SUCH are the objects you ought to oppose to the transient fashion of the world; Virtue, and God, and Heaven. Fixing your regard on these, you will have no reason to complain of the lot of man, or the world's mutability.The design of the preceeding representation which I gave of the world, was not to indulge vain declamation; to raise fruitless melancholy; or to throw an unnecessary cloud over human life: But to show the moderation requisite in our attachment to the world; and at the same time, to point out the higher objects both of attention and consolation which religion affords.Passing and changeable as all human things are, among them, however, we must at present act our part; to them we must return from religious meditation. They are not below the regard of any Christian; for they form the scene which Providence has appointed at present for his activity, and his duty. Trials and dangers they may of ten present to him; but amidst these he will safely hold his course, if, when engaged in worldly affairs, he keep in view those Divine objects which I have been setting before him. Let him ever retain connection with Virtue, and God, and Heaven. By them let his conduct be regulated, and his constancy supported. So shall he use this world without abusing it. He shall neither droop under its misfortunes, nor be vainly elated by its advantages; but though all its changes shall carry an equal and steady mind; and in the end shall receive the accomplishment of the promises of Scripture, that though the world passeth away, and the lust thereof, he that doth the will of God, shall abide for ever.*

* John, ii. 17.

SERMON LXIII.

IN TRANQUILLITY OF MIND.

He that doeth these things shall never be moved.
PSALM XV. 5.

TRANQUILLITY of mind, or, in the words of the text, a mind not moved or disquieted by the accidents of life, is undoubtedly one of the greatest blessings that we can possess on earth. It is here mentioned as the reward of the man, whose character had been described in this Psalm, as leading a virtuous life, and discharging his duty towards God and his neighbour. It is indeed the ultimate aim, to which the wishes of the wise and reflecting have ever been directed, that with a mind undisturbed by anxieties, cares, and fears, they might pass their days in a pleasing serenity. They justly concluded that, by enjoying themselves in peace, they would enjoy, to the greatest advantage, all the comforts of life that came within their reach.

This happy tranquillity, the multitude conceive to be most readily attainable by means of wealth, or at least, of an easy fortune; which they imagine would set them above all the ordinary disturbances of life. That it has some effect for this purpose, cannot be denied. Poverty and straitened circumstances are often inconsistent with tranquillity. To be destitute of those conveniences that suit our rank in the world; to be burdened with anxiety about making provision for every day which passes over our head; instead of bringing comfort to a family who look up to us for aid, to behold ourselves surrounded with their wants and complaints, are circumstances which cannot fail to give much uneasiness to every feeling mind. To take measures, therefore, for attaining a competent fortune, by laudable means, is wise and proper. Entire negligence of our affairs, and in

difference about our worldly circumstances, is, for the most part, the consequence of some vice, or some folly.At the same time, I must observe, that the attainment of opulence is no certain method of attaining tranquillity. Embarrassments

and vexations often attend it; and long experience has shewn, that tranquillity is far from being always found among the rich. Nay, the higher that men rise in the world, the greater degrees of power and distinction which they acquire, they are often the farther removed from internal peace. The world affords so many instances of miseries abounding in the higher ranks of life, that it were needless to enlarge on a topic so generally known and admitted.

Assuming it, therefore, for an undoubted truth. that the mere possession of the goods of fortune may be consistent with the want of inward tranquillity, we must look around for other more certain grounds of it. We must enquire whether any line of conduct can be pointed out, which, independent of external situation in the world, shall tend to make us easy in mind; shall either bestow, or aid, that tranquillity which all men desire. The remaining part of this discourse shall be employed in suggesting, with great plainness of speech, such directions as appear to me most material on this important subject.

THE first direction which I have to suggest is, that we imitate the character of the man who is described in this Psalm, as walking uprightly, working righteousness, and speaking the truth, as he thinketh in his heart; that we study to preserve a clear conscience, and to lead a virtuous and honourable, at least an inoffensive and innocent life. Of such a man only it can be said, that, doing these things, he shall never be moved. So great is the power of conscience over every human being, that the remembrance of crimes never fails to overthrow tranquillity of mind. Be assured, that he who defrauds his neighbour, who has ensnared the innocent, has violated his trust, or betrayed his friend, shall never enjoy within himself undisturbed quiet. His evil deeds will at times recur to his thoughts, like ghosts rising up in black array before him to haunt his couch. Even the sense of a foolish and trifling conduct; of a life passed in idleness and dissipation; by which, though a man has not been guilty of great crimes, he has, however, wasted his substance, misspent his time, and brought upon himself just reproach; even this, I say, is sufficient to create much uneasiness and disquiet to the heart. Let him, therefore, who wishes to enjoy tranquillity, study, above all things, to act an irreproachable part. With comfort he will rest his head on his pillow at night, when he is conscious that throughout the day he has been doing his duty towards God and man; when none of the transactions

of that day come back, in painful remembrance, to upbraid him. To this testimony of a good conscience, let him be able,

