vate habits of serious thought and recollection. I before advised those who are particularly engaged in active life, to form to themselves some object of pursuit, in order to furnish proper employment to time and thought. But the great multitude of men are in a different situation. Industry is required of them; business and cares press; and active pursuits occupy their closest attention. He who, in this situation, pours himself forth incessantly on the world, cannot escape partaking much of its disturbance and trouble. Amidst bustle, and intrigue, and dissension, he must pass many an uneasy hour. Here an enemy encounters him; there a rival meets him. A suspicious friend alarms him one hour; an ungrateful one provokes him the next. I do not recommend, that, for these reasons, he who studies tranquillity should retire from all public business, and forsake the haunts of men. This were the retreat of a monk, not of a good and wise man. Tranquillity were too dearly purchased by the neglect of those duties which belong to a man and a Christian. Nor indeed in absolute seclusion from the world, is tranquillity ever found. On the contrary, when the human mind is cut off from those employments for which it was designed by nature and Providence, it preys on itself, and engenders its own misery. Tranquillity is always most likely to be attained, when the business of the world is tempered with thoughtful and serious retreat. Commune with your hearts on your beds, and be still. Leaving this world to itself, let there be seasons which you devote to yourselves and to God. Reflection and meditation allay the workings of many unquiet passions; and place us at a distance from the tumults of the world. When the mind has either been ruffled or cast down, an

find a sanctuary to which we ean retreat. In the hours of contemplation and devotion, a good man enjoys himself in peace. He beholds nobler objects than what worldly men can behold. He assumes a higher character. He listens to the voice of nature and of God; and from this holy sanctuary comes forth with a mind fortified against the little disturbances of the world. Such habits, therefore, cannot be too much recommended to the lovers of tranquillity, as powerful subsidiary means for attaining that happy state.

I have thus pointed out what appears to me the discipline of religion and wisdom for tranquillity of mind. He that doeth these things shall never be moved. During the early periods of life, vivid sensations of pleasure are the sole objects thought worthy of pursuit. Mere ease and calmness are despised, as the portion of the aged only and the feeble. Some longer acquaintance with the world, with its disappointed hopes and fallacious pleasures, teaches almost all men, by degrees, to wish for tranquillity and peace. But you must not imagine that these are blessings which will drop on men of their own accord as soon as they begin to desire them. No: the thoughtless and the profligate will ever remain strangers to them. They will remain the sport of every accident that occurs to derange their minds, and to disturb their life.

The three great enemies to tranquillity are, Vice, Superstition, and Idleness: Vice, which poisons and disturbs the mind with bad passions; Superstition, which fills it with imaginary terrors; Idleness, which loads it with tediousness and disgust. is only by following the path which eternal wisdom has pointed out, that we can arrive at the blessed temple of tranquillity, and obtain a station there by doing, or at least endea

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vouring to do, our duty to God and man; by acquiring a humble trust in the mercy and favour of God through Jesus Christ; by cultivating our minds, and properly employing our time and thoughts; by governing our passions and our temper; by correct ing all unreasonable expectations from the world and from men; and in the midst of worldly business, habituating ourselves to calm retreat and serious

recollection. By such means as these, it may be hoped, that, through the Divine blessing, our days shall flow in a stream as unruffled as the human state admits. The wicked are like the troubled sea, when it cannot rest. But the work of righteousness is peace; and the effect of righteousness is quietness and assurance for ever. (Isaiah xxxii. 17.)

How many complaints do we hear from every quarter, of the misery and distress that fill the world? In these, the high and low, the young and the aged, join; and since the beginning of time no topic has been more fertile of declamation, than the vanity and vexation which man is appointed to suffer. But are we certain that this vexation, and this vanity, is altogether to be ascribed to the appointment of Heaven? Is there no ground to suspect that man himself is the chief and immediate author of his own sufferings? What the text plainly suggests is, that it is common for men to complain groundlessly of Providence; that they are prone to accuse God for the evils of life, when in reason they ought to accuse themselves; and that after their foolishness hath perverted their way, and made them undergo the consequences of their own misconduct, they impiously fret in heart against the Lord. This is the doctrine which I now propose to illustrate, in order to silence the sceptic, and to check a repining and irreligious spirit. I shall for this end make some observations, first, on the external, and next upon the in

ternal, condition of man; and then conclude with such serious and useful improvement as the subject will naturally suggest.

