By Jacobus Arminius
It cannot possibly be proved from the Sacred Writings, that the angels are now confirmed in their estate.
ANSWER
This article also has been besprinkled with calumny; though I am of opinion, that it was done in ignorance by him from whose narration it is attributed to me. For I did not deny that this fact was incapable of proof from the Scriptures; but I inquired of him, "if it be denied, with what arguments from Scripture will you prove it?" I am not so rash as to say, that no proof can be given from Scripture for a matter, whose contrary I am not able satisfactorily to establish by Scripture, at least if such proof has not produced certainty in my own mind. For I ought to believe, that there are other persons who can prove this, though I am myself incapable; as those persons, in like manner, with whom I occasionally enter into conversation, ought to believe thus concerning themselves because I cannot instantly deny that they are unable to do what, I am sure, they will experience much difficulty in performing. For they must themselves be aware, that from their frequent conversations, and from the sermons which they address to the people, some judgment may be formed of their own progress in the knowledge of the truth and in understanding the Scriptures. I wish them, therefore to undertake the labour of proving that, about which they will not allow me to hesitate.
I know what has been written by St. Augustine, and others of the Fathers, about the estate of the angels, about their blessedness, their confirmation in good, and the certainty by which they know that they will never fall from this condition. I also know, that the schoolmen incline towards this opinion. But when I examine the arguments which they advance in its support, they do not appear to me to possess such strength as may justly entitle it to be prescribed for belief to other persons as an approved article of faith.
The passage generally quoted from St. Matthew, (xxii, 30,) "But they are as angels of God in heaven," treats only on the similitude [between young children and angels,] in neither marrying nor being given in marriage; he does not say, that the angels of God are now happy in heaven.
That in Matt. xviii. 10, "In heaven their angels do always behold the face of my Father who is in heaven," does not speak of the beatific vision, but of that vision with which those who stand around the throne of God wait for his commands. This is apparent from the design of Christ, who wished thus to persuade them "not to offend one of these little ones;" their beholding God, helps to confirm this persuasion, not the beatific sight, but such a sight of God as is suited for the reception of the [Divine] commands to keep these little ones.
"But ye are come to the heavenly Jerusalem, and to an innumerable company of angels." (Heb. xii. 22. This does not necessarily prove, that angels are now blessed and confirmed in good; because, even now, those who are neither beatified nor confirmed in good do themselves belong to that celestial city, that is, those who are said to have "come to this heavenly city," who still "walk by faith," and "see through a glass darkly." (1 Cor. xiii. 12.) "Then the angels will be in a more unhappy condition than the souls of pious men, who are now enjoying blessedness with Christ and in his presence." This reason which they adduce is not conclusive. For "the angels are ministering spirits, sent forth to minister for them who shall be heirs of eternal salvation" This service of theirs will endure to the end of the world. In the mean time, "those who have died in the Lord, rest from their labours." (Rev. xiv. 13.)
Neither is that a stronger argument, which says, "It is possible for the angels to fall, if they are not confirmed in good; and therefore they must always of necessity be tormented by a fear of their fall, which may happen; and by a fear which is the greater, on account of the clearer knowledge that they have of the evil into which the apostate angels are fallen." For it is possible for the angels to be assured of their stability, that is, that they shall never fall away, although they be neither blessed, nor so far confirmed in that which is good as not to be capable of falling. They may be assumed, either with such a certainty as excludes all anxious "fear that hath torment," but is consistent with that "fear and trembling," with which we are commanded to "work out our salvation," who are said to have "the full assurance of faith" concerning our salvation.
But what necessity is there to enter into this disputation, which cannot without great difficulty be decided from the Scriptures; and which, when it is decided, will be of small service to us. Let us rather devote our attention to this study. Doing now the will of God as the angels do in heaven, let us endeavour to be enabled hereafter to become partakers with them of eternal blessedness. This is especially our duty, since the things which have been written for us respecting the state of angels, and which are commanded to be received by faith, are exceedingly few in number.
This, therefore, is my reply to the former twenty of these articles, which have been ascribed partly to me alone, and partly also to Borrius. There is not one of them whose contrary has been believed by the Church Universal and held as an article of faith. Some of them, however, are so artfully constructed, that those which are their opposites savour of novelty and send forth an odour of falsehood. Beside the fact, that the greatest part of them are attributed to us through calumny. I now proceed to the consideration of the eleven which follow that I may see whether the fabricators have acted in a more happy and judicious manner, either in imputing them to me, or in reckoning them as errors or heresies. May God direct my mind and my hand, that I may with a good conscience declare those things which are in unison with the truth, and which may conduce to the peace and tranquillity of our brethren.
