Of
the
sweet
Thoughtes
of
Death
.
CHAP.
I.
THERE
are
no
sweeter
Thoughtes
,
then
those
of
Death
.
Spirits
being
raysed
to
the
knowledge
of
Diuine
thinges
,
do
euer
occupy
themselues
in
counting
the
tyme
of
their
banishment
in
this
strange
Land
,
where
we
sigh
vnder
the
burden
of
our
Euils
.
Slaues
liue
not
,
but
of
the
hope
to
see
themselues
at
liberty
:
their
prisons
and
their
irons
are
obiects
,
both
of
horrour
and
dread
,
which
put
their
soules
vpon
the
racke
.
The
Sun
shines
not
for
them
at
all
,
and
all
the
sundry
pleasures
agreable
to
their
senses
changing
their
nature
,
serue
but
to
afflict
them
.
So
as
in
their
captiuity
,
they
breath
the
ayre
of
a
dying
lyfe
,
whose
moments
last
for
ages
.
We
are
those
slaues
so
enchained
within
the
prison
of
our
bodies
,
as
exiled
from
the
paradise
of
our
delights
,
where
the
first
innocency
of
our
parents
,
had
established
vs
a
Mansion
:
so
true
it
is
,
their
disobedience
hath
changed
our
bodies
into
prisons
,
and
the
delightes
of
our
Soules
into
thraldome
.
What
feelings
then
,
may
we
haue
in
this
seruile
condition
,
whereunto
we
are
brought
,
but
those
of
an
extreme
dolour
,
and
bitter
sorrow
,
to
see
our selues
depriued
of
the
Soueraygne
God
,
where
Soules
do
find
the
accomplishment
of
their
rest
?
The
harts
being
holily
enamoured
,
speake
so
sweet
a
language
both
of
sighes
&
sobbs
,
in
the
absence
of
that
they
loue
,
as
if
the
Angels
were
touched
with
enuy
,
they
would
desire
to
learne
it
,
to
make
therof
a
new
Canticle
of
glory
in
their
Eternity
.
Of
all
the
dolours
that
may
tyrannize
a
soule
,
such
as
know
what
it
is
to
loue
,
find
not
a
more
intollerable
,
then
that
of
the
absence
of
the
Subiect
with
they
loue
perfectly
indeed
.
And
if
it
be
true
,
that
affections
draw
their
force
from
their
merit
,
what
should
our
loue
be
towards
this
Sauiour
,
whose
perfection
so
wholy
adorable
,
cannot
brooke
comparison
but
with
themselues
.
And
how
be
it
this
great
God
be
infinitly
louely
,
yet
would
he
needs
be
borrowing
a
hart
of
nature
,
to
resent
the
draughts
of
our
loue
,
&
to
dye
on
the
Crosse
of
their
woundings
.
What
excesse
of
goodnes
?
How
may
they
resist
the
sweet
strokes
of
his
mercy
?
He
espouses
our
Condition
,
for
to
suffer
all
the
miseryes
therof
;
(
sinne
and
ignorance
only
remayning
without
power
agaynst
his
person
)
in
so
much
as
dying
,
he
changed
the
countenance
of
death
,
and
makes
it
so
beautifull
,
as
generous
harts
at
this
tyme
,
sigh
not
,
but
in
expectation
of
their
last
sigh
,
since
euen
the
selfsame
moments
that
lead
vs
to
the
Tombe
,
conduct
vs
also
to
immortality
.
The
paynes
which
my
Sauiour
hath
suffered
on
Mount
Caluary
,
haue
beene
fruitfull
to
bring
forth
diuers
punishments
,
in
fauour
of
the
infinite
number
of
Martyrs
,
who
loued
not
life
,
but
to
ressent
it's
death
.
His
Nayles
haue
forged
them
others
of
that
sort
.
His
Thornes
haue
thence
produced
new
Thornes
;
and
the
forme
of
his
Crosse
hath
made
them
to
inuent
some
others
of
the
lyke
;
and
the
turning
vpside
downe
of
his
,
hath
serued
S.
Peter
for
a
Couch
to
dye
in
.
For
ioy
rather
,
then
of
payne
,
I
would
say
,
that
all
the
deadly
instruments
of
the
passion
of
my
Redeemer
haue
beene
the
preparatiues
of
the
Triumph
,
that
a
million
of
soules
haue
carryed
away
in
their
Martyrdom
.
The
Scourges
haue
been
for
S.
Bartholomew
,
the
Nayles
for
S.
Andrew
,
the
Sword
for
S.
Paul
,
the
wounds
for
S.
Francis
,
and
the
Crosse
serues
on
earth
,
for
a
new
subiect
of
Enuy
,
for
the
whole
world
togeather
,
since
that
euery
one
can
pretend
no
better
then
to
this
glory
to
sacrifice
his
life
,
vpon
the
same
Aultar
,
where
the
Authour
of
life
hath
beene
immolated
.
O
how
the
amourous
plaintes
of
that
great
Apostle
make
all
to
resound
with
a
sweet
melody
!
Me
thinkes
the
sweet
accents
of
his
cryes
do
euen
rauish
my
Spirit
through
mine
eares
.
The
tyme
of
my
lyfe
is
too
long
(
sayd
he
in
the
strength
of
his
Passion
)
I
am
troubled
to
reckon
vp
the
moments
of
it's
durance
.
When
shall
it
be
,
that
I
shall
liue
forth
of
my selfe
,
to
go
to
liue
in
him
,
whom
I
loue
much
better
then
my selfe
?
Quite
contrary
to
those
guilty
Soules
,
who
stand
discoursing
of
death
as
of
a
losse
,
where
he
desires
it
for
recompence
:
So
as
the
Sun
had
neuer
a
fayre
day
for
him
,
and
Nature
so
beautifull
in
its
diuersities
,
and
so
fruitfull
to
bring
forth
so
many
wonders
,
was
barren
for
his
contentment
;
in
so
much
as
the
obiects
of
his
pleasures
was
quite
without
the
world
:
and
yet
through
a
Miracle
worthy
of
him
,
he
liued
,
and
dyed
of
Loue
at
once
.
O
sweet
Life
!
But
yet
more
happy
death
!
The
Swan
after
she
hath
measured
diuers
tymes
,
the
humide
spaces
of
the
banckes
,
euen
tyred
out
with
lyuing
,
calles
for
death
vnto
her
succour
,
with
accents
of
melody
,
so
sweet
and
so
pittifull
withall
,
as
that
it
cannot
choose
but
then
,
euen
yield
to
the
assaults
of
Compassion
.
This
bird
being
richly
dressed
vp
with
innocency
,
proclaymes
the
truth
of
her
Death
to
Forrests
,
to
Champaygnes
,
and
to
Rockes
by
the
sad
accents
of
her
tunefull
notes
,
whose
harmony
doth
rauish
all
those
,
that
haue
sense
of
feeling
in
them
,
and
giues
them
a
desire
to
dy
with
her
.
This
Diuine
Apostle
,
dying
on
the
shore
of
his
teares
,
represents
to
vs
this
bird
.
For
being
now
weary
to
liue
so
long
tyme
absented
from
his
lyfe
,
he
sends
vp
his
amourous
sighs
to
Heauen-wards
,
&
with
a
voyce
full
of
allurements
,
cryes
out
,
how
he
desires
to
abandon
his
body
,
for
to
go
,
to
behould
the
God
of
his
Soule
.
The
harmony
of
his
cryes
,
so
powerfully
attracts
the
harts
vnto
him
,
as
all
those
who
are
able
to
heare
but
the
Eccho
of
it
,
and
to
perceyue
i'ts
sweetnesse
,
doe
borrow
wings
of
al
sides
to
fly
out
of
themselues
,
while
the
Earth
is
in
contempt
with
them
.
You
Soules
of
the
world
,
I
inuite
you
heere
to
hearken
to
this
Consort
of
Musike
,
where
the
Angells
hold
their
part
;
but
you
must
purify
your
senses
,
if
you
wil
be
rauished
with
Pleasure
,
and
Ioy
.
What
Pleasure
it
is
to
thinke
of
Death
.
CHAP.
II.
A
TRAVAILLER
strayed
from
his
way
,
and
puzled
in
the
full
of
the
night
,
within
a
thicke
forrest
,
finds
himselfe
on
a
sudden
brought
into
streights
,
through
a
thousand
assaults
of
feare
,
wherwith
his
Soule
is
strooken
.
He
casts
his
eyes
on
euery
side
,
but
sees
nothing
but
shadowes
of
horrour
which
presage
the
sun-set
of
his
life
.
The
noyse
of
the
impetuous
winds
that
puts
a
garboyle
into
the
boughes
,
beate
so
roughly
on
his
eares
,
as
he
breathes
but
in
a
deadly
feare
,
more
intollerable
well
nigh
then
death
.
His
imagination
being
troubled
,
lets
him
see
in
dreame
,
in
the
midst
of
the
darknes
,
as
many
precipices
,
as
the
steppes
he
makes
on
his
way
.
In
so
much
as
he
belieues
euery
moment
he
is
buryed
quick
in
some
pit
or
other
,
with
the
whole
burden
of
his
euils
.
The
feare
of
being
deuoured
by
the
sauage
beasts
,
makes
him
to
apprehend
a
new
punishment
,
whose
dolour
redoubles
euermore
,
through
the
sensible
apparence
of
some
euident
danger
.
The
heauens
&
earth
being
hid
alike
from
his
eyes
within
obscurity
,
for
remedy
represent
to
him
despaire
,
&
in
effect
,
his
Iudgement
being
now
stupid
with
terror
,
hath
not
the
liberty
of
discourse
but
to
conclude
vpon
his
losse
,
al
things
the
while
contributing
to
his
most
disaduantage
.
Himselfe
sees
not
himselfe
awhit
,
as
if
already
he
were
quite
besides
himselfe
;
&
the
little
sense
he
hath
left
him
,
serues
him
but
to
suffer
euils
,
which
in
their
excesse
do
rob
him
of
his
speach
.
Thus
brought
to
this
extremity
,
where
death
is
more
present
with
him
then
life
,
since
he
wholy
dyes
and
liues
but
to
halfes
;
he
lifts
now
at
last
his
eyes
to
Heauen-wards
,
where
he
discryes
a
ray
of
light
to
disclose
through
the
birth
of
the
Aurora
,
which
serues
him
as
a
Beakon
or
Watch
tower
to
remit
him
into
the
path
of
his
way
which
he
had
lost
.
The
day
by
little
&
little
makes
the
shadowes
of
death
,
with
enuirone
him
,
to
vanish
out
of
sight
,
&
with
the
hope
of
lyuing
,
affoards
him
the
contentment
to
behold
the
precipices
which
he
hath
escaped
:
in
so
much
as
he
arriues
to
the
places
of
his
desires
with
a
great
deale
more
pleasure
then
he
felt
paine
.
Let
vs
now
say
,
We
are
these
Trauaylours
,
wandering
in
the
thicke
Forrest
of
this
world
,
during
the
darknes
of
Synne
,
which
enwraps
vs
one
euery
side
.
The
winds
of
temptations
bluster
without
cease
in
our
eares
;
euery
stepp
we
seeme
to
make
forwards
,
leads
vs
into
the
Tombe
,
since
we
dye
euery
houre
;
and
the
abysses
are
alwayes
open
to
swallow
vs
vp
,
as
culpable
of
a
thousand
sortes
of
crimes
.
Being
brought
to
this
estate
,
the
Heauen
hides
it selfe
from
our
eyes
,
as
not
able
to
pretend
awhit
for
it's
glory
:
So
as
being
oppressed
with
diuers
disasters
,
we
breath
the
ayre
of
a
lyfe
,
full
of
annoyes
,
and
of
vnsufferable
afflictions
.
The
light
of
Eternity
,
which
shines
to
vs
in
the
port
of
the
Sepulcher
,
is
this
goodly
Aurora
,
whose
day
disperses
the
shadowes
of
our
night
for
euer
.
What
contentment
to
arriue
at
this
port
amidst
so
many
stornes
?
What
happinesse
to
enioy
the
brightnes
of
a
Sun
,
which
is
not
subiect
to
Eclypses
,
after
so
many
tedious
nights
?
We
are
all
Pilgrimes
,
who
continually
trauayle
,
from
this
world
into
the
other
.
The
darknes
of
sinne
is
the
shadow
of
our
bodies
,
since
they
accompany
vs
without
cease
.
What
incomparable
felicity
,
to
go
forth
of
our selues
,
to
find
out
that
day
which
should
illumine
vs
eternally
?
What
may
we
desire
in
Slauery
,
but
Liberty
?
In
darknes
,
but
light
?
and
in
Trauayle
,
but
Rest
?
This
earth
is
a
prison
,
let
vs
neuer
thinke
then
,
but
to
recouer
our
liberty
.
This
vnlucky
dwelling
is
a
place
of
obscurity
,
let
vs
gape
after
the
light
.
This
fatall
Mansion
,
is
fertile
onely
but
with
thornes
and
troubles
,
let
vs
get
forth
of
it's
bounds
,
to
fynd
the
true
tranquillity
:
and
according
as
we
shall
approach
to
the
good
of
death
,
so
shall
we
distance
our selues
from
the
euils
of
lyfe
.
O
sweet
death
where
our
miseries
termine
themselues
▪
O
cruell
life
,
where
our
disasters
take
their
begining
!
O
welcome
death
where
our
annoyes
do
find
their
sepulcher
!
O
dread
life
where
our
dolours
find
their
cradle
!
The
most
afflicted
draw
al
their
consolation
from
the
hope
of
death
.
Are
we
not
of
this
number
,
as
subiect
to
all
the
disgraces
of
Lot
,
and
to
the
cruell
lawes
of
Fortune
?
With
what
sweeter
hope
may
we
mitigate
our
paynes
,
then
with
that
of
a
speedy
breaking
the
chaynes
of
our
captiuity
?
If
we
dyed
not
euery
houre
,
there
would
be
no
contentment
to
liue
.
For
what
likelyhood
is
there
that
a
trauailour
should
take
any
pleasure
to
stop
in
the
midst
of
his
way
,
during
the
tyme
of
a
storme
?
Now
the
world
is
neuer
without
tempests
:
What
remedy
were
it
to
make
a
stop
at
a
flash
of
lightening
,
or
a
cracke
of
Thunder
,
in
the
midst
of
the
way
of
our
life
?
Being
pressed
with
a
storme
,
and
encompassed
with
Rockes
,
shall
we
not
be
sending
our
desires
before
hand
to
the
port
,
with
this
griefe
,
for
not
hauing
wings
to
fly
more
swiftly
thither
?
So
as
if
the
ship
of
our
life
,
cannot
land
but
at
the
shore
of
the
sepulcher
,
is
it
not
at
this
port
whither
we
are
to
aspire
euery
moment
,
to
put
vs
in
the
Lee
from
Shipwrackes
,
whereof
so
many
wise
Pilots
haue
runne
hazard
?
I
haue
no
feare
but
of
old
age
,
said
Zenon
,
For
of
all
euils
,
that
of
life
is
the
most
intollerable
.
In
effect
,
if
we
thinke
on
the
diuers
torments
,
that
pull
away
our
life
,
by
little
and
little
from
vs
,
we
should
be
of
Socrates
his
opinion
,
who
of
all
the
moments
of
our
life
,
prizeth
none
but
the
last
.
O
happy
moment
▪
&
irkesome
to
those
that
go
before
!
I
am
troubled
(
said
Dauid
)
in
the
house
of
men
:
when
shall
I
arriue
into
that
of
my
Lord
?
He
was
alwaies
going
thither
,
but
the
way
seemed
so
long
and
tedious
to
him
,
as
he
sighed
continually
after
the
end
of
his
iourney
.
All
things
tend
to
their
Center
;
the
Stones
being
raysed
from
the
earth
,
do
borrow
wings
to
their
weighty
nature
,
to
descend
downe
beneath
,
where
they
alwayes
haue
their
looke
.
The
Riuers
,
though
insensible
are
touched
with
this
amourous
curiosity
to
reuisite
continually
their
Mother
.
And
the
Piramidall
flames
of
fire
do
witnes
they
burne
,
but
with
desire
of
ioyning
themselues
with
their
first
beginning
.
And
howbeit
their
endeauours
are
vnprofitable
,
yet
haue
they
neuer
other
scope
.
The
Heauen
is
our
Center
;
with
what
more
violent
passions
may
we
be
quickned
then
with
that
of
being
rauisht
from
our selues
,
to
ioyne
as
Atomes
to
their
vnity
,
&
as
rayes
to
the
body
of
their
light
?
Those
Torches
of
the
night
whose
number
is
infinite
,
and
beauty
incomparable
,
not
so
gallantly
shew
vs
their
twinckling
baytes
,
but
to
enthrall
vs
with
their
wonders
.
They
shine
not
to
vs
,
but
to
shew
vs
the
way
of
their
Azure
vaults
,
as
being
the
only
place
of
our
repose
.
And
it
seemes
the
galloping
course
of
the
Sunne
,
goes
not
so
turning
the
great
globe
of
the
Heauens
▪
but
to
shew
the
way
from
aloft
vnto
the
Inhabitants
of
the
Earth
.
If
some
one
had
the
gift
of
prophecy
,
&
that
it
were
foretold
vs
,
in
a
certaine
tyme
set
downe
,
that
we
were
to
possesse
an
ample
fortune
,
be
it
of
goods
or
greatnesse
,
all
transitory
a
like
;
were
it
not
credible
,
the
day
of
this
attendance
would
be
to
vs
of
a
long
put-off
?
How
many
sighes
,
as
witnesses
of
our
languours
,
should
we
be
sending
forth
,
before
this
felicity
so
promised
?
The
greatest
dolour
we
could
possibly
suffer
,
would
be
but
of
impatience
;
for
through
force
of
passionately
desiring
this
good
,
all
sorts
of
euils
would
be
insensible
to
vs
.
The
Sunne
that
posts
so
swift
would
then
go
sluggishly
,
and
its
diligence
could
not
stay
vs
a
whit
,
from
accusing
it
of
slouth
,
as
often
as
we
gazed
vpon
Heauen
.
Let
vs
now
consider
,
the
mystery
of
this
Proposition
,
and
say
,
that
our
Sauiour
and
the
King
of
Prophets
hath
giuen
vs
this
assurance
from
his
mouth
,
that
the
last
instant
of
our
lyfe
shal
be
the
first
of
our
immortality
;
and
so
on
the
day
of
our
death
,
should
we
possesse
an
infinite
number
of
felicityes
,
be
they
in
immortall
goods
,
be
they
in
the
greatnesses
of
nature
it selfe
.
From
what
sweet
disquietnesses
,
might
we
seeme
to
be
exempt
in
the
expectation
of
this
happines
?
The
holy
Soules
who
breath
in
this
world
the
ayre
of
grace
,
liue
not
,
but
of
the
ioy
they
haue
of
continually
dying
.
With
how
many
sighes
of
loue
,
and
languour
,
smite
they
Heauen
at
all
houres
?
All
the
fayre
dayes
the
Sun
affoards
them
to
their
eyes
▪
seeme
to
be
so
sad
&
lowring
,
as
hardly
do
they
marke
the
difference
between
the
light
and
darknes
,
because
they
loue
but
the
eternall
dayes
,
which
are
to
shine
to
the
birth
of
their
felicity
.
And
this
is
the
day
of
death
,
where
ceasing
to
be
men
,
we
begin
to
be
as
Angels
.
S.
Frauncis
wounded
on
all
sides
with
a
thousand
darts
of
loue
,
sighes
in
the
presence
of
his
Mayster
,
for
griefe
that
he
cannot
dye
of
his
wounds
.
He
contemplates
the
wounds
of
his
Redeemer
,
and
his
lookes
haue
this
Diuine
vertue
with
them
,
as
●o
make
his
soule
to
ressent
the
smart
.
And
through
the
force
of
his
sweet
torments
,
the
amorous
passion
wherewith
he
is
taken
makes
him
to
ressent
the
dolours
of
his
Mayster
,
in
so
much
as
the
markes
thereof
themselues
are
imprinted
in
his
stigmatized
Body
●hen
it
is
,
that
soowning
with
ioy
,
extasied
with
pleasure
,
and
rauished
with
a
thousand
●orts
of
felicityes
wholy
Diuine
,
he
sequesters
himselfe
from
the
earth
,
to
approach
vnto
Heauen
.
He
feeles
himselfe
to
dye
of
loue
,
without
being
able
notwithstanding
to
loose
his
lyfe
:
for
though
his
wounds
be
mortall
,
since
all
termine
at
the
hart
,
yet
their
cause
is
immortall
.
So
as
dying
in
his
lyfe
,
and
liuing
in
his
death
,
he
dyes
,
he
lyues
,
without
dying
,
and
without
lyuing
.
Of
dying
,
what
apparence
,
since
he
is
sunke
in
the
spring
of
lyfe
?
Of
lyuing
who
would
belieue
it
?
Let
vs
then
say
,
that
if
he
dye
,
it
is
of
a
Death
a
thousand
tymes
more
sweet
then
lyfe
;
and
if
he
liue
,
it
is
of
a
lyfe
of
extasy
,
which
feeles
nothing
of
the
humane
.
This
sweet
Saint
,
seeing
himselfe
vnder
the
wound
of
the
bloud
of
his
Maister
,
belieued
verily
he
should
make
shipwracke
,
through
force
of
desiring
the
same
,
in
so
goodly
a
sea
,
whose
tempests
were
so
much
the
more
gratefull
to
him
,
as
loue
serued
it selfe
of
his
sighes
,
to
driue
away
the
storme
.
And
in
truth
,
how
could
he
loose
himselfe
in
the
presence
of
his
Sauiour
,
whose
Crosse
serues
him
,
as
well
for
a
watch-tower
,
as
for
a
Hauen
in
the
midst
of
the
torments
,
which
his
wounds
haue
caused
to
grow
in
him
?
He
would
feygne
haue
found
some
rocke
,
within
this
sea
of
loue
;
but
the
Pilot
who
steeres
the
ship
of
his
life
,
is
a
Port
of
assurance
for
all
the
world
;
since
he
commands
the
winds
and
tempests
.
What
pleasure
needs
must
this
great
Saint
take
,
to
see
himselfe
thus
smitten
with
the
selfe
same
wounds
of
his
Maister
?
The
Crosse
fayles
him
;
howsoeuer
yet
he
hath
it
in
the
hart
.
The
Crowne
of
Thornes
he
misseth
;
but
what
say
I
?
he
weares
it
in
his
Soule
.
But
then
at
least
,
he
seemes
not
to
be
depriued
,
but
of
Nayles
and
Gaule
?
I
deceiue
my selfe
.
For
as
for
the
nayles
he
caryes
the
markes
thereof
,
as
well
in
hands
,
feet
,
as
side
;
and
for
gaule
,
the
tongue
takes
very
greedily
the
sweet
bitternes
therof
.
O
great
Saint
thrice
happy
!
Tel
vs
the
pleasure
which
is
to
dye
,
since
you
dy
so
sweetly
in
the
extasies
of
your
felicities
?
How
irksome
needs
must
life
be
to
you
,
and
the
earth
be
in
contempt
with
you
,
in
this
transportation
of
ioy
,
wherunto
you
are
raysed
?
S.
Stephen
hath
beheld
the
Heauens
opened
;
and
you
his
hart
,
who
hath
created
them
.
S.
Paul
hath
seene
so
admirable
things
as
might
not
be
tould
;
and
you
felt
such
delicious
as
cannot
be
expressed
.
S.
Peter
hath
beene
dazeled
through
a
beame
of
glory
;
&
you
by
one
of
loue
,
whose
light
hauing
pierced
your
darksome
body
,
hath
made
it
transparent
to
the
eyes
of
all
the
world
:
so
communicating
it's
diuine
qualityes
thereinto
,
as
the
markes
therof
remayne
eternal
.
S.
Iohn
hath
slept
vpon
the
bosome
of
his
Maister
;
and
by
a
sweet
transport
your
hart
got
through
,
and
sought
,
within
the
bosome
of
his
hart
,
your
most
assured
repose
.
This
same
disciple
hath
beene
a
witnesse
of
his
torments
;
and
you
participant
of
his
paynes
,
with
this
glory
yet
moreouer
,
of
bearing
as
well
the
wounds
in
the
Soule
as
the
markes
on
the
body
.
So
as
your
fauours
are
so
deare
,
as
none
dare
enuy
them
for
fear
of
presumption
,
though
otherwise
they
be
most
worthy
of
enuy
.
I
wonder
the
thoughts
of
Death
should
be
displeasing
,
since
we
dye
with
pleasure
in
the
life
we
lead
.
There
are
none
so
blind
in
the
knowledge
of
themselues
,
that
know
not
how
they
dy
euery
houre
;
were
it
not
iust
then
,
that
we
should
thinke
vpon
that
which
we
are
continually
a
doing
?
And
wherefore
shall
we
not
take
pleasure
at
this
thought
,
if
it
be
the
most
profitable
&
sweet
that
we
are
able
to
conceiue
?
It
is
impossible
to
thinke
of
death
,
but
we
must
needs
be
thinking
of
Eternall
life
which
succeds
the
same
:
or
rather
say
we
,
It
is
impossible
to
thinke
of
the
Soueraigne
God
,
and
not
to
thinke
of
the
imaginary
euill
of
death
.
And
where
shall
we
be
finding
of
thoughts
both
sweeter
and
deerer
,
then
those
of
our
Soueraigne
Good
?
So
as
if
,
for
the
raysing
of
our
spirits
thither
,
we
are
to
passe
into
the
imaginations
and
idea's
of
death
;
the
light
of
the
Sunne
which
shal
serue
vs
for
obiect
,
shall
disperse
all
those
vayne
shaddowes
,
which
subsist
not
but
through
a
false
opinion
.
The
starre
of
the
day
,
neuer
shewes
more
bewtifull
than
when
it
hath
escaped
,
through
flight
,
from
a
shole
of
clouds
which
do
hide
its
light
.
Those
obscure
clouds
,
so
strongly
relieue
the
flash
of
its
light
,
as
thence
it
appeares
to
be
radiant
in
excesse
.
The
like
may
we
say
of
our
Reason
,
being
as
the
Sunne
of
our
life
,
that
from
the
tyme
it
escapes
from
all
these
vayne
shadowes
of
feare
and
dread
,
which
do
veyle
its
brightnes
;
it
appeares
so
shining
,
as
it
serues
for
a
torch
to
passe
very
confidently
withall
,
from
this
life
to
the
other
.
The
Will
loues
but
the
Good
;
it
is
the
Needle
that
is
alwayes
a
pointing
at
this
Pole
.
It
is
the
Iron
,
which
incessantly
followes
this
Adamant
,
as
its
only
obiect
:
In
such
sort
,
as
we
are
not
capable
of
loue
,
but
to
purchase
the
good
which
is
presented
vnto
vs
,
be
it
false
,
imaginary
,
or
true
.
