33. Or if there be within the sphere of nature, things of a greater appearance, yet there is none wherein man is so nearly concerned. Since on this depends his eternal happiness or ruin. Nothing deserves so much to be considered by him, whether therefore we regard the greatness of the thing itself, or its greatness with respect to us, the consideration of death is as proper an exercise as a wise man can be employed in. 34. And as ’tis so fit an employment for him that is wise already, so, secondly, it is the most compendious way of making him wise that is not so. For all wisdom is in order to happiness; and to be truly wise, is to be wise unto salvation. Whatever knowledge contributes not to this, is quite besides the mark. It is, as the apostle calls it, _Science falsely so called_. The knowledge itself is vain, and the study of it impertinent. 35. Now the only way to happiness is a good life; and consequently all wisdom being in order to happiness, that is the true, and the only true wisdom, that serves to the promoting it. That therefore is the most compendious way of making a man wise, which soonest makes him good. And nothing does this so soon and so well, as the serious and habitual consideration of death. And therefore says the wise man, _remember death and corruption, and keep the commandments_: The shortest compendium of holy living that ever was given. As if he had said, many are the admonitions of wise and good men, for the moral conduct of life. But would you have a short and infalible direction? Remember death and corruption. Do but remember this, and forget all other rules if you _will_, and your duty if you _can_. 36. And what is here remarked by one wise man, is consented to by all. Hence that common practice among the antients, of placing sepulchres in their gardens, and of using that celebrated motto, _Memento mori_. Hence that modern as well as antient custom, of putting emblems of mortality in churches and other public places: by all which is implied, that the consideration of death is the greatest security of a good life. Indeed what other considerations do by parts, this does at a blow. It at once defeats the world, the flesh, and the devil. For how can the world captivate him, who seriously considers that he is a stranger in it, and shall shortly leave it? How can the flesh insnare him, who has his sepulchre in his eye, and reflects on the cold lodging he shall have there? And how can the devil prevail on him, who remembers that he shall die, and then enter on an ♦unchangeable state of happiness or misery, according as he has either resisted, or yielded to his temptations? Of so vast consequence is the constant thinking upon death, above all other, even practical meditation: and so great reason had _Moses_ for placing the wisdom of man in the consideration of his latter end. ♦ “unchangable” replaced with “unchangeable” for consistency