as a state of passage. Consider yourselves as engaged in the pursuits of higher interests; as acting now, under the eye of God, an introductory part to a more important scene. Elevated by such sentiments, your minds will become calm and sedate. You will look down, as from a superior station, on the petty disturbances of the world. They are the selfish, the sensual, and the vain, who are most subject to the impotence of passion. They are linked so closely to the world; by so many sides they touch every object, and every person around them, that they are perpetually hurt, and perpetually hurting others. But the spirit of true religion removes us to a proper distance from the grating objects of worldly contention. It leaves us sufficiently connected with the world, for acting our part in it with propriety; but disengages us from it so far, as to weaken its power of disturbing our tranquillity. It inspires magnanimity; and magnanimity always breathes gentleness. It leads us to view the follies of men with pity, not with rancor; and to treat, with the mildness of a superior nature, what in little minds would call forth all the bitterness of passion.

Aided by such considerations, let us cultivate that gentle wisdom which is, in so many respects, important both to our duty and our happiness. Let us assume it as the ornament of every age, and of every station. Let it temper the petulance of youth, and soften the moroseness of old age. Let it mitigate authority in those who rule, and promote deference among those who obey. I conclude with repeating the caution, not to mistake for true gentleness, that flimsy imitation of it called polished manners, which often, among men of the world, under a smooth appearance, conceals much asperity. Let yours be native gentleness of heart, flowing from the love of God, and the love of man. Unite this amiable spirit with a proper zeal for all that is right, and just, and true. Let piety be combined in your character with humanity. Let determined integrity dwell in a mild and gentle breast. A character thus supported will command more real respect, than can be procured by the most shining accomplishments, when separated from virtue.

SERMON VII.

ON THE DISORDERS OF THE PASSIONS.

Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate.-ESTHER, V. 13.

THESE are the words of one, who, though high in station and power, confessed himself to be miserable. They relate to a memorable occurrence in the Persian history, under the reign of Ahasuerus, who is supposed to be the Prince known among the Greek historians by the name of Artaxerxes. Ahasuerus had advanced to the chief dignity in his kingdom, Haman, an Amalekite, who inherited all the ancient enmity of his race to the Jewish nation. He appears, from what is recorded of him, to have been a very wicked minister. Raised to greatness without merit, he employed his power solely for the gratification of his passions. As the honours which he possessed were next to royal, his pride was every day fed with that servile homage which is peculiar to Asiatic courts; and all the servants of the King prostrated themselves before him. In the midst of this general adulation, one person only stooped not to Haman. This was Mordecai the Jew; who, knowing this Amalekite to be an enemy to the people of God, and, with virtuous indignation, despising that insolence of prosperity with which he saw him lifted up, bowed not, nor did him reverence. On this appearance of disrespect from Mordecai, Haman was full of wrath: but he thought scorn to lay hands on Mordecai alone. Personal revenge was not sufficient to satisfy him. So violent and black were his passions, that he resolved to exterminate the whole nation to which Mordecai belonged. Abusing, for this cruel purpose, the favor of his credulous Sovereign, he obtained a decree to be sent forth, that, against a certain day, all the Jews throughout the Persian dominions should be put to the sword. Mean-while, confident of success, and blind to approaching ruin, he continued exulting in his prosperity. Invited by Ahasuerus to a royal banquet, which Esther the queen had prepared, he went forth that day joyful, and with a glad heart. But behold how slight an incident

was sufficient to poison his joy! As he went forth, he saw Mordecai in the King's gate; and observed, that still he refused to do him homage. He stood not up nor was moved for him ; although he well knew the formidable designs which Haman was preparing to execute. One private man, who despised his greatness, and disdained submission, while a whole kingdom trembled before him; one spirit, which the utmost stretch of his power could neither subdue nor humble, blasted his triumphs.-His whole soul was shaken with a storm of passion. Wrath, pride, and desire of revenge, rose into fury. With difficulty he restrained himself in public; but as soon as he came to his own house, he was forced to disclose the agony of his mind. He gathered together his friends and family, with Zerish his wife. He told them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the princes and servants of the King. He said, moreover, yea, Esther the Queen did let no man come in with the King unto the banquet that she had prepared, but myself; and to-morrow also am I invited unto her with the King. After all this preamble, what is the conclusion?-Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate.

The sequel of Haman's history I shall not now pursue. It might afford matter for much instruction, by the conspicuous justice of God in his fall and punishment. But, contemplating only the singular situation in which the text presents him, and the violent agitation of his mind which it displays, the following reflections naturally arise, which, together with some practical improvements, shall make the subject of this discourse. I. How miserable is vice, when one guilty passion creates so much torment! II. How unavailing is prosperity, when, in the height of it, a single disappointment can destroy the relish of all its pleasures! III. How weak is human nature, which, in the absence of real, is thus prone to form to itself imaginary woes.

