The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...

CHAP. XVI.

Of the fall of Angels.

WE are now to speake of the fall of these two creatures, who were not able to weld so great a happinesse as they were created in: for many of the Angels, and all men in Adam and Eue, the roote of Mankind, did miserably fall away, sinning against God; as of the Angels it appeareth, Iohn 8. 44. He (the o Deuill) was a Man-slayer from the beginning, and abode not in the truth. p 2. Pet. 2 4. For if God spared not the Angels that sinned, q Iude ver. 6. The Angels also, that kept not their first estate, but left their owne dwelling, he hath reserued in chaines, &c. And of the fall of man, the Storie is set downe, Gen. 3.

For albeit they were created holy, yet being Crea∣tures, consequently they were of a changeable dispositi∣on, and therefore subiect to temptations, and to bee o∣uercome of them, if they were not vpholden by the su∣pernatural grace of God, which neither in Iustice he nee∣ded, nor in his wisdom & goodnes saw it fit to do, dispo∣sing of their fall for the better setting forth of his glory.

The reason that actually they fell, was, For that they were left vnto themselues: whereby it came to passe, that in their owne free will, and of their voluntarie choice, they leaned vnto euill: albeit by the integritie of their nature, they were able to haue kept themselues vpright: As the Apostle r doth pronounce, that God tempteth no man, but euery one is tempted, being drawne away, and enti∣sed by his owne lusts. And Eccles. 7. 29. God made all men righteous, but they themselues haue sought many Inuentions, other then according to right. And this was neither by chance, God not knowing of it, nor by a bare and idle permission, or against his will, but rather according to the counsell of his owne will, Ephes. 1. All s whose workes

are knowne vnto him from all eternitie, but yet without ap∣probation of the sinne.

The time when they fell, was anon after the Creati∣on; but how long after, the Scripture saith nothing: how∣beit, till the sixt Day was passed, it seemeth they conti∣nued in their first integritie: For t then God saw all that hee had made, and it was exceeding good. Beside, touching man, the Commandement for the Sabbath was giuen to him in Paradise after the sixt Day. So the Story u telleth vs, When God had perfected his Worke that he had made, the seuenth Day he rested, and blessed the seuenth Day, and san∣ctified it, because in it he had rested from all his worke. The fourth Commandement hath it a little playner: In sixe dayes IEHOVAH made Heauen and Earth, the Sea and all that is in them, and rested the seuenth Day: therefore IEHOVAH blessed the Sabbath Day and hallowed it: By his owne example enioyning on that Day, a perpetuall Rest to vs: wherefore the three first Verses of the second Chapter of Genesis, as it seemeth, should not be deuided from the former Chapter, that contayne a Iournall of the first seuen dayes, which being finished, Moses taketh vp a new Prooeme to beginne a new narration. The fall now and punishment that came of it, is to be considered in each of these Creatures distinctly and apart.

In the fall of Angels, these things are remarkable:

First, They were the first that fell: whereupon the Deuill is called the first founder of sinne, Iohn 8. 44.

Secondly, Their speciall sinne what it was, appeareth not so euidently in the Scripture. IVDE saith, They left their owne habitation. And PETER, that they sinned. Our SAVIOVR, that they continued not in the truth: meaning, the first integrity wherein God had set them, which is all the Scripture in expresse termes and proper deliuereth of their fall. As for the place of Esay, a it is but a wresting, to apply it vnto the fall of Lucifer; the Prophet speaking of Belteshatzer the king, who shined once as the glorious

morning starre. Howbeit by that which is written, 1. Timo. 3. 6. b Lest being puffed vp, hee fall into the con∣demnation of the Deuill: we may safely gather, that pride was either the sinne it selfe, or mixed with it, in that, by their wisdome and vnderstanding discerning of a more excellent condition then their owne, they both in Iudge∣ment approoued, and in will affected and desired to haue the same: for thereunto afterwards they tempted man. Wherefore the fall of Angels was more grieuous then the fall of man, in as much as hauing a more excellent measure of holinesse, they were more able to resist, and fell without temptation, and therefore were the sole in∣struments of their owne fall; not that God had no stroke therein, (who moderating all things that come to passe in the world, in so great an action as this, could not but haue some hand, disposing of it to the manifestation of his owne glorie,) but because they fell without any outward temptation, saue onely such as their owne thoughts did suggest vnto them; there being none but God to tempt them, who c as he cannot be tempted of euill so himselfe tempteth none.

Thirdly, That not all the Angells fell, but some cer∣taine ones onely: as may appeare by all the places of Scripture mentioning their fall.

