If you consider that the constant tenor of the gospel precepts is to promote love, peace, and good-will amongst men, you will not doubt that the cultivation of an amiable disposition is a great part of your religious duty; since nothing leads more directly to the breach of charity, and to the injury and molestation of our fellow-creatures than the indulgence of an ill- temper.

Brethren, we can rule our tempers, and we ought. Open the gospel, that most profound philosophy of the human soul, and yet most simple and practical directory of human duty; study it, fill your whole nature with its inspiration; set Christ before you; look upon His calm forehead and unstormed breast; think how He endured all contradiction of sinners, and endured them to the cross; and on the cross learn of Him then, for He was meek and lowly of heart.

Every one of the six hundred and thirteen precepts serves to inculcate some truth, to remove some erroneous opinion, to establish proper relations in society, to diminish evil, to train in good manners, or to warn against bad habits. All this depends on three things: opinions, morals, and social conduct. ...these three principles suffice for assigning a reason for every one of the Divine commandments.

Moderation in all things

Christianity is not satisfied with producing merely the specious guise of virtue. She requires the substantial reality, which may stand the scrutinizing eye of that Being “who searches the heart.” Meaning therefore that the Christian should live and breathe; in an atmosphere, as it were, of benevolence, she forbids whatever can tend to obstruct its diffusion or vitiate its purity. It is on this principle that Emulation is forbidden: for, besides that this passion almost insensibly degenerates into envy, and that it derives its origin chiefly from pride and a desire of self-exaltation; how can we easily love our neighbour as ourselves, if we consider him at the same time our rival, and are intent upon surpassing him in the pursuit of whatever is the subject of our competition?
Christianity, again, teaches us not to set our hearts on earthly possessions and earthly honours; and thereby provides for our really loving, or even cordially forgiving, those who have been more successful than ourselves in the attainment of them, or who have even designedly thwarted us in the pursuit. “Let the rich,” says the Apostle, “rejoice in that he is brought low.” How can he who means to attempt, in any degree, to obey this precept, be irreconcilably hostile towards any one who may have been instrumental in his depression?
Christianity also teaches us not to prize human estimation at a very high rate; and thereby provides for the practice of her injunction, to love from the heart those who, justly or unjustly, may have attacked our reputation, and wounded our character. She commands not the shew, but the reality of meekness and gentleness; and by thus taking away the aliment of anger and the fomenters of discord, she provides for the maintenance of peace, and the restoration of good temper among men, when it may have sustained a temporary interruption. It is another capital excellence of Christianity, that she values moral attainments at a far higher rate than intellectual acquisitions, and proposes to conduct her followers to the heights of virtue rather than of knowledge. On the contrary, most of the false religious systems which have prevailed in the world, have proposed to reward the labour of their votary, by drawing aside the veil which concealed from the vulgar eye their hidden mysteries, and by introducing him to the knowledge of their deeper and more sacred doctrines.

5. Many blessings flow when the four natural passions (joy, hope, fear, and sorrow) are in harmony and at peace. The following maxims contain a complete method for mortifying and pacifying them. If put into practice these maxims will give rise to abundant merit and great virtues. 6. Endeavor to be inclined always: not to the easiest, but to the most difficult; not to the most delightful, but to the most distasteful; not to the most gratifying, but to the less pleasant; not to what means rest for you, but to hard work; not to the consoling, but to the unconsoling; not to the most, but to the least; not to the highest and most precious, but to the lowest and most despised; not to wanting something, but to wanting nothing. Do not go about looking for the best of temporal things, but for the worst, and, for Christ, desire to enter into complete nakedness, emptiness, and poverty in everything in the world.[ 3]

The whole of Christianity is comprised in three things — to believe, to love, and to obey Jesus. These are things, however, which we must be learning all our life.

Moderation in all things, especially moderation.

Place before your eyes two precepts, and two only. One is, Preach the Gospel; and the other is—Put down enthusiasm! […] — the Church of England in a nutshell.

Moderation has been called a virtue to limit the ambition of great men, and to console undistinguished people for their want of fortune and their lack of merit.

Moderation has been called a virtue to limit the ambition of great men, and to console undistinguished people for their want of fortune and their lack of merit.

We must be convinced that there are no such things as 'Christian principles.' There is the Person of Christ, who is the principle of everything. But if we wish to be faithful to Him, we cannot dream of reducing Christianity to it certain number of principles (though this is often done), the consequences of which can be logically deduced. This tendency to transform the work of the Living God into a philosophical doctrine is the constant temptation of theologians, and also of the faithful, and their greatest disloyalty when they transform the action of the Spirit which brings forth fruit in themselves into an ethic, a new law, into 'principles' which only have to be 'applied.

The being of all virtues, and chiefly of temperance, depends on the practice of them.

If contempt of the world and heavenly affection is a necessary temper of christians, it is necessary that this temper appear in the whole course of their lives, in their manner of using the world, because it can have no place anywhere else.