Part 9
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.
I. As to what respects his outward estate, we have an account,
1. Of God’s fixing the place of his abode, which was to be in paradise, a very large and most delightful garden, of God’s own planting, an _epitome_ of all the beauties of nature, which, as it were, presented to his view the whole world in miniature; so that herein he might, without travelling many miles, behold the most beautiful land-skip which the world afforded, and partake of all the fruits, with which it was stored. The whole world, indeed, was given him for a possession; but this was, as it were, a store-house of its choicest fruits, and the peculiar seat of his residence.
We find the word _paradise_ used, in scripture, sometimes to signify a delightful garden, and sometimes it is taken, in a metaphorical sense, to signify _heaven_, Luke xxiii. 43. 2 Cor. xii. 4. Rev. ii. 7. by which application thereof, we may conclude, that this earthly paradise, in which man was placed, was a kind of type of the heavenly blessedness, which, had he retained his integrity, he would have been possessed of, and which they, who are saved by Christ, shall be brought to.
Here we may take notice of the conjectures of some ancient and modern writers concerning it, more especially as to what respects that part of the world wherein it was situate; and whether it is now in being, or to be found in any part of it, at this day. Many have given great scope to their conception about the situation of paradise, and some conjectures are so absurd, that they hardly deserve to be mentioned. As,
(1.) Some have thought that it was situate in some place, superior to, and remote from this globe of the earth, in which we live; but they have not the least shadow of reason for this supposition, and nothing can be more contrary to the account we have thereof in scripture.
(2.) Others fancy, that there was really no such place, but that the whole account we have thereof, in Gen. ii. is allegorical; thus Origen, Philo, and some modern writers: but no one can justly suppose this, who duly weighs the historical account we have of it, in scripture, with that sobriety and impartiality that he ought; for, according to this method of reasoning, we may turn any thing into an allegory, and so never come to any determinate sense of scripture, but what the wild fancies of men suggest.
(3.) Others have supposed, that the whole world was one great garden, or paradise, and that when man was placed therein, it was so described, to signify the beauties of nature, before they were lost, by the curse consequent on sin: But this cannot be true, because God first made man, and then _planted this garden_, and afterwards _put him into it_; Gen. ii. 8. and after the fall, he _drove him out of it_, chap. iii. 24. But, passing by these groundless conjectures, something may be determined, with more certainty, concerning the situation thereof, and more agreeable to scripture; therefore,
(4.) It was situate in Mesopotamia, near Babylon, to the north-east end of the land of Canaan. This appears,
_1st_, From the country adjacent to it, which is called Eden, out of which the river that watered it is said to proceed, chap. ii. 10. This country was afterwards known by the same name, and is elsewhere reckoned among those that the king of Assyria had conquered, Isa. xxxvii. 12.
_2dly_, Two of the rivers, that proceeded from Eden, which watered paradise, were well known in after-ages, _viz._ Hiddekel, or Tigris, and Euphrates, especially the latter, of which we often read in scripture; and it is certain they were in Mesopotamia; therefore the garden of Eden was there. And, as it was the finest plantation in the world, this was one of the most pleasant climates therein, not situate too far northward, so as to be frozen up in winter; nor too near the equator south-ward, so as to be scorched with excessive heat in summer; this was the place of man’s residence at first.[42]