blessings and their sufferings are calamities; not judgments of God.

Multitudes also, who do not go all this length, suffer the mercies, which they daily receive, and these both invaluable and numberless, to pass by them in a great measure unregarded. Converse with these men on this subject; and they will readily acknowledge, that all their enjoyments are gifts of God, and in no sense merited by themselves. Still, from their ordinary conversation, and conduct, it is evident, that such acknowledgments are no part of the current state of their minds. From their obvious indifference, from their regardless inattention, amid the common and most necessary blessings of life, it is undeniably certain, that they are scarcely conscious even of the existence, much less of the Source, of these blessings. Were these persons to number their enjoyments; they would be astonished to find their amount. Were they to estimate them; they would be equally astonished to perceive their value. Were they to examine their own character; they would be amazed, that blessings of such value, and of such an amount, were bestowed on themselves.

The man, who actually adopts this conduct, will soon discern in the importance, and number, of his enjoyments, and in his own undeserving character, ample reasons, not only for being satisfied, but also for being grateful. On the one hand, he will admire that Divine Goodness, which is manifested to him every hour in so many forms; and will wonder, on the other, that it should be manifested to so guilty and undeserving a creature. So long as we do not perceive these facts; and, unless we mark them, we shall not perceive them; it seems impossible, that we should possess a contented spirit.

6. Contentment involves the Moderation of those desires, which are directed to worldly enjoyments.

There are two modes, in which mankind seek happiness: Indulging their wishes, and seeking to find objects, sufficient in their nature and number to gratify them; and confining their wishes by choice, and system, to a moderate number of objects, and thus preparing themselves to find their enjoyment in such objects, as, in the ordinary course of things, they may rationally expect to obtain. The former of these modes is generally pursued by mankind. Still, it is palpably unwise; full of danger; and regularly attended by disappointment, mortification, and distress. Every man, who adopts it, will be compelled to learn, that the state of this world is altogether unsuited to satisfy numerous and eager desires. The enjoyments, which it furnishes, are comparatively few, and small. They are incapable, therefore, of fulfilling the demands of numerous and extensive desires. At the same time, he will find his desires enlarging incomparably more, and increasing incomparably faster, than their gratification. A rich man covets property with far more greediness than the posses

sor of moderate wealth. He, who has entered the chase for fame, power, or pleasure, will find his wishes become more vehement, as well as more expanded, by every new instance of uccess; and will soon perceive, that, what he once thought to be sufficient good, has ceased to be good at all. If he gains all that he pursues; he will, therefore, be continually less and less satisfied; and, while he snatches on the right hand, and devours on the left, he will still be hungry in the midst of his gluttony and plunder.

Incomparably more wise, and hopeful, is the latter of these modes. The wishes, which are directed to worldly enjoyments, can be controlled, to an indefinite degree, by reason, firmness, and regular pre-concertion. In this case, the mind, demanding only moderate enjoyments, may ordinarily be in a good measure satisfied for, moderate enjoyments not only exist in our present state, but are commonly attainable, without much difficulty, by the great body of mankind. Our wishes, in this case, are suited to our circumstances. As, therefore, our enjoyment is commensurate to the satisfaction of our wishes; so, when our wishes are moderate, the moderate enjoyments, which this world supplies, will furnish us with sufficient gratification.

Without this moderation of our desires, contentment cannot exist. An eager pursuit of earthly good would make an Angel discontented. Vehement desires, ungratified, are sure and copious sources of misery. The demans of enjoyment, in the mind which cherishes them, are too high to be satisfied by any thing, which this world has to give. The mind seeks for enjoyment, not with the spirit of a rational, industrious man. but with that of a miser; and cries unceasingly, "Give, give;" but, whatever may be its acquisitions, is never sufficiently satisfied to be able to say, "It is enough."

7. Contentment involves Self-approbation.

All enjoyment commences in the state of the mind itself. When that is disturbed, no external gratifications can be relished, or regarded. No seasoning, no daintiness, will enable him, who is languishing under a fever, to relish even the choicest viands. But to ease of mind, self-approbation is indispensable. Unless the Conscience approve, and smile; serenity can never overspread the world within. So long as the Conscience reproaches, wounds, and terrifies; the soul must be perturbed, restless, and unhappy. That Contentment should exist in such a mind, can neither be proper, nor possible. But, whenever the man begins to submit to be controlled by his Conscience, he begins to be approved by himself. The tumult of the soul then begins to subside: the storm ceases to lower, and to threaten the violence of the blast is hushed: the angry clouds disperse. A summer evening overspreads the soul; calm, serene, bright; the promise of a future, peaceful, and delightful day.

II. I shall now briefly mention some of the benefits of Content

ment.

1. This disposition of mind secures to us the Favour of God.

The preceding Observations make it evident, that Contentment is, in an extensive sense, obedience to the Divine Will. It is also directly, and repeatedly, commanded in the Scriptures. To Timothy, St. Paul writes, Having food and raiment, let us be therewith content. To the Hebrews he says, universally, Be content with such things as ye have. This injunction he also enforces by the best of all reasons: viz. that God hath said, I will never leave thee nor forsake thee. That God is pleased with obedience to his commands, needs no illustration. Equally unnecessary would be an attempt to show, that a state of mind, formed, as Contentment obviously is, chiefly of faith, submission, humility, gratitude, and self-government, must be obedience eminently acceptable. But him, whom God approves, He will bless. The promises of the divine favour to such, as cordially obey the divine will, are spread every where throughout the Scriptures; and not one of them will fail of being accomplished. But the favour of God is the sum of all benefits, and the source whence every other proceeds. Contentment begins with a hope of the divine favour; and, as a continued course of obedience to the commands of God, originates unceasingly new hopes, and makes sure of new communications of the same invaluable blessing.

