LXXIV. at first heathens; because it was the religion of their SER M. country, and they were born and bred up in it: but christianity was the religion of their choice, and there were no motives to persuade them to the profeffion of that religion, but what were as powerful to oblige them to the practice of it. Let us also be Chriftians, not only by cuftom, but by choice; and then we fhall live according to our religion. He that takes up a religion, for any other reafon, than to obey and practife it, does not chufe a religion, but only counterfeits the choice of it. We have beyond comparison the best and most reasonable religion in the world, a religion that hath the greatest evidence of its truth, that contains the best precepts, and gives men the greatest affurance of a future happiness, and directs them to the fureft way of attaining it now the better our religion is, the worse are we, if we be not made good by it. The philofophy of the heathen, made fome virtuous: and there were many eminent faints under the imperfection of the jewish inftitution. What degrees then of holiness and virtue may be expected from us, upon whom the glorious light of the gospel fhineth fo brightly? I will conclude all, with the words of the apoftle, Heb. ii. 1, 2, 3, 4. "Therefore we ought to give "the more earneft heed to the things which we have “heard, left at any time we should let them flip. "For if the word spoken by angels was ftedfaft, and every tranfgreffion and difobedience received a juft recompence of reward: how fhall we escape, if "we neglect fo great falvation, which at the first "began to be spoken by the LORD, and was con"firmed unto us by them that heard him; GOD also bearing them witness, both with signs and wonders, "and with divers miracles, and gifts of the Holy Ghoft, according to his own will?” * SER 66 Preached SERMON LXXV. on the feaft of St. Michael. The nature, office, and employment of good angels. SERM. HEB. I. 14. Are they not all miniftring fpirits fent forth to minifter for them who shall be heirs of falvation. T HIS is fpoken of good angels, whofe exiftence, as well as that of evil fpirits, the fcriptures both of the old and new teftament, do every where take for granted, no less than they do the being of GOD, and the immortality of the foul. And well they may, fince they are all founded upon the general confent of all ages, derived down to us from the first spring and original of mankind; of which general confent and tradition, it is one of the hardest things in the world to affign any good reafon, if the things themselves were not true. Therefore I fhall not go about to force my way into this argument concerning the existence of spirits, and beings diftinct from matter, by dint of difpute (which perhaps would neither be fo proper, nor fo profitable for this affembly) but fhall take the thing as I find it received by a general confent of mankind. And fo the books of divine revelation do: nor was there reason to proceed in any other method, than to fuppose these things, and take them for granted, as generally affented to by mankind, without either afferting them for new difcoveries, or attempting to LXXV. prove what was fo univerfally believed. The fcrip- SER M. tures indeed have more particularly declared the nature of thefe fpirits, as alfo their order and employment; as in the words which I have read to you, where the office and employment of good angels is more particularly difcovered; "are they not all" (fays the text)" miniftring fpirits, fent forth to mi"nifter for them who fhall be heirs of falvation?" The author of this epiftle to the Hebrews having had occafion, in comparing the two difpenfations of the law and the gofpel, to fpeak of the angels, by whofe miniftry the law was given, did not think fit to entertain thofe to whom he wrote, with any nice and curious fpeculations (for fchool divinity was not then in fafhion) about the nature and order of angels; but tells us, what it concerns us more to know, namely, what their office and employment is in regard to us. Concerning their nature, he only tells us, that they are fpirits; as to their office and employment, he fays in general, that they are miniftring fpirits, that is, that they stand before GOD to attend upon him, ready to receive his commands, and to execute his pleasure: more particularly, that they are upon occafion appointed and fent forth by God to minister on the behalf, and to do good offices for them that fhall be heirs of falvation." Which laft words are a defcription of pious and good men, fuch as had fincerely embraced the chriftian religion, and were thereby become the children of GoD, and heirs of eternal falvation. So that thefe words are a brief fummary of the doctrine of good angels, and of what the scripture has thought fit to reveal to us concerning them: which may be referred to these three heads. First, their nature; 5 ' are they not spirits? Secondly, Secondly, their general office and employment; are they not miniftring fpirits?" 66 Thirdly, their special office and employment, in regard to good men, they are fent forth to mi"nister for them" (that is, in their behalf, and for "their benefit)" who fhall be heirs of falvation." And this is as much as is neceffary for us to know concerning them; and all this is very agreeable to the general apprehenfion of mankind; but the fcripture hath very much cleared and confirmed to us, that which was more obfcure and lefs certain before. I shall briefly explain and illustrate these three heads, and then draw fome ufeful inferences from the whole. First, for their nature; they are fpirits. This is univerfally agreed by all that acknowledge fuch an order of beings, that they are fpirits: but whether they are pure fpirits, divefted of matter, and all kind of corporeal vehicle (as the philofophers term it) hath been a great controversy, but I think of no great moment and confequence. Not only the ancient philofophers, but some of the ancient christian fathers, did believe angels to be clothed with fome kind of bodies, confifting of the pureft and fineft matter; which they call ætherial. And this opinion feems to be grounded upon a pious belief, that it is the peculiar excellency and prerogative of the divine nature, to be a pure and fimple fpirit, wholly feparate from matter: but the more current opinion of the chriftian church (especially of latter times) hath been, that angels are mere and pure fpirits, without any thing that is material and corporeal belonging to them; but yet fo, that they have power to affume thin and airy bodies, and can when they please appear in human shape, as they are frequently in fcripture faid to have done. And this feems moft agree LXXV. able to the scripture account of them; though ISER M. think it is no neceffary article of faith, either to believe that they are clothed with fome kind of bodies, or that they are wholly divested of matter. But however this be, they are defcribed in fcripture to be endowed with great excellencies and perfections; they are faid "to excel in ftrength," Pfal.' ciii. 20. and in knowledge and wisdom. Hence are thofe expreffions of " being as an angel of GOD, to "difcern good and bad," 2 Sam. xiv. 17. "Wife, "according to the wifdom of an angel,” ver. 20. To be of great activity and fwiftnefs in their motions; hence it is that they are reprefented in fcripture, as "full of wings:" and to excel in purity and holiness; hence is that title given them in fcripture, of the holy angels." This is the fum of what the fcripture hath in feveral places delivered to us, concerning the nature and properties of good angels; and beyond this, all our knowledge of them is mere conjecture and uncertainty; and the nice fpeculations concerning them, idle and wanton curiofities. Indeed the scripture gives sufficient intimation of feveral ranks and orders among them, by calling Michael an archangel, and chief prince, and by diftinguishing them by the names of " prin cipalities, and powers, and thrones, and domi"nions:" but what the difference of these names. import, though fome have attempted to explain, yet I do not find that they have discovered any thing to us, befides their own ignorance and arrogance, in pretending to be "wife above what is "written; intruding into thofe things which they "have not feen, being vainly puft up in their fleshly minds;" as the apoftle cenfures fome in #his time. VOL. V. |