will be foreseen and predicted. He not only exposes himself unguarded to dangers, but he multiplies them against himself. By presumption and vanity, he either provokes enmity or incurs contempt. The arrogant mind, and the proud hope, are equally contrary to religion, and to prudence. The world cannot bear such a spirit; and Providence seldom fails to check it. The Almighty beholds with displeasure those who, intoxicated with prosperity, forget their dependence on that supreme Power which raised them up. His awful government of the world has been in nothing more conspicuous than in bringing low the lofty looks of man, and scattering the proud in the imaginations of their minds. Is not this the great Babylon which I have built by the might of my power, and for the honour of my Majesty? * Thus exclaimed the presumptuous monarch in the pride of his heart. But lo! when the word was yet in his mouth, the visitation from Heaven came, and the voice was heard? O Nebuchadnezzar ! to thee it is spoken; thy kingdom is departed from thee. He that exalteth himself shall be humbled; and he that humbleth himself, shall be exalted. † A temperate spirit, and moderate expectations, are the best safeguard of the mind in this uncertain and changing state. They enable us to pass through life with most comfort. When we rise in the world, they contribute to our elevation; and if we must fall, they render our fall the lighter. IV. MODERATION in our pleasures is an important exercise of the virtue which we are now considering. It is an invariable law of our present condition, that *Daniel, iv. 30. 31. + Luke, xiv. 11. every pleasure which is pursued to excess, converts itself into poison. What was intended for the cordial and refreshment of human life, through want of moderation, we turn to its bane. In all the pleasures of sense, it is apparent, that, only when indulged within certain limits, they confer satisfaction. No sooner do we pass the line which temperance has drawn, than pernicious effects come forward and show themselves. Could I lay open to your view the monuments of death, they would read a lecture in favour of moderation, much more powerful than any that the most eloquent preacher can give. You would behold the graves peopled with the victims of intemperance. You would behold those chambers of darkness hung round, on every side, with the trophies of luxury, drunkenness, and sensuality. So numerous would you find those martyrs of iniquity, that it may safely be asserted, where war or pestilence have slain their thousands, intemperate pleasure has slain its ten thousands. While the want of moderation in pleasure brings men to an untimely grave, at the same time, until they arrive there, it pursues and afflicts them with evils innumerable. To what cause so much as to this, are owing faded youth, and premature old age; an enervated body, and an enfeebled mind; together with all that long train of diseases which the indulgence of appetite and sense have introduced into the world? Health, cheerfulness, and vigour, are known to be the offspring of temperance. The man of moderation brings to all the natural and innocent pleasure of life, that sount, uncorrupted relish, which gives him a much fuller enjoyment of them, than the pallid and vitiated appetite of the voluptuary allows him to know. He culls the flower of every allowable gratification, without dwelling upon it until the flavour be lost. He tastes the sweet of every pleasure, without pursuing it till the bitter dregs rise. Whereas the man of opposite character dips so deep, that he never fails to stir an impure and noxious sediment, which lies at the bottom of the cup. In the pleasures, besides, which are regulated by moderation, there is always that dignity which goes along with innocence. No man needs to be ashamed of them. They are consistent with honour; with the favour of God, and of man. But the sensualist, who disdains all restraint in his pleasures, is odious in the public eye. vices become gross; his character contemptible; and he ends in being a burden both to himself and to society. Let me exhort you once more, His V. To Moderation in all your passions. This exercise of the virtue is the more requisite, because there is no passion in human nature but what has, of itself, a tendency to run into excess. For all passion implies a violent emotion of mind. Of course it is apt to derange the regular course of our ideas; and to produce confusion within. Nothing, at the same time, is more seducing than passion. During the time when it grows and swells, it constantly justifies to our apprehension the tumult which it creates, by means of a thousand false arguments which it forms, and brings to its aid. Of some passions, such as anger and resentment, the excess is so obviously dangerous, as loudly to call for moderation. He who gives himself up to the impetuosity of such passions, without restraint, is universally condemned by the world; and hardly accounted a man of sound mind. But, what is less apt to be attended to, some even of those passions which are reckoned innocent, or whose tendency to disorder and evil is not apparent, stand, nevertheless, in need of moderation and restraint as well as others. For such is the feebleness of our nature, that every passion which has for its object any worldly good, is in hazard of attaching us too strongly, and of transporting us beyond the bounds of reason. If allowed to acquire the full and unrestrained dominion of the heart, it is sufficient, in various situations, to render us miserable; and almost in every situation, by its ingrossing power, to render us negligent of duties which, as men or Christians, we are bound to perform. Of the insidious growth of passion, therefore, we have great reason to beware. We ought always to have at hand considerations, which may assist us in tempering its warmth and in regaining possession of our souls. Let us be persuaded, that moments of passion are always moments of delusion; that nothing truly is, what it then seems to be; that all the opinions which we then form, are erroneous; and all the judgments which we pass, are extravagant. Let moderation accustom us to wait until the fumes of passion be spent; until the mists which it has raised begin to be dissipated. We shall then be able to see where truth and right lie; and reason shall, by degrees, resume the ascendant. On no occasion let us imagine, that strength of mind is shown by violence of passion. This is not the strength of men, but the impetuosity of children. It is the strength of one who is in the delirium of a fever, or under the disease of madness. of such a person is indeed increased. The strength unnatural strength; which, being under no proper guidance, is directed towards objects that occasion his destruction. True strength of mind is shown in governing and resisting passion; not in giving it scope; in restraining the wild beast within; and acting on the most trying occasions, according to the dictates of conscience, and temperate reason. THUS I have pointed out in several instances, how moderation ought to be displayed; moderation in our wishes; moderation in our pursuits; moderation in our hopes; moderation in our pleasures; moderation in our passions. It is a principle which should habitually influence our conduct, and form the reigning temperature of the soul. THE great motive to this virtue is suggested by the words immediately following the text; the Lord is at hand. The judge is coming, who is to close this temporary scene of things, and to introduce a higher state of existence. The day is at hand, which will place the great concerns of men in a point of view very different from that in which they are at present beheld; will strip the world of its false glory; will detect the vanity of earthly pursuits; and disclose objects which have the proper title to interest a rational mind. Objects acquire power to engage our passions only in proportion as they are conceived to be great. But great, or little, are no more than terms of comparison. Those things which appear great to one who knows nothing greater, will sink into a diminutive size, when he becomes acquainted with objects of a higher nature. Were it oftener in our thoughts that the Lord is at hand, none of those |