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SERMON LXXVI.

On all Things working together for Good to the Righteous

Romans, viii. 28. We know that all things work together for

good to them that love God, to them who are the called accord-

ing to his purpose,

PAGE 291

SERMON LXXVII.

On the Love of our Country.

[Preached 18th April, 1793, on the day of a National Fast appointed by Go-

vernment, on occasion of the War with the French Republic.]

Psalm cxxii. 6, 7, 8, 9. Pray for the peace of Jerusalem ; they

shall prosper that love thee. Peace be within thy walls, and

prosperity within thy palaces. For my brethren and compa-

nion's sake, I will now say, Peace be within thee. Because of

the house of the Lord our God, I will seek thy peace, 302

SERMON LXXVIII.

On a Contented Mind.

2 Kings, iv. 13. Say now unto her, “Behold, thou hast been

“ careful for us with all this care; what is to be done for thee?

“ Wouldst thou be spoken for to the king, or to the captain

“ of the host?” And she answered, “I dwell among mine own

“people.”

312

SERMON LXXIX.

On drawing near to God.

(Preached at the celebration of the Sacrament of the Lord's Supper.]

Psalm lxxiii. 28. It is good for one to draw near to God, 320

SERMON LXXX.

On Wisdom in Religious Conduct.

Psalm ci. 2. I will behave myself wisely in a perfect way, 329

SERMON LXXXI.

On the Immortality of the Soul, and a Future State.

2 CORINTHIANS, v. 1. For we know, that if our earthly house

of this tabernacle were dissolved, we have a building of God,

an house not made with hands, eternal in the heavens, 338

SERMON LXXXII.

On overcoming Evil with Good.

Romans, xii. 21. Be not overcome of evil; but overcome evil

with good,

348

SERMON LXXXIII.

On a Life of Dissipation and Pleasure.

PROVERBS, xiv. 13. Even in laughter the heart is sorrowful;

and the end of that mirth is heaviness,

356

SERMON XLII.

ON MODERATION.

Let your moderation be known unto all men.-Philip

PIANS, iv. 5.

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 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 wider range of objects, for a higher sphere of enjoyments, it finds itself, in every situation of fortune, straitened and confined. Sensible of deficiency VOL. II.

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