approach to it, the more perfect we are; but at last the Saying of the Apoftle will be true, In many things we of fend all.

This then is the Moderation which we must make known unto all Men, which we must observe upon all Occafions, in all the Relations and Circumstances of our Life; in things which regard ourselves, as we are fenfible Creatures, Rational and Social, in our Eating and Drinking, Sleep and Exercife; in our Drefs and Ornaments; in the Improvement and Cultivation of our Minds; in our Friendships and Commerce with the World; in our Entertainments, in our Traffick, in our Charity, in our Resentments, in our Ambition; in the Love of our Country, of our Neighbour, and ourselves: In all these there are certain Exceffes and Defects, which we should always be careful to avoid, which, as was before prov'd,

cannot

cannot be particularly and minutely describ'd; they vary according to the different Circumftances and Capacities of every single Perfon; the fame Actions which are moderate and decent in one Perfon, are excessive and defective in others; we cannot tell exactly where the Defect ends, or the Extreme begins. In things which relate immediately to ourselves, it is better to come short, than to exceed; in things which relate to others, in Matters of Friendship, of Honour, or of Charity, the Danger lies on the other Side, and to exceed is better than to be deficient. We must find out the Middle-path, every one for ourselves, as well as we can; and if we will employ our Thoughts in this Way, we cannot greatly mifs of it.

The ancient Moralifts used to enforce the Practice of Virtue, from the Beauty and Amiableness, the present Utility and Advantage of it, and

most

most excellent Things have they left us, in this way. We find St. Paul urging these Motives in the Chapter of my Text, almost in their own Words, Finally, Brethren, fays he, what foever things are true, whatsoever things are honeft, or venerable, whatfoever things are just, whatsoever things are pure, what foever things are lovely, what foever things are of good Report; if there be any Virtue, if there be any Praife, think on these things. Now every Act of Immoderation has in it fome Deformity, there appears to the first View a Difproportion and Unfitness, and it raises the Disapprobation and Averfion of Beholders: Befides this, it is alfo difadvantageous, it is unnatural and painful, as well as unamiable; fo that if we look no further than the present Nature and Tendencies of our Actions, we fhall find every thing discourages Immoderation. All grofs Exceffes and DeVOL. II. fects

S

fects are odious to others, and painful to ourselves. And 'tis in all Instances, thro' mere Ignorance and want of Judgment, with fome violent Paffion at the Bottom, that we fall into them. They can never be the Objects of a free and deliberate Choice.

Plutarch has obferv'd, That every Vice or Extreme wholly deferves the End it has in View; and that every End of Vice, every Good, or Pleafure, or Intereft propos'd, is not to be obtain'd, but by the very oppofite Virtue. This Obfervation is generally true. The Pleasures of Sloth are to be obtain'd only by Industry, of Luxury by Temperance, of Pride by Humility, of Difsimulation by Veracity, &c. The Greek Word which we tranflate Sin, fignifies a miffing the Mark, a wrong Aim, which is the Cafe of Sin in all its Branches; which is attended with Deformity, Difcredit

and

and Misery, in all its Aims after Reputation, Pleasure, and Profit. God is faid to turn the Ways of the Wicked upfide down, a very ftrong, proper, and strictly Philofophical Expreffion in this View.

But after all, the Motive in my Text, is by much the best adapted to the generality of Mankind; he Lord is at hand. There are but few Perfons who confider the Decency and Beauty, or Decorum of Actions, or the Advantages and Pleasures of them. All Men have, indeed, a View to these things, but they do not confider them; their Views are fhort and confin'd, and they confider them not upon the whole, in their more remote Confequences. They are captivated by the prefent Good, and their Enquiries into what will follow are thereby prevented and precluded. Now what the State and Circumstances of Mankind require, is S 2 fomc