Secondly, Their special sin what it was, appeareth not so evidently in the Scripture. JUDE saith, They left their own habitation. And PETER, that they sinned. Our SAVIOUR, that they continued not in the truth: meaning, the first integrity wherein God had set them, which is all the Scripture in express terms and proper delivereth of their fall. As for the place of Isaiah, ait is but a wresting, to apply it unto the fall of Lucifer; the Prophet speaking of Belteshatzer the king, who shined once as the glorious ⟨p. 229⟩morning star. Howbeit by that which is written, 1. Timo. 3. 6. bLest being puffed up, he fall into the condemnation of the Devil: we may safely gather, that pride was either the sin it self, or mixed with it, in that, by their wisdom and understanding discerning of a more excellent condition then their own, they both in Judgement approved, and in will affected and desired to have the same: for thereunto afterwards they tempted man. Wherefore the fall of Angels was more grievous then the fall of man, in as much as having a more excellent measure of holiness, they were more able to resist, and fell without temptation, and therefore were the sole instruments of their own fall; not that God had no stroke therein, (who moderating all things that come to pass3 in the world, in so great an action as this, could not but have some hand, disposing of it to the manifestation of his own glory,) but because they fell without any outward temptation, save only such as their own thoughts did4 suggest unto them; there being none but God to5 tempt them, who cas he cannot be tempted of evil so himself tempteth none.
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, ait 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 ⟨p. 229⟩morning starre. Howbeit by that which is written, 1. Timo. 3. 6. bLest being puffed vp, hee fall into the condemnation 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 Iudgement 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 instruments of their owne fall; not that God had no stroke therein, (who moderating all things that come to passe3 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 did4 suggest vnto them; there being none but God to5 tempt them, who cas he cannot be tempted of euill so himselfe tempteth none.
- aIsay 14. 12:
- b1. Tim. 3. 6.
- 3Some only fell, but a great multitude:Some only fel, but a great multitude:
- 4More then 12. Legions.
- 5Dan. 7. 10. Ten thousand thousands.
- cJam. 1. 13.Iam. 1. 13.