In the second place, to join humble trust in the favour of God. As, after the best endeavours we can use, no man's behaviour will be entirely faultless, it is essential to peace of mind, that we have some ground for hope in the Divine mercy, that, through the merits of Jesus Christ, our defects shall be forgiven, and grace be shewn us by Heaven. This includes all the duties of faith and repentance that are required by the Gospel; the faithful discharge of which duties is absolutely necessary for delivering us from those fears of another world, which, if not allayed, are sufficient to banish all tranquillity from the heart. Our religious principles must at the same time be sound and pure; and carefully preserved from the taint of superstition, whose gloomy horrors, taking possession of weak and ill-informed minds, convert what they mistake for religion, into a source of misery.-Moreover, it is necessary that we be able to place trust in God, not only as our future Judge, but as the present Governor of human affairs. So uncertain is the continuance of every earthly comfort, that he who reposes no confidence in the Supreme Disposer of events, must be often disquieted and dejected. He alone possesses firm tranquillity, who, amidst all human vicissitudes, looks up, with settled trust, to an Almighty Ruler, as to one under whose conduct he is safe. To him alone belongs that happy priviledge, described by the Psalmist: He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord.*

I have pointed out the primary and essential foundations of tranquillity; virtuous conduct, good principles, and pious dispositions. At the same time, a man may be both pious and virtuous, and yet through some defects in the management of his mind and temper, may not possess that happy serenity and self-enjoyment, which ought to be the portion of virtue and piety. Instances of this will occur to every one who is acquainted with the world. We too often behold persons, whose principles, and whose moral conduct, are in the main unexceptionable, leading an uncomfortable life; through fretfulness of temper, peevishness of manners, or sullenness of disposition. There is, therefore, some discipline to be studied; there are some subsidiary parts of character to be attended to, in order to give piety and virtue their full effect for conferring tranquillity. To the consideration of these secondary means I now procced. Let me then advise you,

In the third place, to attend to the culture and improvement of your minds. A fund of useful knowledge, and a stock of ideas, afford much advantage for the enjoyment of tranquillity.

Psalm cxiii. 7.

I do not mean that every man must study to become deeply learned. The situation of many would not allow it. The taste, and the habits of others, prevent it. But what I mean is, that every man who wishes to lead a comfortable life should provide for himself, as much as he can, by means of observation, reading, and reflecting, a large field of useful thoughts.-In a mind absolutely vacant, tranquillity is seldom found. The vacancy too often will be filled up by bad desires and passions. Whereas the mind of a wise man is a kingdom to itself. In his lonely, or me lancholy hours, he finds always resources within himself, to which he can turn for relief. As there are many occasions when external objects afford no pleasure, it is only by being able to rest on the entertainments afforded to himself by his mind, that any one éan pass his days with self-enjoyment. Let me recommend, for the same purpose,

IN the fourth place, that we be always careful to provide proper employment for our time. Regular industry and labour, with intervals of ease, is perhaps the state most conducive of any to tranquillity. If our station give no call to industry, it will be profitable that we study to have some end or object in view, to which our attention shall be directed. Relaxation, from intense or incessant pursuit, is requisite for comfort. But if relaxation degenerate into total idleness, it becomes in a high degree adverse to tranquillity. Every man by his nature is formed, more or less for action. In a mind that is entirely quiescent, and that has no object to put it into motion, instead of self-enjoyment, there will be constant languor, tediousness, and misery. Life stagnates in such a situation, like a pool of dead waters; and the man becomes a burden to himself. Violent and dangerous pursuits, which distract and embroil those who are engaged in them, I cannot be understood to recommend. Every one sees how foreign these are to a state of tranquillity. But, in the ordinary tenour of calm and easy life, I would advise every one to have some end before him; some object which shall bring the mind into action, and fill up the vacuities of time. Provided the object be innocent and of no unsuitable or degrading nature, it may answer this purpose, though it should not be in itself of high importance. It is better for the mind to have some determinate direction given it, than to be always left floating, as it were, in empty space. But about whatever objects we are employed, it is still more material to tranquillity, that, in the

Fifth place, we learn to govern our passions. These are the most frequent disturbers of our peace. Necessary as their impulse is to give activity to the mind, yet if they are not kept in subordination to reason, they speedily throw all things into confusion. Such of them as belong to the malignant and unsocial