ANSW. God, by his providence, permitted some of the angels, wilfully
and irrecoverably, to fall into sin and damnation, limiting and
ordering that, and all their sins to his own glory, and established
the rest in holiness and happiness; employing them all at his
pleasure, in the administration of his power, mercy, and justice.
It was observed, in a foregoing answer, that God created all the angels
holy; but, in this, some of them are described as fallen, while the rest
retained their first integrity. And the providence of God is considered,
as conversant about this matter, in different respects. Accordingly it
is said,
I. That God, by his providence, permitted some of the angels to fall.
This appears, by the event, because there are some wicked and impure
spirits, sunk down into the depths of misery, from that state in which
they were created, as the consequence of their rebellion against God.
And inasmuch as it is observed, that it was only a part of the angels
that fell, we may infer from thence; that the dispensation of
providence, towards the angels, was different from that which mankind
was subject to, when first created, in that one of them was not
constituted the head and representative of the rest, in whom they were
all to stand or fall; but the happiness or misery of every one of them
was to be the result of his own personal conduct. As their persisting in
obedience to God was necessary to their establishment in holiness and
happiness, so the least instance of rebellion against him, would bring
inevitable ruin, upon them. Now that which is observed concerning a part
of them, is, that they fell into sin and damnation: thus the apostle
says, in 2 Pet. ii. 4. _God spared not the angels that sinned, but cast
them down to hell._
Their sin, or fall, was wilful; they commenced an open war against their
Creator. Herein that enmity to God, and goodness, took its first rise,
which has, ever since, been expressed by them, in various instances.
Their sin appears to have been wilful, inasmuch as it was committed
against the greatest degree of light, for all the angels are described
as _excelling in knowledge_; and that subtility, which is knowledge
abused, and depraved with sin, that discovers itself in the fallen
angels, argues, that their knowledge, before they fell, was very great,
and therefore their rebellion was aggravated in proportion thereunto.
Moreover, they sinned without a tempter, especially those who first took
up arms against God. Whether others, by their instigation, might not be
induced to sin, we know not[40]: But this is certain, that this
rebellion was begun without a tempter; for there were no fallen
creatures to present a temptation, nor any corruption in their natures
that internally drew them aside from God; and therefore their sin might
well be styled wilful.
And it may be observed, that the consequence hereof was their
irrecoverable ruin. This respects the event of their fall; or that God
designed, for ever, to leave them in that sinful and miserable state
into which they hereby brought themselves. He might, indeed, have
recovered them, as well as sinful man, had he pleased; but he has
provided no mediator, no surety, to give satisfaction for them. The
blessed Jesus is expressly said, not to have taken _their nature upon
him_, thereby to signify that their condition was irretrievable, and
their misery to be eternal.
Now it is farther observed, that the providence of God was conversant
about their sin and fall, in the same sense in which as it has been
before observed, it is conversant about sin in general; which is
consistent with his holiness, as well as other perfections, namely, in
_permitting_, _limiting_, and _ordering_ it, and all their other sins,
to his own glory.
1. He permitted it. To permit, is not to prevent a sin; and to say that
God did not prevent their fall, is to assert a truth which none ever
denied, or thought necessary to be proved.
2. It is farther observed, that the providence of God sets bounds and
limits to their sin; as it does to the waves of the sea, when he says,
_Hitherto shall ye go, and no farther_. How destructive to mankind would
the malice of fallen angels be, were it not restrained? What would not
Satan attempt against us, had he an unlimited power? We have a
remarkable instance of this in the case of Job. Satan first accused him
as a time-serving hypocrite; a mercenary professor, one that did not
_fear God for nought_, in chap. i, 9. and how desirous was he that
providence would give him up to his will, and take away the hedge of its
safe protection? But God would not do this; nevertheless, so far as
Satan was suffered, he poured in a confluence of evils upon him, but
could proceed no farther. First, he was suffered to plunder him of his
substance, and take away his children, by a violent death; but was so
restrained, that, _upon himself_, he was not to _put forth his hand_, in
ver. 12. Afterwards, he was permitted to touch his person; and then we
read of his smiting him with _sore boils, from the sole of his foot unto
his crown_, in chap. ii. 7. But yet he was not suffered to take away his
life. And, after this the devil’s malice still growing stronger against
him, he endeavours to weaken his faith, to drive him into despair, and
to rob him of that inward peace, which might have given some allay to
his other troubles; but yet he is not suffered to destroy his graces, or
hurry him into a total apostacy from God. What would not fallen angels
attempt against mankind, were not their sin limited by the providence of
God!
