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 hehold 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.

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. (a)

But if any are so curious in their enquiries, as to desire to know the particular spot of ground in which it was ; that is not to be determined. For though the place where paradise was, must still be in being, as much as any other part of the world; yet there are no remains of it, that can give any satisfaction to the curiosity of men, with relation thereunto; for it is certain, that it was soon destroyed as a garden, partly by the flaming sword, or stream of fire, which was designed to guard the way of the tree of life, that man might no more come to it; and

(a) Vide Dr. Wells' Sacred Geography, and the excursions annexed to it.

thereby to signify, that it ceased to be an ordinance, for his faith concerning the way in which eternal life was to be obtained. And it is more than probable, that this stream of fire, which is called a flaming sword, destroyed, or burnt up, this garden; and, besides this, the curse of God, by which the earth brought forth briars and thorns, affected this, as well as other parts of the world; so that, by reason thereof, and for want of culture, it soon lost its beauty, and so could not well be distinguished from the barren wilderness. And to this let me add, that since the flood, the face of the earth is so altered, that it is a vain thing for travellers to search for any traces thereof, or to pretend to determine, within a few miles, the place where it was.

Having considered the place of man's abode, to wit, paradise, we have,

2. An account of his secular employment therein. He was appointed to dress, or manure it; from whence we may take occasion to observe, that a secular employment is not inconsistent with perfect holiness, or a person's enjoying communion with God, and that blessedness which arises from it: but, on the other hand, it may be reckoned an advantage, inasmuch as it is a preservative against idleness, and those temptations that oftentimes attend it. Notwithstanding, though man was employed in this work, it was performed without that labour, fatigue, and uneasiness, which now attends it, or those disappointments, and perplexities, which men are now exposed to, whose secular callings are a relief against poverty, and a necessary means for their comfortable subsistence in the world, which had not man fell, would not have been attended with those inconveniences that now they are, as the consequence of that curse, which sin brought with it; as it is said, In the sweat of thy face shalt thou eat bread, Gen. iii. 19.

3. We have a farther account of the provision that providence made for man's subsistence; the great variety of fruits, which the earth produced, were given him for food, the tree of knowledge of good and evil only excepted. From whence we may observe, the difference between the condition of man in paradise, and that of the saints in heaven, in which the bodies of men shall be supported, without food, when changed and adapted to such a way of living, as is inconsistent with this present state; which seems to be the meaning of that expression of the apostle, Meats for the belly, and the belly for meats; but God shall destroy both it and them, 1 Cor. vi. 13.

Here we may take occasion to enquire, whether the fruits of the earth were the only food which man lived on, not only before the fall, but in several following ages? or, whether flesh was eaten before the flood? It seems most agreeable to the dictates of nature, to suppose, that he would never have found