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in the New, are represented as strangers and sojourners in a foreign country. Christians are said not to be of this world, to have no continuing city here, but to seek one to come; to have their conversation, that is, their citizenship, in heaven; to be members of the heavenly society; and they are exhorted to pass the time of their sojourning in pious fear.

The religion which we profess bids us look upon ourselves as strangers here below. We are, or we should be, the servants of Christ. His kingdom is not of this world; he hath promised us no honours and certain possessions here; he reigns with his Father, and hath told us, that where he is there shall we be also. Whilst we are here, we are absent from our Master, from our home, from those abodes where only we have a promise to find rest and happiness.

*The inference is obvious; that since we are strangers and sojourners for a few days in a world for the most part unkind and deceitful to it's worthiest inhabitants, where sin and folly and trouble abound; and since we have the prospect of a better country, to which, if it be not our own fault, we shall have access, we ought to entertain inclinations and views suitable to our condition, and so use the present as to secure the future: that is, in few words, we ought to live virtuously and religiously, not too much dejected under disappointments and afflictions, nor proud and overpleased at temporal advantages; ready to resign with decency and good temper what else we must resign unwillingly, and not dependant upon those things on which our eternal happiness depends not.

The disciples of Epicurus, who had no hopes beyond the present life, have considered mankind as guests or strangers, who are invited by Nature to an entertainment, and who, when they have partaken of the feast, ought, instead of repining and murmuring because they are dismissed, to retire with a good grace *, and with thankful acknowledgments of the favours which they have received; to retire contentedly to their home, to the grave, called the Everlasting House † in many inscriptions, and in the language of those who expected no future state.

Socrates, and those wiser Gentiles who followed the sentiments of that great man, confessed themselves to be strangers and sojourners here below, and entertained hopes of going to their home, by which they meant not the grave, but happy mansions prepared for the spirits of just men.

Strangers and pilgrims we are in this world, not only as we are Christians, but as we are men. We want not the light of revelation to lead us to the discovery of this truth; we must be acquainted with it, we cannot shut out it's irresistible evidence. Forget it we may for a season, and put off the thoughts of it; but they will force themselves upon the mind at certain times, and many occasions will oblige us to remember that we must go hence, and part with all that we love so immoderately.

* Cur non, ut vitæ plenus conviva, recedis?

† Domus Æterna.

It is in our power to set our hearts upon earthly things, and make them so necessary to us as not to be able to enjoy any quiet without them. It is in our power to employ all our days and our industry in labouring to acquire and to secure them; it is in our power to inflame our passions, and to weaken our reason, and to endear this world to us, and to make ourselves unwilling to leave it, and unfit to die. Thus far our power reacheth; but it cannot alter the stubborn nature of things, it cannot fix those which are fleeting and delusive, nor stamp innocence upon those which are forbidden.

Nature and experience teach us, that we are strangers here below; and that though the things of this life are very unequally distributed amongst men, and the most deserving are commonly the worst accommodated, yet death equals and levels all, and makes the difference between their con

dition appear almost insensible. This consideration alone might keep us from envying the great, and from a slavish regard to earthly things: but it might still leave us dissatisfied with our state, and inclined to think that we might as well have never been called into being. Religion joins her testimony to our experience, in telling us, that we are strangers and sojourners here below; but then she tells us better things, and assures us that we have a home and peaceful abodes, where we shall dwell for ever.

Since, then, by the Divine appointment and the laws of nature, our continuance here is short, and our present possessions uncertain, the best course that we can take to pass those few days with comfort and satisfaction is, to remember the end for which we were made, to provide for the unchangeable state to which we are approaching, and to entertain moderate affections towards the things which we cannot call our own. He who acts thus, if we suppose him to have fewer pleasures than worldly-minded persons, which however is not true, yet hath undoubtedly fewer troubles and disappointments, and is better able to bear them when they come.

CHAPTER X.

SECKER.

AMONGST the "glorious company" of English divines, (and surely men so distinguished for intellectual power and virtuous practice deserve to be so designated,) none has been more eminent than Secker, either for deep learning, or for simple, unaffected piety. No one better understood, or has more clearly explained the principles of the Christian religion. In his Catechetical Lectures he thus writes :

The last part of this article is, that he descended into hell: an assertion founded on Psal. xvi. 10. where David prophesies of Christ, what St. Peter in the Acts of the Apostles explains of him, * that his soul should not be left in hell; which imports, that once he was there. And hence, after some time it was inserted into our Creed, which in the beginning had it not. However being taught in

* Acts ii. 24-32.

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