whenas a clear day (that will certainly dispel all darkness and scatter all mists) is breaking in on us; to make vizors for our faces, and cloaks for our actions, whenas we must very shortly be exposed, perfectly naked and undisguised, in our true colors, to the general view of angels and men? Heaven sees at present what we think and do, and our conscience cannot be wholly ignorant or insensible; nor can earth itself be long unacquainted therewith. Is it not much better, and more easy (since it requires no pains or study) to act ourselves, than to accommodate ourselves to other unbeseeming and undue parts; to be upright in our intentions, consistent in our discourses, plain in our dealings, following the single and uniform guidance of our reason and conscience, than to shuffle and shift, wandering after the various, uncertain, and inconstant opinions or humors of men? What matter is it what clothes we wear, what garb we appear in, during this posture of travel and sojourning here; what for the present we go for; how men esteem us, what they think of our actions? St. Paul at least did not much stand on it; for, with me,' said he, it is a very small thing (éλáxiorov, the least thing that can come under consideration) to be judged of you, or of human day,' (that is, of this present transitory, fallible, reversible judgment of men.) If we mean well and do righteously, our conscience will at present satisfy us, and the divine (unerring and impartial) sentence will hereafter acquit us; no unjust or uncharitable censure shall prejudice us if we entertain base designs, and deal unrighteously, as our conscience will accuse and vex us here, so God will shortly condemn and punish us; neither shall the most favorable conceit of men stand us in stead. Every man's work shall become manifest, for the day shall declare it; because it shall be revealed by fire; and the fire (that is, a severe and strict inquiry) shall try every man's work, of what sort it is.' I cannot insist more on this point; I shall only say that, considering the brevity and uncertainty of our present state, the greatest simplicity may justly be deemed the truest wisdom; that who deceives others, doth cozen himself most; that the deepest policy, used to compass or to conceal bad designs, will in the end appear the most downright folly.

I might add to the precedent discourses, that philosophy itself

hath commended this consideration as a proper and powerful instrument of virtue, reckoning the practice thereof a main part of wisdom; the greatest proficient therein in common esteem, Socrates, having defined philosophy, or the study of wisdom, to be nothing else but peλérn Oavárov, the study of death;' intimating also, (in Plato's Phædon,) that this study, the meditation of death, and preparation of his mind to leave this world, had been the constant and chief employment of his life; that likewise, according to experience, nothing more avails to render the minds of men sober and well composed, than such spectacles of mortality, as do impress this consideration on them. For whom doth not the sight of a coffin, or of a grave gaping to receive a friend, perhaps, or an ancient acquaintance; however a man in nature and state altogether like ourselves; of the mournful looks and habits, of all the sad pomps and solemnities attending man unto his long home, by minding him of his own frail condition, affect with some serious, some honest, some wise thoughts? And if we be reasonable men, we may every day supply the need of such occasions, by representing to ourselves the necessity of our soon returning to the dust; dressing in thought our own hearses, and celebrating our own funerals; by living under the continual apprehension and sense of our transitory and uncertain condition; dying daily, or becoming already dead unto this world. The doing which effectually being the gift of God, and an especial work of his grace, let us of him humbly implore it, saying after the holy prophet, Lord, so teach us to number our days, that we may apply our hearts unto wisdom.' Amen.

SUMMARY OF SERMON XLVIII.

PSALM CXIX.-VERSE 60.

THIS excellent psalm contains manifold reflexions on the nature, properties, adjuncts, and effects of God's law, &c. Among them that selected for the subject of this discourse implies an excellent rule of practice, authorised by the psalmist's example, that we should speedily, without procrastination, apply ourselves to the observance of God's commandments.

It is indeed a common practice of men that are engaged in bad courses, to adjourn their reformation to a future time, still sinning, and still promising themselves to repent, &e.: but how dangerous, fallacious, and mischievous such a manner of proceeding is, how much more advisable it is to follow the example propounded to us in the text, will appear from the following considerations.

1. We may consider that the observance of God's commandments, from an habitual habit of mind and tenor of practice, is our indispensable duty, the only way to happiness, and the necessary condition of our attaining salvation. If thou wilt enter into life, keep the commandments. Again, disobedience is the certain road to perdition; that which involves us in guilt and condemnation. The foolish shall not stand in God's sight; he hateth all the workers of iniquity, &c. In other cases common sense prompts men to proceed otherwise: for who, having rendered one his enemy, that far overmatches him, and at whose mercy he stands, will not speedily sue to be reconciled? Who, being seized by a pernicious disease, will not haste to seek a cure? This point enlarged on.

2. We may consider, that, in order to our final welfare, we have much work to dispatch, which requires not only earnest care and painful industry, but competent time; which, if we do not presently fall on, may be wanting, and so our work be left undone or imperfect. Virtue is not like a mushroom, which springs up in one night when we are asleep or regard it not; but a delicate plant, that grows slowly and tenderly, needing much pains in its cultivation, &c. Neither is vice a spirit that will be conjured down by a charm, or an adversary that can be knocked down by a blow. If therefore we mean to be good, or to be happy, we should not lose time; but be up presently at our great task, snatching all occasions, and embracing all means of reforming our hearts and lives.

3. We may consider that no future time which we can fix on will be more convenient than the present is, for that purpose. Let us pitch on what time we please, we shall be as unwilling and unfit to begin as we are now; shall find in ourselves the same indispositions, the same listlessness, the same aversion to reformation: there will occur the like hardships to deter, and the like pleasures to allure us from our duty: this topic enlarged on.

4. We may consider, that, the more we defer it, the more difficult and painful our task must needs prove: every day will add to the work we have to do, and diminish our ability to perform it. Sin is never at a stay; if we do not retreat from it, we shall advance in it; and the farther we go on, the more we shall have to come back. Vice, as it grows in age, so it improves in stature and strength: by continuance in it, the chief means, afforded by nature or by grace, of restraining it, are either cut off, or enervated and rendered ineffectual. State of conscience in him who commences, and in him who has run the course of sin, described.

5. We may consider that by delaying to amend our lives, it may be impossible to do it: it may be so in the nature of the

thing; it may be so by the will of God. It may become naturally impossible; for vice, by custom, may pass into nature, and prove as congenial as if it were born with us: this point enlarged on it may become so by God's will; for to an effectual repentance the succor of divine grace is necessary; but that is arbitrarily dispensed; and to such as have abused, or will not treat it well, the spirit shall not be imparted: this point also enlarged on. We should therefore do well if we seriously regarded the Apostle's admonition; Exhort one another to-day, while it is called to-day; lest any of you be hardened by the deceitfulness of sin.

6. We should consider that we are mortal and frail; and therefore any designs of future reformation may be cut off or intercepted by death. You say, you will repent to-morrow; but are you sure you will have a morrow to repent in? Have you an hour in hand, or a minute at your disposal? This subject dilated on. Conclusion.