1. What was this dp')(T], or first estate.
2. What was their sin, or how they departed from it.
3. How they came to sin.
4. The number of them that fell.
5. The time.
1. I do confess the scriptures do speak somewhat sparingly of the nature or fall of angels, it being calculated chiefly for the use of man ; but some hints there are which we shall take notice of and improve, not to satisfy curiosity, but to serve profit. What then is this first estate from which they are departed ? I answer — Their original con- dition of holiness and happiness. Every creature which the Lord made, he saw it to be good ; much more the angels, whom God created for his own train and company ; they are called ' the sons of God,' Job xxxviii. 7, because they bore his image, and that in a more eminent degree than man, as being wholly spiritual substances, just, holy, pure, in all qualities representing God their father. It is said of man, ' thou hast made him a little lower than the angels,' Ps. viii. 5. When man was at his best there was an inferiority, the image of God was given to us in a less degree ; although we were placed above all visible creatures, yet than the angels we were a little lower. That they were excellent ap- peareth in that the angelical obedience is made the pattern of ours, Mat. vi. 10 ; and our happiness in heaven is expressed by the condition of their nature : Mat. xxii. 30, ' They are as the angels of God in heaven ;' yea, it is notable that when the scriptures would express any excellency, they use to say it is fit for angels Thus manna is called ' angels' food,' Ps. Ixxviii. 25, not as if they needed food, spirits are not capable of cor- poral refreshments ; but if so high a creature should need food, he could have no better. So ' the tongue of angels/ 1 Cor. xiii. 1 ; that is, with a tongue becoming creatures of so perfect an understanding. But you
VeR. 6.] UPON THE EPISTLE OF JUDE. 191
will say, These expressions are meant of the good angels. I answer — That at their first creation they hud the same common nature and excel- lency, as appeareth by the name of ' thrones, dominions, and powers,' which they yet retain in common with the good angels ; yea, and by that power, wisdom, and knowledge which is yet left. In their in- nocency they were alike good and alike happy, and could contemplate and behold God, and embrace him with delight as others did ; all that is supernatural in the good angel isthegraceof confirmation, t)y which they abide in the knowledge and love of God, whereas others left r/jv apxhv, ' their first estate,' and it is probable this grace was given to the good angels in the very moment of their creation, before any merit of theirs or use of their natural abilities, as appeareth by the others' sudden fall, and because they are chosen in Christ, who is the head of men and angels, Col. i. 16.
2. What was their sin ? There is a great deal of difference among divines about it ; for herein they proceed by guess and conjecture rather than any certain proof. Howbeit, there is enough to vindicate God's justice against them. Qucevis peccata, saith Aquinas, sunt in malis angelis. According to his opinion, they have the guilt of all sin upon them, as tempting man to every sin ; but what was the special formal sin is not so easily determined. Some say, affectation of the divinity ; others say, flat rebellion against the law of their creation, or rash attempts against the empire and sovereignty of God ; others envy, be- cause of the human nature exalted above the angelical in Christ, he ' took not the nature of angels,' Heb. ii. 16. But whether that mystery were made known to them is uncertain ; rather there are probabilities to the contrary ; for the good angels know it now by God's dispensa- tions to the church, Eph. iii. 10. Others think rebellion against a particular law given to them, as that concerning eating tlie forbidden fruit was to man. Whether it were affecting a higher degree above their creation, or refusing their office and ministration about man, or confidence in their own gifts and received excellency, in a matter of so great uncertainty it is hard to determine. To state their sin, take these propositions : — (1.) The law which made their act to be sin was the moral law, as being the copy of God's holiness, his revealed will to all rational creatures ; and they are said to sin, 2 Peter ii. 4, and ajxapTla^ sin, is avoixla, a ' transgression of a law,' 1 John iii. 4 ; and of no other law do we read but of the moral law, which (as is probable) was given to the angels, excepting only such things as are not suitable to a spiritual nature, the commandment concerning adultery or unlawful propagation, for ' they neither marry nor give in marriage,' Mat. xxii. 30, a thing proper to the bodily life. (2.) The most likely thing in their sin was pride ; there is pride in every sin, namely, a despising and contempt of the commandment ; and this is a sin agreeable enough to a spiritual nature, as adultery, drunkenness, and such sins are proper to a corporeal and sensitive nature : vTreprjcpavla (saith Chrysostom) Bwafieiij dao)/xaTOV<; KarecrTaae koX KarejBaXev avoiOev. To pr(;Ve it, the fathers^ usually quote that place, Isa. xiv. 12, 13, 'How art thou fallen from heaven, 0 Lucifer, son of the morning ! for thou ha.'-t said in thy heart, I will ascend above the heights of the clouds, I will exalt