I. Let us consider the external condition of man. We find him placed in a world where he has by no means the disposal of the events that happen. Calamities sometimes befall the worthiest and the best, which it is not in their power to prevent, and where nothing is left them, but to acknowledge and to submit to the high hand of Heaven. For such visitations of trial, many good and wise reasons can be assigned, which the present subject leads me not to discuss. But though those unavoidable calamities make a part, yet they make not the chief part of the vexations and sorrows that distress human life. A multitude of evils beset us, for the source of which we must look to another quarter.--No sooner has any thing, in the health or in the circumstances of men, gone cross to their wish, than they begin to talk of the unequal distribution of the good things of this life; they envy the condition of others; they repine at their own

lot, and fret against the Ruler of the world.

Full of these sentiments, one man pines under a broken constitution. But let us ask him, whether we can, fairly and honestly, assign no cause for this but the unknown decree of Heaven. Has he duly valued the blessings of health, and always observed the rules of virtue and sobriety? Has he been moderate in his life, and temperate in all his pleasures? If now he be only paying the price of his former, perhaps his forgotten, indulgences, has he any title to complain, as if he were suffering unjustly? Were you to survey the chambers of sickness and distress, you would find them peopled with the victims of intemperance and sensuality, and with the children of vicious indolence and sloth. Among the thousands who languish there, you will find the proportion of innocent sufferers to be small. You would see faded youth, premature old age, and the prospect of an untimely grave, to be the portion of multitudes who, in one way or other, have brought those evils on themselves; while yet these martyrs of vice and folly have the assurance to arraign the hard fate of man, and to fret against the Lord.

But you, perhaps, complain of hardships of another kind; of the injustice of the world; of the poverty which you suffer, and the discouragements under which you labour; of the crosses and disappointments of which your life has been doomed to be full.-Before you give too much scope to your discontent, let me desire you to reflect impartially upon your past train of life. Have not sloth, pride, or ill-temper, or sinful passions, misled you often from the path of sound and wise conduct? Have you not been wanting to yourselves in improving those opportunities which Providence offered you, for bettering and advancing your

state? If you have chosen to indulge your humour or your taste, in the gratifications of indolence or pleasure, can you complain, because others, in preference to you, have obtained those advantages which naturally belong to useful labours, and honourable pursuits? Have not the consequences of some false steps, into which your passions or your pleasures have betrayed you, pursued you through much of your life; tainted, perhaps, your character, involved you in embarrassments, or sunk you into neglect?-It is an old saying, that every man is the artificer of his own fortune in the world. It is certain, that the world seldom turns wholly against a man, unless through his own fault. Godliness is, in general, profitable unto all things. Virtue, diligence, and industry, joined with good temper and prudence, have ever been found the surest road to prosperity; and where men fail of attaining it, their want of success is far oftener owing to their having deviated from that road, than to their having encountered insuperable bars in it. Some, by being too artful, forfeit the reputation of probity. Some, by being too open, are accounted to fail in prudence. Others, by being fickle and changeable, are distrusted by all.The case commonly is, that men seek to ascribe their disappointments to any cause, rather than to their own misconduct; and when they can devise no other cause, they lay them to the charge of Providence. Their folly leads them into vices; their vices into misfortunes; and in their misfortunes they fret against the Lord. They are doubly unjust towards God. In their prosperity, they are apt to ascribe their success to their own diligence, rather than to God's blessing; and in their adversity, they impute their distresses to his Providence, not to their own misbehaviour. Whereas the truth is the very reverse of this.

Every good and every perfect gift cometh from above; and of evil and misery man is the author to himself.

When, from the condition of individuals, we look abroad to the public state of the world, we meet with more proofs of the truth of this assertion. We see great societies of men torn in pieces by intestine dissensions, tumults, and civil commotions. We see mighty armies going forth, in formidable array, against each other, to cover the earth with blood, and to fill the air with the cries of widows and orphans. Sad evils these are, to which this miserable world is exposed. -But are these evils, I beseech you, to be imputed to God? Was it he who sent forth slaughtering armies into the field, or who filled the peaceful city with massacres and blood? Are these miseries any other than the bitter fruit of men's violent and disorderly passions? Are they not clearly to be traced to the ambition and vices of princes, to the quarrels of the great, and to the turbulence of the people? -Let us lay them entirely out of the account, in thinking of Providence; and let us think only of the foolishness of men. Did man control his passions, and form his conduct, according to the dictates of wisdom, humanity, and virtue, the earth would no longer be desolated by cruelty; and human societies would live in order, harmony, and peace. In those scenes of mischief and violence which fill the world, let man behold, with shame, the pictures of his vices, his ignorance, and folly. Let him be humbled by the mortifying view of his own perverseness; but let not his heart fret against the Lord. From the external condition, let us proceed,