And
therin
is
iudgement
giuen
vs
to
know
the
difference
,
that
is
from
the
one
,
and
the
others
.
Now
,
that
life
is
a
false
good
,
there
may
no
doubt
be
made
,
since
it
hath
no
other
foundation
in
it
,
then
misfortunes
&
myseries
.
That
it
is
an
imaginary
good
,
we
are
enforced
to
belieue
,
whiles
its
pleasures
are
but
of
fancyes
and
dreames
.
But
that
death
is
a
true
good
,
we
are
to
hould
for
certaine
,
since
it
is
the
end
of
the
terme
of
our
exile
,
of
our
captiuity
,
of
our
sufferances
.
For
we
cannot
enter
into
glory
but
by
the
gate
of
the
tombe
,
where
being
reduced
to
our
nothing
,
we
returne
to
our
first
beginning
.
Sweet
then
are
the
thoughtes
,
which
make
the
life
fastidious
and
death
pleasing
;
&
yet
more
sweet
the
desires
,
that
termine
all
our
hopes
in
Heauen
.
Such
as
know
not
the
Art
of
dying
well
&
diliciously
,
are
vnworthy
to
liue
.
Impatience
in
the
expectation
of
death
,
is
more
sensible
to
a
holy
Soule
,
then
the
greatest
pleasures
to
a
man
of
the
world
.
We
cannot
loue
life
,
but
in
cherishing
the
fatall
accidents
,
that
are
inseparable
from
it
,
which
made
Terence
to
say
,
That
he
loued
not
any
thing
,
of
all
that
which
was
in
him
,
but
the
hope
of
a
speedy
dying
.
In
effect
,
there
is
no
greater
consolarion
in
life
,
then
that
of
death
.
For
were
it
immortall
,
with
all
the
encombrances
that
cleaue
vnto
it
,
of
all
the
conditours
that
are
found
in
nature
,
that
same
of
man
would
prooue
to
be
the
most
vnfortunate
.
The
afflicted
loue
not
,
but
by
the
sweet
expectation
of
death
,
and
the
others
of
the
hope
of
a
second
life
,
with
reason
imagining
with
themselues
,
that
if
on
earth
they
be
touched
with
some
pleasure
,
they
shal
be
one
day
accomplished
in
Heauen
with
al
desirable
delights
.
And
through
the
good
of
our
death
it
is
,
that
we
possesse
the
soueraigne
good
of
eternall
life
.
It
is
the
entry
of
our
felicity
,
&
the
passage
from
the
false
and
imaginary
,
to
the
true
and
alwayes
permanent
.
He
is
yet
vnborne
,
whose
hart
being
glutted
with
al
sorts
of
contentments
,
hath
neuer
gaped
after
new
pleasures
.
There
is
not
a
Soule
in
the
world
,
how
happy
soeuer
it
thinke
it selfe
,
that
points
not
its
pretensions
beyond
that
same
which
it
possesseth
.
We
hold
it
good
to
be
rich
,
our
desires
are
alwayes
in
chase
of
Good
.
We
are
raysed
to
the
top
of
the
greatest
dignities
;
we
build
new
Thrones
in
our
imagination
,
not
finding
on
earth
scope
inough
to
satisfy
our
Ambition
withall
.
In
so
much
as
man
hath
alwaies
vnrest
in
the
repose
,
which
he
hath
once
proposed
to
himselfe
;
which
makes
vs
sensibly
to
perceiue
,
that
the
obiect
of
our
desires
,
is
forth
of
nature
;
and
that
if
we
sigh
in
the
midst
of
our
felicityes
,
it
can
be
but
of
the
hope
we
haue
to
possesse
some
greater
then
they
.
We
haue
lyued
long
inough
then
,
in
Tantalus
his
Hel
,
where
we
are
continually
a
thirst
,
without
being
euer
able
to
drinke
.
We
must
be
vsing
of
some
violence
with
our selues
,
and
go
couragiously
before
death
,
since
it
is
that
which
withhouldes
this
second
life
from
vs
,
wherein
abides
the
accomplishment
of
our
happines
.
To
dye
,
is
but
to
cast
into
the
wynd
the
last
sigh
of
our
miseries
.
To
dye
,
is
but
to
make
a
partition
of
our selues
,
commending
the
body
to
the
Earth
,
&
the
Soule
vnto
Heauen
.
To
dye
,
is
but
to
bid
a
last
adieu
to
the
world
,
preferring
the
company
of
Angels
before
that
of
men
.
To
dye
,
is
to
be
no
more
vnhappy
.
To
dye
,
is
to
despoyle
vs
of
our
infirmities
,
and
to
reuest
vs
with
a
nature
exempt
from
sufferances
.
O
sweet
death
,
since
it
leades
vs
to
the
spring
of
life
!
O
sweet
death
,
since
it
giues
vs
the
Eternity
of
glory
in
exchange
of
a
moment
of
dolour
!
O
sweet
death
,
since
it
makes
vs
to
reuiue
for
euer
,
in
a
felicity
immortall
!
O
yee
Soules
of
the
world
,
thinke
then
alwayes
of
death
,
if
you
will
tast
with
pleasure
,
the
sweetnes
of
life
.
For
it
shal
be
euen
in
this
last
moment
,
where
you
shal
receiue
the
Crowne
of
all
the
others
;
you
may
sigh
long
inough
in
your
chaynes
,
you
are
neuer
like
to
be
delyuered
thence
,
if
death
come
not
to
breake
the
gates
of
your
prison
.
Go
before
it
then
,
and
carry
in
your
countenance
the
desire
of
meeting
it
,
rather
then
a
feare
to
be
touched
with
it
.
We
should
suffer
with
a
good
cheere
,
that
same
which
we
must
of
necessity
endure
.
What
say
I
endure
?
Were
it
a
payne
,
to
approach
to
the
end
of
ones
euils
?
Were
it
a
payne
to
become
for
euer
exempt
from
their
sufferances
?
Let
vs
rather
say
,
a
Contentment
,
since
thereby
do
we
get
forth
of
sadnes
,
to
enter
into
ioy
.
Let
vs
call
it
a
Happines
,
since
so
we
do
abandone
the
dwelling
of
misfortunes
,
to
liue
eternally
in
that
of
the
felicities
of
Heauen
.
That
there
is
no
contentment
in
the
world
,
but
to
thinke
of
Death
.
CHAP.
III.
DEATH
hath
it's
delights
,
as
well
as
Lyfe
.
Iob
was
neuer
more
happy
,
nor
more
content
then
at
such
tyme
,
as
he
saw
himselfe
vpon
the
Throne
of
his
dunghill
,
oppressed
vnder
the
burden
of
his
miseries
.
He
dyed
so
deliciously
in
the
depth
of
his
dolours
,
as
he
would
haue
suffered
alwayes
,
and
haue
dyed
incessantly
in
that
manner
.
His
wounds
serued
him
as
a
mirrour
to
his
loue
.
For
in
looking
thereinto
,
he
became
amourous
of
himselfe
;
but
yet
loued
he
not
himselfe
,
but
to
dye
continually
:
so
pleasing
was
death
vnto
him
,
therby
to
obey
him
who
had
imposed
that
law
vpon
him
.
Loue
changes
the
nature
of
things
.
From
the
tyme
that
a
Soule
is
chastly
taken
with
this
passion
,
it
neuer
suffers
for
the
subiect
which
it
loues
.
The
paynes
and
torments
therof
are
changing
the
name
&
quality
within
the
hart
.
They
are
Roses
rather
then
Thornes
.
For
if
it
sigh
,
it
is
of
ioy
and
not
of
payne
:
if
it
be
necessary
to
dy
,
to
conserue
this
louely
cause
of
its
life
,
it
is
no
death
to
it
,
but
a
meere
rap●
of
contentment
which
seuers
it
from
it selfe
,
in
fauour
of
another
selfe
,
which
its
loues
more
then
it selfe
:
In
such
wise
,
as
it
begins
to
liue
content
,
from
the
point
it
begins
to
dye
in
;
or
rather
to
take
its
flight
,
towards
the
obiect
it
hath
proposed
to
it selfe
,
of
the
full
perfection
of
its
loue
.
From
this
goodly
verity
,
do
I
draw
this
lyke
consequence
.
That
the
hearts
wounded
with
diuine
loue
do
neuer
sigh
in
their
torments
,
but
of
the
apprehension
they
haue
of
their
short
durance
:
&
Death
,
which
to
vs
seemes
so
foule
and
deformed
,
vpon
the
sudden
,
changing
it's
countenance
,
in
their
respect
appeares
a
thousand
tymes
more
beautifull
then
lyfe
.
Whence
it
is
,
that
they
are
alwayes
thinking
thereon
,
to
to
be
alwayes
content
;
since
it
is
the
point
where
their
paynes
do
termine
,
&
where
their
felicityes
begin
.
The
most
pleasing
thoughtes
,
which
our
spirit
can
tell
which
way
to
conceyue
,
can
haue
no
other
obiect
then
that
of
contentment
,
of
profit
,
and
of
vertue
;
in
so
much
as
they
are
the
three
sorts
of
goods
whereto
our
will
is
tyed
.
Now
,
where
shall
we
find
more
pleasure
then
in
the
thought
of
death
,
since
it
is
the
great
day
of
our
Fortune
,
where
we
take
possession
of
the
delights
of
Heauen
?
Where
more
profit
,
then
in
the
selfe
same
thought
;
since
the
soueraygne
good
,
which
is
promised
to
vs
,
is
the
But
,
the
End
,
and
Obiect
thereof
?
And
where
more
vertue
,
then
to
thinke
alwayes
of
Death
;
whilest
with
the
armes
of
these
sweet
thoughts
we
triumph
ouer
vice
?
I
belieue
it
is
impossible
to
tast
pleasures
without
thinking
of
death
,
in
regard
these
delights
are
continually
a
flying
away
,
and
incessantly
dy
with
vs
:
in
such
wise
,
that
if
we
cannot
ressent
the
contentments
but
within
their
fruit
,
&
in
running
alwayes
after
them
;
they
are
rather
displeasures
,
then
pleasures
,
and
therefore
we
hold
there
are
no
greater
delights
,
than
those
of
thinking
of
Death
,
as
being
the
only
meane
to
make
them
eternall
.
When
I
resent
vnto
my selfe
S.
Laurence
extended
vpon
the
deuouring
flames
,
but
yet
more
burned
with
the
fire
of
his
loue
,
then
with
that
of
his
punishment
,
how
he
cryes
out
with
a
cheerefull
voyce
,
in
the
midst
of
the
heates
which
consume
him
,
to
be
turned
on
the
other
side
,
as
if
he
thought
he
should
not
dye
,
but
by
halfes
,
being
so
but
halfe
burned
;
I
do
feele
my selfe
rauished
with
the
same
iumps
of
ioy
,
that
transported
him
.
Death
is
so
welcome
to
him
,
as
he
deliciously
roles
his
body
on
the
coles
,
as
if
they
were
very
beds
of
Roses
.
So
as
if
he
be
touched
with
any
payne
at
all
,
it
is
for
not
suffering
it
;
for
that
his
life
being
all
of
loue
,
finds
its
element
in
the
fire
that
consumes
it
,
and
therefore
he
sighes
of
gladnes
in
the
height
of
his
torments
.
In
effect
,
how
shall
he
expire
admidst
those
heats
,
if
his
hart
be
all
aflame
already
,
&
his
Soule
of
Fire
?
For
if
he
were
to
be
turned
into
ashes
,
the
stronger
must
needs
preuayle
.
So
as
he
cannot
be
consumed
,
but
through
the
fire
of
his
loue
.
O
sweet
encounter
!
O
welcome
combat
!
And
yet
more
deere
the
Triumph
!
Death
assayles
him
with
flames
,
it
assaults
him
with
heats
,
but
the
fire
wherewith
he
is
holily
burned
,
triumphes
,
&
reduceth
him
to
ashes
,
so
to
render
them
as
consecrated
.
This
great
Martyr
neuer
tasted
in
his
life
more
sweet
pleasures
than
that
of
feeling
himselfe
to
dy
vpon
this
bed
of
flames
,
because
resenting
death
,
he
felt
the
delights
of
immortall
life
,
wherof
he
made
himselfe
a
crowne
.
Kings
,
Princes
,
and
all
those
who
are
raysed
to
some
great
fortune
,
confesse
it
to
be
a
great
pleasure
to
dy
,
since
they
dy
euery
hore
so
sweetly
amidst
their
greatnesses
.
I
say
,
so
sweetly
,
for
their
spirits
and
their
senses
are
so
strongly
occupyed
with
their
continuall
ioyes
,
as
the
Clocke
which
keepes
accompt
of
the
houres
of
our
lyfe
,
may
sound
long
inough
its
24.
houres
a
day
,
and
they
heed
it
no
more
,
then
if
they
were
starke
deafe
.
And
the
night
full
of
horrour
,
which
represents
to
vs
the
same
of
the
Sepulcher
,
cannot
fright
them
any
more
,
then
if
they
were
quite
blind
.
Needs
must
the
charmes
of
their
pleasures
be
strong
,
to
make
them
insensible
to
that
which
toucheth
them
so
neere
.
S.
Augustin
sayd
,
how
the
greatnesses
of
the
world
,
aspersed
a
kind
of
leprosy
on
the
soule
,
which
euen
benummed
all
the
senses
of
the
greatest
Potentats
of
the
earth
.
In
effect
,
all
their
sighes
,
all
their
actions
do
but
carry
the
countenance
of
Death
with
them
,
&
yet
perceyue
they
no
whit
therof
.
A
strange
thing
!
To
liue
,
and
not
to
thinke
of
lyfe
at
any
tyme
,
or
rather
of
Death
,
since
to
liue
and
dy
is
but
one
thing
!
It
is
yet
true
notwithstanding
,
that
we
dye
without
euer
thinking
of
death
;
wherin
do
we
spoile
our selues
of
the
sweetest
contentments
of
lyfe
,
because
our
whole
felicity
consists
in
dying
well
;
and
the
meanes
to
incurre
a
glorious
death
is
alwaies
to
thinke
of
the
miseries
of
lyfe
,
to
the
end
to
be
encouraged
through
hope
,
to
possesse
the
eternall
glory
which
is
promised
vnto
vs
.
We
do
naturally
loue
our selues
with
so
strong
affections
,
that
all
the
powers
of
the
world
,
are
not
able
to
burst
the
chaynes
thereof
.
But
what
more
mighty
proofes
may
we
affoard
of
this
verity
,
then
that
of
thinking
continually
of
Death
,
since
the
same
is
the
day
of
our
Triumph
?
When
shall
I
begin
to
liue
not
to
dye
for
euer
?
sayth
the
Royall
Prophet
.
Our
lyfe
is
a
continuall
combat
,
and
the
day
of
our
Death
is
that
of
our
Victorie
.
All
the
Martyrs
though
they
were
in
the
thickest
of
the
fight
,
and
alwaies
in
the
action
of
defending
themselues
,
yet
in
this
warre
of
the
world
,
thought
themselues
very
happy
to
find
the
occasion
,
where
they
might
make
to
appeare
the
last
endeauours
of
their
courage
in
the
midst
of
torments
;
for
that
they
found
in
Death
the
crowne
of
immortall
lyfe
.
O
sweet
lyfe
,
and
cruell
the
attendance
!
As
often
as
we
carry
our
thoughtes
beyond
nature
,
and
euen
to
Heauen
,
our
spirit
remaines
wholy
satisfyed
therewith
,
because
that
in
this
diuine
pitch
,
where
it
sees
it selfe
eleuated
aboue
it selfe
,
it
begins
to
liue
the
lyfe
of
Angells
.
The
earth
is
in
contempt
with
it
,
and
when
the
chaynes
of
it's
body
fall
off
in
their
first
condition
,
it
suffers
their
tyranny
through
constraint
.
So
that
,
if
it
be
permitted
vs
at
all
moments
to
abandon
the
world
in
thought
,
to
haue
thereby
some
feeling
of
heauenly
delights
;
should
we
be
our
enemies
so
farre
,
as
to
contemne
these
diuine
pleasures
,
in
groueling
without
cease
in
our
miseryes
,
while
the
only
meanes
to
be
touched
with
it
,
is
to
thinke
on
Death
;
since
there
is
no
other
way
in
lyfe
,
to
fynd
the
felicity
we
seeke
for
?
We
may
piously
say
that
the
Virgin
purest
,
&
most
holy
liued
on
earth
a
lyfe
litle
differing
from
that
lyfe
which
is
liued
in
Heauen
;
her
spirit
all
diuine
intertayned
it selfe
alwayes
with
the
Angels
,
or
rather
with
God
himself
;
while
she
had
the
glory
of
bearing
him
within
her
sacred
wombe
,
or
in
her
armes
;
In
so
much
as
her
life
was
a
voluntary
Death
,
all
of
loue
,
seeing
that
through
loue
,
she
tooke
no
pleasure
but
to
dye
,
so
to
possesse
more
perfectly
the
onely
obiect
of
her
lyfe
.
She
prized
not
her
dayes
but
in
the
expectation
of
their
last
night
,
as
knowing
its
darknes
was
to
produce
the
brightnes
of
an
eternal
day
,
wherof
herselfe
had
beene
the
Aurora
.
O
how
sweet
would
it
be
,
to
be
able
to
liue
in
that
sort
,
for
to
dye
deliciously
!
It
is
not
a
life
truly
immortall
to
be
alwayes
thinking
of
death
,
if
death
afford
vs
immortality
?
How
fastidious
is
the
life
of
the
world
,
the
Prophet
cryes
?
Let
vs
now
then
be
ioyning
our
voyce
to
his
cryes
,
and
say
,
that
death
only
is
to
be
wished
for
.
All
the
holy
Soules
,
which
in
imitation
of
my
Sauiour
,
haue
adorned
themselues
with
thornes
,
haue
been
turning
the
face
to
the
tombwards
,
there
to
gather
Roses
.
With
death
it
is
,
where
they
termine
their
dearest
hopes
.
So
as
if
they
liue
content
,
it
is
not
but
through
the
sweet
hope
which
they
haue
to
dye
.
O
yee
prophane
Spirits
,
who
sacrifice
not
but
to
voluptuousnes
,
pull
off
the
hood
of
passion
that
thus
blinds
you
,
to
destroy
those
aultars
of
Idolatry
,
whereon
you
immolate
your selues
,
without
thinking
of
it
,
for
punishment
of
your
crymes
.
If
you
will
know
the
true
pleasure
indeed
,
it
consists
of
thinking
of
Death
,
as
of
the
Spring
that
produceth
our
delights
.
Our
Crownes
are
at
the
end
of
their
cariere
,
nor
shall
we
euer
come
to
possesse
the
Soueraygne
God
,
to
which
we
aspire
with
so
much
feruour
and
vnrest
,
but
by
the
way
of
Death
.
When
shall
I
cease
to
lyue
with
men
,
sayth
Dauid
?
He
is
euen
troubled
amidst
the
greatnesses
of
the
earth
.
His
Scepter
and
his
Crowne
are
so
contemptible
to
him
,
as
he
would
willingly
change
his
Throne
with
the
dunghill
of
Iob
,
on
condition
to
dye
with
his
constancy
.
To
liue
,
is
no
more
then
to
be
sequestred
from
that
which
one
loues
:
and
after
God
,
what
may
we
loue
?
After
him
what
may
we
desire
?
So
as
,
if
now
these
holy
affections
&
these
diuine
wishes
cannot
looke
on
glory
,
but
in
passing
by
the
Sepulcher
,
let
vs
thinke
continually
on
Death
,
as
of
the
way
we
take
,
&
which
we
are
yet
to
make
.
This
is
the
onely
meane
to
render
vs
content
,
for
that
these
thoughtes
are
inseparable
from
the
eternall
felicity
which
is
promised
vs
.
That
it
belongeth
but
only
to
good
Spirits
,
to
thinke
continually
of
Death
.
CHAP.
IIII.
SVCH
as
know
the
Art
of
familiarizing
death
with
life
,
through
continual
remembrance
of
their
end
,
do
neuer
change
the
countenance
in
any
perils
.
They
looke
to
resume
both
their
bloud
,
and
life
at
once
,
with
the
same
eyes
they
behold
the
things
which
are
agreable
to
them
:
so
as
they
remayne
inuincible
in
their
miseryes
,
through
the
knowledge
they
haue
of
their
condition
.
Wounds
neuer
hurt
their
soules
,
and
all
the
maladies
wherewith
they
may
be
touched
,
afflict
but
their
body
only
.
Their
good
Spirit
habituated
with
the
ordinary
encounter
of
a
thousand
sad
accidents
inseparable
from
life
,
tasts
their
bitternes
in
its
turne
,
and
feeles
their
thornes
without
any
murmuring
.
The
end
of
all
actions
ought
to
be
the
first
ayme
of
the
iudgement
that
conceiues
them
,
if
it
will
shun
the
griefe
of
hauing
done
them
.
So
as
from
the
tyme
that
we
are
capable
of
reason
,
are
we
to
serue
our selues
of
it
,
to
consider
the
necessity
of
our
mortall
and
transitory
condition
;
that
the
continuall
obiect
of
our
end
,
may
serue
as
a
condition
&
meanes
to
arriue
happily
thereunto
.
The
wiser
sort
are
those
,
who
repent
at
least
,
for
that
which
they
haue
done
;
&
true
wisedome
consists
in
not
committing
folly
.
And
what
more
great
may
a
man
admit
,
than
that
,
to
neuer
thinke
of
death
,
since
it
is
the
end
where
all
our
actions
receiue
their
prize
or
payne
?
Remember
thou
Death
(
the
Wiseman
sayth
)
and
thou
shalt
neuer
syn
.
O
glorious
remembrance
,
who
raisest
vs
to
so
high
a
degree
of
honour
,
as
neuer
to
offend
God
,
which
is
the
only
perfection
of
the
Soule
,
next
to
the
knowing
him
,
and
louing
him
withall
!
O
glorious
remembrance
,
which
changest
our
frayle
and
guilty
Nature
into
one
which
is
wholy
innocent
!
O
glorious
remembrance
that
makest
vs
deliciously
to
breath
the
ayre
of
Grace
,
since
they
liue
in
the
estate
to
dye
euery
hower
,
for
to
liue
eternally
!
O
glorious
remembrance
,
which
on
earth
makest
vs
the
inhabitants
of
Heauen
?
O
glorious
remembrance
,
where
the
Spirit
finds
both
its
Good
,
and
repose
.
When
I
represent
to
my selfe
the
pittiful
estate
of
our
Condition
,
I
am
afrayd
of
my selfe
:
for
disasters
and
miseryes
do
so
attend
vs
at
the
heeles
,
as
there
is
almost
no
medium
betweene
dying
and
lyuing
.
We
sigh
without
cease
,
the
whole
ayre
we
breath
,
&
our
very
being
that
so
tumbles
alwayes
towards
its
end
,
wisheth
not
,
but
it
s
not
being
,
whither
euery
instant
leades
it
without
intermission
.
What
better
thoughtes
may
we
now
conceiue
,
then
of
these
verities
;
since
it
is
too
true
,
that
we
are
borne
vnhappy
,
for
to
liue
miserable
,
vntill
the
point
of
dying
?
And
the
only
meane
to
change
this
misery
into
happines
,
is
euery
moment
to
thinke
vpon
it
,
for
feare
of
falling
euer
into
neglect
,
or
forgetfulnes
of
our selues
.
There
are
feeble
Spirits
,
who
dare
not
carry
their
thoughts
vnto
the
end
of
the
cariere
of
their
life
;
they
euen
faynt
in
the
mid
way
;
their
shadow
affrights
them
;
they
feare
euery
thing
they
imagine
,
without
considering
the
obiect
of
their
feare
subsists
not
but
in
their
fancy
only
,
and
how
by
that
meanes
,
to
become
ingenious
to
torment
themselues
.
To
feare
death
,
is
to
feare
that
which
is
not
,
since
it
is
but
a
mere
priuation
;
and
to
haue
a
further
feare
of
the
thought
is
to
fly
the
shadow
of
his
shadow
which
is
nothing
.
Wherein
these
Spirits
do
but
feed
their
owne
weaknes
,
liuing
in
death
,
and
dying
in
their
life
,
without
dreaming
once
of
Death
.
But
what
goodly
matter
(
will
they
say
,
so
to
mayntaine
their
errour
)
for
one
to
thinke
of
that
,
which
naturally
all
the
world
abhors
?
Is
it
not
to
be
miserable
inough
to
be
borne
,
and
to
lyue
,
&
dye
in
myseries
,
without
one
be
burying
his
spirit
before
his
Body
,
through
the
continual
memory
of
his
end
?
It
is
euen
as
much
,
as
to
make
ones
selfe
vnhappy
before
hand
,
so
to
dreame
of
the
euils
,
which
we
cannot
auoyd
.
It
is
inough
to
endure
them
constantly
,
when
they
arriue
,
without
going
to
meet
with
them
,
as
if
it
could
euer
arriue
too
late
.
Feeble
apparences
of
Reason
!
Admit
that
Nature
abhorres
Death
,
as
the
ruine
of
this
strait
vnion
of
the
body
with
the
soule
,
know
we
not
also
how
this
nature
,
blind
in
all
its
passions
,
and
brutish
in
all
its
feelings
,
takes
alwayes
the
false
good
for
the
true
,
not
being
able
to
worke
,
but
by
the
Senses
,
which
as
materiall
,
take
its
part
?
To
belieue
now
that
our
miseryes
augment
,
by
this
thought
,
that
we
lyue
&
dye
miserable
,
were
much
;
while
on
the
contrary
we
do
blunt
the
point
of
their
thornes
,
in
so
thinking
of
them
,
in
regard
this
continuall
consideration
of
our
misfortunes
in
this
life
,
makes
vs
to
take
the
way
of
vertue
,
for
the
attayning
one
day
,
the
glory
,
and
felicity
of
the
other
.
To
imagine
it
also
to
be
a
griefe
,
to
dreame
assiduously
of
Death
,
as
of
an
ineuitable
euill
,
is
a
meere
imagination
which
cannot
subsist
,
but
within
it selfe
.
For
we
are
neuer
to
thinke
of
Death
,
but
as
of
a
necessary
good
,
rather
then
of
an
infallible
euill
,
since
otherwise
,
it
i●
nothing
of
it selfe
.
We
should
only
represent
to
our selues
that
we
are
to
change
both
condition
and
life
;
and
how
this
change
,
can
be
no
wayes
made
,
but
at
the
end
of
our
course
▪
whither
we
are
continually
running
and
that
without
pause
awhit
.
Our
being
of
it selfe
destroyes
it selfe
,
by
little
and
litle
,
withall
things
els
of
the
world
besides
.
