causes, partakes of the violence and irregularity of all the inferior movements belonging to this great machine. He who refers all to God, dwells, if we may speak so, in that higher sphere where motion begins; he is subject to fewer shocks and concussions, and is only carried along by the motion of the universe.

of

ill

How can mildness or forgiveness gain place in the temper of that man, who, on occasion every calamity which he suffers from the usage of others, has no sanctuary within his own breast to which he can make retreat from their vexations; who is possessed of no principle which is of sufficient power to bear down the rising tide of peevish and angry passions? The violence of an enemy, or the ingratitude of a friend, the injustice of one man, and the treachery of another, perpetually dwell and rankle in his thoughts. part which they have acted in bringing on his distress, is frequently more grating to him than the distress itself. Whereas he who in every event looks up to God, has always in his view a great and elevating object, which inspires him with magnanimity. His mind lies open to every relieving thought, and is inclined to every suggestion of generosity. He is disposed to say with Joseph, it was not you that sent me hither, but God; with David,

The

it is the Lord; let him do what seemeth good in his eyes and, with a greater personage than either of these, the cup which my Father hath given me to drink, shall I not drink it? Hence arises superiority to many of the ordinary provocations of the world. For he looks upon the whole of his present life as part of a great plan which is carried on under the direction of Heaven. In this plan he views men as acting their several parts, and contributing to his good or evil. But their parts he considers as subordinate ones; which, though they may justly merit his affection, and may occasionally call forth his resentment, yet afford no proper foundation to violent or malignant passion. He looks upon bad men as only the rod with which the Almighty chastens; like the pestilence, the earthquake, or the storm. In the midst of their injustice and violence he can pity their blindness; and imitate our blessed Lord, in praying, Father forgive them; for they know not what they do.

SERMON XII.

ON THE CHARACTER OF HAZAEL.

2 KINGS, viii. 12, 13.

And Hazael said, why weepeth my Lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel. Their strong-holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. And Hazael said, But whal, is thy servant a dog, that he should do this great thing? And Elisha answered, the Lord hath shewed me that thou shalt be king over Syria.

IN the days of Joram, king of Israel, flourished the prophet Elisha. His character was so eminent, and his fame so widely sgread, that Benhadad the king of Syria, though an

idolator, sent to consult him concerning the issue of a distemper which threatened his life. The messenger employed on this occasion, was Hazael, who appears to have been one of the princes, or chief men, of the Syrian court. Charged with rich gifts from the king, he presents himself before the Prophet, and accosts him in terms of the highest respect. During the conference which they held together, Elisha fixed his eye steadfastly on the countenance of Hazael; and discerning, by a prophetic spirit, his future tyranny and cruelty, he could not contain himself from bursting into a flood of tears. When Hazael, in surprise, inquired into the cause of this sudden emotion, the Prophet plainly informs him of the crimes and barbarities which he foresaw that hereafter he should commit. The soul of Hazael abhorred, at this time, the thoughts of cruelty. Uncorrupted, as yet, by ambition or greatness, his indignation arose at being thought capable of such savage actions as the Prophet had mentioned; and, with much warmth, he replies, But what, is thy servant a dog, that he should do this great thing? Elisha makes no return, but to point out a remarkable change which was to take place in his condition: The Lord hath shewed me that thou shalt be king over Syria. In course of

time, all that had been predicted came to pass. Hazael ascended the throne; and ambition took possession of his heart. He smote the children of Israel in all their coasts. He орpressed them during all the days of king Jehoahaz; and, from what is left on record of his actions, plainly appears to have proved what the Prophet foresaw him to be, a man of violence, cruelty, and blood,

In this passage of history, an object is presented, which deserves our serious attention. We behold a man, who, in one state of life, could not look upon certain crimes without surprise and horror; who knew so little of himself, as to believe it impossible for him ever to be concerned in committing them : that same man, by a change of condition, transformed in all his sentiments, and, as he rose in greatness, rising also in guilt; till at last he completed that whole character of iniquity which he once detested. Hence the following observations naturally arise, I. That to a mind not entirely corrupted, sentiments of abhorrence at guilt are natural. II. That, notwithstanding those sentiments, the mind may be brought under the dominion of the vices which it had most abhorred. III. That

* 2 Kings, xiii. 22.