love it unalterably to the last. Forseen by him was every revolution which the course of ages has produced. All the changes which happen in the state of nature, or the life of men, were comprehended in his decree. How much soever worldly things may change in themselves, they are all united in his plan; they constitute one great system or whole, of which he is the Author; and which, at its final completion, shall appear to be perfect. His dominion holds together, in a continued chain, the successive variety of human events; gives stability to things that in themselves are fluctuating; gives constancy even to the fashion of the world while it is passing away. Wherefore, though all things change on earth, and we ourselves be involved in the general mutability, yet as long as, with trust and hope, we look up to the Supreme Being, we rest on the rock of ages, and are safe amidst every change. We possess a fortress to which we can have recourse in all dangers; a refuge under all storms; a dwelling place in all generations.

IN the third and last place, Heaven and immortality pass not away. The fleeting scenes of this life are to be considered as no more than an introduction to a nobler and more permanent order of things, when man shall have attained the maturity of his being. This is what reason gave some ground to expect; what revelation has fully confirmed; and, in confirming it, has agreed with the sentiments and anticipations of the good and wise in every age. We are taught to believe, that what we now behold, is only the first stage of the life of man. We are arrived no farther than the threshold; we dwell as in the outer courts of existence. Here, tents only are pitched; tabernacles erected for the sojourners of a day. But in the region of eternity, all is great, stable, and unchanging. There, the mansions of the just are prepared; there, the city which hath foundations is built; there is established, the kingdom which cannot be moved. Here every thing is in stir and fluctuation; because here good men continue not, but pass onward in the course of being. There, all is serene, steady, and orderly; because there remaineth the final rest of the people of God. Here, all is corrupted by our folly and guilt; and of course must be transient and vain. But there, purchased by the death, and secured by the resurrection, of the Son of God, is an inheritance incorruptible, undefiled, and that fudeth not away. There reigns that tranquillity which is never troubled. There shines that sun which never sets. There flows that river of pleasures, which is always unruffle and pure. Loking forward to those Divine habitations, the changes of the present world disappear to the eye of faith; and a good man becomes ashamed of suffering himself to be dejected by what is so soon to pass away.

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 often 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.*

I John, ii. 17.

SERMON LXIII.

ON 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 elear 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 vir tuous, 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 proceed. 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.