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 apostacy, 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 honour, abode 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 lan guage, 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 always 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 benevolence, and the more lovely and beautiful their character. The good, which they have already done, has only prepared them to do more and greater good; and the disposition, with which it was done, has only become stronger by every preceding exer

tion.

Let me pause, here, with a momentary digression; and persuade you to call to mind how delightful an intimate connexion must be with even a single rational being, who always spoke that which was true, and always did that which was just and kind; in whom confidence could be reposed without a fear, and from whom every kind office might be expected, without even a suspicion of disappointment. If the friendship of one such being would be a rich possession; how inestimable must be the privilege of living for ever in a world of such friends!

7thly. Angels are invested with high personal Dignity and Glory. Dignity originally denoted the same with worth; but is now generally used to signify that kind of worth, which is elevated and great; which inspires reverence and admiration; rather than that, which is more gentle and familiar; as well as the manifestations of it in the conduct, and the honours, with which it is considered as suitably rewarded. The spirit and character, formed by the magnanimous and sublimer virtues, are here intended by personal dignity; and all the honour, with which God has invested this character in angels, is intended by personal glory. In these respects, Angels are totally distinguished from all other created beings.

This truth cannot but be evident from the account, already summarily given, of the attributes, both natural and moral, of these exalted Intelligences. Their minds, it has been shown, were originally formed with vast capacities, and with an unmingled and intense love of truth. Truth is an account of the character and works of God; subjects elevated above all height, and extended above all limits; possessed of inherent grandeur and sublimity literally infinite; fitted to awaken in every mind, formed with an understanding to perceive, and a taste to relish them, great ideas, and exalted conceptions; and calculated to inspire habits of thinking and feeling, of the most dignified nature. To these subjects, Angels have already devoted themselves, throughout a vast period of time, with supreme intenseness and fervour. Their views have been all formed without error, decay, or weariness; and their relish for the objects of their knowledge has only been strengthened by indulgence. Of course, their progress in understanding has been rapid, and their attainments have been very great. Of course, also, their minds have been continually expanded, and ennobled, by all the

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conceptions, which they have entertained concerning these wonderful subjects.

In the mean time, the conscious exercise of such vast power and activity, and the possession of ever-vigorous, ever-blooming youth, destined to survive, and triumph, over time and labour, must carry with them a sense of personal importance, which, tempered and refined by perfect humility, cannot but be elevated in a manner to which there is no parallel. To this character, their stations, their residence, and their employments, all powerfully contribute. Highly favoured, exalted, and happy, in these great particulars, Angels have the nearest access to their Creator, for understanding the mysteries, and contemplating the greatness, of his dispensations, and for learning from them his infinitely majestic and glorious character. Heaven is the centre, and the seat, of all that is great and wonderful, all that is refined and exquisite, all that is splendid and glorious. To Angels, these magnificent things are habitually familiar; and by them their taste is formed, and their character established. Their exertions, also, are of a kind wonderfully sublime. The being, who can bind the four winds of Heaven, imprison the prince of the power of the air, or wing his flight in a moment to a distant world, possesses an inherent importance, to which our imaginations cannot extend; a sublimity of character, elevated beyond the utmost stretch of human sight.

Exactly accordant with these views of the subject are the splendour and majesty of appearance, frequently assumed by Angels in their visits to this lower world. I shall not detail the facts, of which this splendour has been composed; nor repeat the unrivalled descriptions of it, given to us in the Word of God. It will be sufficient for my present purpose to observe, that in their presence mankind have trembled, shrunk, and fallen; and, scarcely able to survive their impressions, have felt themeselves to be nothing, and less than nothing.

How abashed, how amazed, how dumb, should we be in the presence of Gabriel, known by us to be an inhabitant of the heavenly world; to stand in the presence of God; to be exalted above all human weakness, error, and sin; and to be wise, and great, and good, in the sight of God himself! How great must he seem to us; how dignified; how glorious! How little, on the contrary, should we appear to him; how unworthy! Would not our pride wither in a moment, and our vanity flee away? Should we not, like Peter, and his companions, in the presence of Moses and Elias, be instantly lost and bewildered; and utter, if we spoke at all, that which we did not understand?

Of all these attributes, it is to be remembered further, that they are eternal. Angels live for ever; and are hence termed, by way of distinction, Living Ones, or Living Creatures. With their being, their excellencies are all co-extended; and are in the same manner immortal. Nor are they merely immortal; but are perpetu