3. God’s providence ordered, or over-ruled, the fall of angels, and all
other sins consequent hereupon, to his own glory. Their power, indeed,
is great, though limited, as appears by the innumerable instances of
those who have been not only tempted, but overthrown, and ruined by
them. It may truly be said of them, that _they have cast down many
wounded; yea many strong men have been slain by them_. Nevertheless, God
over-rules this for his own glory; for from hence he takes occasion to
try his people’s graces, to give them an humbling sense of the
corruption of their nature, and of their inability, to stand in the hour
of temptation, without his immediate assistance, and puts them upon
imploring help from him, with great importunity; as the apostle Paul
did, 2 Cor. xii. 7-9. when the _messenger of Satan was suffered to
buffet him_, and God took occasion, at the same time, to display that
_grace, which was sufficient for him_, and that _strength_, that was
_made perfect in weakness_, and, in the end, to bruise Satan under his
feet, and to make him more than a conqueror over him.
Having thus considered some of the angels, as sinning and falling, it
might farther be enquired; whether these all fell at once? And here I
cannot but take notice of a very absurd and groundless conjecture of
some of the fathers, and others, who of late, have been too much
inclined to give into it, namely, that though some of them sinned from
the beginning, and these were the occasion of the sin of our first
parents, as all allow; yet, after this, others, who were appointed to
minister to men, were unfaithful in the discharge of their office, and
became partners with them in sin; accordingly they understand that
scripture, in which it is said, _The sons of God saw the daughters of
men, that they were fair; and they took them wives of all which they
chose_, Gen. vi. 2. as though it were meant of angels;[41] whereas
nothing is intended thereby but some of the posterity of Seth, who were,
before this, professors of the true religion.
There are, indeed, some, of late, who have given into this notion, and
strain the sense of that text, in Jude, ver. 6, 7. in which it is said,
that the angels, _which kept not their first estate_, &c. _even as Sodom
and Gomorrah, giving themselves over to fornication, are set forth, for
an example, suffering the vengeance of eternal fire_; the meaning of
which they suppose to be this; that, even as the Sodomites were guilty
of fornication, and were destroyed, by fire from heaven, for it, so some
of the angels were sent down to hell for the same sin: But it is plain
the apostle does not here compare the angels and the Sodomites together,
as guilty of the same kind of sin, but as both are condemned to suffer
the vengeance of eternal fire, and are set forth as warnings to
presumptuous sinners. Therefore nothing more need be added under this
head; it is enough to say, that this opinion is contrary to the
spirituality of the nature of angels; though there are some ancient
writers, who, to give countenance thereunto, have supposed that the
angelic spirits were either united to some bodies, or that they assumed
them for this purpose; but this is equally absurd, and without any
countenance from scripture. Thus concerning the providence of God, as
exercised towards the angels that fell. We proceed,
II. To consider providence, as conversant about the rest of the angels,
who retained their integrity. Concerning these it is said,
1. That God established them in holiness and happiness. These two
privileges are always connected together. It is not said, that they were
brought into such a state, or, like man, recovered out of a fallen
state, for they are considered, as sinless, or holy angels; nor is it
supposed their holiness was increased, since that would be inconsistent
with its having been perfect before: That privilege therefore, which
providence conferred on them, was the confirming, or establishing them
in that state, in which they were created; which bears some resemblance
to that privilege, which man would have enjoyed, had he retained his
integrity, as he would not only have continued to be holy and happy, so
long as he remained innocent; but he would have been so confirmed in it,
that his fall would have been prevented: But of this, more in its proper
place. The angels, I say, had something like this, which we call the
grace of confirmation.
