and to surround it with miseries of our own creation. In this manner, and by ourselves, the evils which we suffer have been immensely multiplied; and the world, destined for our habitation, which, if we were pious, just, sincere, and kind, would be a comfortable residence, has been converted into a region of sorrow and mourning. Private dwellings, the proper mansions of peace and love, have been disturbed by domestic broils: the father contending against his son, and the son against his father; the mother with parental unkindness provoking her daughter to wrath, and the daughter, with filial impiety, revolting from her mother: Brethren have become strangers to each other; and for such a length of time, and with such violence of passion, that they have been harder to be won than the bars of a castle. Neighbourhoods have been distracted with divisions and contentions; and nations rent asunder by faction and discord. Empires have become fields of war and slaughter; and the earth has been changed into a vast receptacle of misery and ruin. All this wretchedness is the consequence of sin; its immediate product; its genuine offspring. Should we, then, drop this character; would not our consciences be more serene, our lives more pleasant, our families more harmonious, and the world more quiet and happy?

The mighty difference between Heaven and earth, angels and men, lies in holiness and sin. Angels are holy; we are sinful: their residence is happy; ours in many respects wretched. This world was originally formed to be a delightful habitation; and at the close of the creation, was by God himself pronounced to be very good. Man was once immortal and happy; because he was just, kind, sincere, humble, and pious. What has the world, what has man, gained by the change? The afflicting answer may be summed up in a word. God made the earth a beautiful image of Heaven; Man, by his apostasy, has changed it into no obscure resemblance of Hell. God made man a little lower than the Angels, and crowned him with glory and honour: Man, being in hoabode not, but became like the beasts which perish.

SERMON XIX.

CREATION.

ANGELS.

COLOSSIANS i. 16.

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by him, and for him.

In the preceding discourse, I began a consideration of the nature and circumstances of Angels. After examining these things generally, as imported by the several names, given to these illustrious beings in the Scriptures, I proposed to mention whatever was necessary to my design under the following heads: I. Their Rank or Station;

II. Their Attributes; and

III. Their Employments.

The two first of these subjects I then considered at some length. Under the second head I observed, that they are possessed,

1st. Of Wonderful Power; 2dly. Of Wonderful Activity; 3dly. Of Immortal Youth;

4thly. Of the noblest Intellectual faculties, and of Knowledge, superior to that of any other created beings; and

5thly. Of consummate Holiness.

I shall now proceed to a further consideration of this branch of the general subject; and observe,

6thly. That Angels are possessed of distinguished Loveliness of Character.

In the view of passion, and taste, beings are lovely, when possessed of external beauty of form, and gracefulness of deportment. A complexion finely coloured and blended, a figure finely fashioned, features happily turned and adjusted, and a demeanour elegantly exhibited, are to our fancy, and our passions, so engaging and lovely, as not unfrequently to engross the affections of the mind. Yet even we are sensible, that these are very imperfect objects of our attachment. Accordingly, we speak of them in customary language, as things of mere fancy; unsolid; unenduring; of little value; and, therefore, incapable of claiming, or receiving, the sincere approbation of the judgment, the full testimony of unbiassed Reason, on account of any inherent, or essential excellence.

But there are objects of a nobler kind, claiming, in a far higher degree, both our affections, and our esteem. All the diversities of virtue, or holiness, are in their nature pre-eminently lovely. Virtue is the beauty of the mind; and as superior to that of the form, as the soul is superior to the tenement, in which it dwells. On this delightful object, the understanding, in spite of every human prejudice, fixes its eye with unqualified approbation; and the heart, if not wholly destitute of candour, with sincere delight. Virtue is the beauty of the heavenly world; and, while it engrosses the attachment, and the homage, of Angels themselves, is regarded with entire complacency by its divine Author.

In exact accordance with the supreme value of this inestimable object, mankind customarily speak of it under its various names, as more excellent, more noble, more solid, more desirable, and as demanding, in a higher degree than any other attribute, the regard and complacency of every Intelligent being. In this manner we show, that, partial as we are, we still prefer worth to external beauty and grace.

There is, then, even in our view, a higher and nobler loveliness, than that which engages our fancy, or our taste; a foundation in the nature of things for more rational, more pure, and more enduring attachment. In what does this loveliness consist? In something plainly, which is not found in external form,

complexion, or gracefulness; something, which belongs to mind, and not to person. It does not consist in intelligence. Men of the greatest understanding, and information, are often odious, injurious, and deformed with all the turpitude, ever found in the human character. The fallen angels, also, are unquestionably possessed of intelligence, in degrees far superior to our comprehension; and are, notwithstanding, the most hateful of all beings.

In the disposition, then, the only remaining characteristical faculty of the mind, must its amiableness reside. But the disposition is lovely, either as it is sinful, or virtuous; either as it hates, or loves, God, and other Intelligent beings. To determine in which of these cases the mind is lovely, demands not even a question.

In virtue, then, according to the decision of mankind, sinful as they are, is found the true loveliness of Intelligent beings; that which unbiassed Reason approves; which is alway excellent; which is uniformly the object of delight; which will never change; and which will never cease to be desired.

Of this loveliness, Angels are above all created beings supremely possessed. Angels are sincere, gentle, meek, kind, compassionate, and perfectly conformed to that great moral principle, communicated in the words of the Lord Jesus, which he said, It is more blessed to give, than to receive. This sublime excellence, incomparably more precious than gold which perisheth, has in them been, from the beginning, debased with no alloy, tarnished with no spot, impaired by no length of years, and changed by no weakness or imperfection. Free from every defect, and every mixture, it has varied with length of years merely towards higher and higher perfection, and shone, not only with undiminished, but with increased beauty and lustre. There is no good, which it is proper for Angels to do, which they are not habitually prepared to do. There is no kindness, capable of being suitably exercised by them, which they do not in fact exercise. The more their faculties are enlarged; the more their knowledge is increased; the more their means of usefulness are multiplied; the more exalted is their excellence, the more disinterested and noble their disposition, the more intense their be