Fourthly, The number of them which sinned, which was exceeding great: for a whole Legion of deuils is mentioned, d Luk. 8. 30. but the certaine number is no where expressed in the Scriptures, nor whether more did stand or fall; albeit the number of the holy Angels doe farre e exceede the greatest number of Deuils that is f mentioned in the Scriptures.

Fiftly, The order of their fall; one being the chiefe and Ringleader of the rest in this offence, whom the Scripture from the qualities common to them all in this their corrupt estate, nameth Satan g or the Deuill, as it were by excellency aboue the rest of the Deuils, who

are said to bee his h Angels and ministers, and hee their head and prince, exceeding them all in malice.

i Satan he is called, that is, an Aduersarie, the capitall enemie of God and of Mankinde. k Deuill, that is, a calumniatour and a slanderer: for he did not sticke to ca∣lumniate God himselfe to Eue, and l vs he doth calum∣niate continually to God.

Sometimes hee is set forth by many other termes, to note his primacie: The God of this World, m The Prince of this World. The Scribes and Pharises, from that hor∣rible Idoll of the Philistims, whom they worshipped at Ekron, called him n Belsebub the prince of the Deuils.

Thus much of the fall of Angels.

Their punishment, is the fulnesse of Gods wrath, which instantly fell vpon them, assoone as they sell from God, and crushed them downe into Hell foreuer. So sayth PETER, o God spared not the Angels that sinned, but throwing them into Hell, deliuered them vnto Chaynes of darkenesse, to be kept vnto iudgement. And p IVDE, The Angels that kept not their first estate, but left their owne ha∣bitation, he hath kept with euerlasting Chaynes vnder darke∣nesse, vnto the iudgement of the great Day. Our Sauiour likewise telleth vs, that euerlasting fire is the portion al∣lotted to them, Mat. 25.

This fearefull estate is called Damnation, and draweth after it the full height and top of all iniquitie, hatred of God, obstinate Vnrepentance, finall Desperation, and such like. Wherefore the q Apostle, to expresse the sinne∣fulnesse of these damned Spirits, calleth them Spirituall things of Wickednesse; that is, the spirits wholly drowned and swallowed vp in wickednes. And our Sauiour Christ, Iohn 8. 44. The Deuill is a Lyer, & the father of Lyes; and when he speaketh a Lye, he speaketh of his owne. Finally, hee calleth sinne, The doing of the lusts of the Deuill. As r Iohn doth, The workes of the Deuill: telling vs, that s hee sinneth continually (for that is the force of the present∣tense

from the beginning, euer since the World was made. Therefore he is called The t vncleane spirit, The u wic∣ked one, yea, The x Tempter: not onely vile and wicked himselfe, but tempting and solliciting other to it: for as they feare not to oppose themselues directly against the most high Maiestie: so towards men they cease not to vse all meanes that may be, both force and fraud, to draw them away from God.

Hence he is called y The Enemie. And z Peter saith, Your Aduersarie the Deuill walketh about, like a roring Li∣on, seeking whom hee may deuoure. Yet euen among these also, many are to be found naughtier, and more vile and wicked then the other, as our Sauiour Christ teacheth, Mat. 12. 45. When the vncleane spirit goeth out of a man, &c. then he goeth and taketh with him seuen other spirits more naught then himselfe. I doubt not but our Sauiours meaning there, is by a figuratiue speech, to note out sundry othervices fouler and more detestable then the former: but withall (putting the cause for the effect) he doth not obscurely giue to vnderstand, that there be cer∣taine Deuils which haue the gouernment as it were, and attendance ouer some certaine speciall sinnes, to egge men thereto: whither tendeth also that in another place, a This kinde of Deuill is not cast out but by Fasting and Prayer.

But notwithstanding they were deliuered vp, as be∣fore is said, vnto chaines of darknesse, and throwne into Hell, yet it pleaseth God many times to ease them of their torments, sending them out of that place of dark∣nesse, to walke here vp and downe: for where the De∣uils in the b Gospell beseech our Sauiour Christ, that he would not throw them into that Deepe, the Gulfe of Hell, which they so feare and tremble at; and in c another place expostulate with him, that he came to torment them before the time; from thence may bee gathered, that some release they finde of torment, whilest they

roame here vp and downe, which in those Prisons of darknesse is more hardly layed vpon them: Therefore they dwell in the Ayre, as the Apostle teacheth, Ephes. 6. 12. when he sayth, The spirituall things of wickednesse, which are in the heauenly places, meaning in the Ayre that is aboue vs. And Ephes. 2. 2. hee calleth Satan, The prince that hath power in the ayre: That from the place it selfe and the aduantage which he hath by that, wee might learne the rather to take heed of him.

And to this end, is God pleased thus to release them, that so he may vse them as instruments to work his good pleasure here among vs: either for the comfort of his children, (though they labour all they can to the con∣trarie,) or the plaguing of the wicked.