Some have enquired whether this was the result of their yielding perfect
obedience for a time, while remaining in a state of probation, pursuant
to some covenant, not much unlike that which God made with innocent man;
and whether this privilege was the consequence of their fulfilling the
condition thereof. But this is to enter too far into things out of our
reach; nor is it much for our edification to determine it, though some
have asserted, without proving it, while others have supposed them to
have been confirmed, when first created, and that herein there was an
instance of discriminating grace among the angels; so that they, who
fell, were left to the mutability of their wills, whereas they, who
stood, had, at the same time, the grace of confirmation.
I might here have been more particular, in considering what this
privilege imports, and how it renders the fall of those who are
confirmed impossible, and therefore it is a very considerable addition
to their happiness: But since we shall have occasion to speak of the
grace of confirmation, which man was given to expect in the first
covenant under a following answer, and the privileges that would have
attended it, had he stood, we shall add no more on that subject in this
place; but proceed to prove, that the angels are established and
confirmed in holiness and happiness.
This may, in some measure, be argued, from their being called _elect
angels_, 1. Tim. v. 21. If _election_, when applied to men, imports the
purpose of God, to confer everlasting blessedness on those who are the
objects thereof, and so not only implies that they shall be saved, but
that their salvation shall be eternal; why may it not, when applied to
angels, infer the eternity of their holiness and happiness, and
consequently their being established therein?
Again, this may be also argued, from their coming with Christ, when he
shall appear to judge the world; and the joining the saints and angels
together in one assembly in heaven: therefore, if the happiness of the
one be eternal, that of the other must be so likewise. It is also said,
expressly of the angels, that _they always behold the face of God_. And,
when we read of the destruction of the church’s enemies, the angels are
represented as observers of God’s righteous judgments; and then it is
added, that the punishment inflicted on those, who shall _drink of the
wine of the wrath of God_, shall be eternal, and this eternal punishment
will be _in the presence of the holy angels_, Rev. xiv. 10, 11. If
therefore the duration of the holiness and happiness of the angels, be
equal to that of the misery of God’s implacable enemies, as both are
said to be eternal, this evidently proves that the angels are
established in holiness and happiness.
2. It is farther observed, that God employs all the angels, at his
pleasure, in the administration of his power, mercy, and justice. This
leads us to speak concerning the ministry of angels, which is either
extraordinary, or ordinary. Most of the instances which we have thereof,
especially in the Old Testament, were performed in an extraordinary
manner, and sometimes attended with their appearance in a human form,
assumed for that purpose: This may be briefly considered; and then we
shall enquire, whether, though their ministry be not visible, or
attended with those circumstances, as it formerly was, there are not
some other instances, in which the providence of God now employs them
for the good of his church. As to the former of these, we read that God
has sometimes sent them to supply his servants with necessary food, when
destitute thereof, and there was no ordinary way for their procuring it:
Thus an angel brought _a cake_, and _a cruse of water_, to Elijah, when
he was on his journey to Horeb, _the mount of God_, 1. Kings xix. 5-8.
And when Abraham’s servant was travelling to Mesopotamia, to bring a
wife from thence for Isaac, Abraham tells him, that _God would send his
angel before him_, Gen. xxi. 7. and so make his journey prosperous.
