An attention to the power of habit will confirm the truth of this representation. Habits are of two kinds, bad and good. Bad habits become every day more inveterate, and more difficult to be removed; but time is so far from rendering them agreeable, that he, who is subjected to their tyranny, is continually plunging himself more deeply in wretchedness. Good habits have a contrary effect; for it is evident, that by means of this part of human nature, actions which were at first laborious, and even disgusting, provided they are good and useful, become in time tolerable, and at last pleasant. We daily observe instances of men, who began a course of life, which was irksome to them, and who are now, by long use, not only reconciled, but warmly attached to it. If this effect follows the continued. practice of other good things, it is in particular the result of the practice of religion; of which we may with truth affirm, that it becomes more and more easy, constant, and delightful by habit, whether a man is led to it at first by force or persuasion.

It is evident, from the observations which have been made, that fear of punishment alone will not be sufficient to guide us through the whole course of virtue. No; it is necessary that other motives should step in to its assistance; if we would become complete in holiness, it is necessary that we should feel the influence of love and gratitude. But a man, who enters on the practice of religion.

by whatever just cause he may be first brought into it, will find other motives springing up and increasing in his heart. When he learns by experience, that the denunciations of wrath, which at first appeared to him to proceed from harshness, were in reality produced by mercy, affection toward his heavenly Father will arise in him. This affection will by degrees increase in his soul; till at length, having obtained entire possession of it, perfect love will cast out fear. In a word, the fear of punishment cannot be deemed a complete instructer in religion; but it may be justly considered in the same view, in which St. Paul exhibits the law of Moses, as a schoolmaster to bring us unto Christ.

Thus it appears that the fear of punishment is adapted to reform men; and that the Supreme Being is wise and merciful in displaying his terrours, as well as his mercies, to their view. The same observation may be made on punishment itself; for the arguments which have been alleged, apply as forcibly, and even with more strength, to punishment, than to the fear of punishment: because if only an apprehension of evil is sufficient to induce the wicked to forsake their sins, the actual suffering of evil must more effectually answer the purpose. To render this argument conclusive, we must, I confess, suppose, that as God does not threaten sinners, merely to terrify them, so neither does he punish them for the sake of punishment. The

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Scriptures however justify us in making this supposition for both in the Old and in the New Testament it is declared, that whom the Lord loveth he correcteth; even as a father, the son in whom he delighteth. It is evident that punishment is often, if not generally, disciplinary, and is intended for the benefit of him, by whom it is endured and it is probable, that whilst the sinner retains his free agency, and till he has acquired such an inveterate habit of wickedness, that it is morally impossible to reform him, it must be in his power to repent and to return to God.

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The conclusion from the subject is, that our heavenly Father has in mercy excited our fear, by threatening us with punishment, or by making known to us the consequences of sin, in the present, and in the future state. It follows therefore, that he is not less benevolent, and not less an object of love, when he arrays himself with terrour, than when he publishes good tidings of great joy. In all his dispensations he is infinitely good. He is good, when he promises, he is good, when he rewards us; he is good, when he threatens, he is good, when he punishes us. His character is uniform; it appears amiable and adorable in every view; and it should influence us to fear and serve him with reverence and grateful devotion.

2d S. after Easter.

SERMON XVII.

CONTENT.

PSALMS xxiii. 1, 2.

THE LORD IS MY SHEPHERD ; I SHALL NOT WANT. HE MAKETH ME ΤΟ LIE DOWN IN PASTURES OF TENDER GRASS; HE LEADETH ME BESIDE THE WATERS OF QUIETNESS.

In this passage, which I have read as it is translated in the margin of our English Bible, we have a pleasing picture of a life of content. By content I mean a moderate degree of happiness, that happiness, which leaves the mind satisfied without producing rapture: where under the protection of God, the kind shepherd, there is no want of any necessary comfort; but we are led to repose on pastures of tender grass, and drink the healthful waters of a brook, which flows quietly at our feet. This content is in general all, which we can expect to obtain in the present world. We may esteem ourselves favoured, if we can pass along without having cause to complain. If our minds are gently stirred with pleasant emotions, it is all that we can

hope, and all that we ought to desire; for on earth there are few causes of extatick pleasure. Sometimes perhaps the man of taste may feel it, on the view of an exquisite production of art or the imagination; but this sensation passes away in a moment; and it is seldom excited more than once by the same object.

In pursuit of the high degrees of happiness, we are commonly disappointed; and we not only miss the pleasure, which we aimed at, but we find that mortification has taken its place. We should learn then to moderate our desires, and to be satisfied with lower degrees of happiness, which will compensate us for their want of intenseness by their duration.

It is in a great measure in our power to acquire such a satisfaction as I have now described; but for this purpose it is necessary to observe rules of conduct; for content comes not of itself unsolicited. The gifts of God are bestowed on the meritorious, who are awake, and whose minds are active: they descend not on the idle, who do not seek them; on the vitious, who are unfit for their reception. I purpose in this discourse to offer several rules, by means of which we may hope to obtain a contented

mind.

I would previously observe, that there are circumstances and times, in which, though we may be