This is their estate, till a set and solemne day appoin∣ted of God for bringing them vnto Iudgement, which wee call the latter Day, when they shall vndergoe the whole extremitie and fulnesse of Gods wrath, in a grea∣ter and more fearefull manner.

That they are then to bee brought vnto iudgement, it appeareth out of that which Peter and Iude doe speake: Agreeable whereunto is that of PAVL, Do you not know, we shall iudge the Angels? 1. Cor. 6. That till the Day of Iudgement, the extremitie is some way mitigated, the same Apostles teach: d one, in saying, They are deliuered vnto chaines of darknesse, to be kept vnto iudgement: the e o∣ther, that God keepeth them with euerlasting chaines vnder darknesse, vnto the Iudgement of the great Day. Whereby it is manifest, that the iudgement which they yet lye vn∣der, is not so fearefull and terrible as that which abideth for them.

So much may suffice for the Angels that fell.

The Angels that sinned not, are supernaturally vp∣vpholden from all possibilitie of falling. Therefore our Sauiour, Marke 12. 25. compareth the state of Gods Children in the Resurrection, when all shall be firme and

stable, vnto the state of the holy Angels as now they stand: In the resurrection they neither marry, nor are mar∣ryed, but are as the Angels of God in Heauen. 1. Tim. 5. 21. They are called, The elect Angels: secretly opposed to those that fell, Reprobates and Cast-awayes, for whome hell fire was prepared, Mat. 25. 41.

But I say, This holding vp is supernaturall: they haue it not from their owne vertue or excellencie of nature, (for why then should not the rest haue had it?) but by the meere fauour and goodnesse of God. Wherefore it is said, Iob 4. 18. In his Angels hee put no steddinesse: as wee haue shewed before, that to bee vnchangeable, and not subiect to temptation, is the proper prayse of God.

Notes

• This couenant both Angels and men (in our first Pa∣rents Adam & Eue) kept for a time: But left vnto themselues, they quickly fell away.
• o

  Iohn 8. 44.
• p

  2. Pet. ••. 4.
• q

  Iude verse 6.
• r

  Iames 1. 13.
• s

  Acts 15. 18.
• t

  Gen. 1. 31.
• u

  Gen. 2. 2, 3.
• First, of the Angels.
• a

  Isay 14. 12:
• b

  1. Tim. 3. 6.
• Some only fel, but a great multitude:
• More then 12. Legions.
• Dan. 7. 10. Ten thousand thou∣sands.
• c

  Iam. 1. 13.
• Heb. 12. 23. In∣finite thousands.
• d

  Luk. 8. 30.
• e

  Matt. 26. 53.
• f

  Which is one Legion onely, Luk. 8. 30. One (the Scri∣pture nameth him Satan, or the Deuill) the chiefest Ring∣leader of the lest.
• g

  Reuel. 12. 9. The great Dra∣gon, the old Ser∣pent, which is called the Deuill and Satan.
• h

  Reuel. 12. 9. And his Angels were cast out with him. Matth. 25. 41. Which is prepa∣red for the deuill and his Angels.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  Iob 1. 9. & 2. 4, 5.
• 2. Cor. 4. 4.
• m

  Iob. 16. 11.
• Reuel. 12. 10.
• n

  Matt. 12. 24.
• The curse vp∣on them is the fulnesse of Gods wrath, which falling vpon a bare creature, not able to beare the brunt of it, crusheth him downe into hell for euer.
• o

  2. Pet. 2. 6.
• p

  Iude vers. 6.
• And this estate is called Dam∣nation; draw∣ing with it the full height and top of all ini∣quitie, hatred of God, obsti∣nate vnrepen∣tance, finall desperation, and such like.
• q

  Eph 6. 12.
• r

  1. Iohn 3. 8.
• s

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t

  Mat. 12. 43.
• u

  Mat. 13. 9.
• x

  Mat. 4. 3.
• y

  Mat. 13. 39.
• z

  1. Pet. 5. 8.
• a

  Mat. 17. 21.
• Notwithstan∣ding, it plea∣seth God mo∣ny times to send them some release out of that dungeon,
• b

  Luke 8. 31.
• c

  Mat. 8. 29.
• suffering them to dwell in the Ayre, and to roame thorow∣out the World,
• that so they may be instru∣ments to work his pleasure here among vs
• All this, till a day appointed which wee call the latter Day, when they shal receiue their last doome of an euerlasting and more dreadful dam∣nation, with execution ac∣cordingly.
• d

  2. Pet. 2. 4.
• e

  Iude ver. 6.
• The Angels that fell not, are supernatu∣rally vpholden from all dan∣ger of falling.