Again, the angels have sometimes been sent to defend God’s people, and
to assure them of safety, when exposed to danger: Thus, when Jacob was
returning from Laban to his own country, and was apprehensive of the
danger that he was exposed to, from the resentment of his brother Esau,
it is said, that _the angels of God met him; and, when he saw them, he
said, This is God’s host_, Gen. xxxii. 1, 2. And when the prophet Elijah
was encompassed about by the Syrian army, sent on purpose to take him,
he was defended by an host of angels appearing under the emblem of
_horses_ and _chariots of fire round about him_, 2 Kings vi. 15-17.
Others, when persecuted, and, as it were, delivered over to death, have
been preserved, by the ministry of angels, as Daniel was, when cast into
the _lion’s den_, Dan. vi. 22. Others have been released from their
chains, and the prison doors opened by them; as Peter, and the rest of
the apostles were, Acts xii. 17. compared with chap. v. 19.
Again, sometimes they have been employed to deliver messages, and give
the prophets an extraordinary intimation of future events; as the angel
Gabriel did to Daniel, Dan. viii. 16. And an angel was sent to
Zacharias, to foretel the birth of his son, _John the Baptist_, Luke i.
13.
Moreover, the angels of God have sometimes been employed to give a check
to his enemies, when they have attempted any thing against his church:
Thus the angel met Balaam in the way, when he was riding to seek
inchantments against Israel, _his way_ being _perverse before God_,
Numb. xxii. 32. And another angel was sent, as a minister of God’s
justice, in bringing the pestilence on Israel, for David’s numbering the
people, who appeared _with his hand stretched out upon Jerusalem to
destroy it_, 2 Sam. xxiv. 16. and afterwards withdrew his hand, when God
told him, _It is enough, and_ that _it repented him of the evil_. And to
this we may add, that the angels shall be employed, at last, in
gathering together the elect, from the four winds, that they may appear
before Christ’s tribunal. These, and many other instances to the like
purpose, are mentioned, in scripture, to set forth the extraordinary
ministry of angels.
There are also other instances, in which, though miracles are ceased,
the angels are employed to perform some works in the hand of providence
for God’s people: Thus there are some promises, which seem to be applied
to the church in all ages, of blessings, which should be conferred by
their ministry; as when it is said, _He shall give his angels charge
over thee, to keep thee in all thy ways; they shall bear thee up in
their hands, lest thou dash thy foot against a stone_, Psal. xci. 11,
12. which scripture, though it may have a particular reference to their
ministry to our Saviour, yet it seems to be applicable also to his
people; and that promise, _The angel of the Lord encampeth round about
them that fear him, and delivereth them_, Psal. xxxiv. 7. is applicable
to them in all ages, as well as that in which it is said, concerning the
ministry of angels to infants, that _in heaven their angels do always
behold the face of my Father, which is in heaven_, Matt. xviii. 10.
Moreover, the ministry of angels to dying saints, who are, according to
what our Saviour says in the parable, _carried_, by them, _into
Abraham’s bosom_, Luke xvi. 22. is universally true of all saints. And
it is expressly said, with a peculiar application to the
gospel-dispensation, that the angels are _all ministring spirits sent
forth to minister for them who shall be heirs of salvation_, Heb. i. 14.
so that though their ministry, as to many circumstances thereof, differ
from what it was of old, there being nothing miraculous now attending
it, as formerly there was; yet it remains an undoubted truth, that they
are, and have been, in all ages, made use of, by the providence of God,
in the administration of his power, mercy, and justice.
