fome confiderations which may be of ufe to facilitate the practice of it.

For this end, let me advise you to review your character with an impartial eye; and to learn, from your own failings, to give that indulgence which in your turn you claim. It is pride which fills the world with fo much harfhness and severity. In the fulness of felf-eftimation, we forget what we are. We claim attentions, to which we are not entitled. We are rigorous to offences, as if we had never offended; unfeeling to diftrefs, as if we knew not what it was to fuffer. From thofe airy regions of pride and folly, let us defcend to our proper level. Let us furvey the natural equality on which Providence has placed man with man, and reflect on the infirmities common to all. If the reflection on natural equality and mutual offences be infufficient to prompt humanity, let us at least remember what we are in the fight of God. Have we none of that forbearance to give to one another, which we all fo earnestly entreat from Heaven? Can we look for clemency or gentleness from our Judge, when we are fo backward to show it to our own brethren ?

Accuftom yourfelves, àlfo, to reflect on the small moment of thofe things which are the ufual incentives to violence and contention. In the ruffled and angry hour; we view every appearance through a falfe medium. The most inconfiderable point of intereft, or honour, fwells into a momentous object; and the flightest attack seems to threaten immediate rain. But after paffion or pride has fubfided, we look round in vain for the mighty mifchiefs we dreaded. The fabric, which our disturbed imagination had reared, totally difappears. But though the

caufe

caufe of contention has dwindled away, its confequences remain. We have alienated a friend; we have embittered an enemy; we have fown the feeds of future fufpicion, malevolence, or difguft.-Sufpend your violence, I befeech you, for a moment, when caufes of discord occur. Anticipate that period of coolness, which, of itself, will foon arrive. Allow yourselves to think, how little you have any profpect of gaining by fierce contention; but how much of the true happiness of life you are certain of throwing away. Eafily, and from the smallest chink, the bitter waters of ftrife are let forth; but their courfe cannot be forefeen; and he feldom fails of fuffering moft from their poifonous effects, who first allowed them to flow.

But gentleness will, most of all, be promoted by frequent views of those great objects which our holy religion prefents. Let the profpects of immortality fill your minds. Look upon this world as a ftate of paffage. Confider yourselves as engaged in the purfuit of higher interefts; as acting now, under the eye of God, an introductory part to a more important fcene. Elevated by fuch fentiments, your minds will become calm and fedate. You will look down, as from a fuperior ftation, on the petty disturbances of the world. They are the felfifh, the fenfual, and the vain, who are moft fubject to the impotence of paffion. They are linked fo clofely to the world; by fo many fides they touch every object, and every perfon around them, that they are perpetually hurt, and perpetually hurting others. But the fpirit of true religion removes us to a proper diftance from the grating objects of worldly contention. It leaves us fufficiently connected with the world, for acting our part

in it with propriety; but difengages us from it fo far, as to weaken its power of disturbing our tranquillity. It infpires magnanimity; and magnanimity always breathes gentleness. It leads us to view the follies of men with pity, not with rancour; and to treat, with the mildness of a fuperior nature, what in little minds would call forth all the bitterness of paffion.

Aided by fuch confiderations, let us cultivate that gentle wifdom which is, in fo many refpecs, important both to our duty and our happiness. Let us affume it as the ornament of every age, and of every ftation. Let it temper the petulance of youth, and foften the morofenefs 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 gentlenefs, that flimzy imitation of it, called polished manners, which often, among the men of the world, under a fmooth appearance, conceals much afperity. Let your's be native gentleness of heart, flowing from the love of God, and the love of man. Unite this amiable fpirit, with a proper zeal for all that is right, and juft, and true. Let piety be combined in your character with humanity. Let determined integrity dwell in a mild and gentle breaft. A character thus fupported will command more real respect, than can be procured by the most shining accomplishments, when feparated from virtue.

SER.

SERMON

VII.

On the DISORDERS of the PASSIONS.

ESTHER V. 13.

Yet all this availeth me nothing, fo long as I fee Mor decai the Jew fitting at the King's gate.

T

HESE are the words of one, who, though

high in ftation and power, confessed himself to be miferable. They relate to a memorable occurrence in the Perfian history, under the reign of Ahafuerus, who is fuppofed to be the Prince known among the Greek hiftorians by the name of Artaxerxes. Ahafuerus had advanced to the chief dignity of 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 minifter. Raised to greatness without merit, he employed his power folely to the gratification of his paffions. As the honours which he poffeffed were next to royal, his pride was every day fed with that fervile homage which is peculiar to Afiatic courts; and all the fervants of the King proftrated themselves before him. In the midst of this general adulation, one perfon only ftooped 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, defpifing that infolence of profperity with which he faw him lifted up, bowed VOL. I.

F

not,

not, nor did him reverence. On this appearance of disrespect from Mordecai, Haman was full of wrath: But he thought fcorn to lay hands on Mordecai alone. Perfonal revenge was not fufficient to fatisfy him. So violent and black were his paffions, that he refolved to exterminate the whole nation to which Mordecai belonged. Abufing, for this cruel purpose, the favour of his credulous Sovereign, he obtained a decree to be fent forth, that, against a certain day, all the Jews throughout the Perfian dominions should be put to the fword. Mean while, confident of fuccefs, and blind to approaching ruin, he continued exulting in his profperity. Invited by Ahasuerus to a royal banquet, which Efther the Queen had prepared, he went forth that day joyful, and with a glad beart. But behold how flight an incident was fufficient to poifon his joy! As he went forth, he faw Mordecai in the King's gate; and obferved, that fill he refused to do him homage: He flood not up, nor was moved for him; although he well knew the formidable defigns which Haman was preparing to execute. One private man, who defpifed his greatness, and difdained fubmiffion, while a whole kingdom trembled before him; one fpirit, which the utmost ftretch of his power could neither fubdue nor humble, blafted his triumphs. His whole foul was shaken with a ftorm of paffion. Wrath, pride, and defire of revenge, rofe into fury. With difficulty he reftrained himself in public; but as foon as he came to his own houfe, he was forced to difclofe 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 be

had