It
is
a
funerall
Torch
burning
by
a
Sepulcher
,
that
shines
as
long
as
the
wax
of
our
body
lasts
,
while
euen
the
least
blast
of
disaster
is
able
to
extinguish
it
for
euer
.
For
howbeit
the
earth
be
large
and
spacious
,
yet
hath
it
noe
voyd
place
,
in
its
whole
extent
,
but
where
to
point
euery
one
his
Tombe
;
euen
as
nature
,
which
though
fruitfull
of
it selfe
to
produce
many
wonders
,
yet
finds
an
impotency
withall
to
engender
twice
its
lyuing
workes
.
The
Fables
informe
vs
well
,
how
Euridice
was
delyuered
from
her
chaines
in
Hell
but
not
from
her
prison
;
she
had
the
power
to
approach
vnto
the
bounds
of
the
dismall
place
of
her
captiuity
,
but
not
to
set
her selfe
at
liberty
.
So
as
if
the
Poets
,
within
the
Empire
which
they
haue
established
to
themselues
,
haue
religiously
held
this
inuiolable
law
,
of
not
to
be
able
to
dye
twice
;
with
what
respect
ought
we
to
adore
the
truth
so
knowne
to
euery
one
,
and
so
sensible
to
all
the
world
?
And
the
knowledge
which
we
haue
thereof
,
should
vncessantly
draw
our
pirits
,
to
these
thoughtes
,
to
the
end
they
sstray
not
,
in
the
labyrinths
of
sin
,
which
is
the
only
Death
of
the
Soule
.
When
I
represent
to
my selfe
the
faces
,
which
these
men
of
the
world
do
make
when
they
are
spoken
to
of
Death
,
I
haue
much
ado
to
belieue
,
they
are
capable
of
reason
,
since
they
faile
thereof
,
in
the
consideration
of
this
important
verity
,
that
they
are
but
meere
putrefaction
,
and
a
little
dust
,
ready
to
be
cast
into
the
wind
in
the
twinckling
of
an
eye
:
That
walke
they
where
they
will
,
they
but
trample
their
Tombe
vnderfoote
,
since
the
earth
seemes
to
chalenge
its
earth
whereof
they
are
moulded
and
framed
.
They
shut
their
eares
to
the
discourses
that
are
made
to
them
of
Death
,
which
they
are
one
day
to
incurre
;
and
open
them
to
hearken
to
the
Clocke
,
whose
houres
&
minutes
insensibly
conduct
them
into
the
Sepulcher
,
whither
willingly
they
would
neuer
go
.
In
so
much
,
as
howbeit
they
are
hasting
euery
moment
to
death
,
yet
they
dare
not
be
casting
their
eyes
on
the
way
they
hould
,
as
if
the
sight
could
forward
their
paces
:
wherin
truly
,
I
can
not
abide
,
nor
excuse
their
pusillanimity
,
since
the
danger
whereinto
they
put
themselues
,
produceth
an
irreparable
domage
.
This
same
is
an
infallible
maxime
,
That
such
as
neuer
dreame
of
death
,
do
neuer
thinke
of
God
,
forasmuch
as
one
cannot
come
at
him
,
but
by
Death
onely
.
On
the
other-side
,
not
to
thinke
euer
of
the
end
,
which
should
crowne
our
workes
,
were
as
much
,
as
to
contemne
the
meanes
of
our
Saluation
and
so
to
forget
our
Sauiour
who
with
his
proper
lyfe
,
hath
ransomed
ours
.
The
eye
cannot
see
at
one
and
the
selfe
same
tyme
two
different
obiects
,
in
distance
one
from
the
other
.
The
lyke
may
we
say
,
of
the
Spirit
,
though
it's
powers
be
diuerse
,
yet
can
it
not
fasten
its
affections
vpon
two
subiects
at
once
,
vnequall
and
seuerall
one
from
the
other
.
If
it
loue
the
Earth
,
then
is
Heauen
in
contempt
with
it
:
if
it
haue
an
extreme
passion
of
selfe-loue
to
its
lyfe
,
the
discourses
of
death
are
dreadfull
to
it
.
And
by
how
much
it
sequesters
it selfe
from
thoughtes
of
its
end
,
the
lesse
approacheth
it
to
God
through
those
very
thoghts
.
Lord
,
I
will
thinke
of
my
last
dayes
(
sayd
the
Prophet
)
for
to
remember
thee
.
This
great
King
and
great
Saint
withall
,
did
belieue
the
memory
of
Death
was
inseparable
from
that
of
his
Mayster
,
since
dye
he
needs
must
one
day
himselfe
.
O
sweet
Death
,
and
yet
more
sweet
the
remembrance
,
if
it
be
true
,
that
it
powerfully
resists
agaynst
all
manner
of
vice
!
We
cannot
know
good
spirits
,
but
throgh
good
actions
,
&
there
is
none
better
in
lyfe
,
then
then
of
preparing
ones
selfe
for
death
.
Whatsoeuer
we
can
do
which
is
admirable
indeed
looseth
the
whole
admiration
,
if
it
haue
not
relation
therunto
,
nor
may
a
man
be
thought
to
haue
lyued
,
but
to
dy
rather
,
who
thinkes
not
euer
of
this
sweet
necessity
,
whereof
the
law
dispenseth
with
no
man
.
The
greatest
perfection
consists
,
for
one
to
know
himselfe
,
so
as
the
Spirit
cannot
make
its
Eminency
appeare
,
but
by
beholding
it selfe
in
its
nature
,
created
to
render
the
continuall
homage
of
respect
to
its
Creatour
.
And
being
abased
in
this
necessary
submission
,
it
should
consider
that
its
immortality
bounds
vpon
eyther
an
eternall
payne
,
or
els
on
a
lyke
glory
,
and
that
it
is
not
at
all
,
but
to
be
happy
for
euer
,
or
eternally
vnhappy
.
Vpon
these
considerations
,
it
may
found
the
verity
of
its
glory
,
since
it
could
not
tell
how
to
purchase
eyther
a
iuster
,
or
a
greater
then
that
of
knowing
well
it selfe
.
For
as
then
,
its
diuine
thoughts
make
it
to
take
it's
flight
towards
the
place
of
its
origin
,
not
prizing
the
earth
,
but
to
purchase
there
the
merit
of
Crownes
,
which
it
pretends
to
possesse
in
Heauen
.
Among
the
infinite
number
of
errours
,
which
make
the
greatest
part
of
the
world
to
be
guilty
of
crime
,
this
same
is
one
of
the
most
common
of
al
;
To
esteeme
(
forsooth
)
those
extremely
,
who
are
eloquent
,
be
it
of
the
tongue
or
pen
,
and
to
put
them
in
the
rancke
of
the
more
excellent
Spirits
:
As
those
also
,
who
through
a
thousand
sleights
,
being
al
very
criminal
,
can
tell
how
to
amasse
a
great
deale
of
riches
to
ariue
to
the
highest
dignityes
.
Thus
do
the
spirits
of
the
world
,
and
are
so
esteemed
by
such
as
they
.
But
I
answere
with
the
Prophet
,
how
all
their
wisedome
is
folly
before
God
.
The
good
spirits
indeed
are
alwaies
adhering
to
good
,
and
there
is
no
other
in
lyfe
,
then
that
,
to
be
allwayes
thinking
of
death
,
for
to
learne
to
dy
well
.
Since
in
this
apprentiship
only
,
are
comprized
all
the
sciences
of
the
world
.
Eloquennce
hath
saued
neyther
Cicero
,
nor
Demosthenes
.
Riches
haue
vndone
Cresus
;
&
greatnesses
haue
thrown
Belus
King
of
Cyprus
out
of
his
Throne
,
into
a
dunghill
.
To
what
purpose
serues
it
,
to
know
how
to
talke
well
,
if
we
speake
not
of
things
more
necessary
,
and
more
important
of
our
saluauation
?
To
what
end
serues
it
to
be
rich
,
since
we
must
needs
be
a
dying
miserable
?
On
the
other
side
,
there
is
no
other
riches
then
that
of
Vertue
;
and
I
had
much
rather
possesse
one
aboue
,
then
the
crownes
of
all
the
Kings
of
the
World
below
.
What
pleasure
may
a
man
take
to
behold
himselfe
raysed
to
Thrones
,
since
he
must
needs
in
a
moment
,
be
descending
into
the
Sepulcher
?
What
is
become
of
all
those
,
who
haue
beene
mounting
the
degrees
of
Fortune
,
&
beene
seene
on
the
top
of
most
eminent
dignities
?
Disastres
,
or
time
which
changes
all
things
,
haue
let
them
fall
into
the
Tombe
;
so
as
there
remaynes
no
more
of
them
,
but
the
bare
remembrance
,
that
sometymes
▪
they
haue
beene
.
Consider
we
then
,
and
boldly
let
vs
say
,
how
it
belongs
to
good
Spirits
only
,
to
be
euery
houre
:
thinking
of
Death
,
since
we
dy
euery
hower
▪
That
these
thoughtes
are
the
most
sublime
,
where
with
a
good
soule
may
entertaine
it selfe
:
That
of
al
the
wayes
which
may
lead
vs
to
Heauen
,
there
is
none
more
assured
,
then
that
of
continually
thinking
of
the
last
instant
,
which
must
iustify
or
condemne
all
the
other
of
our
life
;
for
that
our
actions
take
their
Rule
from
these
thoughtes
to
receiue
the
price
of
them
.
All
the
rest
is
but
vanity
,
and
meere
folly
.
Out
of
these
thoughtes
,
there
is
no
good
;
Out
of
these
thoughtes
,
there
is
no
repose
.
Who
thinks
not
of
death
,
thinks
of
nothing
since
al
seeme
to
termine
at
this
last
moment
The
most
happy
are
miserable
,
if
this
thoght
make
not
vp
the
greatest
part
of
their
happines
.
And
the
richest
are
in
great
necessity
,
if
they
dreame
not
of
that
,
of
their
mortall
condition
.
Whatsoeuer
is
said
,
if
Death
be
not
the
obiect
of
the
whole
discourse
,
they
are
but
words
of
smoke
,
that
turne
into
wynd
.
Whatsoeuer
is
done
,
if
Death
be
not
the
obiect
of
the
actions
,
all
the
effects
are
vnprofitable
.
In
fine
,
all
glory
,
all
good
,
all
repose
,
&
all
the
contentment
of
the
world
,
consists
in
thinking
alwayes
of
Death
;
since
these
thoughtes
are
the
only
meanes
to
atteyne
the
eternall
felicity
,
wherto
they
termine
.
And
a
generous
Spirit
cannot
giue
forth
more
pregnant
proofes
of
its
goodnes
▪
then
in
thinking
on
the
Death
of
the
body
,
whiles
euen
of
this
moment
depends
the
life
of
the
soule
.
How
those
spirits
that
thinke
continually
of
Death
,
are
eleuated
aboue
all
the
Greatnesse
of
the
Earth
.
CHAP.
V.
IT
is
impossible
to
know
the
world
without
contemning
it
since
the
disastres
and
miseryes
,
wherewith
it
is
stuft
,
are
the
continuall
obiects
of
this
knowledge
.
And
from
the
point
that
our
iudgment
hath
broken
the
visards
of
the
false
and
imaginary
goods
,
which
vnder
the
maske
of
their
goodly
apparences
deceyue
our
will
,
it
suddenly
abhors
in
them
,
that
very
same
which
passionately
heertofore
it
seemed
to
cherish
.
Whence
it
happens
that
we
can
neuer
enter
into
knowledg
of
the
world
,
but
we
acquit
our selues
of
it
at
the
same
time
throgh
a
sorrow
,
for
not
hauing
despised
it
sooner
;
since
all
its
goods
are
but
in
apparence
onely
,
and
its
euils
in
effect
.
So
as
,
if
it
be
a
Tree
we
may
boldly
say
,
that
miseryes
are
the
leaues
therof
,
misfortunes
the
branches
,
and
death
the
fruit
.
And
it
is
vnder
the
shadow
of
this
vnhappy
Tree
,
where
our
forefathers
haue
built
our
first
tombe
.
Man
may
seeme
to
disguise
himselfe
,
if
he
will
,
vnder
the
richest
ornaments
of
Greanes
,
&
with
the
fayrest
liueries
of
Fortune
.
Well
may
he
trample
Scepters
and
Crownes
vnderfoot
,
in
the
proudest
condition
,
whereto
Nature
and
Lot
might
haue
raysed
him
vp
.
He
is
yet
the
same
;
I
meane
a
peece
of
corruption
,
shut
vp
in
a
skin
of
flesh
,
whereof
the
wormes
haue
taken
possession
already
from
the
moment
of
his
birth
.
Let
him
measure
as
long
as
he
will
a
thousand
tymes
a
day
,
the
ample
spaces
of
the
world
,
with
this
proud
ambition
,
to
make
a
conquest
of
them
all
;
yet
he
must
be
fayne
to
let
them
fall
,
if
he
would
find
the
true
measures
of
them
without
compasse
,
enclosed
all
within
seauen
foot
of
earth
,
which
shall
marke
out
his
Tombe
.
If
he
assemble
with
the
same
ambition
,
all
the
Thrones
of
Kings
,
for
to
make
them
serue
as
Aultars
,
whereof
himselfe
shall
be
the
Idol
;
he
shall
not
choose
but
lend
his
eares
to
the
Oracles
of
sweet
Necessity
,
though
cruel
for
him
:
for
he
must
dy
,
and
consequently
serue
one
day
as
a
victime
vpon
those
very
Aultars
,
where
they
shall
be
yielding
of
Sacrifices
to
his
,
person
.
Let
him
bestow
Empires
,
as
fauours
,
Kingdomes
for
presents
,
and
whole
Citties
for
the
least
recompence
,
and
then
when
he
returnes
into
himselfe
,
for
to
know
what
he
wants
,
he
shall
find
,
that
he
needs
no
more
,
but
a
peece
of
a
sheet
to
shrowd
(
with
all
his
miseryes
)
the
horrour
of
his
infection
and
corruption
.
Let
the
Sunne
neuer
rise
,
but
to
giue
light
to
his
triumphes
,
if
he
ioyne
not
●o
his
victories
those
other
of
his
passions
,
●e
shall
celebrate
but
his
owne
ouerthrow
,
●nd
triumph
on
himselfe
without
thinking
of
it
.
Let
the
heauens
be
rayning
on
his
head
as
many
felicityes
,
as
there
are
disasters
on
earth
;
all
his
happynes
concludes
with
Death
,
while
by
the
way
of
his
prosperities
,
he
goes
on
euery
moment
to
the
Sepulcher
▪
In
fine
,
although
through
his
great
possession
of
goods
,
he
know
not
what
to
desire
,
not
what
to
looke
for
;
yet
shall
I
not
forbeare
ere
the
lesse
to
put
him
in
the
rancke
of
the
most
miserable
of
the
world
,
if
vertue
be
not
the
richest
of
his
treasures
.
For
not
changing
his
condition
awhit
,
in
the
accomplishment
of
his
greatnesses
,
and
of
all
his
delightes
,
he
is
alwayes
the
same
,
a
little
ashes
,
a
little
dust
a
little
earth
.
And
howbeit
of
the
ashes
of
the
wood
of
Libanum
,
of
the
dust
of
Azure
,
or
of
some
more
noble
or
fertile
earrh
;
yet
is
al
but
meere
putrefaction
,
and
the
crust
of
all
these
goodly
apparences
is
full
of
infection
.
I
esteeme
him
very
happy
,
great
&
rich
,
who
contents
himselfe
,
with
the
meriting
of
these
greatnesses
,
these
felicities
,
and
these
riches
:
for
the
glorious
contempt
which
he
makes
of
them
,
for
being
abused
in
the
knowledge
of
himselfe
,
he
beholds
all
the
world
beneath
him
,
and
desires
but
the
continuation
of
his
repose
;
since
in
the
only
thought
of
Death
,
he
possesseth
al
the
goods
of
life
.
The
great
Monarkes
of
the
world
seeke
the
intentions
of
lyuing
happy
in
their
greatnesses
;
&
he
,
the
meane
of
dying
content
in
his
miseries
:
they
are
alwayes
in
care
,
to
extend
the
bounds
of
their
Empire
;
&
he
pleaseth
himselfe
to
bound
his
ambition
,
with
what
he
possesseth
,
since
he
wants
not
any
thing
for
his
voyage
.
They
make
a
masse
of
riches
;
&
he
takes
glory
in
pouerty
,
knowing
that
the
richest
are
robbed
at
the
end
of
the
course
of
●ife
,
and
that
we
go
forth
of
the
world
,
in
●ike
manner
as
we
enter
into
it
,
with
the
first
habit
of
those
miseries
,
which
we
haue
inherited
from
our
parents
.
In
such
sort
as
●hinking
perpetually
of
Death
,
in
the
way
where
it
is
to
approach
euery
moment
,
he
casts
not
his
eyes
vpon
greatnesses
,
but
to
haue
pitty
on
those
who
possesse
them
.
He
contemplates
not
the
fauours
of
Fortune
,
but
to
publish
the
inconstancy
thereof
.
So
●f
he
regard
Thrones
,
it
is
but
to
measure
●he
depth
of
the
precipices
that
enuiron
them
,
since
all
crownes
for
him
are
made
both
of
tare
and
thornes
.
And
the
Scepters
as
light
as
reedes
,
giue
him
not
any
other
Enuy
●hen
that
of
trampling
them
vnderfoot
,
insteed
of
holding
them
in
his
hands
,
since
●hey
are
the
markes
of
a
glory
of
smoake
,
which
resolues
into
nothing
,
to
returne
to
its
first
beginning
.
There
is
no
doubt
,
but
such
as
thinke
continually
of
Death
,
are
raysed
aboue
all
the
greatnesses
of
the
earth
,
because
Eternity
is
the
obiect
of
their
thoughtes
.
So
as
if
they
desire
greatnesses
,
they
wish
they
may
be
eternall
:
if
they
enuy
Treasures
,
they
marke
the
possession
of
them
beyond
Nature
,
to
the
end
Inconstancy
of
tyme
may
not
bereaue
them
of
them
.
They
haue
no
ambition
for
this
vayne
glory
of
the
world
,
which
the
least
mischance
may
change
into
infamy
;
nor
for
these
Crownes
,
which
a
litle
wind
of
disgrace
,
makes
to
fal
from
the
head
.
All
their
glory
is
to
thinke
of
death
,
for
to
be
able
to
attayne
at
the
last
instant
of
lyfe
,
the
Crowne
of
immortality
,
wherein
consists
the
perfection
of
all
felicityes
possible
to
be
desired
.
Greatnesses
are
of
the
same
nature
,
with
those
who
possesse
them
,
they
are
but
smoke
,
they
are
but
wind
;
for
we
see
them
to
vanish
away
in
the
twinckling
of
an
eye
,
with
their
subiect
.
So
as
if
they
seeme
to
subsist
,
notwithstanding
in
their
continuall
flight
they
are
changing
the
countenance
euery
houre
.
To
be
great
aboue
the
common
sort
of
men
,
in
honours
and
in
riches
onely
,
i●
to
be
miserable
,
if
the
true
greatnes
of
man
consist
in
meriting
all
,
and
possessing
nothing
.
In
so
much
,
as
he
who
thinkes
o●
Death
in
despising
the
felicityes
of
this
life
,
makes
himselfe
to
be
worthy
of
the
glory
of
the
other
;
and
in
these
only
thoughtes
is
he
raised
so
aboue
himself
,
as
if
he
were
capable
of
vanity
,
he
would
not
know
himself
.
For
from
the
tyme
,
that
he
ioynes
the
thoughts
of
Death
,
to
the
verity
of
his
mortall
condition
,
he
tasts
before
hand
in
the
midest
of
his
course
,
the
sweetnes
of
the
goods
,
which
he
pretends
to
receyue
at
the
end
.
I
would
say
,
that
the
sensible
imaginations
which
he
hath
of
dying
continually
(
as
there
is
nothing
more
certayne
then
it
)
makes
him
to
tread
vnder
foote
,
all
the
greatnesses
of
the
earth
,
since
that
his
soule
directs
his
lookes
vnto
Heauen
,
In
effect
,
were
it
not
as
much
,
as
to
offend
a
Prince
,
to
offer
him
at
sea
,
the
Crowne
of
a
Kingdome
,
in
the
midst
of
stormes
and
tempests
,
wherewith
his
ship
were
miserably
tossed
?
or
els
at
such
tyme
,
as
he
were
seene
to
be
taken
with
a
mortall
disease
?
For
he
might
answere
very
pertinently
,
they
should
attend
him
,
to
make
him
those
offers
on
the
shore
,
or
when
he
were
recouered
of
his
health
.
Now
,
we
seeme
to
represent
this
Prince
,
since
like
vnto
him
,
do
we
floate
vpon
this
sea
of
this
world
,
where
the
Ship
of
our
life
,
is
incessantly
tossed
with
diuers
misfortunes
.
Fortune
comes
to
present
vs
in
the
fury
of
this
tempest
both
Scepters
and
Crownes
;
would
it
not
be
accounted
rash
now
for
vs
,
to
receiue
them
at
her
hands
,
in
this
pittifull
estate
whereinto
we
are
reduced
,
&
not
to
hope
for
a
calme
or
cessation
,
for
feare
of
seeing
our
hopes
quite
buryed
with
our
life
,
in
a
cruel
shipwracke
,
whose
danger
euen
followes
vs
as
neere
,
as
the
shadow
doth
the
body
?
So
as
if
she
make
vs
the
same
offers
,
during
the
mortal
malady
wherewith
we
are
seised
from
the
moment
of
our
natiuity
(
since
we
begin
to
dy
,
from
the
instant
that
we
begin
to
liue
)
were
it
not
a
folly
to
accept
them
?
And
for
vs
to
answere
her
,
and
to
wish
her
to
expect
till
we
come
vpon
the
shore
,
is
a
vayne
attendance
;
while
there
is
no
other
port
,
in
the
sea
of
life
,
then
that
of
the
tombe
:
and
to
attend
also
for
the
cure
of
this
contagious
malady
;
which
we
haue
taken
of
our
parents
,
were
to
expect
that
same
,
which
shall
neuer
come
to
passe
.
So
as
indeed
we
should
be
throwing
al
these
Crownes
at
her
head
,
and
make
vse
of
the
Scepter
,
she
presents
vs
with
,
as
of
a
staffe
to
be
auendged
of
her
for
her
perfidiousnes
,
&
to
testify
to
her
that
our
constancy
scornes
her
leuity
;
and
that
our
contentment
&
repose
,
depends
not
awhit
of
the
rowling
of
her
wheele
,
if
we
learne
euery
day
to
liue
forth
of
her
Empire
.
Let
vs
conclude
then
and
say
,
that
spirits
that
know
wel
the
art
of
thinking
of
Death
do
marke
out
the
thrones
of
their
glory
in
heauen
,
not
being
able
to
find
any
thing
on
Earth
,
that
were
worthy
of
their
greatnes
.
Hence
it
is
,
they
take
such
pleasure
,
to
dy
without
cease
and
to
increase
their
contentment
yet
further
,
that
they
alwayes
are
thinking
vpon
it
.
O
sweet
remembrance
of
death
,
a
thousand
times
more
sweet
then
all
the
delights
of
life
!
O
cruell
forgetfulnes
of
this
necessity
,
a
thousand
tymes
more
cruell
,
then
all
the
paynes
of
the
world
!
O
sweet
memory
of
our
end
,
where
begins
our
only
felicity
!
O
glorious
obliuion
of
our
mortal
condition
,
the
only
cause
of
our
disasters
!
Let
vs
not
liue
then
,
but
to
thinke
on
the
delight
of
Death
;
&
let
vs
not
dye
but
to
contemne
the
pleasure
of
lyfe
:
let
vs
forget
all
,
but
the
remembrance
of
Death
.
Let
vs
loue
nothing
,
but
its
thoughtes
:
and
neuer
essteeme
,
but
the
only
actions
which
haue
relation
to
this
last
,
since
this
is
that
alone
,
whence
we
are
to
receyue
eyther
price
,
or
payne
.
A
Contemplation
vpon
the
Tombe
of
Alexander
the
Great
.
CHAP.
VI.
O
ALL
yee
Great
Kings
,
Loe
I
heere
sommon
you
to
appeare
about
this
Tombe
,
to
behould
therein
the
wormes
,
the
corruption
and
infection
of
the
greatest
,
the
happyest
,
the
mightiest
,
&
the
most
dreadfull
Monarch
of
the
world
;
&
to
say
all
in
a
word
,
of
Great
Alexander
;
whose
Valour
could
neuer
admit
comparison
;
whose
Victories
haue
had
no
other
bounds
,
then
those
of
the
Vniuerse
;
and
whose
Triumphes
,
haue
had
all
the
Heauens
for
witnes
,
all
the
Earth
for
Spoyles
,
for
slaues
all
Mortalls
,
for
Trumpet
Renowne
,
&
Fortune
for
Guide
.
Descend
then
,
from
your
thrones
vpon
this
dunghill
,
where
lyes
the
companion
of
your
glory
,
and
your
greatnesses
.
Behould
and
contemplate
this
Pourtrait
of
your selues
drawne
to
the
lyfe
,
after
the
originall
of
your
miseries
.
Cyrus
,
approach
you
vnto
this
vnlucky
place
,
vpon
your
Chariot
al
of
massy
gould
,
and
come
attended
with
that
magnificent
pompe
,
which
made
all
the
world
idolatrous
in
admiration
of
it
;
that
the
infinite
number
of
your
subiects
,
may
be
an
infinite
number
of
witnesses
,
to
conuince
you
of
vanity
and
folly
,
in
behoulding
this
Victorious
Prince
heere
beseiged
by
all
sorts
of
miseryes
,
with
in
a
litle
hole
,
which
serues
as
bounds
and
limirs
to
his
power
.
Consider
,
how
this
great
Taker
of
Townes
is
surprized
himselfe
by
the
wormes
;
how
this
Triumphant
souldier
is
defeated
by
them
,
&
how
this
Inuincible
captaine
,
hath
beene
vanquished
by
death
,
and
brought
into
this
deplorable
estate
,
wherein
you
see
him
.
Are
you
not
ashamed
to
be
seated
in
that
glittering
Chariot
;
since
needs
you
must
descend
thence
to
enter
into
this
dismall
dwelling
,
where
the
wormes
attend
your
corruption
?
This
great
number
of
subiects
,
which
enuiron
you
on
all
sides
,
to
set
forth
your
glory
,
is
a
troup
of
the
miserable
.
For
they
dye
in
following
you
;
and
on
which
side
soeuer
you
go
.
Tyme
conducts
you
all
togeather
into
the
Tombe
.
