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?