if in all these things he is more indulgent to them, yet that they may not be inflated with vain-glory, or improper confidence, he shews them by diseases and dangers the unstable and transitory nature of all mortal blessings. We therefore truly derive advantage from the discipline of the cross, only when we learn that this life, considered in itself, is unquiet, turbulent, miserable in numberless instances, and in no respect altogether happy; and that all its reputed blessings are uncertain, transient, vain, and adulterated with a mixture of many evils; and in consequence of this at once conclude, that nothing can be sought or expected on earth but conflict, and that when we think of a crown we must raise our eyes towards heaven. For it must be admitted, that the mind is never seriously excited to desire and meditate on the future life, without having previously imbibed a contempt of the present.

II. There is no medium between these two extremes; either the earth must become vile in our estimation, or it must retain our immoderate love. Wherefore if we have any concern about eternity, we must use our most diligent efforts to extricate ourselves from these fetters. Now since the present life has numerous blandishments to attract us, and much pleasure, beauty, and sweetness to delight us; it is very necessary to our highest interests, that we should be frequently called off, that we may not be fascinated with such allurements. For what would be the consequence, if we were perpetually happy in the enjoyment of the blessings of this life; since we cannot, even by the incessant stimulus of calamity after calamity, be sufficiently aroused to a consideration of its misery? That human life is like a vapour or a shadow, is not only known to the learned, but even the vulgar have no proverb more common; and perceiving it to be a thing the knowledge of which would be eminently useful, they have represented it in many remarkable sentences. But there is scarcely any thing which we more carelessly consider, or sooner forget: for we undertake every thing as though we were erecting for ourselves an immortality on earth. If a funeral pass by, or we walk among the tombs, because the image of death is then presented to our eyes, we philosophise, I confess, in an admirable manner concerning the vanity of the present life; although even that is not always the

case, for frequently we are quite unaffected with all these things. But when this effect is produced, our philosophy is momentary, vanishing as soon as we withdraw, and leaving not even the smallest vestige behind it: in short, it passes away and is forgotten just like the plaudits of a theatre at any entertaining exhibition. And forgetting not only death but mortality itself, as though no rumour concerning it had ever reached us, ' we relapse into a supine security of immortality on earth. If any one in the mean time reminds us of the unwelcome proverb, that man is a creature of a day, we acknowledge the truth of it indeed, but with such inattention that the idea of perpetually living here still remains fixed in our minds. Who then can deny, that it is highly useful to us all, I do not say to be admonished by words, but by every possible evidence to be convinced, of the miserable condition of the present life; since even after we are convinced of it, we scarcely cease to be besotted with a perverse and foolish admiration of it, as though it contained the greatest attainable blessings? But if it be necessary for God to instruct us, it is on the other hand our duty to listen to him when he calls, and rebukes our sluggishness; in order that, despising the world, we may apply ourselves with our whole heart to meditate on the life which is to come.

III. But the faithful should accustom themselves to such a contempt of the present life, as may not generate either hatred of life, or ingratitude towards God. For this life, though it is replete with innumerable miseries, is yet deservedly reckoned among the Divine blessings which must not be despised. Wherefore if we discover nothing of the Divine beneficence in it, we are already guilty of no small ingratitude towards God himself, But to the faithful especially it should be a testimony of the Divine benevolence, since the whole of it is destined to the advancement of their salvation. For before he openly discovers to us the inheritance of eternal glory, he intends to reveal himself as our Father in inferior instances; and those are the benefits which he daily confers on us. Since this life, then, is subservient to a knowledge of the Divine goodness, shall we fastidiously scorn it as though it contained no particle of goodness in it? We must therefore have this sense and affection, to class it among the bounties of the Divine benignity which are

not to be rejected. For if Scripture testimonies were wanting, which are very numerous and clear, even nature itself exhorts us to give thanks to the Lord for having introduced us to the light of life, for granting us the use of it, and giving us all the helps necessary to its preservation. And it is a far superior reason for gratitude, if we consider that here we are in some measure prepared for the glory of the heavenly kingdom. For the Lord hath ordained, that they who are to be hereafter crowned in heaven, must first engage in conflicts on earth, that they may not triumph without having surmounted the difficulties of warfare and obtained the victory. Another reason is, that here we begin in various blessings to taste the sweetness of the Divine benignity, that our hope and desire may be excited after the full revelation of it. When we have come to this conclusion, that our life in this world is a gift of the Divine clemency, which, as we owe to him, we ought to remember with gratitude; it will then be time for us to descend to a consideration of its most miserable condition, that we may be delivered from excessive cupidity, to which, as has been observed, we are naturally inclined.