Impose
your
lawes
vpon
al
the
people
of
the
Earth
,
yet
needs
must
you
receiue
those
same
of
Death
.
Build
you
as
long
as
you
wil
a
thousand
proud
Pallaces
in
your
Empire
,
you
cannot
hold
them
but
in
fee-farme
though
you
be
the
proprietary
thereof
,
because
euery
moment
you
are
at
the
point
of
departing
.
Well
may
you
decke
your selfe
vp
with
the
richest
robes
of
vanity
,
and
play
the
God
heere
beneath
,
with
Crowne
on
the
head
and
scepter
in
the
hand
;
yet
looke
what
you
are
,
consider
what
you
are
like
to
be
,
&
contemplate
your
miseries
at
leysure
,
in
the
mirour
of
this
sepulcher
.
To
day
you
loure
on
Heauen
with
an
arrogant
eye
;
and
to
morrow
you
shal
be
seene
metamorphozed
into
a
stinking
peece
of
earth
.
To
day
you
make
your selfe
adored
of
such
as
haue
no
iudgment
,
but
in
the
eyes
only
;
and
to
morrow
shall
you
be
sacrificed
in
the
sight
of
all
the
world
for
expiation
of
your
crimes
,
and
hardly
shall
be
found
a
handfull
of
your
ashes
,
so
true
it
is
,
that
you
are
nothing
.
Xerxes
,
descend
you
a
little
,
from
the
top
of
that
mountayne
of
annoyes
,
where
they
sad
thoughtes
do
hould
you
besieged
within
this
Vale
of
disasters
and
of
miseryes
,
to
behold
therein
,
the
pittifull
ouerthrow
of
the
proudest
Conquerour
of
the
world
.
Spare
your
teares
,
to
mourne
vpon
his
Tombe
,
if
you
will
but
acquit
your selfe
of
the
iustest
homage
,
you
may
yield
to
his
memory
.
You
weep
before
hand
,
for
the
Death
of
your
souldiers
,
in
foreseeing
their
end
,
with
that
of
the
world
.
What
will
you
say
now
of
the
death
of
this
great
Captayne
who
for
a
last
glory
,
after
so
many
triumphes
is
deuoured
of
wormes
and
metamorphosed
into
a
stuffe
al
of
corruption
,
encompassed
all
with
horrour
and
amazement
.
So
as
if
you
will
needs
be
satisfying
your selfe
,
afford
your
teares
for
your
owne
proper
harmes
,
since
you
are
to
incurre
the
same
lot
,
without
respect
,
eyther
of
your
greatnes
,
or
power
.
All
your
armyes
are
not
of
force
inough
to
warrant
you
from
Death
:
you
must
bow
your
necke
vnder
the
yoke
of
this
necessity
,
whose
rules
are
without
exception
,
whose
law
dispenseth
not
with
any
.
Alexander
is
dead
,
Cyrus
his
predecessour
hath
dyed
also
,
after
a
thousand
other
Kings
who
haue
gone
before
him
,
and
you
runne
now
after
them
:
but
to
me
it
seemes
,
you
carry
too
great
a
port
of
Greatnes
with
you
.
The
earth
wherof
you
are
moulded
&
framed
,
demaunds
but
her
earth
;
you
must
quit
your selfe
of
all
,
and
your
scepter
and
crowne
shall
not
be
taken
for
more
,
at
that
last
instant
,
then
as
sheephookes
:
for
that
if
we
be
different
in
the
manner
of
liuing
,
we
are
yet
all
equall
in
the
necessity
of
dying
.
Now
therfore
,
it
is
a
vanity
to
say
,
you
are
of
the
race
of
Gods
.
Come
&
see
heere
,
the
place
of
your
first
begining
,
for
as
you
are
borne
of
corruption
,
so
you
returne
to
putrefaction
.
If
you
doubt
thereof
as
yet
,
approach
with
your
infected
flesh
to
these
rotten
bones
,
&
with
your
clay
to
these
ashes
:
If
they
differ
in
ought
,
it
can
be
but
in
coulour
only
.
Tell
me
,
to
what
end
serue
all
those
Statues
of
your
resemblance
,
which
you
caused
to
be
erected
on
the
lands
of
your
Empire
,
since
tyme
destroyes
&
ruines
the
original
?
Thinke
you
,
belike
,
they
dare
not
medle
with
those
pourtraits
,
which
are
but
vayne
shadowes
of
a
body
of
smoke
?
You
trouble
your selfe
too
much
,
to
make
it
credulous
to
the
world
,
that
you
are
immortall
,
as
if
this
beliefe
could
affoard
you
immortality
.
If
you
haue
but
neuer
so
litle
knowledge
in
you
,
know
you
not
your
owne
misfortunes
?
If
you
haue
sense
,
haue
you
no
feeling
of
your
miseries
?
I
know
well
you
are
a
King
,
but
a
King
of
the
dead
,
since
al
those
to
whome
you
giue
the
law
,
do
receyue
it
from
Tyme
,
which
makes
them
to
dye
euery
houre
.
Admit
you
be
the
chiefe
of
men
,
yet
if
they
be
miserable
all
of
them
together
,
as
subiect
to
a
thousand
sorts
of
accidents
;
may
we
not
well
say
,
that
you
are
the
vnhappyest
of
them
all
.
You
play
the
omnipotent
,
when
you
are
set
vpon
your
Throne
of
snow
,
not
considering
the
while
,
that
within
your
Pallace
,
as
well
as
without
,
you
are
but
a
heap
of
dust
,
which
euery
litle
blast
of
wind
,
may
scatter
on
the
ground
to
dissolue
it
into
nothing
.
Apelles
,
thou
took'st
a
pride
to
be
called
the
Paynter
of
Alexander
;
come
then
,
and
see
the
subiect
of
thy
glory
,
if
thy
heart
serue
thee
to
endure
the
horrour
of
it
.
This
same
,
is
that
Alexander
,
whose
Maiesty
so
dazeled
thee
heertofore
,
and
whose
stench
at
this
tyme
so
infects
the
whole
world
.
I
mistrust
thy
audacious
pensill
to
be
able
to
represent
the
greatnes
of
his
miseryes
to
the
lyfe
.
Dost
thou
remember
him
at
such
tyme
as
thou
drewest
him
,
armed
at
all
points
,
vpon
his
Bucephalus
,
euen
vpon
the
point
of
his
forcible
retayning
the
last
crowne
of
his
Triumphes
,
not
hauing
ought
to
conquer
els
besides
?
And
sometymes
agayne
sitting
on
his
Throne
with
the
Crowne
of
a
Conquerour
on
his
head
,
and
with
the
Scepter
of
the
Empire
of
the
world
in
his
hand
?
Durst
thou
maintayne
now
,
these
ashes
are
the
draughts
of
thy
originall
?
if
thou
wilt
saue
thy
credit
from
reproach
,
do
thou
imitate
Thymantes
,
draw
the
curteyne
ouer
Alexanders
face
,
that
he
may
not
be
knowne
,
so
is
he
no
more
himselfe
.
And
thou
Lisyppus
,
who
employed
so
oft
,
hast
made
vse
of
such
rich
materials
to
mantaine
this
great
Monarch
on
foot
;
these
rotten
bones
,
which
make
vp
this
Carkasse
which
thou
seest
,
haue
beene
the
subiect
,
both
of
thy
glory
,
and
thy
labours
.
If
it
be
true
,
that
water
eates
into
the
stone
,
then
weep
thou
freely
on
thy
owne
workes
,
to
destroy
them
thy selfe
,
since
their
obiect
is
buryed
,
while
tyme
prepares
their
Sepulcher
.
Cesar
,
Mark-Antony
,
Pompey
,
Annibal
,
and
Scipio
,
step
you
a
little
aside
from
the
way
of
your
Triumphs
,
to
come
,
and
see
as
you
passe
,
the
miserable
spoyles
of
this
great
King
alwayes
victorious
,
of
this
great
Monarke
alwayes
triumphant
.
Approach
you
vnto
his
Tombe
,
behold
,
contemplate
,
&
smell
the
horrible
corruption
;
would
you
say
this
carkasse
heere
that
stinkes
so
abhominably
,
were
the
body
of
that
inuincible
Alexander
?
whose
valour
hath
despoyled
the
earth
of
its
Laurelles
,
and
who
being
not
able
yet
,
to
bound
his
ambition
,
with
the
compasse
of
one
world
,
goes
seeking
him
another
;
howsoeuer
in
digging
the
earth
,
he
hath
found
but
the
place
of
this
Sepulcher
,
where
he
is
buryed
with
all
his
greatnesses
.
All
those
gallant
Courtiers
,
that
followed
him
,
are
changed
into
wormes
,
and
are
nothing
els
but
meere
putrefaction
;
and
their
proud
Pallaces
into
this
litle
trench
;
and
all
their
ornaments
into
these
spiders
webbes
,
which
encompasse
him
round
.
Cast
your
eyes
vpon
these
images
of
horrour
:
This
is
the
draught
of
him
,
who
stiled
himselfe
the
sonne
of
Iupiter-Ammon
,
&
who
exacted
Aultars
from
men
,
to
make
himself
adored
.
Iudge
you
now
of
the
perfection
of
this
Idol
.
Go
your
wayes
into
all
places
,
where
your
ambition
guides
you
,
conquer
all
,
triumph
vpon
all
,
and
for
a
last
victory
make
Fortune
herselfe
as
your
Tributary
,
that
the
rouling
of
her
wheele
may
receaue
its
motion
from
that
of
your
wills
;
al
these
Victoryes
,
and
all
these
Triumphes
,
accompanied
with
all
the
glory
of
the
world
,
shal
not
warrant
you
awhit
from
Death
:
nor
shall
all
the
perfumes
of
Arabia
exempt
your
flesh
from
putrefaction
.
Cesar
,
dispute
no
more
with
Mark-Antony
about
the
Empire
of
the
earth
:
Nature
would
haue
you
to
take
vp
this
difference
betweene
you
,
since
neyther
of
you
both
can
iustly
pretend
,
but
to
seauen
foot
thereof
.
And
if
you
can
hardly
belieue
it
,
measure
you
the
spaces
of
Alexanders
Tombe
,
who
hath
worne
the
Crowne
vpon
his
head
,
which
you
desire
.
This
is
the
onely
meane
to
finish
your
quarrell
,
rather
then
to
quenh
your
fury
,
in
the
bloud
of
your
subiects
.
Cesar
,
play
not
the
proud
man
so
,
in
the
midst
of
thy
felicityes
;
it
is
now
a
long
while
,
since
that
death
hath
stood
waiting
vpon
thee
,
vnder
the
Throne
where
thou
sittest
in
the
Senate
,
for
to
let
thee
know
,
and
perceaue
at
once
,
that
he
mockes
at
thy
greatnesses
,
and
contemnes
thy
power
,
by
drowning
thy
lyfe
within
thy
bloud
.
Stoope
a
little
to
the
pitch
of
thy
vanity
Mark-Anthony
,
there
is
no
likelyhood
at
all
thou
shouldst
euer
be
triumphing
ouer
thin
enemy
,
since
thou
canst
not
so
much
as
vanquish
thy
passions
,
which
is
the
best
victory
that
we
can
possibly
obteyne
of
our selues
.
Thou
shalt
euen
loose
the
Empire
of
all
the
Earth
,
where
thou
shalt
find
so
shamefull
a
Tombe
,
as
they
shall
not
dare
to
speake
of
thy
lyfe
,
by
reason
of
thy
Death
.
Anniball
,
thou
gloriest
much
in
entring
in
Triumph
,
within
thy
proud
Citty
of
Carthage
,
after
so
many
,
and
so
great
victories
,
which
rayse
thee
to
the
highest
Throne
of
Honour
;
but
takst
not
heed
the
while
,
that
if
thou
leadest
thine
enemies
in
triumph
,
vices
seeme
to
triumph
vpon
thy
soule
,
fitter
that
miseries
do
the
like
with
thy
body
.
And
againe
,
if
Fortune
fauour
thee
to
day
as
king
,
she
will
dregg
thee
to
morrow
as
a
slaue
.
To
day
the
Lawrels
grow
on
thy
head
,
and
to
morrow
thorns
shal
grow
beneath
thy
feet
▪
to
let
thee
see
that
nothing
is
certaine
in
the
world
,
but
change
,
since
it
changes
euery
houre
,
in
making
all
things
else
,
to
change
their
countenance
withall
.
I
do
euen
flout
at
thy
vanity
;
for
the
witnesses
of
thy
glory
,
&
very
Carthage
it selfe
,
which
is
the
theatre
therof
,
shal
follow
soone
after
the
course
of
of
thy
ruine
.
Pompey
,
flatter
not
thy selfe
thus
in
thy
prosperities
,
the
very
same
Sunne
,
which
hath
seene
them
grow
vp
,
shall
see
them
wither
ere
long
.
It
is
true
that
all
the
world
euen
trembles
at
thine
armes
.
Renowne
hath
no
voyce
,
but
to
publish
thy
valour
;
but
how
then
?
knowest
thou
not
,
how
the
self
same
fate
which
affords
thee
Crownes
&
Scepters
,
takes
them
away
againe
when
it
pleaseth
?
Victory
pursues
thee
euery
where
,
both
on
sea
and
land
;
but
this
is
but
for
a
while
.
After
the
moment
of
thy
birth
,
death
aymes
at
thy
head
,
to
pull
off
all
the
Lawrells
thence
,
wherewith
thou
hast
so
often
crowned
it
;
and
knowing
that
the
sea
hath
no
rockes
for
thee
,
it
hath
scored
out
thy
Sepulcher
already
on
the
shore
.
Weepe
,
weepe
you
great
Kings
,
at
the
sight
of
these
miseries
,
or
rather
at
the
feeling
of
your
owne
.
If
the
greatest
of
the
world
,
be
nought
but
corruption
,
what
shall
become
of
you
?
If
this
inuincible
Monarch
,
who
had
so
many
markes
of
immortality
with
him
,
be
the
prey
of
wormes
,
&
sport
of
the
winds
,
what
shal
be
your
lot
?
Whereto
may
Fortune
seeme
to
reserue
you
?
Go
to
then
,
I
graunt
you
,
whatsoeuer
you
can
possibly
demaund
;
I
affoard
your
ambition
an
age
of
lyfe
,
an
Empire
of
a
new
world
,
&
a
happy
successe
to
all
your
desires
.
What
shall
become
of
you
after
all
this
,
since
this
long
lyfe
,
this
glorious
Empire
,
&
all
your
felicityes
togeather
must
haue
an
end
,
with
this
world
?
As
often
,
as
you
shall
issue
forth
of
your
condition
,
for
to
enter
into
the
forgetfulnes
of
your selfe
,
you
do
send
your
thoughtes
into
this
tombe
;
and
you
shall
suddenly
return
from
this
wandering
.
Do
not
flatter
your selfe
;
your
Crowne
is
but
of
earth
,
as
the
head
that
weares
it
.
Your
Scepter
is
but
a
sticke
of
wood
,
subiect
to
corruption
,
as
your
hand
is
that
holdes
it
:
and
the
rest
of
your
ornaments
are
but
a
worke
of
wormes
,
wherof
you
are
the
prey
.
Iudge
you
then
,
whether
your
vanity
,
can
subsist
any
long
tyme
,
vpon
such
feeble
foundations
,
or
no.
You
are
accustomed
lykely
,
at
such
time
as
you
build
some
proud
pallace
or
other
,
to
go
a
walking
in
the
compasse
thereof
,
taking
pleasure
to
admire
the
goodly
scituation
,
where
you
haue
destined
the
place
of
your
dwelling
:
do
you
the
like
with
your
tombe
,
go
visit
euery
day
the
solitary
place
where
you
are
to
lodge
for
so
long
a
tyme
;
and
this
wil
be
the
onely
meane
,
to
make
death
euen
as
sweet
vnto
you
,
as
life
it selfe
;
and
to
bury
your
pride
,
your
vanity
,
and
al
your
vices
together
,
before
your
body
;
according
to
the
saying
of
the
Wiseman
,
for
he
that
thinkes
continually
of
death
,
shall
neuer
stray
from
the
way
of
vertue
.
He
that
thinkes
alwayes
of
Death
,
is
the
Richest
of
the
world
.
CHAP.
VII
.
I
MERVAILE
much
,
that
Cicero
should
put
this
Truth
into
Paradox
;
That
he
(
forsooth
)
is
the
richest
,
who
is
most
content
,
whiles
there
is
nothing
more
certaine
then
it
.
For
the
Soule
hath
no
other
riches
,
more
properly
her
owne
,
nor
more
in
affect
,
then
that
of
contentment
.
In
what
condition
soeuer
,
where
a
man
finds
himselfe
with
repose
of
Spirit
,
may
he
well
be
said
to
be
perfectly
rich
.
True
treasures
are
not
of
gould
of
siluer
,
or
of
other
things
of
like
valew
,
but
rather
of
good
actions
,
since
by
their
price
one
may
buy
Eternity
.
Besides
whose
fruition
,
what
may
we
desire
?
Besides
whose
glory
,
what
may
we
pretend
?
Withall
the
riches
of
the
world
,
we
can
buy
no
more
,
then
the
world
it selfe
.
Alas
,
what
good
in
the
possession
thereof
,
if
it
be
wholy
stuffed
with
euils
?
See
we
not
euery
moment
how
it
quite
destroyes
it selfe
,
and
that
it
runnes
without
cease
,
to
its
end
,
as
the
Sunne
to
its
West
?
The
richest
are
ordinarily
,
the
most
vnfortunate
of
all
others
:
for
that
hauing
by
lot
of
nature
,
some
little
Empire
on
earth
,
they
fall
absolutely
to
attribute
the
Soueraignity
thereof
to
themselues
;
&
in
the
vayne
thoughts
of
their
greatnesses
,
seeme
neuer
to
sigh
but
for
them
,
nay
they
euen
dy
with
them
.
O
dreadfull
Death
!
He
then
may
be
only
said
to
be
rich
,
who
makes
profession
to
follow
vertue
;
his
way
being
bordered
with
Thornes
,
represents
to
vs
that
same
of
Death
,
whose
Roses
are
at
the
end
of
the
course
,
to
crowne
our
labours
withall
.
In
so
much
as
we
cannot
loue
vertue
,
but
with
the
continuall
thoughts
of
Death
;
since
to
see
its
Body
,
we
had
need
to
seuer
our selues
from
the
shadowes
of
the
Earth
.
We
much
admire
some
feeble
ray
of
its
image
only
,
vnder
the
obscure
veyle
of
our
mortall
condition
;
but
that
only
in
idaea
,
and
as
it
were
in
a
dreame
.
We
had
need
to
awake
yet
once
more
,
and
come
to
be
reborne
from
our
ashes
againe
,
as
the
Phenix
,
in
the
presence
of
the
great
Sunne
of
Iustice
.
I
would
say
,
that
we
must
needs
dy
one
day
,
for
to
reuiue
eternally
in
the
accomplishment
of
all
the
felicities
of
Heauen
.
Alexander
hath
no
greater
a
treasure
,
then
that
of
his
hopes
.
The
ayme
or
scope
of
his
Fortune
was
alwayes
vpon
the
future
;
and
what
goods
soeuer
he
possessed
,
he
euery
day
yet
attended
for
more
,
as
if
he
had
some
intelligence
with
Chance
,
to
receiue
from
its
prodigall
hand
,
all
the
effects
of
his
desires
.
The
merchants
,
that
go
in
pursuite
of
riches
vpon
the
Ocean
,
liue
not
but
of
the
hope
of
their
mercinary
conquest
.
How
miserable
soeuer
they
find
themselues
,
on
the
way
of
their
nauigation
,
they
so
mainly
forget
themselues
,
in
the
sweet
thoughts
of
their
expectation
,
as
they
thinke
themselues
the
richest
of
the
world
;
and
they
wil
sooner
be
loosing
their
lyfe
,
in
the
midst
of
the
rockes
,
then
the
beliefe
they
haue
thereof
.
So
much
their
imaginary
hope
seemes
to
carry
them
away
.
Let
vs
say
then
,
more
boldly
,
and
with
more
reason
,
that
such
as
termine
all
their
hopes
to
the
Eternity
,
as
to
the
onely
obiect
,
which
is
able
to
quench
the
thirst
of
our
soules
,
still
increasing
more
and
more
,
may
be
sayd
before
hand
,
to
be
the
richest
of
the
Earth
.
For
their
hope
,
is
not
that
of
Alexander
,
whose
vowes
were
addressed
to
Fortune
;
&
much
lesse
,
that
other
of
those
old
Martiners
,
as
changeable
as
the
sea
that
guides
them
;
but
another
quite
different
,
that
for
foundation
hath
but
Vertue
,
and
in
the
hope
of
possessing
one
day
the
treasures
of
Heauen
,
they
take
the
paynes
to
purchase
them
,
through
the
continuall
meditation
of
Death
,
as
the
onely
lesson
that
teacheth
vs
to
liue
well
.
They
passe
deliciously
their
tyme
in
the
expectation
of
their
last
day
on
earth
,
and
like
to
those
merchants
,
stand
counting
all
the
houres
of
their
voyage
,
with
impatient
desire
to
see
out
of
hand
,
the
very
last
of
them
,
so
to
be
alwayes
perfectly
happy
.
And
howbeit
this
voyage
be
long
,
and
troublesome
,
yet
they
esteeme
themselues
so
rich
withall
,
as
they
,
would
not
change
their
hopes
,
for
all
the
gold
of
the
world
.
In
effect
,
we
must
needs
confesse
,
that
the
only
hope
of
glory
,
ioyned
with
vertues
is
the
only
good
of
life
,
for
the
atteyning
one
day
,
of
the
possession
of
them
;
where
a
holy
soule
may
find
the
full
accomplishment
of
its
desires
.
But
it
is
yet
to
be
considered
that
this
hope
,
and
all
these
vertues
can
haue
no
surer
foundation
,
then
that
of
the
continuall
thoughtes
of
Death
,
since
all
our
good
doth
absolutely
depend
of
this
last
houre
,
wherein
the
important
sentence
of
our
life
,
or
Death
is
to
be
signified
vnto
vs
.
Hence
it
is
,
that
man
being
holily
rich
,
heapes
vp
good
workes
,
during
the
course
of
his
life
,
as
diuine
Treasures
,
to
enrich
his
soule
with
all
the
eternall
felicities
,
which
may
accomplish
it
with
glory
and
contentment
.
He
liues
alwayes
contēnt
and
rich
at
once
,
in
this
pleasing
thought
(
forsooth
)
,
that
he
will
neuer
seeme
to
dye
,
vntill
such
tyme
as
he
be
quite
dead
.
Whence
it
happens
that
he
tramples
vnderfoot
very
generously
all
sorts
of
greanesses
and
riches
,
through
the
knowledge
he
hath
of
those
,
which
his
spirit
possesseth
without
euer
being
touched
with
other
enuy
,
then
to
finish
readily
his
voyage
,
to
make
exchange
for
Death
,
with
a
life
exempt
from
Death
.
So
as
we
may
wel
mainteyne
,
that
he
,
who
is
alwaies
thinking
of
Death
,
is
the
richest
in
the
world
;
seeing
that
euen
such
thoughts
only
,
may
make
him
to
purchase
the
treasure
of
Eternity
,
wherein
consists
our
soueraigne
Good
.
A
Contemplation
vpon
the
Tombe
of
Cresus
.
CHAP.
VIII
.
YOV
Rich-men
of
the
world
,
who
know
no
other
God
,
then
Gold
and
Siluer
,
come
and
see
the
treasures
,
which
the
greatest
King
of
the
Earth
hath
carryed
with
him
,
into
the
Tombe
.
And
this
is
the
mighty
King
Cresus
,
to
whome
the
mines
serued
him
for
a
Coffer
the
Indyes
for
a
Cabinet
,
and
the
Ocean
for
a
new
riuer
of
Pactolus
,
where
he
vainely
endeauoured
to
quench
the
thirst
of
his
guilty
auarice
,
and
of
his
most
haughty
ambition
.
Represent
vnto
your
memory
his
passed
greatnesses
,
and
behould
now
his
present
miseries
.
If
you
thinke
of
the
riches
of
his
life
all
of
roses
,
consider
the
pouerty
of
his
Death
all
of
thornes
.
If
you
remember
the
magnificences
of
his
Court
,
turne
the
lease
at
the
same
tyme
,
to
see
the
horrours
of
this
his
dismall
solitude
.
If
you
muse
yet
on
the
rich
ornaments
of
his
golden
Pallace
,
see
&
contemplate
through
your
teares
,
the
corruption
which
is
inclosed
with
him
in
the
Tombe
.
If
you
haue
seene
him
seated
on
the
highest
top
of
greatnesses
,
behold
him
now
with
the
same
eye
abased
on
the
dunghill
of
misery
.
He
hath
liued
,
he
hath
reigned
as
an
Idoll
within
the
Temple
of
Fortune
,
on
the
proudest
Altar
of
Vanity
,
but
the
torch
of
his
life
,
is
put
out
,
the
date
of
his
reigne
is
expired
,
the
Temple
of
his
glory
is
demolished
,
the
Aultar
of
his
Empire
is
destroyed
,
and
this
carkasse
which
you
see
,
is
the
Idol
that
serues
as
a
prey
vnto
the
wormes
.
Gobrias
,
do
thou
cause
thy selfe
,
to
be
drawne
heere
by
thy
Lyons
,
on
thy
Chariot
of
massy
Gold
,
before
thou
dyest
.
The
deceiptfull
glasses
of
thy
goodly
Mirrours
,
hide
from
thine
eyes
,
the
truth
of
thy
defects
,
&
let
thee
see
,
but
the
guilded
case
of
thy
rich
apparences
.
On
the
other
side
,
they
but
represent
to
thee
by
halfes
,
while
this
Sepulcher
shal
depaynt
them
forth
to
thee
at
large
with
the
same
draught
,
and
with
the
selfe
same
lineaments
,
which
Nature
hath
markt
vpon
thy
body
,
from
the
moment
of
thy
birth
.
In
comming
hither
,
to
visit
this
place
thou
shalt
not
stray
awhit
out
of
thy
way
,
since
euery
moment
of
Tyme
,
directs
thy
steps
vnto
the
Sepulcher
.
Enter
a
little
into
the
knowledge
of
thy selfe
,
and
reuert
from
thy
wandering
.
Thou
reposest
for
the
most
,
vpon
a
Couch
all
of
gold
:
And
what
pleasure
takest
thou
the
while
,
to
passe
some
nights
vpon
this
bed
of
Flowers
,
since
thou
must
lodge
so
long
a
tyme
,
vpon
a
clod
of
earth
,
wherof
thou
art
framed
&
moulded
?
thou
takest
al
thy
repasts
vpon
a
siluer
Table
,
thou
seest
this
carkasse
,
wherof
thou
art
the
originall
,
how
it
serues
for
a
table
&
meate
all
at
once
for
the
wormes
to
feed
on
?
