The objection is sound after a fashion. Change there must be, and fluctuation of feeling. But there is such a thing as 'peace subsisting at the heart of endless agitation.' You may remember the attempt that was made some years ago to build a steamer in which the central saloon was to hang perfectly still while the outer hull of the ship pitched and rolled with the moving sea. It was a failure, but the theory was sound and looked practicable. At any rate, it is a parable of what may be in our lives. If I might venture, without seeming irreverence, to modernise and so to illustrate this command of our Lord's, I would say, that He here bids us do for our life's voyage across a stormy sea, exactly what the 'Bessemer' ship was an attempt to do in its region--so to poise and control the oscillations of the central soul that however the outward life may be buffeted about, there may be moveless rest within. He knows full well that we must have rough weather, but He would have us counteract the motion of the sea, and keep our hearts in stillness. 'In the world ye shall have tribulation,' but in Him ye may have peace. He does not wish us to be blind to the facts of life, but to take _all_ the facts into our vision. A partial view of the so-called facts certainly will lead to tumultuous alternations of hope and fear, of joy and sorrow. But if you will take them all into account, you can be quiet and at rest. For here is a fact as real as the troubles and changes of life: 'Your Father knoweth that ye have need of these things.' Ah! the recognition of that will keep our inmost hearts full of sweet peace, whatever may befall the outward life. Only take all the facts of your condition, and accept Christ's word for that greatest and surest of all--the loving Father's knowledge of your needs, and it will not be hard to obey Christ's command, and keep yourself still, because fixed on Him. But now consider the teachings here as to the true source of the agitation which our Lord forbids. The precept itself affords no light on that subject, but the context shows us the true origin of the evil. The first point to observe is how remarkably our Lord identifies this anxiety and restlessness which He forbids with what at first sight seems its exact opposite, namely a calmness and peace which he also condemns as wholly bad. The whole series of warnings of which our text is part begins with the story of the rich man whose ground brought forth plentifully. His fault was not that he was tossed about with care and a doubtful mind, but the very opposite. His sin was in saying, 'Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.'