,Bell. de purg. l. 2. c. 19. the Scripture still calleth him that appeared, Samuel, as if it were not an ordinary thing in Scripture, to call things by the names of that which they represent, or whose person they beare, the representations of the Cherubims are called the Cherubims. And things are often called in Scripture not according to the truth of the thing, or Scriptures judgement thereof, but according to the conceite and opinion of others.Gen. 18. 2. & 32. 24. The Angels which appeared to the Patriarks are called men: the Idols of the Heathen are called Gods.
1. Wee must walke warily and watchfully against Satans temptations. Corrolari….We should be sober, 1 Thes. 5. 6. 8. strong, 1 Cor. 16. 13. 1 Pet. 5. 8, 9. Watchfull, 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise, Heb. 5. 14. Prov. 2. 9, 10. and of good courage, Josh. 1. 9. 1 Chron. 28. 10. Taking unto our selves the whole armour of God, Ephes. 6. 12, 13, 14. that wee may be able to stand in the evill day.
2. Beleeve not Satan though he flatter, 2 Cor. 11. 3. 1 Tim. 2. 14. feare him not though be rage, 1 Pet. 5. 8, 9. hearken not to him though he tell the truth, 2 Cor. 11. 14. Acts 16. 17. for if he transforme himselfe into an Angel of light it is to seduce.
3. See Gods great goodnesse, who offers us repentance, and Christ, when he absolutely refused the Devills.
4. See the exact justice of God, no greatnesse can priviledg one from punishment,2 Per. 2. 4. Per Caliginem intelligunt non…ulli miserrimā & horroris plenam vitae conditionem, sumpta translatione à facinorosis damnatis, qui in carceris pedore retinentur constrictl, dum ad ultimum judicium protrahantur. Casmannis Angelographia. none can be greater, nearer, holier, then Angels: yet if they sin they shall be tumbled out of heaven. Therefore we must leave all sinne if wee desire to goe to heaven, it would not hold the Devils when they had sinned, no uncleane thing shall come thither.
5. Be not like the Devils, then thou art one of his children:1 John 3. 7, 8. wicked men are called sons of Belial. Certaine particular sinnes make us like the Devill, a lyer or murderer is like him, John 8. 44.
2. A slanderer or an accuser of another.
3. Envious and malicious persons, as witches.
4. He that tempts others, or perswades them to sinne: the Devil is called the tempter, Eve spoke for the Devill, therefore she hath two punishments more then man, sorrow in childe-bed, and subjection to her Husband.
5. He that goes about to hinder others from godlinesse, as Elimas, Acts 13. Thou child of the Devil.
6. A drunkard, 1 Sam. 1. 15, 16.
7. A proud person: especially take heed of pride, in spirituall illuminations and gifts.
6. See the folly of those who doe the Devill service, how ill will he repay them. Never did any trust in the Devill, but he deceived him,Perkins on the 11. of Heb. even for the base things of this life. Witnesse all witches (his most devoted and professed servants) if ever he made any one of them wealthy: all ages are not able to shew one.
7. Satans great businesse in the world is to studie men; hast thou considered my servant Job? when he comes neare to us in his temptations, there is something in us to take part with him, 1 John 5. 6. there is abundance of selfe-love, selfe-flattery, and naturall blindnesse, 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us, they are called fiery darts:2 Cor. 2. 7. fire will quickly take: we are led captive to do his will. He comes to us sometimes in the name of God, and can transform himself into an Angel of light, 2 Cor. 11. 14. he can raise up in mens Spirits strange ravishments, and can swallow them up with joy as well as sorrow.