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.