ture, that it needs no opposition to render the en vious person wretched. It is self tormenting; and in its very existence it is inseparably connected with unhappiness. The envious man is not only punished in consequence of his evil doings, but he punishes himself. Envy, not only as it respects the future, but also for the present, biteth like a serpent, and stingeth like an adder. All the arguments of this discourse, which have been offered to show, that envy is one of the basest passions of the human breast, and dreadful in its effects, serve to prove the truth of the assertion, Let envy alone, and it will punish itself.

2nd. In the view of this subject we may see, how reasonable and glorious are the doctrines and requirements of the gospel. They are all according to moral fitness; calculated to promote the peace and joy of individuals, and the highest good of community. How safe and excellent the precept, Thou shalt love thy neighbour as thy self. And how benevolent the injunction, Look not every man on his own things, but also on the things of others. As far as the requirements of the gospel have their due influence on the minds of men, so far they enjoy a heaven below. As a selfish, envious spirit experiences in some degree the pains of souls in wo; so a benevolent mind has some fore-tastes of the joys of heaven. How reasonable and glorious, then, the doctrines and duties of the gospel.

3d. We may be led to see from this subject, how necessary for the true happiness of fallen man, that he be born again; that sinful passions be not only restrained, but subdued by grace. Mankind may do much for their own comfort, by checking and restraining unruly passions; but their reason is unable effectually to subdue them. Instead of cherishing anger, hatred, envy, malice, and revenge, they may cultivate all the amiable, social virtues. But these will not answer as a substitute for gracious affections. It is the spirit of God alone, which can erradicate the

seeds of wickedness from the heart, and implant those graces which are essentially different in their nature. Grace can subdue the passions, can give new vigour to our social feelings, and implant that love which is the fulfilling of the law.

4th. We may be led to see from this subject, that great must be the pains of hell, even from the direful ingredients of a wicked heart. When all the evil passions of the human breast are no more confined by restraints, but burst forth in all their ungovernable rage as in the region of despair, how wretched must they render the sufferer. How will they prove a gnawing worm, an unquenchable fire, to the soul. How painful and distressing are the stings of envy, malice, and revenge in the present state, even though but for a moment, and held back by restraints. But how intolerable must it be to endure the unrestrained rage and torment of all the sinful passions of a wicked heart, in that place where hope never cometh. Even in this life, the malignant exercises of only one of the human passions against an individual, is sufficient to destroy the comfort of any man, and render his moments wretched. Yet this is only a small portion of torment, a mere spark of those unquenchable flames which are enkindled from all the direful affections and passions of the finally impenitent against all holy beings. Thus we may see, that great must be the future torments of the wicked, even from the direful ingredients, of their own heart.

5th. By contrast we may be led to see, that great must be the joys of the righteous in the future world, even from a benevolent heart. Benevolent, friendly exercises of heart, in the present state, fill the soul with peace and joy. But these are faint prelibations of that future peace, which passeth understanding, and of those joys, which flow at the right hand of God. The highest joys of mortals on earth, when compared to those above, are as the dim taper of a candle to the brightness of noon. Does a benevo

lent heart rejoice in the prosperity and felicity of its fellow mortals in this pilgrimage state? Then how will a sight of those joys of the blessed in glory, enkindle that heart into raptures of joy and transports of bliss! All the gracious and benevolent exercises of the soul in its tabernacle of clay, are only in the bud, and frequently nipt by chilling frost. But in a glorified spirit in a spiritual body, how will they flourish and bloom in endless day! Souls in glory are not only encircled in the arms of everlasting love, but they have within them a well of water, springing up unto eternal life, to produce constant joys, and render fully complete their bliss. Amen.

With twain he covered his face, and with twain he covered his feet, and with twain he did fly.

THESE words are a description of the devotion of a seraphim before the throne of God. The prophet Isaiah, in a vision, beheld the glory of God and the adoring seraphims, which surround his throne. He says, In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. This august, symbolical vision of the glory of the Lord, is described as being made at the temple. The several interposing veils were removed out of the way; and the way into the holiest was made manifest. The Lord appeared to the prophet, sitting on a throne, as in human form. It is the unanimous sense of the church, that all the divine appearances in the old Testament, were made by the Son of God, by whom all the affairs of the church were ordered from the beginning. The throne high and lifted up, seems to have been the place of the mercy-seat, over which the Lord used to appear, and where he reigned as the God of Israel and of the whole earth. And as an exteriour symbol of his majesty, his train, or the skirts of his robes, filled the whole temple. Above or against this throne, stood the seraphim, the burning one; or one of the

lent he orious of the angelick orders, glowing with felloroly flame of divine love. They stood, as being wilployed in celebrating his praises and prepared to Execute his mandates. Each of them had six wings; with twain he covered his face. This is an emblem of his inability steadfastly to behold, or fully to comprehend all the glory of the Lord, and of his profound reverence and adoring awe. With twain he covered his feet. This denotes his humility, as conscious that he and his services were unworthy the notice of the Lord. And with twain he did fly. This is designed to represent his prompt celerity and alacrity, in executing the will of God. The inquiry now is, what benefit can result to us from this representation of the devotion of one of the most exalted spirits above. This subject is calculated to teach

us three very important duties.

The first, That we ought to be filled with exalted and adoring views of the character of God. With twain he covered his face.

The second, That we should be filled with deep humility in view of our best performances. With twain he covered his feet.

The third, That we should be inspired with alacrity in the service of God. With twain he did fly. I proceed to show in the first place, that we should be filled with exalted and adoring views of the chaBacter of God. The seraphim, in view of the glorious effulgence of the Deity, is represented as covering his face with two of his wings. But is it becoming the highest orders of angels to veil their faces, and to worship the great I Am, with the most profound reverence? Well then may man take his place in the dust; tremble and adore; and, with the most profound awe, contemplate the glory and perfections of God. These were the views, and this the conduct of the prophet Isaiah, in his august vision of the cherubim and of the throne of the divine Majesty. The Apostle Paul, in his extatick vision, heard things