phy. Nothing violently paffionate is durable; no, not even the ecftacies of religion. Exorbitant

paffion is like a flood after great rains. However it may ruth in torrents for a day, it will exhaust itself, and dwindle to the fhallow ftream, fcarcely creeping within the banks of its natural channel.

The paffions are the chief deftroyers of our peace; the ftorms and tempefts of the moral world. To extirpate them is impoffible, if it were defirable. But to regulate them by habitual care, is not fo difficult, and is certainly worth all our attention. Many men do evidently acquire a wonderful command of their paffions, in the prefence of their fuperiors, or when their temporal interest is concerned. And fhall we not attempt it in the prefence of God dwelling in us, and for an everlafting intereft?

The task is facilitated by the grace of God, which certainly co-operates with man in every virtuous endeavour. To JESUS CHRIST, then, lef us have recourse, as to the best philofopher. He who faid to the fea, "Be ftill," will calm our paffions, as he fmoothed the waves. Peace was the legacy which he left to his followers. Hear his bland and foothing words: "Peace I leave "with you; my peace I give unto you; not as "the world giveth, give I unto you." "The "work of righteoufnefs," fays Ifaiah," is peace; " and the effect of righteoufness, quietnefs and "affurance for ever." "Grace and peace be "multiplied unto you," adds St. Peter, "through "the knowledge of God, and of our Lord Jefus "Christ."

"Not as the world giveth," fays our Saviour, "give I peace." The world fpeaks peace, when there is no peace. Diffipation, variety of worldly bufinefs, worldly cares, worldly company, riot,

noise,

noise, intemperance, produce a TUMULT, which banishes reflection, but cannot caufe ferenity, felf-poffeffion, and compofure. The fick man, who has recourse to opium and ftrong drink to lull his malady in a deceitful oblivion, increases his pain and his danger.

The Christian seeks peace, by feeking pardon of God by repentance. "Acquaint thyself with "God, and be at peace." He feeks peace, by keeping a watch on thofe great deftroyers of it, his paffions. On these tumultuous waves he pours the oil of Chriftian love, and they are calm. Thus he lives; at peace with himself, at peace with his neighbour, and at peace with his God.

Thus he lives; and when he quits this earthly fcene, (like a river, whose banks are flowery, and whofe waters limpid and smooth,)-he glides, unruffled, into the ocean of eternity. Go, then, gentle Spirit, to the realms of peace, and enjoy the peace of God !-in the bofom of thy father, and our father *. Very pleasant haft thou been unto ust, during the time of thy fojourning here. Dove-like were thy manners; for the Spirit, which defcended like a dove, infpired thee with everyamiable difpofition, and above all, with the LOVE OF PEACE, national and public, as well as internal: and BLESSED ARE THE PEACE-MAKERS; theirs fhall be the peace of God which paffeth all understanding, in the KINGDOM of HEAVEN.

In the kingdoms of the earth, indeed, there is feldom any lafting peace. What Chriftian but muft drop a tear over the fertile realms of Chriftendom crimfoned with human blood; fhed at the instigation of the spirit of APOLLYON, or the DESTROYER, taking his abode in hearts which have

* John. xx. 17.

N4

† 2 Sam. i. 26.

rejected

rejected the HOLY GHOST, the fpirit of love, the God of peace! May the rulers of the world receive the Spirit of Chrift, and heal the wounds of the PEOPLE; fo fhall they experience, in the hour of their own distress, the peace of God which paffeth all understanding, and their crowns shall be AMA

RANTHINE.

SECTION LVIII.

General Reflections on HAPPINESS. ERRORS in the Purfuit of it.-No fublunary Happiness perfect.— Chrift's Invitation to the wretched.-CHRISTIAN PHILOSOPHY affords the highest earthly Satisfaction.-Its SUMMUM BONUM is a State of GRACE, or the Enjoyment of Divine Favour.

o what purpose are laboured declamations on Tthe mifery of man? He can want no studied

proofs of a wretchednefs which he fees in others, and feels in his own bofom. To expatiate on the fymptoms of a difeafe, without pointing out a cure or an alleviation, is only to add to the pain, by increafing the impatience, of the sufferer.

After all the melancholy pictures of human life, it must be allowed, that there is much comfort in the world, blended with its mifery. Look abroad, from the library into real life, and you will fee a general appearance of cheerfulness. Though clouds intervene, funshine predominates. The labourer and mechanic chaunt over their daily toil; and though they paufe only to wipe the fweat off their brow, return to their work, after a

fhort

fhort but hearty meal, or fweet flumbers on a bed of ftraw, not only without a murmur, but with alacrity.

The profpect of reward at the close of a laborious day, the viciffitudes of reft and labour, the fucceffion of ideas in active employment, the warmth and agitation of the animal fpirits confequent on exertion, fuperinduce a delightful oblivion of care, and render the state of those who are supposed to be the leaft happy, the poor and laborious, frequently moft pleasurable.

Nor let the higher ranks among us be enviously and malignantly mifreprefented. Many in the higher ranks devote their time to business and pleafure alternately, and though the harp and the viol, the tabret and pipe, and wine, are in their feafts* ; yet fome of them, guided by prudence, moderation, and piety, take a delight, at the fame time, in regarding the work of the Lord, and confidering the operation of his hands +; fuffering neither pleafure nor bufinefs to interrupt their endeavour to improve in grace, and to exercise themselves in works of devotion and charity. With respect to CHARITY, which diftinguishes this age and nation above all nations on the face of the earth, by whom are the great establishments for all infirmities and cafualties raised and fupported, but by the rich and noble, by fuccefsful men in bufinefs, whó moft benevolently endeavour to communicate the happiness to which they were born, or with which Providence has blessed their exertions? Happy in themselves, they endeavour to deserve or fanctify their profperity, by imitating him who gave it, in acts of most difinterested beneficence. For a proof of this, look into our public diaries, and the

* Ifa. v. 12.

N 5

† Ibid.

registers

regifters of great charities; and fee how eagerly the rich and great contribute to their support.

So that, upon the whole, there is certainly an appearance of goodness and of joy on the face of human affairs; and this appearance, in many cafes, is, most certainly, fupported by reality. The world abounds with good as well as evil. Our own difpofition and difcontent too often poifon and embitter the rich repaft.

It is indeed evident that there is more good than evil in the world. Plenty is certainly more common than fcarcity; health than fickness; ease than pain. And this is fo far confirmed by experience, as to render the defcriptions of human mifery, which we read in declamatory harangues, worthy of little credit and attention. Few, comparatively, know what it is to be completely miferable. Who of us, in this country, does not every day enjoy fome folid comfort? A vaft majority is warmly clothed, plentifully fed, and accommodated with a house for shelter, and a bed for repose.

Yet let the balance be held evenly. There is, we all experience, an abundance of evil in the world; and it is aggravated and increased by fear, and the activity of a lively imagination.

It is true also, that the beft of our pleafures and enjoyments are rather amufive, than perfectly and durably fatisfactory. For who ever declared himself, in the midst of grandeur, pleasure, opuHence, happy to the utmost extent of his wishes? Who but, in fome moments, has felt a fentiment of discontent? Who ever faid, "I am now in "that fettled ftate of enjoyment and perfect con"tentment, that I conceive not a wish of addition "to it; I look not to a future day for an in"creafe: I acquiefce; free at once from hope

" and