I. How miserable is vice, when one guilty passion is capable of creating so much torment! When we discourse to you of the internal misery of sinners; when we represent the pangs which they suffer from violent passions, and a corrupted heart; we are sometimes suspected of choosing a theme for declamation, and of heightening the picture which we draw, by colours borrowed from fancy. They whose minds are, by nature, happily tranquil, or whose situation in life removes them from the disturbance and tumult of passion, can hardly conceive, that as long as the body is at ease, and the external condition prosperous, any thing which passes within the mind should cause such exquisite woe. But, for the truth of our assertions, we appeal, to the history of mankind. We might reason from the constitution of

the rational frame; where the understanding is appointed to be supreme, and the passions to be subordinate; and where, if this due arrangement of its parts be overthrown, misery as necessarily ensues, as pain is consequent in the animal frame upon the distortion of its members. But laying speculations of this kind aside, it is sufficient to lead you to the view of facts, the import of which can neither be controverted, nor mistaken. This is, indeed, the great advantage of history, that it is a mirror which holds up mankind to their own view. For, in all ages, human nature has been the same. In the circle of worldly affairs, the same characters and situations are perpetually returning; and in the follies and passions, the vices and crimes, of the generations that are past, we read those of the present.

Attend then to the instance now before us; and conceive, if you can, a person more thoroughly wretched, than one reduced to make this humiliating confession, that though surrounded with power, opulence, and pleasure, he was lost to all happiness," through the fierceness of his resentment; and was at that moment stung by disappointment, and torn by rage beyond what he could bear. All this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate.-Had this been a soliloquy of Haman's within himself, it would have been a sufficient discovery of his misery, but when we consider it as a confession which he makes to others, it is a proof that his misery was become insupportable. For such agitations of the mind every man strives to conceal, because he knows they dishonour him. Other griefs and sorrows he can, with freedom, pour out to a confidant. What he suffers from the injustice or malice of the world, he is not ashamed to acknowledge. But when his suffering arises from the bad dispositions of his own heart; when, in the height of prosperity, he is rendered miserable solely by disappointed pride, every ordinary motive for communication ceases. Nothing but the violence of anguish can drive him to confess a passion which renders him odious, and a weakness which renders him despicable. To what extremity, in particular, must he be reduced, before he can disclose to his own family the infamous secret of his misery? In the eye of his family every man wishes to appear respectable, and to cover from their knowledge whatever may vilify or degrade him. Attacked or reproached abroad, he consoles himself with his importance at home; and in domestic attachment and respect, seeks for some compensation for the injustice of the world. Judge then of the degree of torment which Haman endured, by its breaking through all these restraints, and forcing him to publish his shame before those from whom all men seek most to hide it. How severe must have been the conflict which he underwent within himself, before he called together his wife and all

his friends for this purpose! How dreadful the agony he suffered at the moment of his confession, when, to the astonished company, he laid open the cause of his distress!

Assemble all the evils which poverty, disease, or violence can inflict, and their stings will be found by far less pungent, than those which such guilty passions dart into the heart. Amidst the ordinary calamities of the world, the mind can exert its powers, and suggest relief: And the mind is properly the man; the sufferer, and his sufferings, can be distinguished. But those disorders of passion, by seizing directly on the mind, attack human nature in its strong hold, and cut off its last resource. They penetrate to the very seat of sensation; and convert all the powers of thought into instruments of torture.

Let us remark, in the event that is now before us, the awful hand of God; and admire his justice, in thus making the sinner's own wickedness to reprove him, and his backslidings to correct him. Sceptics reason in vain against the reality of divine government. It is not a subject of dispute. It is a fact which carries the evidence of sense, and displays itself before our eyes. We see the Almighty manifestly pursuing the sinner with evil. We see him connecting with every single deviation from duty, those wounds of the spirit which occasion the most exquisite torments. He hath not merely promulgated his laws now, and delayed the distribution of rewards and punishments until a future period of being. But the sanctions of his laws already take place; their effects appear; and with such infinite wisdom are they contrived, as to require no other executioners of justice against the sinner, than his own guilty passions. God needs not come forth from his secret place, in order to bring him to punishment. He needs not call thunder down from the heavens, nor raise any ministers of wrath from the abyss below. He needs only say, Ephraim is joined to his idols; let him alone: And, at that instant, the sinner becomes his own tormentor. The infernal fire begins, of itself, to kindle within him. The worm that never dies, seizes on his heart.

Let us remark also, from this example, how imperfectly we can judge, from external appearances, concerning real happiness or misery. All Persia, it is probable, envied Haman as the happiest person in the empire; while yet, at the moment of which we now 'treat, there was not within its bounds one more thoroughly wretched. We are seduced and deceived by that false glare which prosperity sometimes throws around bad men. We are tempted to imitate their crimes, in order to partake of their imagined felicity. But remember Haman, and beware of the snare. Think not, when you behold a pageant of grandeur displayed to public view, that you discern the ensign of certain happiness. In order to form any just conclusion, you