IV. Now whatever is abstracted from the corrupt love of this life should be added to the desire of a better. I grant, indeed, the correctness of their opinion, who considered it as the greatest blessing, not to be born, and as the next, to die immediately. For, being heathens, destitute of the knowledge of God and of true religion, what could they see in it but unhappiness and misery? Nor was there any thing irrational in the conduct of those who mourned and wept at the births of their relations, and solemnly rejoiced at their funerals. But they practised this without any advantage; for, destitute of the true doctrine of faith, they did not perceive how that can conduce to the benefit of the pious, which in itself is neither blessed nor desirable; and so their views terminated in despair. It should be the object of the faithful, therefore, in judging of this mortal life, that understanding it to be of itself nothing but misery, they ✓ may apply themselves wholly, with increasing cheerfulness and readiness, to meditate on the future and eternal life. When we come to this comparison, then indeed the former may be not only securely neglected, but, in competition with the latter, al

together despised and abhorred. For if heaven is our country, what is the earth but a place of exile? If the departure out of the world is an entrance into life, what is the world but a sepulchre? What is a continuance in it, but an absorption in death? If deliverance from the body is an introduction into complete liberty, what is the body but a prison? If to enjoy the presence of God is the summit of felicity, is it not misery to be destitute of it? But till we escape out of the world, "we are absent from the Lord." (r) Therefore if the terrestrial life be compared with the celestial, it should undoubtedly be despised and accounted of no value. It certainly is never to be hated, except inasmuch as it keeps us obnoxious to sin; although even that hatred is not properly to be applied to life itself. It becomes us, however, to be so affected with weariness or hatred of it, as to desire its end, but to be also prepared to remain in it during the Divine pleasure; that is to say, our weariness should be remote from all murmuring and impatience. For it is a station in which the Lord hath placed us, to be retained by us till he call us away. Paul indeed bewails his lot, that he is kept in bondage by the fetters of the body longer than he would wish, and sighs with an ardent desire of deliverance;(s) nevertheless, obedient to the Divine authority, he professes himself prepared for both; for he acknowledges himself under an obligation to God to glorify his name either by life or by death;(t) but that it belongs to the Lord to determine what will conduce most to his glory. Therefore if it becomes us "to live and to die to the Lord," (u) let us leave the limits of our life and death to his decision; yet in such a manner, as ardently to desire and continually to meditate on the latter, but to despise the former in comparison with future immortality, and on account of the servitude of sin, to wish to forsake it whenever it shall please the Lord.

V. But it is monstrous, that instead of this desire of death, multitudes, who boast themselves to be Christians, are filled with such a dread of it, that they tremble whenever it is mentioned, as if it were the greatest calamity that could befal them. It is no wonder, indeed, if our natural feelings should be alarmed at

~) 2 Cor. v. 6. (s) Rom. vii. 24. VOL. II.

(1) Phil, i. 20. (u) Rom. xiv, 7, 8. 2 B

hearing of our dissolution. But it is intolerable that there should not be in a Christian breast sufficient light of piety, to overcome and suppress all that fear with superior consolation. For if we consider, that this unstable, depraved, corruptible, frail, withering, and rotten tabernacle of our body is dissolved, in order that it may hereafter be restored to a durable, perfect, incorruptible, and heavenly glory; will not faith constrain us ardently to desire what nature dreads? If we consider, that by death we are recalled from exile to inhabit our own country, and that a heavenly one, shall we derive thence no consolation? But it will be said, There is nothing that does not desire to be permanent. I admit it; and contend, that we ought therefore to direct our views to a future immortality, where we may obtain a fixed condition, which is nowhere to be found on earth. For Paul excellently teaches the faithful to go with alacrity to death, "not for that they would be unclothed, but clothed upon." (x) Shall brute animals, and even inanimate creatures, down to stocks and stones, conscious of their present vanity, be looking forward to the resurrection at the last day, that they may be delivered from vanity, together with the children of God: and shall we, endued with the light of understanding, and, what is superior to the natural understanding, illuminated with the Spirit of God, when the question respects our own existence, not raise our minds above the corruption of this world? But it is not necessary to my present design, nor suitable in this place, to argue against such extreme perverseness. And I have already declared in the beginning, that I would not undertake a diffuse discussion of common-place topics. I would persuade such timid minds to read Cyprian's treatise on mortality, unless they were worthy of being recommended to the philosophers, that they may begin to blush, when they see the contempt of death discovered by them. But this we may positively conclude, that no man has made any good proficiency in the school of Christ, but he who joyfully expects both the day of death and that of the final resurrection. For Paul describes all believers by this character; (y) and the Scripture often recals our attention to it, when it intends to furnish us with a reason for true joy. "Look up," saith the (y) Titus ii. 13.

(x) 2 Cor. v. 4.