Chapter 7. On the Condition and the Miseries of Human Life.— for Tuesday Night

1.—Having made the sign of the cross, with the preparation mentioned in the second chapter, reflect on the condition and miseries of this life that thou mayst see in them how vain is the glory of the world since it is built on such shallow foundations, and how little man should esteem himself since he is subject to such great miseries.

2. —For this purpose, consider first the vileness of the origin and birth of man, namely :—the substance of which he is formed, the manner of his conception, the sufferings and pains attendant on his birth, and the frailty and miseries of his body as will be hereafter enlarged upon.

3.—Consider secondly the great miseries of the life he leads, and especially the following seven. First consider how short life is, since the longest life is from seventy to eighty years, all beyond, if there be any, being trouble and sorrow : and if from this term be deducted childhood, which is more the life of an animal than a man, and the time spent in sleep, when the senses and the mind are dormant, we sball find it even shorter than it appears. And further, if we compare it with the eternity of the life to come, it scarce appears a second. Hence thou wilt see how foolish those are, who to enjoy this breath of life on earth, run the risk of losing the repose of that life which is to last for ever.

4.—Consider thirdly the uncertainty of this life, another misery to be added to the foregoing, for it is not enough to find it short, but the little there is of it is not secure but doubtful ; for how few reach these seventy or eighty years of which we have spoken? How often is the thread cut at the very beginning of the weaving ? How many are cut off in the flower, as it is said, how many in the green wood? “You Mark xiii. know not, says our Saviour, when your Lord will come, whether in the morning, whether at midday, or in the middle of the night, or at the crowing of the cock ;” that is, thou knowest not if he will come in childhood or in boyhood; in the time of youth or of old age. The better to appreciate this, it will be useful to call to mind the deaths of many whom thou hast known in the world, especially of thy friends and acquaintance, and of illustrious and celebrated persons whom death has surprised at different ages, mocking all their plans and expectations. I knew a man who kept a record of all the distinguished persons whom he had known in the world in every state of life and who were then dead, at times he read it over or called it to mind, and in every case he figured shortly to himself the tragedy of each one’s life, the folly and deception of this world and the closing scene of human affairs. By this he understood how truly the 1. Cor, vii. Apostle said, “That the figure of this world passes by ;”” by which he would give us to understand the little reality of the things of this life, for he does not call them realities but only figures without substance, merely semblances and hence most deceptive.

5.—Consider fourthly how frail and brittle this same life is, a bowl of glass is not more fragile; a breath, a sunbeam, oe A ae ot a a cup of cold water or the vapour rising from a sick man’s body can snatch it from us, as appears by the daily examples of many whom any one of the above causes has sufficed to cut off in the flower of their youth.

6.—Consider fifthly how changeable life is, never permanent in the same form. Tor this purpose look at the changes in our bodies, which never continue long in the same state ; and the still greater changes in our minds, which are troubled like the sea, disturbed by the shifting winds and waves of the passions which fret us at every hour; and finally how the whole man is subject to the fluctuations of fortune which, never stable, is always rolling from place to place. But above all consider how incessant the progress of life is, never halting day or night, ever advancing and ever wasting some portion of its substance, and like a garment wearing itself out with constant use and drawing nearer and nearer each hour to death. What then is our life but a candle always burning, and the brighter the flame and the more the light it gives, so much the sooner is it consumed ? What is our life but a flower opening in the morning, fading at noon, and withered at night? To this the Prophet compares it in the Psalm, where

Psalm Ixzxiz. © he says, “In the morning man shall grow.

up like grass; in the morning he shall flourish and pass away ; in the evening he shall fall, grow dry, and wither.”

7.—Consider sixthly how deceitful is life, perhaps the worst feature about it, because thus we are misled, that which really is foul appearing beautiful, and that which is short indeed, seeming to each one long, in his own case: what in truth is miserable appearing worthy of all our love, since there is no danger, labour, or loss, man will not undergo to save it, though in so doing, he runs the risk of losing eternal life.

8.—Consider seventhly how in addition to being so short the little there remains of life is subject to such great mise-ries both of soul and body, that an entire life is but a vale of tears, and an ocean of infinite sorrows. St. Jerome writes that Xerxes, the powerful monarch who levelled mountains with the plains and made a path-way across the sea, ascended a high hill to take a survey of his army assembled around, and composed of countless nations, that after gazing long upon the sight, he is said to have burst into tears ; and being asked why he wept answered, ‘‘I weep because a "hundred years hence, not one of this vast multitude I now behold, will be alive.” On which St. Jerome remarks, “Oh could we ourselves mount some watch-tower so high that from its summit we could take a view of the whole earth beneath our feet! Thence thou wouldst see the troubles and miseries of the whole world, nation destroyed by nation, and kingdom by kingdom. ‘Thou wouldst see how some are tortured, others slain, some swallowed up by the sea, others led into captivity. Here thou wouldst see weddings, there weeping, here some born, there others dying, some abounding in riches, others steeped in beggary. In fine, thou wouldst see not only the army of Xerxes, but all mankind, who to day are, and in a few days hence, will have ceased to be.”

9.—Call to mind also all the infirmities and afflictions of the human body, and all the sorrows and cares of the soul ; look at the dangers to be encountered in every condition of life, as well as in every age of man, and thou wilt the better see what are the miseries of this life, in order that seeing more clearly how worthless all is that the world has to bestow, thou mayst the more easily despise it.

10.—Last of all these miseries comes death, which for both soul and body, is the consummation of all these terrible things, as the body will in an instant, be despoiled of»every thing, and the soul will be consigned to its everlasting dwellings ; j

11.—At the conclusion of the meditation, make an act of thanksgiving, an offering, and a petition, as mentioned in the second chapter.