nance; and he that made him ordered his goings.

But as the path of the just may be said to be a shining light with respect to its certainty and clearness, so likewise it may be termed in consideration of that pleasure and cheerfulness which it affords to those wise children, who have the happiness to walk therein. Their ways are, indeed, ways of pleasantness. They are equally strangers to the anxieties of doubt, and the apprehensions of fear. They neither regret the prospect that is behind them, nor tremble at that which lies before. Easy and serene, they proceed to the boundaries of life, and approach them with unshaken repose.

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Behold, say they, here is the end of "all our toils, the limits of our earthly exist66 ence. We have finished the course of life, "and henceforth there is laid up for us a "reward that fadeth not away. As we have "hitherto walked in the light of the everlasting God, so we shall henceforward

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enjoy his glorious presence. Not strangers "to the comforts of doing his will on earth, "lo! now, we shall have the honour and the

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happiness of fulfilling it in heaven-we go "to that innumerable company of angels, that "exalted society of spiritual beings, who "have either, like us, discharged the offices

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"of a mortal life, or have been created from eternity the attendants of their immortal "Maker."

With these sublime and animating reflections the just man closes his life; but before a state of mind like this can be attained, he must have long toiled in the paths of duty; the habits of virtue must have been confirmed by time, the expectations of immortality ensured by the firmest faith; and hope must have been long in possession of the mind, before it can leave behind it a moral certainty of that happiness it had in view. For,

II. Though the path of the just is always as a shining light, yet its brightness is progressive, and it shineth more and more unto the perfect day.

To whatever the depravity of the human mind may have been owing originally, nothing is more certain than that it is strangely depraved. Even virtue herself, all amiable as she is, must be long a solicitor, before she obtains any established interest in the heart. Even that degree of moral perfection which is attainable in this life must be an acquisition of time, and cannot be attained without long assiduity. The dispositions of the mind, naturally tending to vice, are not to be subdued

instantaneously, nor are such conversions, since the cessation of miracles, either to be hoped for or believed.

Fanatics, indeed, will pretend to refer you to the day, or to the very hour, when THE GREAT WORK WAS WROUGHT IN THEM; but this is to be numbered amongst the many vain delusions of a people whose religion is directed by imagination.

The change from vice to virtue must be gradually brought about, Reason is slow in its operations; and unless the conversion be the work of reason, it stands upon an uncertain foundation, and will probably endure but a short time. The passions, indeed, are more active in their execution; but as they are in themselves changeable, so will be all their effects.

How slowly reason prevails upon the heart to conquer any favourite inclination is well known to every man who has made the attempt. But, though it is difficult, it is far from being impossible; the most arduous parts of religious duty are to be overcome by the concurring assistance of heaven; and he whose heart is impressed with the deepest characters of vice, may in time be reclaimed by the assiduities of reason, assisted and supported by the Divine influence.

Can I here forbear to observe how strong an admonition this difficulty of conversion affords against sinking deep in the habits of sin? Who would render still more laborious a task which must once be performed? Who would add weight to a burthen which he apprehends to be already too heavy, and which, nevertheless, he must bear, or perish?

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However, after these disagreeable truths, it may afford us some consolation, that when once we have sat our feet in the shining path of the just, virtue will become more easy to us, as it becomes more habitual; that we shall receive new light and fresh encouragement the further we proceed; and that the way of the righteous shineth more and more unto the perfect day.

If vice can have charms sufficient to establish herself more securely by habit and custom; if guilt, whose allurements are specious and deceitful, can, in time, reconcile the heart to all its horrible deformities; much more surely shall goodness, shall virtue prevail by habit. These are like faithful friends

-the further trial we have of them, we shall find cause to love and value them the more.

That the pleasure of religious duty increases in proportion to the practice of it, we

need only appeal to the testimony of good men in all ages. The kingdom of God is, in this respect, to every individual, as a grain of mustard seed, small and inconsiderable in its first principles, but, by time and proper cultivation, growing up and flourishing into a magnificent body.

It is thus too that a righteous person may be considered metaphorically as a tree planted by the rivers of water, which not only bringeth forth its fruit in due season, but from the nature of its nutritious situation, acquires a stronger and more ample growth.

The life of a good man affords a prospect not unlike that of a mountainous country. Upon the first view it appears barren and solitary; but as we proceed the scene changes, and we are presented with views of fertility and beauty, which grow still more delightful, the farther we advance.

The righteous not only run with patience the race that is set before them, but acquire new strength and activity, as they approach towards the end. Animated by the divine promises, they stretch forward to obtain the high prize of their calling, the final objects of that unshaken faith, whose victorious influence overcometh the world. Thus it is that