I shall conclude this head with a few cautions relating to this matter,
as this doctrine is not to be laid down without certain restrictions, or
limitations; therefore,
1. We must take heed, notwithstanding what has been said concerning the
ministry of angels, that we don’t take occasion hereby to set aside the
immediate influence, or concern of the providence of God, for his
church; for whatever may be ascribed to angels, as second causes, our
principal regard must be to him, whose ministers they are; neither are
we to entertain the least thought, as though God had committed the
government of the world, or the church, to them; which the apostle
expressly denies, when he says, _Unto the angels hath he not put in
subjection the world to come_, Heb. ii. 5. therefore,
2. The praise and glory of all their ministry is not to be ascribed to
them, but to him, who makes use of them; nor are we to pretend, at all
times, to determine, that this or that particular dispensation of
providence is by the immediate hand of God, and another by the ministry
of angels; since it is enough for us to say, that, though God does not
need their assistance, yet he sometimes sets forth the sovereignty of
his providence, and evinces his right to employ all his creatures at his
pleasure, as well as gives an additional instance of his care of his
churches, by employing them in extraordinary services for their good;
though we cannot, at all times, distinguish between what is done by the
immediate hand of God, and other things performed by their ministry.
3. Whatever we assert, concerning the ministry of angels, we must take
heed that we do not regard them as objects of divine worship, or
exercise that dependence on, or give that glory to them, which is due to
God alone. Nor are we to suppose, that God employs them in those works
that are the effects of his supernatural or almighty power, in which he
deals with the hearts of his people, in a way more immediately conducive
to their conversion and salvation.
Footnote 40:
_Some think, that those expressions, which we find in scripture, that
speak of the_ devil, and his angels, _and the_ prince of devils,
_import as much; but this we pretend not to determine_.
Footnote 41:
_This was the opinion of most if the fathers, in the three first
centuries of the church, namely, Justin Martyr, Origen, Tertullian,
Clemens, Alexandrinus, Lactantius, Irenæus, Cyprian, and others. Some
of them appeared to have taken the hint thereof from some MS. of the
LXX translation, which rendered the words in Gen. vi. 2. instead of
the_ sons of God, the angels saw the daughters of men, &c. _This
translation being used by them, instead of the Hebrew text, which they
did not well understand; though others took it from a spurious and
fabulous writing, which they had in their hands, called_ Enoch, _or_,
the prophecy of Enoch, _or rather_, Liber, παρα εγρηγορων, de
Egregoris, _a barbarous Greek word, used to signify angels, and taken
from the character given them of watchers, in Daniel. Of this book, we
have some fragments now remaining, in which there is such a ridiculous
and fabulous account of this matter, as very much, herein exceeds the
apocryphal history of Tobit. It gives an account of a conspiracy among
the angels, relating to this matter; the manner of their entering into
it, their names, the year of the world, and place in which this
wickedness was committed, and other things, that are unworthy of a
grave historian; and, the reckoning it among those writings, that are
supposed to have a divine sanction, is little other than profaneness
and blasphemy. Some of the fathers, who refer to this book, pretend it
to be no other than apocryphal, and, had they counted it otherwise,
all would have reckoned it a burlesque upon scripture; therefore
Origen, who, on other occasions, seems to pay too great a deference to
it, when Celsus takes notice of it, as containing a banter on the
Christian religion, he is, on that occasion, obliged to reply to him,
that book was not in great reputation in the church,_ Vid. Orig.
contra Celsum, _Lib. V. And Jerom reckons it among the apocryphal
writings_, Vid. Hieronym. in Catal. Script. Eccles. _cap. 4. And
Augustin calls it not only apocryphal, but, as it deserves, fabulous._
Vid. ejusd. de Civ. Dei. _Lib. XV. cap. 23._
Quest XX.
QUEST. XX. _What was the providence of God toward man in the estate
wherein he was created?_
ANSW. The providence of God toward man, in the estate wherein he was
created, was, the placing him in paradise, appointing him to dress
it, giving him liberty to eat of the fruit of the earth, putting the
creatures under his dominion, and ordaining marriage for his help,
affording him communion with himself, instituting the Sabbath,
entering into a covenant of life with him, upon condition of
personal, perfect, and perpetual obedience; of which, the tree of
life was a pledge; and forbidding to eat of the tree of knowledge of
good and evil, upon the pain of death.
In this answer, we have an account of the providence of God, as
respecting the _outward_, and the _spiritual_, concerns of man.