it is mingled with contempt. At the same time by thus weakly yielding to adversity, we allow its weight to bear us down with double pressure. Patience, by preserving composure within, resists the impression which trouble makes from without. By leaving the mind open to every consolation, it naturally tends to alleviate our burden. To maintain a steady and unbroken mind, amidst all the shocks of the world, forms the highest honour of a man. Patience, on such occasions, rises to magnanimity. It shows a great and noble mind, which is able to rest on itself, on God, and a good conscience; which can enjoy itself amidst all evils; and would rather endure the greatest hardships, than submit to what was dishonourable in order to obtain relief. This gives proof of a strength that is derived from Heaven. It is a beam of the immortal light, shining on the heart. Such patience is the most complete triumph of religion and virtue; and accordingly it has ever characterised those whose names have been transmitted with honour to posterity. It has ennobled the hero, the saint, and the martyr. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.*

THUS I have traced Patience through several of its most important operations in different circumstances of life; under provocations; under disappointments; under restraints; under injuries; and under afflictions. We now see that it is a virtue of universal use. No man, in any condition, can pass

his days with tolerable comfort who has not learned to practise it. His prosperity will be continually disturbed; and his adversity will be clouded with double darkness. He will be uneasy and troublesome to all with whom he is connected; and will be more troublesome to himself than to any other. Let me particularly advise those who wish to cultivate so necessary a virtue, to begin their cultivation of it, on occasions when small offences and provocations arise. It is a great, but common error, to imagine, that we are at liberty to give loose reins to temper among the trivial occurrences of life. No excuse for irritation and impatience can be worse than what is taken from the person being inconsiderable, or the incident being slight, which threw us off our guard. With inconsiderable persons we are surrounded. "Of slight incidents the bulk of human life is composed. In the midst of these the ruling temper of the mind is formed. It is only by moderation and self-command then acquired, that we can inure ourselves to patience, when the great conjunctures of life shall put it to a severer trial. If neglected then, we shall afterwards solicit its return in vain. If thou hast run with footmen and they have wearied thee, how canst thou contend with horses? And if in the land of peace wherein thou trustest, they wearied thee, then how wilt thou do in the swellings of Jordan? *

In order to assist us in the acquisition of this grace, let us often contemplate that great model of it, which is displayed in the whole life of our Saviour Jesus Christ. Whose temper was ever tried by more

* Jer. xii. 5.

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frequent provocations, more repeated disappointments, more flagrant injuries, or more severe distress? Yet amidst them all, we 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.

SERMON XLII.

On MODERATION.

PHILIPPIANS, iv. 5.

Let your Moderation be known unto all men.

THE present state of man is neither 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 sunshine, 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 moderation; which, as the habitual tenour of 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 show 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 wider range of objects, for a higher sphere of enjoyments, it finds itself, in every situation of fortune, straitened 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 flattering appearances which here present 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. These are the objects which