2. Contentment enables him, who possesses it, to perform his duty with more exactness, and more pleasure, than he can otherwise

attain.

The contented mind is unincumbered by many cares, and many hindrances, which usually obstruct, and retard, men in the performance of their duty. The serenity of its disposition leaves it at full leisure calmly to examine, and therefore clearly to understand, and thoroughly to feel, the nature, direction, and amount, of its duty. Satisfied with the divine dispensations, and assured of the approbation of Him, whose dispensations they are, it is prepared, beforehand, to accord with their tenour, and to perform whatever they may require. In this case, its obedience obviously becomes easy, cheerful, and of course delightful; as well as uniform, and exact. It is the punctilious and cheerful obedience of a child; compared with which the occasional and reluctant performances of a discontented man, are merely the mercenary drudgery of an unfaithful servant. But to perform our duty with pleasure, is to lead a life of enjoyment: for, our duty returns every moment of our lives. To perform our duty, also, with exactness, is not only delightful in itself; but is a continual source of self-approbation and peace; and the only source, whence these blessings can be derived.

3. The man, in whom this spirit prevails, is secured from many Temptations and many Sins, to which others are exposed.

contempt flashes on him from every eye; and a sentence of final condemnation is pronounced on him by every tongue! How will he bear to be shunned by all decent society; pointed at by the finger of prudence, as well as of scorn; and hissed, wherever he appears, not by vulgarity, ill-nature, and enmity, only, but by decency, delicacy, and common sense! How will he bear to spend his days in a kind of solitude, in the midst of mankind; to be welcomed cordially to no man's bosom; to be regarded as a public nuisance; to be suspected, and dreaded; and to have his presence regarded as a burden, and his character as a brand, upon the human race! Especially, how will he bear all this, and feel at the same time, that in all this no injustice is done to him; since he has merited it all by his own vile and infamous conduct!

3. The immense mischiefs occasioned by Slander ought to deter every man who has not, and to stop every man who has, entered upon this guilty career.

There are persons to whom I should scarcely think of addressing this consideration. But to this audience it may surely be addressed with success. It cannot for a moment be admitted, even with decency, that those, who are before me, can be indifferent to the thought of doing such mischiefs to their fellow-men. Think what it will be to stab the character, to destroy the peace and the usefulness, even of one of your fellow-creatures. Remember, how tenderly you regard your own reputation; how deeply you have been pierced even by the darts of ridicule; how suddenly you have shrunk from the eye of scorn; and how you have trembled under a tale of slander, or a foul aspersion. Remember, that others have their feelings also. Remember, that reputation is to them as dear; calumny as unwelcome; contempt as oppressive; and disgrace as full of anguish; as to you. Then ask yourselves, whether you can consent to be the authors of these evils.

All this, however, is only the first stage of the mischiefs, which you will accomplish. Extend your views from individuals to families. How much happiness in these little, delightful circles, is often destroyed by a single calumnious tale! How often are the hearts of parents broken, and the peace of their children destroyed, by false imputations of dishonesty to a son, or impurity to a daughter! How often is the domestic group clustered together with terror and anguish, by false charges upon the good name of the parent! Before, they were happy. Why are they not happy now? Because a fiend, in the shape, and with the tongue, of a man, has blasted all their enjoyments.

But the mischiefs do not stop here. Families are set at variance with each other: friends are converted into enemies; and neighbours into strangers. Harmony, hospitality, and peace, sicken, and die, before the foul breath of slander. Every office of kindness is interrunted; and the spirit of Christianity itself amozad maz.

plexed, bewildered, looks around in vain, or almost in vain, to find proper objects of its beneficence, and means, and modes, of administering it with success. To the happiness of good neighbourhood, succeeds a train of grovelling, base, serpentine hostilities: depraving all who practice them, and distressing all against whom they are practised. Anxiety and dismay haunts every fireside; and a funeral gloom settles upon every prospect, and broods over every hope.

4. The Slanderer ought to be deterred from his purpose by the incalculable mischiefs, which he will do to himself.

It cannot be supposed, that in such a course of hostilities against his fellow-men, the Slanderer will escape from the common resentment of those whom he has injured. As he is an enemy to all men; all men become at length enemies to him. Such as have smarted severely from his tongue, will usually take effectual care to make him smart in his turn. The vengeance, executed upon him, will often be exemplary. Sometimes he will be chastised. Sometimes he will be prosecuted. Sometimes he will be excluded from all decent society and often, if not always, he will be openly insultted with indignities, which he knows not how to brook, and yet dares not resist. The consciouness of his guilt will make him a coward: while a painful conviction, that his sufferings are a mere and just retribution of his crimes, will point every sting, and give a double force to every blow.

Still more ought he to be alarmed at the certain prospect of depraving himself. Slander is a compound of falsehood, injustice, unkindness, and meanness; forming in itself a character eminently depraved. What is so unhappily begun, proceeds with a rapid and dreadful declension. All the designs, which he forms in the indulgence of this characteristical propensity; all the measures, which he feels obliged to employ; all the instruments, which he an summon to his assistance; all the gratification, which he can xperience in his success; are such, and such only, as contribute to shrink, debase, and pollute his mind. In such a soil, a noble, generous thought would instantly wither. To such a bosom, honourable friendship cannot approach. At the door of such a heart, Christianity knocks for admittance in vain. His career is the career of abandonment only, through a path of steep and rapid descent, going down to the chambers of death.