“We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places.” Eph. 6:12.
1. It has been frequently observed that there are no gaps or chasms in the creation of God, but that all the parts of it are admirably connected together, to make up one universal whole. Accordingly there is one chain of beings, from the lowest to the highest point, from an unorganized particle of earth or water to Michael the archangel. And the scale of creatures does not advance per saltum, by leaps, but by smooth and gentle degrees; although it is true, these are frequently imperceptible to our imperfect faculties. We cannot accurately trace many of the intermediate links of this amazing chain, which are abundantly too fine to be discerned either by our senses or understanding.
2. We can only observe, in a gross and general manner, rising one above another, first, inorganical earth, then minerals and vegetables in their several orders; afterwards insects, reptiles, fishes, beasts, men, and angels. Of angels indeed we know nothing with any certainty but by revelation. The accounts which are left by the wisest of the ancients, or given by the modern heathens, being no better than silly, self-inconsistent fables, too gross to be imposed even upon children. But by divine revelation we are informed that they were all created holy and happy; yet they did not all continue as they were created: Some kept, but some left, their first estate. The former of these are now good angels; the latter, evil angels. Of the former I have spoke in the preceding discourse: I purpose now to speak of the latter. And highly necessary it is that we should well understand what God has revealed concerning them, that they may gain no advantage over us by our ignorance; that we may know how to wrestle against them effectually. For “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places.”
3. This single passage seems to contain the whole scriptural doctrine concerning evil angels. I apprehend the plain meaning of it, literally translated, is this: “Our wrestling,” the wrestling of real Christians, “is not” only, or chiefly, “against flesh and blood,” weak men, or fleshly appetites and passions, “but against principalities, against powers,” — the mighty princes of all the infernal regions, with their combined forces: And great is their power, as is also the power of the legions they command, — “against the rulers of the world.” (This is the literal meaning of the word.) Perhaps these principalities and powers remain chiefly in the citadel of their kingdom. But there are other evil spirits that range abroad, to whom the provinces of the world are committed, “of the darkness,” chiefly the spiritual darkness, “of this age,” which prevails during this present state of things, — “against wicked spirits” — eminently such; who mortally hate and continually oppose holiness, and labour to infuse unbelief, pride, evil desire, malice, anger, hatred, envy, or revenge — “in heavenly places;” which were once their abode, and which they still aspire after.
In prosecuting this important subject, I will endeavour to explain,
I. The nature and properties of evil angels; and,
II. Their employment.
I. 1. With regard to the First, we cannot doubt but all the angels of God were originally of the same nature. Unquestionably they were the highest order of created beings. They were spirits, pure ethereal creatures, simple and incorruptible; if not wholly immaterial, yet certainly not incumbered with gross, earthly flesh and blood. As spirits, they were endued with understanding, with affections, and with liberty, or a power of self-determination; so that it lay in themselves, either to continue in their allegiance to God, or to rebel against him.
2. And their original properties were, doubtless, the same with those of the holy angels. There is no absurdity in supposing Satan their chief, otherwise styled, “Lucifer, son of the morning,” to have been at least one “of the first, if not the first Archangel.” Like the other sons of the morning, they had a height and depth of understanding quite incomprehensible to us. In consequence of this they had such knowledge and wisdom, that the wisest of the children of men (had men then existed) would have been mere idiots in comparison of them. Their strength was equal to their knowledge; such as it cannot enter into our heart to conceive; neither can we conceive to how wide a sphere of action either their strength or their knowledge extended. Their number God alone can tell: Doubtless it was only less than infinite. And a third part of these stars of heaven the arch-rebel drew after him.
3. We do not exactly know, (because it is not revealed in the oracles of God,) either what was the occasion of their apostasy, or what effect it immediately produced upon them. Some have, not improbably, supposed, that when God published “the decree” (mentioned Ps. 2:6-7) concerning the kingdom of his only-begotten Son to be over all creatures, these first-born of creatures gave place to pride, comparing themselves to him; — possibly intimated by the very name of Satan, Lucifer, or Michael, which means, Who is like God It may be, Satan, then first giving way to temptation, said in his heart, “I too will have my throne. ‘I will sit upon the sides of the north! I will be like the Most High.’” But how did the mighty then fall! What an amazing loss did they sustain! If we allow of them all what our poet supposes concerning their chief in particular, —