may be in Heaven; one in this Part, and ano- SER M. ther in that; but fo as not to be where they XI. please, but in Places allotted peculiarly to each. And what confirms this Obfervation is, that though our Tranflation of the Greek Teftament often mentions the Angels of Heaven, or in Heaven, in the fingular Number; yet the Original every where keeps to the plural; and calls them the Angels of the Heavens, or, the Angels in the Heavens.

And fince it is now become a current Opinion amongst Aftronomers and Philofophers, (and an Opinion that is far from derogating from the Honour and Glory of God;) viz. that the glorious Luminaries in the Heavens, are of all them Worlds, or Bodies that enlighten other Worlds, that are dependent on them, (as the Sun does our Earth, the Moon, and the other Planets, which are alfo in his Retinue;) fince, I fay, the heavenly Bodies are now by all Philofophers, univerfally supposed to be so many Worlds, and Worlds inhabited; what forbids us to suppose that all the luminous or bright ones are the Dwellings of Angels. The reft of the Planets, like our Earth, may ferve perhaps for more earthly and flegmatick Creatures like ourselves: But for the Sun, and fixed Stars (which are all fuppofed

S 4

SER M. fuppofed to be Suns) let the conftituent Parts XI. of them be as fubtle as you please; yet I 'don't fee why they may not be fuitable Habitations for Angels that are Spirits, and for Minifters that are a flaming Fire, Pfal.

civ. 2.

And fhould it be fo; fhould the Stars be Worlds, and Worlds of Angels; there are enow of them to fupply Angels of as many Orders and Denominations, as either the Scriptures have named, or the School-Men can invent. For, befides the numerous Hofts that nightly appear to our naked Eye; our Glaffes difcover Millions more, and give us fufficient Reafon to think that there are Millions of Millions ftill, which human Invention never did yet, nor perhaps ever will, bring to our View. Space, which is itself "infinite, may be infinitely filled. For, fince we cannot conceive any Bounds to Space; fo neither can we conceive Space without Room for Worlds to be in.

And where, in this immenfe and infinite Expanfion, the Schechinah or Glory, the Seat, or Throne of God may be placed, I prefume not to furmife: But that there is fuch a vifible Throne or Glory, fomewhere in the Heavens, the holy Seriptures not only fup

pose,

A

pofe, but affert. And wherever it be; thats ER M. is fufficient to give the Precedency, Supe- XI. riority, or Pre-eminence, to thofe Spirits or Angels, whofe Orbs or Worlds are nearest to it. For the more near, or immediate their Approach, or Attendance, on the Divine Presence is; fo much, they are more' honoured and glorified, more happy and bleffed. And according to the feveral Degrees of Nearnefs, may the infpired Writers give the several Angelick Orders, their Ranks and Names.

And one of thefe Worlds it is not impoffible, but that the fallen Angels my Text fpeaks of, the Principalities, which were not contented with their State, might originally inhabit; but which, being diffatisfied with the Station, or Situation it had in the Univerfe, they left or forfook: Concerning which affirmative Account of their Sin, I would offer a Conjecture.

As a Conjecture only, I offer it, because nothing more can be affirmed for a Certainty, than what the Text tells us, viz. that they did leave it, that they deserted or forfook it. Why, or bow, or what they left and forfook it for, is no where affirmed: I touch upon it therefore, only by Way of Speculation,

SERM. Speculation. In the Pursuance of which, I XI. have already fuppofed, that the fallen An

gels, were not contented with that Station or Degree, in which God had originally placed them. The World he allotted them, might not perhaps, in their Opinion, be high enough in the Heavens: They might think. it not near enough to the Throne of God. Which Nearness only, can give the Denomination of Heighth, where, properly speaking, there is neither Top nor Bottom, nor Sides nor Ends, but where the Bounds are every where unlimitted. But they were not, they might imagine, near enough to the Throne They faw others before them and probably might attempt to invade their Seats, or perhaps to ufurp the Throne itfelf *. And fhould I fuppofe even this; I have two remarkable Paffages in the Prophets, which may feem to countenance my Sentiments. The one in Ifaiah, where he

The Thought of the Divine Milton, might not be more poetical than true.

The banded Powers of Satan hasting on
With furious Expedition; for they ween'd

To win the Mount of God, and on his Throne
To fet the Envier of his State, the proud
Aspirer,

Book vi. ver. 85, &c.

defcribes

describes the Haughtiness and Ambition ofs E R M. the King of Babylon: The other in Ezekiel, XI. when he also describes the Elation and Pride of the Prince of Tyre. For they both do it in Terms, fo exactly representing the Pride of the Devil, as that each of them is thought by most Commentators to allude to the Fall of that Apoftate Angel. For thus Isaiah in the first Place- How art thou fallen from Heaven, O Lucifer, Son of the Morn!

For thou haft faid in thine Heart, I will afcend into Heaven; I will exalt my Throne above the Stars of God; (mind the Expieffion; I will exalt my Throne above the Stars of God,) I will fit also upon the Mount of the Congregation, in the Sides of the North: I will afcend above the Heights of the Clouds, I will be like the moft High: Yet fhalt thou be brought down to Hell, to the Sides of the Pit, Ifa. xiv. 12—15. i. e. Thou shalt be brought down as low, as thou aspirest to be high: From the Sides of the North, Pfal. xlviii. 2. (which fignify the Heavens, where God's Throne was placed,) to the Sides of the Pit, or lowest Hell, the most distant from it. And thus again, Ezekiel tells the Prince of Tyre, whom he alfo calls the anointed Cherub, Ezek, ii. 8. and defcribes him as originally