Why
dost
thou
prize
so
much
thy
treasures
?
Behould
to
what
estate
is
he
brought
,
who
hath
possessed
all
those
of
the
World
.
At
his
birth
he
had
for
portion
,
all
the
good
of
the
earth
▪
and
in
dying
he
hath
inherited
all
the
miseries
of
nature
.
Imagine
that
which
he
hath
had
,
and
see
what
is
left
him
.
He
hath
purchased
al
,
&
yet
possesseth
nothing
,
nor
canst
thou
auoyd
his
lot
,
whilest
thou
holdest
the
same
way
of
his
life
:
hence
it
is
,
that
I
point
thee
out
thy
sepulcher
all
ready
within
his
Tombe
.
Policrates
,
come
see
the
coffer
of
the
Treasures
of
Cresus
,
to
glut
thy
couetous
appetite
with
all
;
his
rotten
bones
I
meane
(
whose
marrow
the
wormes
deuoure
)
the
stench
of
this
prey
couered
with
a
linnen
sheet
,
newly
weft
together
with
the
infection
.
Behold
now
all
,
which
this
mighty
King
was
able
to
saue
from
the
Shipwracke
of
his
lyfe
and
riches
al
together
.
These
are
the
lamentable
relickes
,
as
well
of
his
Maiesty
,
as
of
his
greatnesses
;
and
thou
runst
into
danger
of
the
same
rockes
,
so
sayling
in
a
lyke
sea
,
if
thou
change
not
the
Pylot
.
Take
profit
then
from
the
domage
of
another
,
&
mayster
thy
brutish
passions
,
that
prepare
for
thine
enemies
,
the
triumph
of
thy
lyfe
.
And
thou
Lucullus
,
come
and
visit
the
Sepulcher
of
this
great
Prince
,
before
thou
vnpeoplest
the
ayre
of
birds
,
the
land
of
sauage
beasts
,
and
the
sea
of
fishes
,
if
thou
wilt
see
displayed
the
vanity
of
thy
enterprises
.
Thou
takest
a
glory
,
while
thy
life
lasts
,
to
afford
entertainement
to
all
the
world
:
Behould
awhile
,
how
thou
art
like
to
be
intreated
after
thy
death
.
Cause
thy
tables
to
be
furnished
with
meats
,
the
most
delicious
that
are
,
yet
of
necessity
must
all
the
company
,
serue
one
day
as
a
last
course
for
the
wormes
.
Let
thy
festiuall
dayes
,
hould
out
for
a
whole
yeare
together
,
the
Sun
which
shines
vpon
thee
,
will
not
fayle
to
conduct
al
thy
banquetting
ghests
into
the
Sepulcher
;
In
such
sort
,
as
looke
how
the
tyme
deuoures
it selfe
,
so
likewise
doest
thou
seeme
to
deuoure
thy
life
by
little
and
little
,
with
the
same
food
that
doth
nourish
and
mainteyne
it
.
What
reckoning
canst
thou
make
of
al
the
glory
of
thy
prodigious
magnificences
,
if
it
haue
no
other
foundation
with
it
,
then
that
of
corruption
?
For
al
the
proud
preparations
of
thy
Feasts
do
metamorphoze
themselues
into
infection
,
with
thy
miserable
subiects
,
which
haue
caused
the
expence
.
You
mercinary
Soules
,
who
are
not
capable
of
loue
but
for
your
treasures
,
nor
of
passion
but
to
make
you
Idolaters
of
them
,
you
stand
counting
your
Crownes
euery
day
,
and
you
keep
no
account
by
order
,
of
a
wise
foresight
of
the
small
tyme
which
is
left
you
to
enioy
the
same
.
To
what
end
serues
you
your
Booke
of
accompts
,
where
you
reckon
vp
the
summes
which
are
due
vnto
you
;
if
you
want
understanding
to
calculate
that
which
you
owe
to
your
conscience
,
whose
interests
termine
themselues
,
eyther
to
your
losse
or
safety
?
You
vnbury
the
gould
and
siluer
out
of
the
earth
,
not
considering
the
while
,
that
you
are
going
to
occupy
their
place
in
the
same
earth
.
You
buy
with
their
money
,
the
pleasures
of
your
lyfe
,
and
you
sell
those
of
your
death
:
for
lyuing
in
delightes
,
you
dye
in
torments
.
Know
you
not
that
whatsoeuer
is
on
earth
,
is
but
Earth
?
Wherefore
tye
you
then
your
affections
so
to
that
,
which
you
cannot
loue
without
hating
your selfe
?
what
will
you
do
,
when
you
dye
,
with
your
treasures
?
I
doubt
very
much
you
wil
leaue
them
to
your
children
;
but
yet
the
crymes
which
you
haue
committed
in
procuring
them
,
shall
stil
be
abiding
with
you
:
so
as
,
to
make
your
Heires
passe
deliciously
this
life
,
you
shall
loose
the
eternal
,
which
is
promised
vs
.
You
damne
your selues
,
for
them
,
as
you
were
not
borne
,
but
for
others
.
Quit
the
world
,
before
it
quit
you
,
&
bid
an
eternall
adieu
to
its
vanityes
.
Cresus
was
all
gould
,
as
you
are
,
and
now
is
he
all
dust
.
The
flash
of
his
riches
,
did
dazle
all
the
world
,
except
Solon
,
who
discouering
his
miseries
,
in
the
midest
of
his
greatnesses
,
maintayned
him
to
be
poore
with
all
his
treasure
.
Go
you
sometymes
,
before
your
death
,
and
imagine
the
houre
which
you
breath
in
to
be
your
last
,
and
then
consult
with
the
Oracle
of
your
iudgement
,
for
to
know
the
good
which
you
would
haue
done
,
before
this
cruell
separation
of
your selfe
from
your selfe
.
And
after
it
shall
haue
taught
you
your
duty
,
suffer
not
your selfe
to
be
ouertaken
by
the
sundry
disasters
,
which
euery
moment
may
be
taking
away
your
lyfe
.
Serue
your selfe
of
your
Riches
,
without
glewing
your
affection
to
them
.
Since
you
are
the
mayster
of
them
,
suffer
them
not
to
be
your
mayster
.
You
haue
found
them
in
the
earth
,
and
there
let
them
rest
for
you
,
nor
let
any
one
be
fetching
them
forth
.
Wel
may
you
be
hiding
them
in
your
coffers
,
for
a
tyme
,
but
the
day
of
Death
discouers
all
,
&
it
is
in
your
hands
to
make
vp
the
last
accompt
,
eyther
of
the
profit
,
or
domage
,
which
they
shall
peraduenture
haue
caused
to
you
.
You
might
haue
purchased
Heauen
with
your
almes
;
where
it
may
be
you
haue
rather
bought
euen
Hell
with
your
prodigalities
.
You
might
haue
built
Temples
to
the
glory
of
him
,
who
hath
bestowed
them
on
you
;
&
you
haue
offered
them
in
sacrifices
,
vpon
the
Aultar
of
your
passions
,
to
the
Idols
of
your
soules
.
Will
you
neuer
open
your
eyes
to
discouer
the
precipices
,
which
encompasse
you
round
?
Will
you
be
alwayes
cruell
to
your selues
,
to
the
preferring
of
the
mansion
of
the
earth
,
before
that
of
heauen
;
the
delights
of
the
world
,
before
those
of
Eternity
;
and
the
vayne
riches
of
heere
beneath
,
before
the
treasures
of
the
eternall
glory
?
Imagine
you
that
before
you
were
borne
you
were
nothing
;
that
being
borne
,
you
haue
but
quickened
a
peece
of
corruption
,
whose
life
conceales
the
infection
,
and
whose
Death
bewrayes
the
same
.
Say
now
then
you
Rich
men
as
Cresus
,
shall
I
terme
you
miserable
with
Solon
,
since
Death
takes
all
away
from
you
,
saue
only
the
sorrow
of
hauing
liued
so
ill
a
life
?
That
he
who
thinkes
alwaies
of
Death
,
is
the
wisest
of
the
world
.
CHAP.
IX
.
VERITY
is
the
obiect
of
all
Sciences
.
And
of
all
verityes
there
is
none
more
knowne
,
nor
is
more
sensible
then
that
of
our
mortall
condition
,
since
we
dye
continually
without
cease
.
In
so
much
as
the
best
science
of
the
world
consists
in
the
knowledge
of
ones
self
.
The
disasters
and
miseries
that
befal
vs
euery
houre
,
are
goodly
schooles
for
vs
to
become
learned
.
As
for
me
,
I
hould
,
that
the
onely
meditation
of
death
,
instructs
vs
in
all
that
which
is
necessary
for
vs
to
know
.
Who
doubtes
,
but
that
he
who
thinkes
alwayes
of
his
end
,
is
a
great
Deuine
;
if
all
the
goodly
Maximes
of
this
diuine
science
,
termine
at
the
eternall
life
,
which
followes
death
?
That
he
is
a
Philosopher
,
we
must
needs
belieue
;
for
if
Philosophy
learne
vs
the
art
of
reasoning
,
we
can
serue
our selues
of
reason
,
no
wayes
better
,
then
to
be
alwayes
a
thinking
of
death
,
and
the
contemp
of
lyfe
.
That
he
be
an
Astrologer
,
is
a
meere
necessity
,
because
,
throgh
the
mouing
of
his
lyfe
,
he
vnderstands
that
same
of
the
stars
,
which
shine
vpon
him
;
imagining
with
himselfe
,
that
as
he
goes
by
litle
and
litle
,
to
finish
his
course
in
the
Tombe
;
so
lykewise
the
Sun
approches
to
the
end
of
its
lucid
race
,
where
it
is
to
fynd
at
last
its
vtmost
.
That
he
is
a
Mathematician
,
the
resemblances
are
too
playne
,
since
that
according
to
the
measure
of
the
knowledge
he
hath
of
himselfe
,
he
can
measure
the
height
,
depth
,
and
breadth
of
all
things
,
being
of
the
same
nature
with
him
.
That
he
should
be
ignorant
of
Arithmetick
,
it
were
not
credible
;
for
since
he
can
tell
how
to
compt
all
the
moments
of
his
life
,
he
must
needs
be
very
skilfull
in
numbers
.
I
should
thinke
,
he
had
skil
in
musike
too
,
since
he
puts
his
passions
in
accord
,
to
charme
his
spirit
with
their
sweet
harmony
.
He
must
of
necessity
be
a
great
Phisitian
since
he
busyes
his
soule
so
,
in
the
chiefe
health
of
his
innocency
,
to
attaine
immortality
,
in
musing
alwayes
vpon
Death
.
So
as
with
reason
might
we
hould
him
,
to
be
the
wisest
of
the
world
:
and
the
wisest
that
are
to
authorize
my
saying
,
may
well
be
glad
to
imitate
him
.
Aristotle
,
thou
hast
ill
imployed
thy
tyme
to
stand
so
much
in
discourse
of
the
world
,
without
knowing
the
miseries
thereof
.
For
if
thou
hadst
had
the
knowledge
of
them
,
why
hadst
thou
not
followed
the
example
of
Alexander
,
in
seeking
forth
a
new
one
,
not
for
to
conquer
it
,
as
he
,
but
for
to
liue
in
,
eternally
happy
?
And
as
his
valour
had
put
the
conceipt
into
his
head
,
so
might
thy
spirit
haue
giuen
thee
the
same
proiect
.
It
is
playne
therefore
,
thou
hast
spoken
of
the
Earth
with
the
language
of
heauen
,
and
of
heauen
with
the
language
of
the
earth
.
Thou
hast
made
an
Anatomy
of
nature
,
discoursing
with
iudgement
,
of
all
the
second
causes
which
do
make
the
springs
of
the
whole
to
moue
.
Thou
hast
gyuen
the
definition
of
al
things
,
but
only
of
thy self
;
as
if
thou
couldst
not
haue
remembred
them
all
,
but
with
forgetting
thy selfe
.
Thou
wast
busyed
much
in
counting
the
number
of
the
heauens
,
without
assigning
thy
place
there
put
aloft
.
Thou
hast
noted
the
diuers
motions
of
the
Sunne
;
thou
hast
spoken
of
it's
Eclypses
,
without
once
informing
thy selfe
of
the
cause
,
which
hath
giuen
it
the
being
,
and
light
.
Thou
hast
discourst
very
aptly
of
the
reuolution
of
ages
,
and
of
the
continuall
vicissitude
of
tyme
;
without
taking
any
heed
to
the
perpetuall
inconstancy
of
thy
life
.
Thou
hast
maintayned
,
that
whatsoeuer
subsists
in
the
world
,
runnes
post
to
it's
ruine
;
and
yet
,
as
if
thou
perceiuedst
not
thy self
to
runne
awhit
towards
the
Tombe
with
the
rest
of
created
things
,
thou
hast
spoken
not
a
word
of
this
second
life
,
wherein
abides
the
perfection
of
all
our
happines
.
Thou
hast
yielded
the
Sunne
to
be
eclypsed
.
Thou
hast
afforded
the
Moone
to
take
diuers
countenances
vpon
her
.
Thou
hast
giuen
leaue
to
Serpents
to
be
changing
their
skin
,
and
to
the
Phenix
to
reuiue
of
it's
ashes
;
and
cruell
to
thy selfe
the
while
,
thou
hast
taken
away
the
hope
from
thee
of
euer
arising
againe
.
Thy
spirit
hath
beene
like
to
a
torch
,
which
consumes
it selfe
to
giue
others
light
.
For
thou
labourest
to
discouer
to
men
all
the
goodlyest
secrets
of
nature
;
and
hast
voluntarily
hidden
from
thy selfe
,
the
secrets
of
thine
owne
saluation
.
Thou
hast
lent
Ariadnes
threed
to
an
infinite
number
of
spirits
who
were
intangled
in
the
labyrinth
of
the
world
,
without
once
being
able
,
to
get
forth
thy selfe
,
though
the
knowledge
of
its
causes
and
effects
:
&
thou
hast
euen
damned
thy selfe
.
Fooles
,
speake
not
but
of
thy
Prudence
,
and
wise
men
of
thy
Folly
.
It
had
beene
a
great
deale
better
for
thee
,
thou
hadst
possest
all
the
Vertues
,
then
to
speake
so
of
them
,
without
them
,
&
in
their
absence
.
Thou
madst
profession
to
teach
men
the
language
of
reason
,
and
thou
hast
neuer
beene
speaking
with
thy selfe
thereof
,
therby
to
bring
thee
,
into
the
contempt
of
the
earth
and
desire
of
heauen
.
Thy
light
hath
dazeled
thee
,
thine
armes
haue
vanquished
thee
,
&
the
greatnes
of
thy
Spirit
hath
made
thee
miserable
.
For
with
endeauouring
to
merit
Crownes
,
thou
hast
raysed
thy selfe
aboue
all
the
Empires
of
the
world
,
to
make
thy selfe
to
be
adored
;
&
that
thy
Example
might
serue
as
a
law
vnto
others
,
thou
hast
beene
the
first
Idolatour
of
thy selfe
,
Thou
wouldst
not
belieue
that
there
was
one
God
in
heauen
,
because
thou
saidst
thy self
to
be
a
God
on
earth
.
Thou
wouldst
not
speake
of
the
other
lyfe
,
as
knowing
wel
,
that
he
who
distributes
the
good
,
&
the
euill
to
ech
one
,
should
seeme
to
prepare
there
a
Hell
for
thee
to
punish
thy
arrogancy
.
So
as
if
it
were
once
affoarded
thee
,
to
re-begin
thy
course
againe
,
thou
wouldst
doubtles
forget
the
vanity
of
all
thy
learning
,
to
be
thinking
continually
of
Death
,
whiles
these
only
thoughts
do
learne
vs
all
manner
of
sciences
.
The
glory
which
is
left
thee
,
for
hauing
spoken
of
the
world
,
is
shut
vp
in
the
world
,
and
though
it
should
last
as
long
as
it
,
yet
shall
it
alwayes
dye
with
it
.
Thy
reputation
is
reuereneed
on
earth
,
and
thou
art
trod
on
vnder
foot
in
Hell
.
Men
do
honour
thy
name
,
and
the
deuils
torment
thy
soule
.
Behold
all
the
recompence
of
thy
trauailes
.
Let
vs
say
boldly
then
,
that
he
who
is
alwayes
thinking
of
Death
is
ignorant
of
nothing
;
and
that
,
for
to
be
esteemed
wise
,
he
should
liue
with
his
thoughts
,
as
the
only
obiect
of
the
glory
we
hope
for
,
and
of
the
felicity
we
attend
euery
houre
.
Plato
,
to
what
purpose
serues
thee
,
that
faire
Renowne
,
which
thou
hast
caused
to
suruiue
thy
ashes
?
They
speake
euery
one
of
thee
,
but
if
they
fetch
any
argument
of
thy
wisedome
,
they
conclude
vpon
thy
folly
,
while
Death
dishonours
thy
lyfe
.
We
may
compare
thee
to
Hanniball
;
for
after
he
had
triumphed
ouer
others
,
he
let
himselfe
be
vanquished
by
himselfe
,
hauing
receyued
a
law
from
his
passions
,
&
a
seruitude
from
his
vices
.
In
lyke
manner
may
we
say
of
thee
,
that
thou
hadst
couragiously
triumphed
ouer
all
thy
popular
errours
,
which
are
thy
chiefe
domesticke
enemies
:
after
,
I
say
,
thou
hadst
left
thy
goodly
actions
,
for
so
many
examples
of
morall
vertues
;
thou
buryedst
the
richest
Crowne
,
within
thy
Sepulcher
,
and
that
which
surmounts
all
tyme
,
and
the
inconstancy
thereof
:
for
at
thy
Death
,
thou
adoredst
many
Gods
,
as
repenting
thee
of
the
opinions
,
yea
of
the
beliefe
thou
hadst
in
the
course
of
thy
lyfe
.
Thou
tookest
a
great
deale
of
paynes
to
procure
the
surname
of
Deuine
,
through
thy
diuine
thoughtes
;
but
in
the
highest
of
thy
soaring
pitch
,
thy
spirit
,
as
an
illegitimate
yong
Eagle
,
not
being
able
to
endure
the
splendour
of
the
sun
of
faith
,
was
cast
down
headlong
from
the
top
of
the
heauens
to
the
lowest
of
the
earth
,
where
dying
alwayes
in
punishments
,
and
reuiuing
euery
moment
in
their
dolours
,
it
shall
liue
for
euer
in
eternall
paynes
.
Let
vs
say
then
agayne
once
more
,
that
all
sciences
are
but
meere
vanity
,
except
such
as
teach
vs
to
liue
well
,
and
dy
happily
.
And
that
after
this
manner
,
who
thinkes
continually
of
Death
,
is
the
wisest
of
the
world
.
A
Contemplation
vpon
the
Tombe
of
Salomon
.
CHAP.
X.
RETVRNE
yet
once
agayne
O
great
Queene
of
Saba
,
to
behold
this
wise
Salomon
,
&
come
attended
with
your
magnificent
trayne
,
that
euen
the
selfe
same
subiects
,
who
were
the
witnesses
of
your
ioy
,
may
be
the
same
likewise
of
your
sadnes
,
in
this
cruell
change
,
both
of
tyme
&
fortune
.
You
haue
passed
through
many
a
sea
,
and
happily
beene
quit
of
a
thousand
dangers
on
the
land
,
for
to
visit
this
great
Monarke
,
as
the
onely
Abridgement
of
the
wonders
of
the
world
.
Put
your selfe
once
more
into
the
perils
of
the
same
rockes
,
and
into
a
new
danger
of
so
long
a
voyage
,
to
see
the
setting
of
this
Sun
,
the
ashes
of
this
Phonix
;
I
would
say
the
Tombe
,
and
corruption
of
this
incomparable
,
of
this
inimitable
,
of
this
mighty
King
of
Sages
.
What
metamorphosis
?
The
splendour
of
his
Riches
,
had
once
dazeled
your
eyes
,
&
now
the
horrour
of
his
pouerty
,
doth
begg
euen
teares
of
your
compassion
.
Heeretofore
you
contemplated
his
power
with
astonishment
;
and
now
see
into
what
plight
of
feeblenes
haue
miseries
brought
him
.
You
admired
the
greatnes
of
his
Empire
▪
&
that
likewise
of
his
spirit
,
ioyned
with
the
perfection
of
his
wisedome
;
but
now
consider
how
all
these
goodly
qualityes
haue
not
beene
able
,
to
exempt
him
from
the
Sepulcher
,
where
he
serues
as
a
prey
vnto
the
worms
.
You
haue
adored
him
on
the
Theater
of
his
Vanities
at
such
tyme
as
he
represented
the
personage
of
the
greatest
King
that
euer
wore
a
Crowne
;
and
turning
the
leafe
,
within
the
twinckling
of
an
eye
,
is
this
very
King
,
no
more
then
a
loathsome
carkasse
,
whome
horrour
&
amazement
hold
in
pledge
,
vntill
such
tyme
,
as
he
be
conuerted
into
dust
;
which
he
hath
beene
indeed
,
but
that
is
all
.
And
hardly
dare
we
now
maintaine
him
to
be
he
,
since
that
in
seeking
him
out
,
within
himselfe
,
is
he
not
to
be
found
:
So
vanisheth
the
glory
of
the
world
,
all
flyes
into
the
Tombe
.
Solon
,
since
thou
hast
borne
the
surname
of
all
the
seauen
Sages
of
Greece
,
come
&
visit
this
tombe
,
of
the
wisest
of
the
world
,
of
this
incomparable
Salomon
.
He
was
great
of
birth
,
great
in
happines
,
great
in
power
,
great
in
riches
,
&
most
great
in
knowledge
;
But
behold
now
,
how
his
rich
cradle
is
changed
into
this
poore
Sepulcher
;
How
his
felicity
,
hath
taken
the
visage
of
misfortune
;
How
his
power
is
bounded
in
the
impotency
thou
seest
him
in
.
He
is
not
great
but
in
miseries
,
he
is
not
rich
but
in
wormes
,
and
in
the
knowledge
of
the
follies
which
he
hath
wrought
.
Among
so
many
goodly
lawes
which
thou
hast
gyuen
to
the
Athenians
,
remember
thy selfe
of
that
,
which
nature
hath
imposed
vpon
thee
,
to
dy
at
all
howers
,
vntil
such
tyme
,
as
thou
be
quite
dead
.
Thou
dost
in
vayne
command
thy
bones
to
be
cast
into
diuers
places
after
thy
Death
;
for
if
they
putrify
not
all
at
once
,
ech
one
of
them
shall
produce
a
stench
from
the
marrow
,
in
the
place
,
where
it
shal
be
buryed
.
Thou
must
necessarily
follow
the
lot
of
this
great
Sage
,
since
you
are
brothers
both
of
the
same
condition
.
Thou
hast
taught
others
long
inough
;
learne
thou
that
,
which
as
yet
thou
knowest
not
.
Thou
teachest
all
the
world
to
liue
;
learne
thou
thy selfe
to
dy
well
.
Thy
knowledge
is
but
vanity
.
For
though
thy
precepts
be
engrauen
in
marble
and
brasse
▪
time
which
deuoures
all
things
,
shall
deface
the
remembrance
of
them
,
to
so
bury
thy
glory
.
If
thou
lyuest
not
for
thy
soule
,
rather
then
thy
body
,
they
will
scarce
belieue
thou
hast
lyued
at
all
.
Periander
,
come
&
behould
thy
Companion
of
renowne
,
so
as
if
thou
knowest
him
not
,
in
the
estate
he
is
brought
into
,
touch
but
thy
owne
miseries
with
thy
finger
,
and
thou
shalt
playnly
discouer
on
their
face
,
all
the
draughts
of
his
resemblance
.
He
hath
been
King
as
wel
as
thou
,
as
good
,
as
wise
.
And
if
thou
bearst
the
Surname
of
Tyrant
aboue
him
and
that
he
hath
not
beene
a
Tyrant
of
his
people
;
yet
the
vanities
of
his
life
haue
beene
so
.
He
is
dead
howsoeuer
;
and
at
the
very
same
tyme
,
wherein
truly
thou
behold'st
his
putrified
bones
,
the
fire
of
thy
life
hath
brought
thee
by
little
and
little
,
into
ashes
,
neere
vnto
his
ashes
.
If
thou
tracest
the
same
way
with
him
,
thou
shalt
put
the
truth
of
thy
saluation
into
doubt
.
I
would
haue
thee
be
a
Tyrant
also
,
but
that
only
against
thy selfe
,
to
be
cruell
to
thy
passions
,
nor
euer
to
pardon
thy
faults
;
otherwise
reason
shall
be
depriuing
thee
of
the
Surname
of
a
Sage
,
which
thy
folly
hath
giuen
thee
.
Pittacus
,
be
thou
a
partner
likewise
,
to
behold
the
miseries
of
thy
like
,
and
if
thou
wilt
learne
thy
good
spirit
wisedome
,
employ
thy
reason
,
and
eloquence
to
chase
away
vices
from
thy
country
,
rather
then
the
Tirant
though
thy
force
and
courage
.
Thou
sayest
,
we
ought
to
foresee
the
accidents
afarre
of
,
which
may
happen
to
vs
,
for
to
be
able
to
suffer
them
,
with
the
more
constancy
,
when
they
light
:
why
thinkst
thou
not
then
,
alwayes
of
this
accident
,
inseparable
from
Death
,
which
pursues
vs
neerer
then
a
shadow
the
body
;
not
for
the
suffering
of
the
paynes
with
the
greater
constancy
,
but
rather
with
more
profit
,
that
Death
might
make
thee
a
successour
of
a
more
happy
life
?
Behould
in
this
tombe
,
the
image
of
all
thy
errours
.
See
wherein
consists
the
glory
of
the
world
,
and
this
vayne
renowne
,
wherof
thou
becommest
an
idolater
.
If
this
great
Sage
haue
beene
so
taxed
,
how
shalt
thou
be
able
to
auoyd
the
blame
and
shame
at
once
?
I
leaue
thee
to
thinke
and
meditate
vpon
it
.
Bias
,
come
and
behould
through
curiosity
the
ashes
of
the
wisest
of
the
world
,
to
iudge
whether
there
be
any
difference
betweene
them
,
and
those
of
the
most
fooles
.
I
know
well
,
that
the
horrour
of
the
tombe
will
not
astonish
thee
awhit
,
since
thou
hast
seene
thy
country
sackt
already
with
a
dry
eye
,
and
thy
children
dead
before
thee
.
But
in
these
actions
it
is
not
,
where
thou
art
to
make
the
force
of
thy
spirit
to
appeare
.
After
thou
hadst
lost
all
,
thou
oughtst
to
haue
saued
thy selfe
to
be
rich
for
euer
.
