SERMON severe distress? Yet amidst them all, we XI. behold him patiently enduring the contradiction of sinners; to their rudeness opposing a mild and unruffled, though firm, spirit, and, in the cause of mankind, generously bearing with every indignity. Well might he say, Learn of me, for I am meek, and lowly in heart*. Having such a high example before our eyes, let us be ashamed of those sallies of impatience which we so often suffer to break forth in the midst of prosperity. By a more manly tranquillity and self-command, let us discover to the world, that, as men, and as Christians, we have learned in patience to possess our souls. * Matth, xi. 29. SERMON XII, On MODERATION. PHILIPPIANS, iv. 5. Let your Moderation be known unto all Men. T XII. HE present state of man is neither SERMON doomed to constant misery, nor designed for complete happiness. It is, in general, a mixed state of comfort and sorrow, of prosperity and adversity; neither brightened by uninterrupted sun-shine, nor overcast with perpetual shade; but subject to alternate successions of the one, and the other. While such a state forbids despair, it also checks presumption. It is equally adverse to despondency of mind, and to high elevation of spirits. The temper which best suits, is expressed in the text by moVOL. III. deration; Q SERMON deration; which, as the habitual tenor of XII. the soul, the apostle exhorts us to discover in our whole conduct; let it be known unto all men. This virtue consists in the equal balance of the soul. It imports such proper government of our passions and pleasures as shall prevent us from running into extremes of any kind; and shall produce a calm and temperate frame of mind. It chiefly respects our conduct in that state which comes under the description of ease, or prosperity. Patience, of which I treated in the preceding discourse, directs the proper regulation of the mind, under the disagreeable incidents of life. Moderation, determines the bounds within which it should remain, when circumstances are agreeable or promising. What I now purpose is, to point out some of the chief instances in which Moderation ought to take place, and to shew the importance of preserving it. I. MODERATION in our wishes. The active mind of man seldom or never rests satisfied with its present condition, how prosperous soever. Originally formed for a 14 XII. wider range range of objects, for a higher sphere SERMON of enjoyments, it finds itself, in every situation of fortune, straightened and confined. Sensible of deficiency in its state, it is ever sending forth the fond desire, the. aspiring wish, after something beyond what is enjoyed at present. Hence, that restlessness which prevails so generally among mankind. Hence, that disgust of pleasures which they have tried; that passion for novelty; that ambition of rising to some degree of eminence or felicity, of which they have formed to themselves an indistinct idea. All which may be considered as indications of a certain native, original greatness in the human soul, swelling beyond the limits of its present condition, and pointing at the higher objects for which it was made. Happy, if these latent remains of our primitive state served to direct our wishes towards their proper destination, and to lead us into the path of true bliss! But in this dark and bewildered state, the aspiring tendency of our nature unfortunately takes an opposite direction, and feeds a very misplaced ambition. The Q 2 flattering SERMON flattering appearances which here present XII. themselves to sense; the distinctions which fortune confers; the advantages and pleasures which we imagine the world to be capable of bestowing, fill up the ultimate wish of most men. which engross their These are the objects solitary musings, and stimulate their active labours; which warm the breast of the young, animate the industry of the middle-aged, and often keep alive the passions of the old, until the very close of life. Assuredly, there is nothing unlawful in our wishing to be freed from whatever is disagreeable, and to obtain a fuller enjoyment of the comforts of life. But when these wishes are not tempered by reason, they are in danger of precipitating us into much extravagance and folly. Desires and wishes are the first springs of action. When they become exorbitant, the whole character is likely to be tainted. If we suffer our fancy to create to itself worlds of ideal happiness; if we feed our imagination with plans of opulence and splendour far beyond our rank; if we fix to our wishes certain stages of high advancement or certain degrees of uncommon reputation or |