II. To consider the internal state of man. It is certain that much disquiet and misery may be found there, although his outward condition appear undisturbed and easy. As far as this inward disquietude arises from

the stings of conscience, and the horrors of guilt, there can be no doubt of its being self-created misery; which it is altogether impossible to impute to Heaven. But even when great crimes and deep remorse are not the occasions of torment, how often is poison infused into the most flourishing conditions of fortune, by the follies and passions of the prosperous? We see them peevish and restless, corrupted with luxury, and enervated by ease; impatient of the smallest disappointment; oppressed with low spirits, and complaining of every thing around them. How many Hamans, Hazaels, and Herods, are there in the world, who, from what they suffer within, pass their days in more vexation and misery, than they who undergo the hardships of poverty? Dare such men, in their most discontented moments, charge the providence of Heaven with miseries of their own procuring? Providence had put into their hands the fairest opportunity of passing their life with comfort. But they themselves blasted every comfort that was offered, and verified the prediction, that the prosperity of fools shall destroy them. (Prov. i. 32.)

As it is a man's own foolishness which ruins his prosperity, we must not omit to remark, that it is the same cause which aggravates and imbitters his adversity. his adversity. That you may suffer from the external afflictions of the world, may often be owing to God's appointment; but when, in the midst of these, you also suffer from the disorders of your mind and passions, this is owing to yourselves; and there are those inward disorders which add the severest sting to external afflictions. Many are the resources of a good and a wise man, under all the disasters of life. In the midst of them, it is always in his power to enjoy peace of mind, and hope in God; he may suffer; but under suffering he will not sink, as long as all is sound

within. But when the spirit has been wounded by guilt and folly, its wounds open, and bleed afresh, upon every blow that is received from the world. The mind becomes sensible and sore to the slightest injuries of fortune; and a small reverse is felt as an insupportable calamity.

On the whole, the farther you search into human life, and the more you observe the manners and the conduct of men, you will be the more convinced of this great truth, that of the distresses which abound in the world, we are the chief authors. Among the multitudes who are, at this day, bewailing their condition and lot, it will be found to hold, of far the greater part, that they are reaping the fruit of their own doings; their iniquities are reproving them, and their backslidings correcting them. Unattainable objects foolishly pursued, intemperate passions nourished, vicious pleasures and desires indulged, God, and God's holy laws, forgotten; these, these are the great scourges of the world; the great causes of the life of man being so embroiled and unhappy. God hath ordained our state on earth to be a mixed aud imperfect state. We have ourselves to blame for its becoming an insupportable one. If it bring forth nothing to us but vexation and vanity; we have sown the seeds of that vanity and vexation; and as we have sown, we must reap.-I now proceed to make improvement of those truths which we have been considering.

In the first place, let us be taught to look upon sin as the source of all our miseries. It may sometimes assume the gentler names of folly, irregularity, or levity; but under whatever form it appears, it always imports a deviation from that sacred law which ought to regulate our conduct. It is still the root that beareth gall and wormwood; (Deut. xxix. 18.) and in exact proportion to the quantity of this poisonous weed, which we our

selves have infused into our cup, we must expect to drink the waters of bitterness. If the foolishness of man did not pervert his ways, his heart would have no occasion to fret against the Lord. He would enjoy competent satisfaction in every situation of life; and, under its unavoidable evils, would derive consolation from religion and virtue. Indeed, of every evil which we now endure, of those evils which we look upon to be the appointment of Providence, as well as of others, sin is ultimately the cause; as it was man's revolt from God, which gave rise originally to those evils, and which rendered the chastisements we undergo, in this state of discipline, necessary, even for the sons of God.But at present, we confine our observation to those miseries of which men are the immediate procurers to themselves; and from them alone, we find sufficient reason to consider sin as the capital foe to man; as the great troubler and disturber of his life. To Providence, then, let us look up with reverence. On sin let our indignation be vented; and, what is of more consequence, against sin and all its approaches, let our utmost caution be employed. As we proceed through the different paths of life, let us accustom ourselves to beware of sin, as the hidden snake lurketh among the grass, from whose fatal touch we must fly in haste, if we would not experience its sting.-Too many have no just apprehensions of this danger. Fools, says the Wise Man, make a mock at sin. A fool indeed he must be, who dares to think lightly of it. He shews not only the depravity of his heart, but, what perhaps he will be more ashamed to be charged with, he shews his ignorance of the world. He shews that he knows nct, he understands not, even his worldly interest, nor the interest and happiness of human society.

In the second place, let us learn,