Thou
belieuest
,
thy
vertue
should
appeare
,
with
saying
,
that
thou
carryest
all
thou
hast
about
thee
,
and
hadst
saued
all
thy
goods
from
the
fire
of
thy
towne
,
wherein
thou
mistakest
thy selfe
.
For
thou
wert
puffed
greatly
with
thy
vanity
,
and
charged
with
the
weighty
burden
of
thy
vayne
sciences
.
Thou
knowest
all
that
,
which
we
ought
to
be
ignorant
of
,
to
become
well
skilled
in
the
knowledge
of
true
vertue
indeed
.
And
to
let
thee
say
playnely
thine
owne
folly
,
so
it
is
,
that
the
precepts
of
thy
wisedome
haue
neuer
yet
saued
any
one
of
those
that
obserued
the
same
.
Thou
preachest
vertue
,
and
adorest
but
a
false
image
therof
▪
wisedome
consists
not
but
in
alwayes
thinking
of
death
;
and
thou
hast
nothing
more
deare
,
then
lyfe
in
the
blindnesse
,
wherein
thou
art
.
Misfortune
robs
thee
euery
houre
of
a
part
of
thy self
,
through
continuall
losse
of
that
,
which
thou
louest
most
,
and
thou
art
insensible
of
all
these
attempts
.
But
heerin
thou
letst
thy
vanity
appeare
,
rather
then
any
vertue
at
all
,
since
thou
referrest
not
the
effects
of
thy
patience
to
the
absolute
cause
,
which
giues
thee
grace
thereunto
.
Thou
Enemy
to
thy selfe
,
thou
pullest
the
wings
of
thy
spirit
,
that
it
may
not
fly
aboue
thy
nature
to
know
the
Authour
thereof
.
Consider
the
glory
that
shall
rest
,
and
be
left
for
thee
.
The
stone
of
this
tombe
which
thou
seest
shall
wayte
vpon
thy
flesh
to
couer
it
with
all
,
in
corruption
and
infection
;
and
if
thou
will
be
reputed
wise
,
thinke
continually
vpon
this
verity
.
Thales
,
thou
must
be
a
party
lykewise
,
for
to
come
and
see
,
the
mayster
of
the
Sages
,
in
this
poore
little
lodging
,
which
nature
hath
prepared
him
from
his
birth
.
He
hath
beene
farre
more
wise
then
thou
,
but
yet
with
all
his
knowledge
,
he
hath
hardly
byn
able
to
fynd
the
way
of
his
saluation
.
He
knew
so
perfectly
,
the
effects
of
all
the
seconde
causes
,
as
he
forgot
oftentymes
to
yield
due
homage
vnto
the
first
and
soueraygne
cause
,
onely
adorable
.
Take
thou
thy
profit
then
,
from
the
example
of
his
losse
.
Thou
studyest
vaynly
to
marke
the
courses
of
tyme
,
consider
rather
,
how
it
pulls
thee
by
litle
and
litle
into
the
Sepulcher
.
Why
breakest
thou
thy
braynes
,
to
know
from
whence
the
winds
proceed
,
since
thou
oughtst
to
feare
that
of
vanity
,
for
it
threatnes
thee
with
shipwracke
?
Thou
further
notest
sundry
motions
of
the
starres
,
it
sufficeth
thee
,
that
that
of
the
Sea
be
fauorable
to
thee
,
to
shun
the
rockes
of
that
other
of
the
world
,
wherto
nature
hath
made
thee
to
embarke
thy selfe
.
Thou
makest
lessons
to
thy
schollers
vpon
thunder
,
it
is
but
a
very
curiosity
of
thine
;
thou
shouldest
not
seeke
for
shelters
,
but
for
the
thunders
of
diuine
Iustice
,
which
shal
shortly
punish
thee
for
thy
foolish
errours
.
If
thou
wilt
be
wise
indeed
,
forget
thou
all
what
thou
knowest
,
nor
do
thou
euer
remember
but
this
verity
,
that
thou
art
of
Earth
,
and
soone
shalt
thou
return
into
Earth
agayne
,
as
this
great
King
whose
ashes
thou
beholdest
,
enuironed
with
horrour
and
infection
.
Go
now
,
and
make
a
lesson
to
thy
schollers
,
of
that
which
thou
hast
seene
,
and
then
shalt
thou
deserue
the
surname
of
a
Sage
.
Chilon
,
step
thou
a
little
,
out
of
thy
way
,
to
come
and
see
the
ruines
of
this
Colossus
heere
of
Greatnesse
,
whose
vnmeasurable
height
astonished
all
the
world
.
This
is
the
King
Solomon
,
the
wonder
of
all
the
Monarkes
of
the
earth
.
Demaund
of
him
now
what
he
hath
done
with
his
crowne
,
with
his
Scepter
,
with
his
Treasures
,
with
his
Courtiers
,
with
his
slaues
,
and
where
now
his
pleasures
are
.
And
if
he
answere
thee
not
a
word
,
make
the
same
demaunds
of
thine
owne
spirit
,
and
it
shall
answere
for
him
,
that
all
is
vanished
like
smoke
,
that
all
is
slid
away
like
waues
,
that
all
is
rouled
thence
like
a
torrent
,
that
al
is
melt
a
way
like
snow
;
&
that
al
these
shadowes
haue
pursued
their
bodyes
,
into
the
ruine
where
thou
seest
it
.
Thou
oughtst
to
haue
engraued
this
precept
which
thou
gauest
forth
of
Nosce
teipsum
,
on
thy
hart
rather
,
then
on
the
Temple
of
Apollo
.
For
this
knowledge
is
not
compatible
with
thine
errours
.
Thou
hast
giuen
forth
this
second
Precept
,
Of
neuer
coueting
too
much
,
wherein
truly
,
thou
art
not
culpable
at
all
,
since
thou
desiredst
not
inough
.
Thou
assignest
all
thy
pretensions
on
the
earth
,
as
if
thou
wert
borne
but
for
it
;
it
seemes
the
Sunne
neuer
rises
,
but
to
conuince
thee
of
ingratitude
,
since
for
the
goodnes
of
its
effects
,
thou
neuer
didst
homage
to
the
cause
from
whence
hath
it
receiued
the
being
and
the
light
it
hath
.
If
it
had
as
many
tongues
as
beames
,
it
would
haue
published
at
once
,
both
his
glory
,
and
thy
forgetfulnes
.
Confesse
then
the
errour
of
it
,
if
thou
wouldst
haue
men
iustly
to
attribute
wisedome
to
thee
.
Ceobulus
,
come
thou
in
thy
turne
lykewise
,
to
visit
the
King
of
Sages
,
not
in
his
Pallace
,
but
in
the
litle
house
,
which
the
harbingers
of
death
haue
appointed
for
him
.
Thou
bestowest
thy
tyme
but
ill
;
for
thou
shouldest
be
making
of
verses
,
and
thou
art
full
of
them
thy selfe
,
to
wit
,
of
wormes
.
So
as
if
thou
loue
thy
Poesy
so
much
,
make
verses
on
thy
wormes
,
describe
thy
miseries
,
and
neuer
speake
but
of
thy
misfortunes
;
otherwise
,
shalt
thou
loose
the
Surname
thou
hast
of
a
Sage
.
Thou
seest
well
how
the
science
thou
professest
,
teacheth
not
but
vanity
,
&
how
all
the
world
is
the
great
maister
of
it
.
True
wisedome
consists
in
possessing
all
the
vertues
,
and
thou
yet
liuest
in
the
hope
of
atteyning
the
first
,
which
is
to
know
ones
selfe
.
Salomon
was
wiser
then
thou
art
,
and
yet
with
all
his
knowledge
,
and
wisedome
both
,
was
he
taxed
of
folly
.
He
hath
beene
the
greatest
of
the
world
,
&
this
little
trench
which
thou
seest
conteyneth
all
his
greatnesses
.
The
lands
of
his
Empire
are
comprised
within
this
litle
hillocke
of
earth
,
whereinto
he
is
reduced
:
if
thou
wilt
forgo
thy
vanity
,
behould
somwhat
neere
,
his
miseries
,
and
thou
shal
learn
all
the
Sciences
of
the
world
in
the
meditation
of
his
nothing
.
You
Sages
of
the
world
if
you
establish
the
foundation
of
your
glory
on
your
prudence
,
all
is
but
vanity
.
Behold
,
contemplate
,
and
publish
freely
the
truth
you
know
;
I
for
my
part
will
not
learne
other
science
then
that
of
liuing
wel
,
since
this
is
the
science
of
the
Eternity
,
which
hath
for
obiect
an
immortall
glory
.
A
Contemplation
vpon
the
Tombe
of
Helena
.
CHAP.
XI
.
RETVRNE
thou
,
O
Menalaus
,
with
thy
Army
,
to
the
conquest
of
this
fayre
Helena
,
to
triumph
now
at
last
vpon
her
vtmost
spoyles
.
Imagine
the
Tombe
wherein
she
is
enclosed
,
to
be
the
the
proud
Troy
,
which
deteynes
her
from
thee
.
Marshall
thy
Army
about
her
Sepulcher
,
and
let
the
valiantest
of
thy
soldiers
,
well
armed
against
the
horrour
and
affrightes
of
all
the
infections
of
the
world
,
giue
the
first
onset
to
this
fortresse
of
miseryes
.
There
is
no
need
to
reduce
her
into
ashes
,
since
she
is
wholy
full
of
ashes
now
.
Encourage
then
thy
Captains
to
the
assaults
.
Thou
hast
now
,
no
more
to
deale
with
an
infinite
number
of
men
,
but
rather
with
an
infinite
number
of
wormes
,
as
owners
,
&
possessors
of
the
subiect
of
thy
victory
.
But
me
thinkes
some
new
Achilles
,
or
some
Aiax
hath
already
demolished
the
rampiers
of
this
litle
Troy
,
wherein
thy
Helena
is
captiued
.
Approach
then
,
braue
Menalaus
,
with
napkin
at
thy
nose
,
teares
in
thine
eyes
,
sighs
in
thy
mouth
,
and
plaintes
in
thy
soule
,
to
behold
the
Idoll
of
thy
passions
,
and
the
obiect
of
the
triumphes
.
Behold
this
fayre
Helena
,
whome
the
greatest
Monarks
of
the
world
haue
adored
.
Behold
this
fayre
Helena
,
whome
Theseus
tooke
away
,
and
Paris
rauished
as
a
thrall
of
her
perfections
.
Behold
this
fayre
Helena
,
who
hath
peopled
Greece
with
widdowes
and
Orphans
.
Behold
his
fayre
Helena
,
who
hath
drowned
a
good
part
of
the
earth
with
a
deluge
of
bloud
.
Behold
this
fayre
Helena
,
the
wonder
of
all
the
wonders
in
the
world
,
the
shame
of
ages
past
,
the
despayre
of
such
as
are
to
come
,
&
the
miracle
of
her
present
age
.
Behold
this
fayre
Helena
,
whome
Paynters
neuer
durst
to
represent
,
nor
haue
Poets
beene
able
euer
to
prayse
inough
.
Behold
this
fayre
Helena
,
whome
no
man
hath
admired
but
with
Idolatry
.
Behold
this
fayre
Helena
,
whose
merits
haue
armed
the
one
part
of
the
world
agaynst
the
other
,
as
if
for
●er
alone
they
would
haue
vtterly
destroied
the
Vniuerse
.
Behold
at
last
this
fayre
Helena
,
whose
lyfe
hath
cost
a
million
of
deathes
:
behold
this
stinking
carcasse
which
heere
you
see
,
this
heape
of
putrifyed
bones
,
and
this
lump
of
infection
full
of
wormes
.
Commaund
thy
imagination
,
to
represent
her
vnto
thee
,
in
that
estate
she
was
in
at
such
tyme
as
thou
adoredst
her
on
the
Throne
of
her
graces
,
for
to
acknowledge
sensibly
the
difference
.
Demand
of
her
head
,
what
is
become
of
that
fayre
golden
hayre
of
hers
,
so
alwayes
curled
,
where
Loue
had
wrought
a
thousand
Labyrinths
,
to
make
a
thousand
of
the
freest
Soules
to
wanderin
?
Her
hayre
,
I
say
,
whose
flash
dazeled
the
eyes
,
and
whose
wreathes
captiued
harts
?
Where
is
that
Alabaster
brow
,
where
Maiesties
appeared
in
troupes
,
as
alwaies
ready
to
impose
new
lawes
of
respect
to
mortals
?
Where
are
her
eyes
,
which
you
termed
The
eyes
of
Loue
,
since
he
had
not
beene
blind
,
but
for
her
sake
?
Or
rather
those
two
fayre
stars
eclipsed
,
from
whence
thou
receiuedst
both
the
good
and
the
euill
influences
of
thy
life
?
say
we
yet
more
,
those
two
fayre
Suns
,
arriued
now
at
their
last
West
,
whose
splendour
euer
blinded
the
whole
world
?
What
is
become
of
them
?
we
can
hardly
discerne
the
dreadfull
ruines
of
their
being
.
Where
may
that
godly
feature
be
,
whose
flowers
alwayes
spread
and
disclosed
,
the
winter
reuerenced
much
?
Where
is
that
mouth
of
Coral
,
whose
voyce
was
an
oracle
of
good
&
euill
fortunes
?
Where
is
that
necke
of
Iuory
,
that
snowy
bosome
,
and
all
the
other
parts
of
that
body
,
where
Nature
had
imployed
the
last
endeauours
of
her
power
?
I
see
nothing
but
wormes
.
I
smell
nothing
but
a
stinke
.
All
is
vanished
quite
away
.
The
flesh
of
that
Maiesticall
brow
,
lets
her
hydeous
bones
appeare
.
Those
fayre
eyes
shew
forth
the
holes
,
where
the
wormes
haue
built
their
Sepulcher
.
The
flowers
of
this
visage
are
changed
into
thornes
:
and
this
mouth
sometimes
of
Corall
is
now
become
a
sinke
of
Infection
.
And
for
the
rest
of
the
parts
of
the
body
being
al
of
the
same
nature
with
the
whole
,
we
may
know
the
peece
by
the
patterne
.
Menalaus
,
behold
the
subiect
of
thy
affection
,
of
thy
pleasures
,
of
thy
paynes
,
and
of
thy
triumphes
.
Behold
her
,
whome
thou
so
deerely
louedst
,
so
highly
reuerencedst
,
&
●or
whome
thou
hast
a
thousand
tymes
put
●hy
Scepter
,
thy
Crowne
,
yea
all
Greece
in
daunger
,
with
thy
life
,
and
honour
.
Behold
thy
vanity
discouered
,
consider
thy
●hame
,
contemplate
thy
folly
.
This
heape
of
Ashes
hath
made
thee
to
reduce
into
ashes
the
proudest
Citty
of
the
world
.
This
stinking
Carkasse
hath
been
conuinced
in
dying
for
putting
a
Million
of
men
to
death
.
This
Colossus
of
miseries
,
full
of
infection
,
hath
changed
the
most
flourishing
Empire
of
the
world
into
a
meere
dunghil
.
Muster
vp
thine
Army
about
this
Sepulcher
,
that
thy
Captaynes
and
Souldiers
may
lament
with
thee
thy
folly
,
bewayling
the
tyme
they
haue
imployed
for
the
conquest
of
this
heape
of
stinking
earth
.
So
as
,
if
the
Ghosts
,
wherewith
she
hath
peopled
Hell
,
were
able
to
breake
their
prisons
,
they
would
bring
a
new
warre
vpon
thee
,
as
the
partner
of
all
the
crymes
,
which
they
haue
committed
,
in
following
thee
.
I
attend
you
,
Dames
,
neere
vnto
this
Tombe
,
to
make
the
Anatomy
of
your
beauties
,
of
your
sweets
,
of
your
allurements
,
of
your
charmes
,
of
your
baites
,
of
your
wantonesse
,
and
of
all
your
vanities
together
.
It
is
tyme
for
me
to
vnmask
your
Spirit
,
to
let
you
manifestly
see
the
truth
of
your
miseryes
.
You
make
a
shew
to
all
the
world
of
your
body
,
painted
and
washed
euery
day
with
the
bathes
of
a
thousand
distilled
waters
,
and
I
will
shew
you
the
infection
and
putrefaction
which
is
within
.
You
say
that
a
woman
is
then
faire
,
when
she
hath
a
good
body
,
with
a
handsome
garbe
,
the
haire
flaxen
and
naturally
curled
,
a
soft
skin
,
and
as
white
as
snow
,
a
large
and
polished
brow
,
the
eyes
blew
or
black
,
and
pretty
bigg
,
the
chyn
short
and
somewhat
forked
,
&
the
rest
of
the
parts
of
the
body
equally
proportioned
one
to
the
other
.
But
this
is
nothing
yet
.
This
goodly
peece
must
needes
be
accompanyed
with
some
Graces
,
to
be
quickened
with
Maiesty
.
Her
flaxen
and
curled
haire
had
need
to
be
trimly
dressed
;
her
skyn
how
soft
soeuer
,
should
be
nourished
in
water
like
a
fish
,
for
to
conserue
it
in
its
bewty
&
lustre
.
The
brow
had
need
be
taught
,
to
hide
its
pleights
and
wrinckles
,
to
appeare
alwayes
most
polite
.
Those
fayre
eyes
must
learne
the
art
of
charming
harts
;
&
to
haue
this
secret
industry
with
them
,
to
wound
in
their
sweetnes
,
and
to
kill
in
their
choller
.
That
little
mouth
of
Roses
should
be
alwayes
sounding
in
the
cares
the
sweetest
harmony
of
eloquence
,
for
to
calme
the
harshest
Spirits
.
In
fine
,
ech
part
of
the
body
is
to
learne
its
lesson
of
quaintnesse
,
and
the
spirit
that
animates
the
same
to
teach
it
euery
day
some
vanity
or
other
,
and
some
new
instructions
to
win
loue
withall
,
or
rather
folly
,
as
if
there
were
not
fooles
inough
in
the
world
.
Besides
,
this
fayre
peece
had
yet
need
to
be
decked
vp
with
the
richest
habits
that
may
be
found
,
to
giue
lyfe
to
her
grauity
.
This
gallant
hayre
had
need
to
be
wreathed
with
chaynes
of
pearle
,
and
diamonds
,
to
allure
the
eyes
more
sweetly
in
admiration
of
them
,
and
harts
vnto
their
loue
.
This
delicate
skin
should
be
heightened
through
the
shaddow
of
a
fly
.
This
paynted
visage
should
be
daubed
anew
with
a
huge
number
of
trumperyes
,
and
instruments
of
vanity
,
be
it
in
Rebato's
of
all
fashions
,
in
Pendants
for
the
eares
of
all
colours
,
in
Carcanets
of
diuers
inuentions
,
&
in
Veyles
of
different
stuffes
.
This
body
thus
quickened
with
folly
,
rather
then
with
reason
,
should
be
euery
day
tricked
vp
with
new
habits
,
to
the
end
,
the
eyes
might
not
be
so
soone
weary
to
contemplate
the
vanityes
of
them
.
In
fine
,
she
should
haue
a
magnificent
traine
with
her
,
of
Horses
,
Caroches
,
and
Lakeys
,
to
maintayne
the
greatnesse
of
her
house
.
But
let
vs
now
breake
the
crust
of
these
wily
bayts
,
that
blind
our
spirits
so
,
and
charme
our
reason
,
for
to
make
vs
run
into
our
ouerthrow
.
This
rich
peece
is
but
a
fagot
,
or
a
bundle
of
putrifyed
bones
,
of
nerues
,
and
of
sinewes
full
of
infections
,
and
whose
Cemeter
serues
for
a
theater
to
let
vs
see
the
miseries
of
them
.
Those
frizled
lockes
are
but
the
excrements
of
nature
,
engraffed
in
a
soyle
full
of
lice
.
That
delicate
skyn
is
but
a
peece
of
parchment
pasted
vpon
bloud
.
Her
frayle
beauty
,
but
that
of
flowers
,
subiect
to
the
parching
of
the
sunne
&
the
scorcching
of
fire
:
one
dropp
of
the
serene
,
and
the
onely
alteration
of
the
pulse
,
and
but
one
night
of
vnrest
only
,
are
inough
to
ruine
it
quite
.
That
large
&
polite
Brow
is
notable
to
saue
it selfe
from
the
assaults
of
the
wrinckes
,
which
from
moment
to
moment
take
vp
the
place
,
whatsoeuer
resistance
be
made
against
them
.
Those
faire
eyes
are
but
as
waterish
holes
,
subiect
to
60.
seuerall
maladies
,
all
different
;
being
so
many
mischiefes
disposing
to
their
ruine
:
a
little
Rheume
makes
them
so
ghastly
,
as
they
are
constrayned
to
hide
them
,
for
feare
they
make
vs
not
afraid
.
That
Nose
and
mouth
are
two
sincks
of
corruption
,
from
whence
infections
issue
at
all
moments
.
And
for
the
rest
of
the
parts
of
her
body
,
being
all
of
the
same
stuffe
,
one
may
wel
iudge
of
the
whole
peece
by
a
patterne
only
.
On
the
other
side
,
the
action
that
animate
this
peece
is
but
a
breath
of
wind
,
which
fils
vp
the
sayles
of
our
Arrogancy
in
this
sea
of
the
world
,
where
vanity
serues
for
Pilot
,
to
hazard
vs
in
the
Shipwracke
.
Those
flaxen
lockes
in
vayne
are
tricket
so
on
the
face
,
through
an
art
of
nicenesse
;
the
inuention
is
as
guilty
,
as
the
matter
frayle
and
contemptible
.
Let
her
wash
her
delicate
skyn
day
by
day
,
the
selfe
same
water
that
nourisheth
,
doth
putrify
it
no
lesse
;
for
according
as
the
sleight
therof
makes
her
apparence
to
seeme
yong
anew
,
nature
causeth
the
being
to
wax
ould
.
That
smooth
Brow
to
no
purpose
hides
its
furrowes
so
,
whiles
Age
discouers
them
by
little
and
little
.
If
those
eyes
haue
the
skill
to
charme
the
harts
,
yet
haue
they
not
the
tricke
to
charme
their
miseries
.
I
graunt
that
little
mouth
of
Roses
,
for
a
tyme
may
yield
oracles
of
Eloquence
;
yet
we
must
consider
that
as
the
words
are
formed
of
ayre
,
so
into
ayre
agayne
do
they
resolue
;
their
glory
is
but
wind
,
and
their
harmony
but
smoake
.
In
fine
let
the
spirits
which
quicken
these
fayre
bodyes
,
know
all
the
lessons
of
vanity
and
quaintnesse
that
are
,
may
it
not
be
said
yet
,
that
the
art
is
blacke
,
and
as
pernicious
as
the
instructions
are
.
As
for
the
habits
,
which
decke
vp
this
rich
Peece
,
they
are
but
the
workemanship
of
wormes
,
since
they
haue
wrought
the
silke
.
Those
pearles
&
Diamonds
so
enchased
in
the
hayre
,
are
of
the
treasures
of
the
Indies
,
where
the
Riches
of
Vertue
are
vnknowne
:
but
they
are
as
so
many
subiects
of
contempt
to
holy
Soules
,
who
know
that
Heauen
is
not
bought
with
the
gold
of
the
earth
.
And
for
all
these
toyes
,
that
serue
thus
for
ornaments
to
women
,
they
are
but
as
so
many
veyles
,
to
shroud
their
defects
with
all
,
while
they
are
so
full
of
them
.
Let
them
shew
themselues
as
beautifull
as
they
will
,
yet
will
I
count
more
imperfections
in
their
bodyes
,
then
they
haue
hayres
on
their
heads
.
They
appeare
not
abroad
till
Noone
,
to
shew
that
they
employ
one
halfe
of
the
day
,
for
to
hide
the
halfe
of
their
miseryes
;
and
during
the
small
tyme
they
are
seene
abroade
in
,
if
we
looke
neere
into
all
their
actions
,
they
giue
forth
a
great
deale
more
pitty
then
loue
.
One
shal
be
alwayes
holding
a
napkin
in
her
hand
,
for
to
voyed
a
part
of
the
corruption
which
she
hath
in
her
.
Another
shal
be
forced
in
company
to
step
aside
vnto
the
chimney
,
to
spit
forth
at
her
pleasure
,
the
infection
she
holds
in
her
breast
.
There
she
shal
be
houlding
her
muffe
vpon
her
cheeke
swolne
with
Rheume
for
to
couer
the
ill
grace
it
hath
.
Heere
will
she
neuer
pull
of
her
gloues
,
for
feare
of
discouering
the
itch
of
her
hands
.
Behold
the
lesser
defects
of
women
,
whiles
of
discretion
,
I
conceale
the
greater
,
but
I
belieue
in
vayne
,
since
all
the
world
beholds
them
wel
inough
;
so
as
if
they
would
yet
see
more
sensible
verityes
of
their
miserable
condition
,
let
them
approach
to
this
Tombe
.
You
Courtiers
,
I
coniure
you
,
by
the
power
of
those
Beauties
,
which
you
haue
adored
so
much
,
to
come
hither
and
behould
their
ruine
.
What
say
I
?
nay
horrour
,
infection
and
putrefaction
rather
.
Theseus
,
send
thou
hither
thy
ghost
to
this
body
,
where
thou
hadst
lodged
so
long
a
tyme
both
thy
hart
and
soule
.
Behold
this
faire
Helena
,
whome
thou
hadst
stolne
away
with
the
perill
of
thy
life
,
as
idolatrous
of
her
imaginary
perfections
.
Search
now
in
her
,
the
baytes
that
charmed
thee
so
,
the
charmes
that
rauisht
thee
,
the
bewty
that
made
thee
such
a
thrall
,
and
all
those
sweetnesses
which
haue
forged
the
chaynes
of
thy
seruitude
.
Those
bayts
now
haue
no
more
force
,
but
to
allure
the
wormes
;
those
charmes
haue
no
more
power
,
but
to
conserue
the
infection
;
and
those
bewties
and
sweetnesses
changing
the
nature
,
do
afford
amazements
,
rather
then
any
whit
of
Loue
.
But
yet
me
thinks
,
thou
art
well
reuenged
.
For
this
cruell
Tyrant
,
who
had
reduced
thee
so
by
little
and
little
into
ashes
,
is
euen
now
but
ashes
her selfe
.
This
mercylesse
woman
who
would
seeme
to
loue
no
man
,
is
hated
of
all
the
world
.
This
proud
Dame
,
who
made
her selfe
adored
,
serues
as
a
victime
to
the
wormes
,
and
sport
to
the
winds
.
Yesterday
her
bewty
did
please
thee
so
much
,
as
thou
hadst
no
eyes
,
but
to
admire
her
;
&
to
day
is
her
foulenesse
so
hideous
,
as
thou
hast
no
contempt
but
for
her
.
Yesterday
thou
sighedst
for
her
loue
,
&
to
day
the
same
hart
euen
sighes
for
her
miseryes
.
Yesterday
her
perfections
did
rauish
thy
soule
,
to
make
them
adored
;
and
to
day
her
defects
extort
thy
teares
,
and
sighes
,
to
bewayle
in
their
fashion
their
ruine
.
Looke
then
,
see
heere
that
which
thou
hast
loued
so
much
,
and
that
which
thou
hatest
so
maynely
.
See
heere
,
what
thou
hast
admired
with
astonishment
,
&
that
which
thou
abhorrest
with
so
much
reason
;
what
cruell
change
is
this
from
thy selfe
,
with
thy selfe
?
or
rather
from
the
subiect
of
thy
loue
,
with
the
same
subiect
it selfe
?
Shall
I
dare
to
say
,
that
this
stinking
Carkasse
heere
is
the
fayre
Helena
?
That
this
heape
of
rotten
bones
are
the
sad
spoyles
of
her
perfections
?
And
that
this
little
Ashes
,
is
the
dolefull
head
of
that
wonder
of
the
world
?
Paris
,
Returne
thou
from
Hell
,
into
the
earth
agayne
,
for
to
see
the
cause
of
thy
disastres
.
Approach
to
this
Sepulcher
,
and
contemplate
the
infection
&
corruption
neere
at
hand
,
with
thou
hast
adored
vnder
the
name
of
Helena
.
How
many
tymes
hast
thou
beene
kneeling
before
this
carkasse
,
&
before
these
rotten
bones
?
How
many
mischiefes
hast
thou
run
into
?
How
many
perils
hast
thou
escaped
?
How
many
seas
hast
thou
crossed
ouer
?
How
many
euils
hast
thou
suffered
,
for
to
possesse
this
heape
of
wormes
?
Thou
verily
belieuedst
,
thou
hadst
all
the
riches
of
the
world
in
thy
ship
,
whiles
thou
hadst
thy
Helena
therein
.
The
Coffer
is
open
,
behold
now
wherein
consist
thy
treasures
.
Art
thou
not
ashamed
for
hauing
so
made
loue
to
this
heape
of
Ashes
?
and
for
hauing
sighed
so
,
a
thousand
,
&
a
thousand
tymes
after
this
stinking
Earth
?
Thus
the
glory
of
the
world
doth
passe
away
,
all
flyes
into
the
Tombe
.
Your
Courtiers
,
come
,
yield
you
a
last
homage
of
visit
,
to
this
Idol
of
your
passions
.
I
haue
heard
indeed
the
Persians
heertofore
,
haue
adored
the
Sun
,
and
that
there
haue
beene
other
Paynims
,
who
in
their
brutishnes
haue
adord
likewise
diuers
sorts
of
beasts
;
but
I
haue
neuer
seene
a
more
prodigious
thing
,
then
now
at
this
day
,
while
they
adore
euen
Clay
,
Corruption
,
and
Infection
.
There
is
nothing
more
certayne
▪
then
that
in
adoring
women
,
they
become
Idolatours
of
their
putrefaction
;
since
their
body
is
a
sacke
of
worms
.
Behold
the
goodly
subiect
of
your
watchings
,
of
your
troubles
,
of
your
extrauagancies
.
How
is
it
possible
,
this
heape
of
ashes
heere
should
affoard
you
such
ill
dayes
,
and
so
long
nights
?
That
this
sinke
of
infection
should
make
you
shed
so
many
teares
,
and
send
so
many
sighes
into
the
wind
?
Are
you
not
iealous
,
trow
you
,
that
the
wormes
should
possesse
this
subiect
of
your
affection
?
Can
your
wayward
courages
ere
endure
these
wormes
should
be
taking
their
Fees
thereof
in
your
presence
,
&
to
your
scorne
?
For
they
glut
themselues
of
the
one
part
of
what
you
haue
adored
,
and
for
the
other
,
they
make
a
dunghill
of
it
.
These
are
no
Fables
,
these
.
Looke
,
&
smell
your selues
,
all
is
but
misery
and
stench
.
So
passeth
the
glory
of
the
world
away
.
I
inuite
you
,
my
Dames
,
to
a
feast
,
which
the
corruption
of
Helena's
body
makes
vnto
the
wormes
,
in
the
presence
of
Heauen
&
Earth
.
This
Tombe
which
you
see
,
is
the
Hall
,
where
the
banquet
is
prepared
;
come
you
hither
in
troupes
,
attyred
all
in
the
richest
Ornaments
you
haue
,
as
you
would
go
vnto
a
wedding-feast
.
I
licence
you
herin
,
to
bring
a
glasse
with
you
hanging
at
your
girdle
,
for
to
admire
with
an
dolatrous
eye
,
the
good
Graces
you
haue
.
And
if
you
affoard
any
whir
of
intermission
at
all
,
cast
but
your
eyes
awhile
,
vpon
this
stinking
carcasse
heere
,
since
it
is
the
body
of
your
shadow
,
and
the
originall
of
your
liuing
pourtraicts
.
You
now
see
inough
,
that
you
are
but
ashes
,
but
earth
,
but
clay
,
but
meere
putrefaction
and
infection
;
and
yet
suffer
neuertheles
your selues
to
called
Goddesses
;
and
to
heape
yet
more
cryme
vpon
crime
,
you
accept
the
Sacrifices
.
I
haue
not
seene
,
nor
read
of
so
prodigious
Metamorphoses
,
that
euen
very
Clay
should
be
raised
vpon
a
Throne
,
and
the
wormes
and
corruption
should
be
meriting
of
titles
of
immortall
glory
.
You
suffer
them
to
be
kneeling
before
you
,
and
feare
not
the
while
,
least
the
wind
of
your
vanities
be
carrying
away
the
dust
,
whereof
you
are
framed
.
You
walke
vpon
cloth
of
gold
,
and
after
your
death
,
are
the
beasts
trampling
vnder
foote
your
stinking
earth
.
You
suffer
them
to
kneele
before
you
:
Alas
!
what
a
sight
to
humble
ones
selfe
,
before
a
dunghill
!
Decke
vp
,
and
adorne
your
carkasse
as
long
as
you
please
,
the
stench
at
last
shall
discouer
the
miseries
thereof
,
to
the
sight
of
all
the
world
.
This
handfull
of
ashes
,
which
you
see
heere
,
is
the
beautifull
Helena
,
whose
allurements
charmed
harts
,
and
whose
charmes
did
rauish
soules
.
And
yet
notwithstanding
is
there
left
no
more
of
her
,
then
the
meere
infection
,
which
was
bred
with
her
.
I
do
euen
laugh
at
all
your
vanities
,
my
Dames
,
&
mocke
at
those
who
admire
them
so
.
When
as
your
bewties
do
assaile
me
,
I
breake
the
very
crust
of
them
,
&
approching
to
the
corruption
which
is
within
,
it
makes
me
hate
them
more
,
then
euer
any
man
had
loued
them
heretofore
.
I
take
pleasure
somtyme
to
behold
your
sweetnesses
,
your
allurements
,
your
nyceties
;
but
it
is
only
to
be
touched
with
compassion
of
your
miseries
.
For
whatsoeuer
is
the
frailest
in
the
world
,
is
not
so
frayle
as
your
nature
is
;
whatsoeuer
is
more
variable
heere
beneath
,
is
not
so
changeable
as
your
being
is
.
I
dare
hardly
eye
you
any
long
tyme
,
for
feare
,
least
euen
while
I
looke
vpon
you
,
you
vanish
from
my
eyes
,
since
you
dye
euery
hower
.
Flatter
not
your selues
,
my
Dames
,
before
your
Glasse
;
your
body
is
euen
iust
of
the
same
nature
,
with
the
shaddow
which
you
see
therin
.
You
are
indeed
nothing
.
But
if
you
force
me
to
say
,
you
are
somthing
,
you
are
a
meere
dunghill
couered
with
snow
,
a
sinke
of
infection
enuironed
with
flowers
,
a
rich
coffer
full
of
wormes
,
and
in
a
word
,
an
abridgement
of
all
the
miseryes
of
the
world
.
You
Courtiers
take
a
pride
,
forsooth
,
for
hauing
caryed
away
a
thousand
Fauours
from
the
hands
of
Ladies
,
either
through
the
force
of
your
spirit
,
or
thorugh
the
charms
of
your
subtilties
.
One
bragges
for
hauing
enthralled
a
Lady
with
the
chaynes
of
her
owne
hayre
.
Another
for
inueagling
a
new
Mistresse
in
his
loue
,
through
letters
written
with
his
owne
hand
.
There
,
one
more
perfect
than
the
rest
shal
be
publishing
his
triumphes
.
Heere
another
more
happy
yet
,
shal
auouch
al
his
passions
to
haue
beene
crowned
.
There
shal
not
faile
some
one
that
wil
be
ordinarily
busiyng
his
spirit
with
these
vaine
thoughts
that
he
was
euen
borne
into
the
world
,
to
tempt
the
pudicity
of
Ladyes
,
so
louely
he
is
.
But
let
vs
pul
the
wings
of
this
proud
one
,
&
make
these
bodyes
of
earth
to
walke
vpon
the
earth
,
who
rayse
their
Spirits
vpon
Thrones
of
smoke
,
belieuing
they
do
well
.
Thou
,
that
vauntest
thy selfe
for
enthralling
thy
mistresse
with
her
owne
chaynes
;
what
glory
it
is
,
whiles
the
hayre
,
which
so
charily
thou
keepest
within
a
box
of
muske
,
are
but
the
rootes
of
lice
,
which
shall
putrify
in
sight
,
and
thou
shalt
sent
them
anone
,
in
despight
of
al
thy
powders
&
perfumes
.
So
as
if
thou
wilt
needs
haue
me
call
those
wreathes
of
excrements
,
so
full
of
infection
,
by
the
name
of
chaynes
,
they
are
euen
the
chaynes
which
the
Deuill
put
into
thy
hands
,
to
help
thee
to
draw
that
body
,
which
thou
hast
idolatrized
into
Hel
;
but
takest
not
heed
the
while
,
that
in
drawing
it
thither
,
they
draw
thee
;
and
haling
it
thither
,
they
hale
thee
also
.
Behould
a
trimme
peece
of
Glory
to
be
proud
off
.
Thou
that
hast
yet
more
secret
tyes
of
Friendship
,
with
a
Lady
,
written
with
her
hand
,
and
with
her
bloud
;
if
thou
thinkst
so
,
thou
art
rich
indeed
,
if
thy
treasure
consist
in
a
peece
of
paper
,
bespotted
ouer
,
&
blurred
with
blacke
or
red
:
yet
to
heare
thee
speake
of
this
fauour
of
hers
,
they
would
verily
say
,
thou
possessedst
the
Empire
of
the
world
.
An
intolerable
vanity
the
while
.
For
admit
that
all
the
fayrest
Ladies
of
the
world
had
signed
to
thee
with
their
guilty
and
corrupt
bloud
,
that
they
loued
thee
perfectly
indeed
,
on
which
side
wouldest
thou
find
thy
glory
in
these
assurances
?
In
so
promising
their
loue
to
thee
,
they
but
promise
thee
to
get
thee
damned
,
since
a
loue
so
vnlawfull
as
that
,
leades
soules
into
Hell
.
And
And
dost
thou
make
any
reckoning
of
these
promises
then
,
poore
soule
?
All
the
testimonyes
of
their
passions
do
witnes
thy
folly
agaynst
thy selfe
;
and
takest
thou
pleasure
to
blind
thy selfe
,
with
their
hood
,
not
to
see
the
precipices
that
beset
thee
round
?
Thou
imaginest
it
strayght
to
be
a
great
honour
to
be
fauoured
of
Ladyes
:
represent
to
thy selfe
,
what
a
glory
it
were
,
for
thee
,
that
a
peece
of
Clay
being
quickened
with
lyfe
,
should
seeme
to
be
beloued
of
a
Dunghill
.
Whiles
thou
becommest
thus
an
Idolatour
of
a
beautifull
body
,
thou
euen
adorest
the
wormes
,
the
infection
and
corruption
it selfe
,
where
with
it
is
stuffed
.
What
a
crime
is
this
?
And
thou
Companion
of
vanity
,
and
folly
at
once
,
that
so
vauntest
thy selfe
to
haue
dispeopled
the
earth
of
Myrrhes
to
crowne
thy
amourous
triumphes
withall
,
tell
me
what
is
become
of
this
glory
,
and
of
this
contentment
,
which
thou
seemest
to
exalt
so
much
?
I
graunt
,
thou
hast
trampled
on
flowers
:
But
where
art
thou
now
?
If
therein
thou
hast
found
the
way
of
roses
,
thou
shalt
enter
anone
into
that
of
Thornes
.
For
this
is
the
order
and
course
of
things
in
the
world
,
that
Pleasure
begets
Sorrow
.
Eyther
thy
delighs
are
past
,
or
present
:
if
past
,
thou
art
already
in
the
Hell
of
their
priuation
;
if
present
,
thou
art
lykewise
in
another
Hell
of
their
cryme
,
and
of
the
apprehension
to
loose
them
.
In
so
much
as
which
way
soeuer
thou
admirest
thy
fortune
,
if
it
be
a
body
,
misfortune
is
the
shadow
.
What
glory
doest
thou
thinke
thou
hast
gotten
by
the
victory
of
thy
guilty
enterprises
?
Thou
hast
peopled
Hell
with
an
infinite
number
of
soules
.
Are
not
these
very
glorious
actions
trow
you
?
Thou
hast
lent
thy
cunning
to
the
euill
spirits
,
to
deceyue
thy
neyghbours
,
as
if
he
were
not
deceaued
inough
with
his
owne
deceypts
;
and
yet
still
thou
braggst
thereof
,
thereby
●o
heape
cryme
vpon
cryme
.
I
summon
you
,
Courtiers
,
to
appeare
in
●hought
and
imagination
,
vpon
the
thorny
bed
,
where
you
shall
cast
forth
to
the
winds
●his
breath
of
life
,
and
to
represent
withal
to
your self
before
hand
once
a
day
the
horrour
&
amazement
you
shall
then
haue
of
your
●elfe
,
when
you
shal
be
calling
to
mind
,
the
●essons
of
the
vanity
and
folly
,
which
you
haue
giuen
to
an
infinite
number
of
feeble
●pirits
,
whose
companions
in
losse
you
haue
●uer
beene
.
Put
off
the
tyme
to
this
last
hower
,
to
make
your
accompt
of
the
fauours
which
you
haue
euer
receiued
from
Ladyes
,
if
you
wil
know
the
true
price
of
them
.
Then
euen
then
it
is
,
when
you
shall
feele
very
liuely
,
the
assaults
of
your
guilty
conscience
;
the
crust
of
your
pleasures
shal
be
broken
,
&
you
shall
playnely
see
,
what
lyes
within
.
Your
spirit
vnmasked
of
the
veyle
of
your
passions
,
shall
sensibly
discerne
the
truth
of
its
passed
offences
,
but
there
is
no
more
returne
to
be
had
vnto
life
,
to
do
pennance
in
,
for
them
.
You
must
go
further
than
sorrows
.
What
sorrow
soeuer
I
am
able
to
expresse
,
is
no
part
of
that
which
you
shall
suffer
.
All
torments
whatsoeuer
being
ioyned
together
haue
not
gal
inough
to
comprehend
the
least
part
of
the
bitternes
of
that
cruell
Adieu
,
which
is
then
to
be
made
to
the
world
.
Then
it
is
,
I
say
,
that
you
shall
sigh
,
but
not
of
loue
.
Then
it
is
,
that
you
shall
play
the
extasyed
and
dead
person
,
not
in
presence
of
your
Mistresse
,
but
before
your
crucified
Iudge
▪
Your
tongue
so
eloquent
before
,
shal
be
then
struck
dumbe
,
in
punishment
of
your
too
much
speach
.
So
as
of
force
,
shall
you
court
Death
in
your
fashion
,
and
according
to
the
sad
humour
which
shall
then
possesse
you
.
You
must
of
necessity
be
playing
your
part
in
this
last
moment
vpon
the
theater
of
you●
bed
.
I
would
be
loath
for
my
part
to
troubl●
the
Reader
,
with
the
faces
which
you
shal●
make
:
it
sufficeth
that
you
imagine
the
one
part
,
and
that
you
doubt
not
of
the
rest
.
Thinke
them
of
death
,
you
Courtiers
,
since
the
Eternity
both
of
glory
&
payne
,
depends
of
a
moment
.
O
sweet
,
and
dreadfull
moment
!
And
you
,
my
Dames
,
you
belieue
you
haue
conquered
an
Empire
straight
,
as
soone
as
you
haue
once
subiected
any
spirit
to
you
power
:
to
what
end
do
you
study
so
,
euery
day
,
since
you
learne
ech
moment
but
vanity
,
and
new
lessons
of
nicenes
,
be
it
for
action
or
grace
sake
;
but
therein
what
thinke
you
to
do
?
Your
purpose
is
to
wound
harts
,
&
you
vndoe
soules
;
for
when
you
make
a
man
passionately
in
loue
with
you
,
you
do
euen
make
him
a
Foole.
You
cannot
be
taking
away
his
hart
,
without
depriuing
him
of
reason
.
And
to
what
extrauagancies
is
he
not
subiect
the
while
,
during
the
reigne
of
his
passion
,
I
would
say
,
of
his
folly
?
You
are
al
which
he
loues
,
and
very
often
all
which
he
adores
;
what
cry
me
?
I
should
thinke
it
rather
to
please
you
,
then
to
saue
himselfe
.
If
he
looke
vpon
the
Sun
,
he
is
but
to
make
comparison
betweene
the
light
of
your
eyes
and
that
of
this
bewtifull
starre
,
which
I
leaue
to
you
to
imagine
how
farre
from
truth
▪
He
seemes
to
maynteyne
very
impudently
,
in
scorne
of
all
created
things
,
that
you
are
the
only
wonder
of
the
world
,
and
the
very
abridgement
of
al
that
nature
hath
euer
made
bewtifull
;
which
yet
no
man
belieues
but
he
,
and
you
.
If
he
carry
vp
his
thoughtes
to
Heauen
,
he
compares
you
to
the
Angells
,
with
these
words
,
That
you
haue
all
the
qualities
of
them
.
Iudge
now
without
passion
,
whether
these
termes
of
Idolatry
do
not
fully
,
&
wholy
passe
sentence
,
to
conuince
him
with
a
thousand
sorts
of
crymes
.
And
yet
do
you
take
pleasure
to
make
the
Deuill
more
potent
then
he
is
,
for
to
cause
others
to
be
damned
.
Returne
then
agayne
vnto
your selfe
,
and
consider
how
you
ought
to
render
an
accoumpt
one
day
of
all
those
spirits
,
whose
Reason
you
haue
made
to
wander
in
the
labyrinth
of
your
charmes
.
For
she
that
on
earth
,
shall
haue
subiected
the
most
,
shal
be
the
greatest
slaue
in
Hell
.
What
glory
take
you
to
ioyne
your
charmes
with
those
of
the
Diuels
,
thereby
to
draw
both
bodyes
and
soules
vnto
them
?
I
attend
you
at
this
last
moment
of
your
lyfe
where
your
definitiue
sentence
is
to
be
pronounced
.
Thinke
you
alwayes
of
this
moment
,
if
there
be
yet
remayning
in
you
,
but
neuer
so
litle
sparke
of
loue
for
your selues
.
When
you
shall
once
haue
enthralled
all
the
Kings
of
the
earth
;
there
would
yet
be
a
great
deale
more
shame
,
then
honour
in
it
,
since
all
those
Kings
were
no
more
then
meere
corruption
and
infection
.
Thinke
of
your selues
,
my
Dames
,
you
are
to
day
no
more
the
same
you
were
yesterday
.
Tyme
which
deuours
all
thinges
,
defaceth
ech
moment
the
fayrest
lineaments
of
your
face
,
nor
shall
it
euer
cease
to
ruine
your
beauties
,
vntill
such
tyme
as
you
be
wholy
reduced
to
ashes
.
So
passeth
away
the
glory
of
the
world
,
all
flyes
into
the
Tombe
.
That
of
all
the
Lawes
,
which
Nature
hath
imposed
vpon
vs
,
that
same
of
Dying
is
the
sweetest
.
CHAP.
XII
.
FROM
the
tyme
that
our
first
Father
had
violated
the
sacred
Lawes
,
which
God
had
imposed
vpon
him
;
Nature
,
as
altering
her
nature
,
would
acknowledge
him
no
more
for
her
child
.
Anone
she
rayseth
a
tumult
against
him
,
with
all
created
things
.
The
Heauen
armes
it selfe
with
thunders
to
punish
his
arrogancy
.
The
Sunne
hides
himselfe
vnder
the
veyle
of
his
Eclypses
,
to
depriue
him
of
his
light
.
The
Moone
his
sister
,
defending
his
quarrell
,
resolues
with
her selfe
to
be
often
changing
her
countenance
,
towards
him
,
to
signify
vnto
him
the
displeasure
she
tooke
thereat
.
The
Starres
being
orherwise
innocent
of
nature
,
became
malignant
of
a
sudden
,
to
powre
on
his
head
their
naughty
influences
.
The
Ayre
keeping
intelligence
with
the
Earth
,
exhales
her
vapours
,
and
hauing
changed
them
into
poyson
,
infects
therewith
the
body
of
that
miserable
wretch
.
The
Birdes
take
part
with
them
,
they
whet
their
beakes
,
&
clawes
to
giue
some
assault
or
other
.
The
Earth
prepares
the
mine
of
its
abysses
,
for
to
swallow
him
vp
,
if
the
dread
&
horrour
of
its
trembling
,
were
not
sufficient
to
take
away
his
life
.
The
sauage
beasts
stand
grinding
their
teeth
to
deuoure
him
.
The
Sea
makes
an
heape
of
an
infinite
number
of
rockes
to
engulfe
him
in
their
waues
.
But
this
is
nothing
yet
;
Nature
is
so
set
on
reuenge
against
him
,
as
she
puts
on
his
fellowes
to
destroy
their
pourtraite
,
I
meane
to
combat
with
the
shadow
of
their
body
,
in
causing
them
to
quench
the
fire
of
their
rage
,
with
their
proper
bloud
.
In
so
much
as
man
hath
no
greater
enemy
then
man
himselfe
.
Let
vs
go
forward
.
To
continue
these
euils
,
do
miseries
,
enter
into
the
world
,
accompanyed
with
their
sad
disastres
,
and
followed
with
despayre
,
griefe
,
sadnes
,
folly
,
rage
,
and
a
thousand
passions
besides
,
which
do
cleane
vnto
the
senses
,
for
to
seize
vpon
soules
.
This
poore
Adam
sees
himselfe
to
be
besieged
on
al
sidess
if
he
looke
vp
to
Heauen
,
the
flash
of
the
lightenings
there
euen
dazles
and
astonishes
him
quite
;
the
dreadfull
noyse
of
thunder
makes
him
to
wish
himselfe
to
be
deafe
;
he
knowes
not
what
to
resolue
vpon
,
since
he
hath
now
as
many
enemyes
as
he
had
vassals
before
.
Adam
may
well
cry
mercy
for
his
syn
;
what
pardon
soeuer
he
obteyne
thereof
,
yet
will
nature
neuer
seeme
to
pardon
him
for
it
.
Whence
it
is
,
that
in
compasse
also
of
these
ages
of
redemption
it self
,
wherein
we
breath
the
ayre
of
grace
,
we
do
sigh
that
same
of
miseryes
.
So
as
if
there
be
nothing
more
certayne
,
according
to
the
experience
of
our
sense
,
then
that
the
Earth
is
a
Galley
,
wherein
we
are
slaues
;
that
it
is
the
prison
,
wherin
we
are
enchained
,
and
the
place
assigned
vs
to
suffer
the
paynes
of
our
crymes
in
;
can
there
possibly
be
found
any
soules
so
cuell
to
themselues
,
and
such
enemyes
to
their
owne
repose
,
as
not
to
be
continually
sighing
after
their
liberty
,
after
the
end
of
their
punishments
,
and
the
beginning
of
an
eternall
lyfe
full
of
pleasures
?
What
would
become
of
vs
,
if
our
lyfe
endured
for
euer
,
with
its
miseryes
?
if
it
should
neuer
haue
an
end
with
our
euill
?
&
that
it
had
no
bounds
,
or
limits
,
no
more
then
we
?
For
then
should
I
be
condemning
the
laughter
of
Democritus
,
and
allowing
of
the
continuall
teares
of
his
companion
,
since
the
season
would
be
alwayes
,
to
be
alwaies
weeping
and
neuer
to
laugh
.
Then
would
it
be
,
that
cryes
and
plaints
would
serue
vs
for
pastimes
,
and
teares
&
sighes
,
should
neuer
abandon
eyther
our
eyes
,
or
harts
.
But
we
are
not
so
brought
to
this
extremity
of
vnhappines
;
The
Heauens
being
touched
with
compassion
of
our
euills
,
and
of
the
greatnes
of
our
miseryes
,
in
giuing
vs
a
cradle
for
them
to
be
borne
in
,
haue
affoarded
vs
a
Sepulcher
also
for
to
bury
them
in
.
O
happy
Tombe
,
that
reduceth
to
ashes
the
subiect
of
our
flames
!
O
happy
Tombe
,
where
the
wormes
make
an
end
to
deuoure
the
rest
of
our
miseryes
!
O
happy
Tombe
,
where
our
soules
do
recouer
their
liberty
,
&
where
our
bodyes
do
fynd
the
end
,
and
terme
of
of
paynes
!
O
happy
Tombe
,
where
we
are
reduced
to
corruption
,
to
arise
in
glory
!
O
happy
Tombe
,
where
death
euen
dyes
with
vs
,
and
where
lyfe
reuiues
with
our selues
for
an
Eternity
!
O
happy
Tombe
,
where
we
render
to
the
earth
,
the
earth
of
our
body
,
to
put
our
soules
in
possession
of
the
inheritance
of
heauen
!
O
happy
Tombe
,
where
we
passe
from
death
,
to
lyfe
;
from
sadnes
,
to
ioy
;
from
infamy
,
to
glory
;
from
payne
,
to
repose
;
and
from
this
vale
of
teares
,
vnto
the
mansion
of
delights
.
From
the
tyme
that
the
children
of
Israel
had
tasted
in
the
desart
the
sweetnes
of
the
heauenly
Manna
;
the
most
delicious
meates
of
the
earth
,
were
growne
to
be
contemptible
to
them
;
their
harts
euen
changing
their
nature
,
fell
incessantly
gaping
after
this
celestiall
food
.
So
likewise
may
I
say
,
that
from
the
instant
,
wherein
a
holy
Soule
is
once
fed
with
the
food
of
the
grace
which
is
found
in
an
innocent
lyfe
;
the
world
is
an
obiect
of
horrour
and
amazement
vnto
it
;
its
thoughts
&
desires
creep
not
on
the
earth
any
more
;
if
it
sigh
,
it
is
but
after
its
last
sigh
;
if
it
complayne
,
it
is
only
for
the
long
terme
of
its
banishment
in
this
vale
of
miseryes
.
The
hope
of
dying
serues
it
as
a
confort
in
its
trobles
,
and
solace
in
its
paynes
;
it
lyues
in
the
prison
of
its
body
,
as
slaues
in
the
prison
of
their
crimes
,
with
a
necessary
constancy
,
alwayes
attending
on
the
last
houre
therof
,
and
this
last
moment
where
begins
the
eternity
of
glory
.
Me
thinkes
the
sentence
of
death
,
which
the
diuine
iustice
pronounced
once
to
our
first
Parents
,
in
that
earthly
Paradise
,
was
much
in
their
fauour
,
agaynst
the
euills
,
wherewith
their
lyfe
was
fraught
.
For
if
God
had
made
the
same
to
be
immortall
with
all
mischifes
which
succeeded
their
offence
,
of
all
created
things
had
man
beene
found
to
be
the
miserablest
of
them
,
and
most
worthy
of
compassion
;
but
the
same
Goodnes
,
which
moued
the
Creatour
to
effect
this
goodly
worke
,
did
euen
moue
him
likewise
to
conserue
the
same
.
His
sentence
was
of
death
,
but
in
the
rigour
of
his
iustice
,
he
let
his
merry
to
appeare
at
the
same
tyme
,
since
from
the
payne
of
death
we
passe
to
the
delights
of
a
permanent
and
immortall
lyfe
.
In
so
much
as
this
sweet
consolation
,
is
inseparable
from
our
torments
,
for
they
shal
one
day
finish
.
O
sweet
End
,
since
thou
breakst
the
chaynes
of
our
captiuity
!
O
sweet
End
,
since
thou
makest
vs
to
reuiue
,
neuer
for
to
dy
!
O
sweet
End
,
since
thou
putst
an
end
to
all
our
sufferances
!
O
sweet
End
,
since
we
dye
to
reuiue
for
euer
!
How
Worldlings
dye
deliciously
without
euer
think●ng
thereof
.
CHAP.
XIII
.
WE
must
needes
confesse
how
the
soules
of
the
world
,
are
so
deepely
taken
,
with
the
sleepe
of
their
pleasures
,
as
they
are
euen
drowned
in
their
blindnes
,
without
feare
of
the
precipices
,
that
encompasse
them
round
.
Ioy
transports
them
,
gladnes
rauishes
them
,
rest
charmes
them
,
hope
comforts
them
,
riches
moderats
their
feare
,
health
fortyfies
their
courage
,
&
all
the
vanityes
nurse
them
,
and
bring
them
vp
in
the
forgetfulnesse
of
themselues
,
so
,
as
they
may
neuer
be
able
to
vse
any
violence
,
for
to
breake
the
chaynes
of
their
captiuity
.
A
pittifull
thing
,
how
they
neuer
consider
the
while
,
that
this
ioy
wherwith
they
are
so
carryed
away
,
euen
vanishes
quite
lyke
a
flash
of
lightening
;
that
this
gladnesse
wherewith
they
are
rauished
,
destroyes
it selfe
,
with
its
owne
violence
,
in
running
incessantly
vnto
its
end
;
That
the
repose
which
charmes
them
,
concludes
with
an
eternall
vnrest
;
that
the
hope
which
conforts
them
,
quite
changes
it selfe
by
litle
&
litle
into
despayre
;
That
these
riches
which
do
moderate
their
feare
,
during
their
lyfe
,
augments
it
at
their
death
;
that
the
health
which
strengthens
their
courage
,
whiles
the
calme
and
tranquility
of
their
fortune
lasts
,
doth
bread
them
a
thousand
stormes
throgh
the
absence
thereof
,
where
they
run
danger
of
ship
wracke
.
And
finally
that
all
those
vanityes
,
which
serue
them
as
a
Nurse
,
and
Schoole
mistresse
to
trayne
them
vp
in
vices
,
are
as
so
many
bad
Pylots
which
make
a
traffike
of
their
losse
and
ruine
.
When
I
image
with
my selfe
,
the
blindnesse
whereto
the
men
of
this
world
are
brought
,
I
cannot
chuse
but
be
moued
with
compassion
for
them
.
Is
it
not
a
strang
thing
and
worthy
of
pitty
,
that
they
runne
as
fast
as
euer
they
can
vnto
Death
,
without
cease
,
without
intermission
,
without
fetching
of
their
breath
,
and
without
euer
taking
any
heed
of
the
way
they
hold
,
as
if
they
liued
insensible
in
all
their
senses
?
The
Sunne
,
which
riseth
euery
morning
,
sets
euery
euening
,
for
to
let
them
see
,
how
the
light
of
their
life
,
should
haue
at
last
,
a
last
setting
as
well
as
it
.
The
Age
,
which
makes
them
hoary
,
and
which
keepes
reckoning
of
their
yeares
,
through
the
accompt
of
the
wrinckles
which
it
causeth
to
grow
on
their
face
,
preacheth
nought
els
,
but
the
necessity
of
their
departure
.
All
their
Actions
termine
not
a
whit
,
but
to
the
ruine
of
the
body
,
from
whence
they
fetch
their
motion
,
since
euery
action
of
it selfe
still
tendes
to
its
end
.
How
can
they
chuse
but
thinke
of
death
,
if
all
the
subiects
which
are
found
in
Nature
,
do
euen
cary
the
very
lineaments
thereof
in
the
face
?
The
Sunne
dyes
in
running
his
race
.
The
Moone
dyes
in
her
perpetuall
inconstancy
.
The
ayre
dyes
with
its
coruption
.
The
birds
seeke
death
in
flying
.
The
brute
beasts
in
running
,
and
the
fishes
in
swimming
in
the
water
.
The
seasons
dye
,
in
springing
againe
as
well
as
the
trees
.
The
flowers
dye
,
with
the
day
that
hath
seene
them
blow
forth
.
The
earth
dyes
in
the
order
of
tyme
,
since
her
yeares
are
counted
.
The
Sea
sinckes
it selfe
by
litle
and
litle
into
its
proper
abysses
.
The
fyre
consumes
it selfe
in
its
heat
;
and
Nature
it selfe
that
serues
for
a
second
cause
,
in
the
generation
of
all
things
,
destroyes
it selfe
,
by
litle
and
litle
with
them
.
I
speake
nothing
of
men
,
since
they
haue
nothing
more
proper
then
Death
.
What
meanes
,
trow
you
,
to
forget
this
sweet
necessity
of
dying
,
whose
law
very
happily
dispenseth
with
none
?
yet
for
all
that
,
do
not
doubt
but
there
are
many
in
the
world
,
who
would
neuer
be
dying
:
but
this
were
a
childi●h
language
of
theirs
,
so
farre
from
reason
,
and
common
sense
,
as
one
had
need
to
declare
himselfe
to
be
a
starke
foole
,
for
to
excuse
himself
of
the
errour
,
or
rather
of
the
cryme
.
We
do
all
waies
contemne
the
good
vnknowne
;
and
as
we
naturally
lyue
in
the
apprehension
of
loosing
that
which
we
possesse
,
we
cleaue
to
the
present
;
so
true
it
is
that
all
things
do
escape
vs
,
and
fly
away
from
vs
.
What
a
life
were
it
for
vs
to
lyue
eternally
in
the
miserable
condition
,
wherein
we
are
borne
?
What
a
life
would
it
be
,
to
be
alwayes
breathing
in
sighes
,
in
mourning
,
&
in
playnts
?
What
a
life
were
it
to
dy
neuer
,
and
to
suffer
without
cease
,
since
miseryes
and
paynes
are
the
miserable
accidents
of
our
bodies
?
it
would
euen
be
a
liuing
death
,
or
rather
a
dying
life
,
a
thousand
times
more
cruell
and
intollerable
then
death
it selfe
.
Happy
then
,
yea
thrice
happy
is
that
last
instant
,
which
makes
vs
get
forth
of
the
Empire
of
tyme
!
most
pleasing
is
the
moment
,
which
leades
vs
into
the
Eternity
!
O
sweet
agony
,
ful
of
extasy
and
rauishment
!
O
glorious
Ioseph
,
guide
now
my
pen
in
this
faire
labyrinth
of
death
,
wherein
it
is
wandering
,
to
touch
at
some
thing
of
your
last
rauishments
,
when
as
you
gaue
vp
your
soule
on
the
lips
of
himselfe
that
created
them
.
Lyfe
hath
nothing
so
delicious
as
your
death
:
you
dy
in
the
armes
of
the
mother
of
lyfe
,
and
of
lyfe
it selfe
.
And
shall
I
say
,
that
is
a
death
?
You
amorously
expire
on
the
mouth
of
your
Redeemer
,
that
is
to
say
,
on
the
gate
of
Paradise
;
what
ioy
!
The
pen
fals
out
of
my
hand
,
as
if
it
were
sensible
of
these
incomparable
pleasures
,
wherwith
the
end
of
your
holy
lyfe
was
crowned
,
but
I
hope
to
recouer
it
agayne
very
shortly
,
for
to
speake
more
worthily
thereof
,
if
these
secret
Vowes
,
which
I
haue
already
offered
you
,
may
be
gratefull
to
you
.
Let
vs
say
then
confidently
,
that
of
all
the
actions
of
lyfe
,
the
last
of
death
,
is
the
welcomest
of
al
,
to
such
as
haue
lyued
well
;
and
it
is
permitted
to
all
the
world
to
liue
well
.
Goodly
Considerations
vpon
this
important
verity
;
That
whatsoeuer
we
do
,
we
dye
euery
houre
without
cease
.
CHAP.
XIIII
.
THE
inhabitants
of
Nylus
are
so
accustomed
to
heare
the
dread●ull
noyse
of
its
waters
alwayes
roaring
,
as
they
haue
no
eares
to
feele
the
incommodity
therof
.
Let
vs
say
the
same
in
a
diuers
sense
,
of
men
in
the
world
,
that
they
are
so
habituated
to
this
sweet
feeling
of
dying
,
without
cease
,
as
they
perceiue
not
themselues
to
dy
awhit
.
They
breath
,
in
dying
,
the
aire
of
the
Death
which
they
sigh
forth
,
without
thinking
euer
of
Death
.
A
strange
thing
to
liue
continually
in
Death
,
and
to
dy
euery
day
in
life
without
once
dreaming
of
the
necessity
of
their
end
,
whither
they
run
alwaies
!
They
do
nothing
els
but
dy
,
and
they
haue
no
care
but
to
liue
.
For
if
they
speake
,
the
ayre
wherof
they
forme
their
words
,
causeth
the
lights
to
dye
,
which
is
the
Clocke
of
life
,
the
respirations
the
minutes
;
these
minutes
are
counted
,
and
one
succeding
to
the
other
,
the
lasts
strikes
the
houre
of
Death
.
If
they
eate
,
the
very
food
that
nourishes
them
,
doth
putrify
in
their
bodyes
,
as
in
a
dunghill
,
in
signe
that
they
are
full
of
corruption
;
and
this
infection
by
little
and
little
ruines
the
infected
vessel
wherein
it
is
enclosed
.
If
they
sleepe
,
they
exteriourly
carry
the
countenance
of
death
,
which
they
hide
within
.
In
fine
there
is
no
action
,
wherein
they
may
be
any
wayes
employed
,
which
is
not
a
Symbole
of
Death
.
If
the
foolish
errours
of
these
men
of
the
world
,
concluded
not
in
an
irreparable
domage
,
they
would
afford
as
much
pleasure
as
they
moue
pitty
.
For
one
gets
into
his
Caroch
,
with
purpose
to
goe
to
some
faire
house
of
his
in
the
Country
,
without
considering
the
while
,
how
that
very
way
of
his
walke
,
is
euen
the
same
of
Death
,
whither
Tyme
,
which
is
the
Coachman
,
leades
him
insensibly
with
all
his
company
.
So
as
if
they
go
not
to
lye
,
for
this
dayes
iourney
,
at
the
lodging
of
the
Tombe
,
it
is
put
of
for
the
morrow
after
.
Another
embarkes
himselfe
in
a
Pinnace
for
to
sayle
into
the
Indyes
,
&
himselfe
is
a
Pinnace
the
while
,
embarked
in
the
sea
of
the
world
,
from
the
moment
of
his
birth
,
sayling
without
cease
,
at
the
pleasure
of
the
wind
,
wherewith
age
doth
replenish
the
sayles
,
and
that
without
once
being
able
to
land
,
but
in
the
hauen
of
the
Tombe
.
This
Gallant
heere
shal
be
going
in
post
,
to
see
his
Mistresse
,
and
he
hath
no
other
obiect
in
all
his
course
,
then
to
arriue
as
soone
as
he
can
,
to
the
place
where
she
lodgeth
.
Foole
as
he
is
,
he
considers
not
the
while
,
how
that
euery
step
he
puts
forward
on
his
way
,
he
approacheth
the
nerer
to
the
Tombe
,
whither
he
runs
with
full
speed
,
vpon
the
same
Post-horses
he
takes
to
compasse
his
amourous
desires
.
Another
there
,
wil
be
going
more
easily
in
a
Litter
,
and
with
lesse
incommodity
for
feare
the
heate
or
cold
may
seeme
to
preiudice
his
health
;
but
let
him
go
as
easily
as
he
will
,
yet
Death
will
not
fayle
to
lead
his
mules
in
such
sort
,
as
he
shall
but
passe
onely
by
his
howses
of
pleasure
,
so
to
go
forwards
in
his
way
directly
to
the
Tombe
,
what
digression
soeuer
he
seemes
to
make
,
to
put
it
off
.
Thinke
on
this
truth
,
my
Dames
,
during
the
calme
and
tranquility
of
your
fortune
;
the
spring
tyme
of
your
lyfe
,
will
not
alwayes
last
:
euen
as
the
seasons
of
the
yeare
succeed
ech
other
,
so
those
of
age
pursue
one
another
.
But
as
we
see
often
how
the
intemperance
of
the
ayre
,
causeth
the
winter
to
arriue
in
the
midst
of
sommer
;
take
heed
the
intemperance
of
your
humours
,
produce
not
the
winter
of
death
in
the
midst
of
the
spring
tyme
of
your
lyfe
.
In
vayne
do
you
set
forth
all
your
deceiptfull
markes
of
immotality
,
the
time
scornes
them
,
and
I
laugh
at
them
.
For
if
to
day
you
be
something
,
tomorrow
are
you
lyke
to
be
nothing
:
So
passeth
away
the
glory
of
the
world
,
all
flyes
into
the
Tombe
.
The
Tombe
of
the
pleasures
of
the
Sight
.
CHAP.
XV.
LET
all
the
fayrest
Obiects
,
which
are
in
Nature
appeare
in
my
presence
,
to
behold
ech
one
in
its
turne
,
the
foundation
of
their
Sepulcher
.
Let
the
Heauen
shew
forth
,
open
to
view
,
its
serene
countenance
;
the
Sun
his
liuely
brightnes
;
the
Moone
her
siluer
day
;
the
starres
their
twinckling
sparkes
;
the
Ayre
its
fayre
nakednes
;
The
birds
their
warblings
,
&
their
richest
robes
of
plumages
,
enamelled
with
euery
sort
of
colours
;
The
Trees
the
ornament
of
their
blossomes
,
and
the
decking
of
their
fruits
;
the
Meadowes
the
tapestry
of
their
greenes
;
and
Mountaynes
the
mossy
stuffe
,
wherewith
they
couer
their
crumpt
backes
;
the
forrests
their
thicke
branches
;
the
sauadge
beasts
,
the
extrauagant
beauty
which
Nature
hath
impressed
in
their
brutish
kind
,
through
the
diuersity
of
the
formes
which
they
represent
;
the
Earth
,
the
inside
of
its
coffers
,
replenished
with
all
sorts
of
riches
;
the
Riuers
,
the
Christall
of
their
streames
;
the
Fountaynes
,
the
liquid
glasses
of
their
waters
;
the
Sea
its
huge
waterish
mantle
;
&
the
fishes
,
the
infinite
number
of
their
figures
,
wholy
different
.
Let
the
world
yet
giue
forth
new
wonders
,
and
beauty
exhibit
to
our
view
its
fayrest
lyuing
pictures
;
yet
all
those
obiects
,
taken
altogether
,
are
no
more
then
a
little
dust
,
enclosed
in
the
crust
of
artificiousnes
,
which
Tyme
quite
ruines
,
by
little
and
little
.
Thou
man
of
the
world
,
who
seest
but
only
by
thine
eyes
,
in
cherishing
thy
life
so
with
the
pleasures
of
the
sight
,
admire
yet
once
in
thine
Idea
,
the
obiects
,
whose
beauty
heeretofore
thou
hast
adored
;
then
represent
to
thy selfe
according
to
the
argument
thou
canst
draw
from
the
nature
of
their
being
,
what
is
become
of
them
,
or
what
are
they
like
to
be
.
If
it
be
some
proud
pallace
,
wherin
the
order
,
the
riches
,
the
magnificence
,
&
the
industry
of
the
workeman
be
in
dispute
about
glory
,
to
know
who
shall
carry
away
the
prize
;
consider
that
Tyme
destroyes
it
at
all
howers
,
and
that
it
shall
neuer
giue
ouer
,
till
it
see
the
ruines
of
it
.
If
the
charmes
of
Art
do
charme
the
sight
,
in
admiration
of
the
fayrest
colours
,
laid
on
a
rich
subiect
,
think
but
a
little
of
the
fraylty
of
those
accidents
.
For
all
the
beautifullest
colours
that
are
,
do
fetch
their
birrh
from
that
of
flowers
.
And
can
we
see
any
thing
more
changeable
,
or
of
so
small
a
date
as
they
?
So
as
if
the
allurements
of
the
beauties
of
Nature
,
do
rauish
thy
soule
by
thy
eyes
▪
defend
thy self
forth
with
through
the
knowledge
thou
hast
of
their
misery
;
since
in
effect
the
fayrest
Lady
in
the
world
,
is
but
a
masse
of
flesh
,
which
corrupts
euery
moment
,
vntill
such
tyme
,
as
it
be
wholy
formed
to
corruption
,
and
this
corruption
into
wormes
.
As
for
all
other
things
whatsoeuer
which
thou
mayest
haue
seene
,
being
no
whit
more
noble
then
it
,
thou
Mayst
well
be
iudging
of
their
defects
by
the
consequence
.
In
so
much
as
whatsoeuer
the
Heauens
,
haue
glittering
,
the
Earth
rare
,
Nature
gay
,
&
Art
more
admirable
,
if
thou
seruest
thy selfe
of
the
touchstone
of
thy
iudgement
,
to
know
the
matter
which
supports
the
image
,
thou
shalt
soone
find
all
to
be
no
more
then
dust
;
and
so
mayest
feare
least
it
happen
to
fly
in
thine
eyes
,
to
make
thee
blind
,
if
thou
lookest
but
too
neere
vpon
it
.
The
Tombe
of
the
Pleasures
,
of
the
Sense
of
Hearing
.
CHAP.
XVI
.
YOV
Soules
of
the
world
,
who
suffer
your
liberty
to
be
taken
away
through
your
eares
,
with
the
deceiptful
charmes
of
Syrens
:
You
I
say
,
who
sigh
for
ioy
,
for
delectation
,
and
extasy
,
amidst
the
pleasures
of
a
sweet
harmony
,
eyther
of
voyces
or
instruments
,
lend
your
guilty
eares
to
heare
the
reasons
,
which
seeme
to
condemne
your
errours
.
I
doubt
not
a
whit
,
but
the
purling
of
a
siluer
brook
,
the
sweet
running
murmur
of
a
fountayne
,
the
pretty
warbling
of
birds
,
and
the
amourous
accents
of
a
delicate
voyce
,
ioyned
with
the
sweet
allurements
of
the
melody
of
a
Lute
,
are
of
force
inough
to
captiue
your
spirits
vnder
the
empire
of
a
thousand
sorts
of
delights
.
But
yet
returne
a
little
from
this
wandering
of
yours
;
Content
your selfe
,
with
the
losse
of
liberty
,
and
saue
your
reason
to
repayre
your
domage
.
At
such
tyme
as
you
stand
listening
to
the
humming
noyse
of
this
riuer
,
&
to
the
murmur
of
this
fountayne
,
imagine
this
truth
the
while
,
That
all
passeth
away
,
that
all
slides
along
like
to
the
waues
.
Their
language
preacheth
nought
els
.
Those
birds
euen
call
for
death
,
at
the
sound
of
their
chaunting
like
the
Swan
.
And
if
the
harmony
of
a
voice
,
or
Lute
so
charme
you
,
consider
awhile
how
the
pleasure
of
this
melody
is
formed
of
the
ayre
,
and
that
in
the
same
instant
,
it
resolues
into
ayre
agayne
,
so
as
the
delights
euen
dy
in
their
birth
.
You
let
your
eares
be
tickled
with
the
charmes
of
Eloquence
;
imagine
you
that
since
it
is
true
,
that
as
neither
Cicero
,
nor
Demosthenes
were
exempt
from
the
Tombe
,
or
corruption
,
with
al
their
fayre
elocution
,
so
shall
you
neuer
be
able
to
perswade
death
with
al
your
gallant
discourses
,
to
prolong
the
terme
of
your
life
,
but
a
moment
.
True
Eloquence
consists
in
preaching
Vertue
,
and
true
Harmony
to
hould
reason
alwayes
at
accord
with
the
Will
,
for
to
desire
nothing
but
what
is
iust
.
The
Tombe
of
the
other
Pleasures
,
that
are
affected
to
the
Senses
.
CHAP.
XVII
.
OPEN
your
eyes
,
you
worldlings
,
to
discouer
playnly
the
truth
of
your
crymes
:
You
take
your
pleasures
to
cherish
daintily
your
bodyes
,
as
if
you
knew
not
their
miseryes
.
But
why
say
I
,
your
pleasures
?
Can
you
take
any
contentment
,
to
stuffe
your
putrified
body
,
with
a
new
matter
of
corruption
?
Whatsoeuer
you
eat
is
a
symbole
of
Death
,
&
so
shall
you
dy
in
eating
.
You
do
nothing
but
heape
dung
vpon
dung
,
&
add
but
infection
to
infection
.
I
graunt
that
your
life
,
passeth
euer
its
dayes
in
continuall
banquetting
.
But
I
would
fayne
haue
you
let
me
see
the
pleasure
which
is
left
you
of
all
this
good
cheere
at
the
latter
course
.
Is
this
a
contentment
,
trow
you
,
to
haue
the
Belly
stuffed
with
a
thousand
ordures
,
to
put
your
spirit
on
the
racke
with
the
stinking
fume
of
meates
,
not
well
concocted
,
which
arise
vp
in
the
brayne
?
Is
it
well
with
you
to
haue
the
head
drousy
,
the
pulse
distempered
,
the
spirit
benummed
,
&
reason
astray
?
Behold
heere
a
part
of
the
delights
which
succeed
your
delights
,
and
you
haue
no
care
but
to
pamper
your
bodyes
,
as
if
you
lyued
but
onely
for
them
,
not
considering
the
meane
while
,
how
the
same
very
food
,
which
affoards
them
lyfe
,
euen
brings
them
to
death
.
Inebriate
your selfe
with
these
brutish
pleasures
,
and
by
the
example
of
the
new
Epicures
,
haue
no
passion
but
to
conserue
them
;
yet
of
necessity
,
must
the
imaginary
paradise
of
your
lyfe
,
conclude
in
a
true
Hell
on
the
day
of
your
death
.
For
all
these
roses
shal
be
changed
into
thornes
in
that
last
moment
.
Glut
you
,
and
crumme
your
bodies
for
to
satiate
the
wormes
withall
.
But
this
is
nothing
as
yet
.
Your
soules
being
the
companions
of
your
euills
,
must
needs
be
euerlastingly
punished
in
an
eternity
of
paynes
.
O
dreadfull
Eternity
!
It
seemes
in
a
fashion
,
that
those
men
of
the
world
may
well
be
excusing
their
vanity
,
that
causes
them
to
carry
both
amber
and
muske
about
them
,
since
they
are
all
full
of
of
infection
and
corruption
,
which
makes
me
belieue
,
that
they
feare
,
least
men
come
to
sent
the
stench
of
their
miseries
,
&
so
engage
them
,
or
rather
inforce
them
to
serue
themselues
of
this
cunning
.
In
effect
,
all
these
odours
,
and
these
perfumes
smell
so
strong
of
earth
,
as
we
cannot
loue
the
smoke
without
runing
into
danger
of
the
fire
.
So
as
those
who
tye
their
spirit
to
these
vayne
idea's
of
pleasures
▪
are
in
loue
with
shadows
and
despise
the
bodyes
.
They
smell
very
well
,
that
smell
not
ill
;
and
such
as
habituate
their
bodyes
to
Perfumes
,
can
neuer
endure
the
stinke
of
the
mortuary
Torches
,
which
shall
encompasse
their
b●d
,
at
the
houre
of
death
.
I
speake
to
you
,
my
Ladyes
,
who
doe
so
passionately
affect
these
foolish
vanityes
.
I
remit
you
euer
to
the
instant
of
Death
,
for
to
receyue
the
iudgement
of
your
actions
,
full
of
shame
and
reproach
.
Deale
you
so
,
as
your
soule
may
sauour
well
,
rather
then
the
body
;
since
the
one
may
euery
moment
be
cited
to
the
presence
of
God
,
and
the
other
serues
as
a
prey
for
the
worms
.
It
were
better
your
teeth
should
sauour
il
,
then
your
actions
;
for
those
are
subiect
to
corruption
,
and
these
heere
shall
liue
eternally
,
eyther
in
payne
or
glory
.
I
leaue
you
to
thinke
of
these
important
verityes
.
For
the
pleasures
of
Touching
,
being
of
the
selfe
same
nature
with
the
rest
,
and
hauing
no
more
solid
foundation
then
they
;
we
may
draw
the
consequence
of
the
same
argument
with
them
,
and
conclude
;
how
this
imaginary
pleasure
cannot
seeeme
to
cleaue
but
to
weaker
spirits
,
who
loue
only
the
earth
;
because
its
obiect
is
so
vile
and
base
,
as
we
had
need
to
abase
our selues
,
to
obserue
its
aymes
.
Let
vs
resume
the
ayres
of
our
former
discourses
,
and
say
that
the
pleasures
of
the
world
,
do
not
subsist
in
the
world
,
but
through
the
name
onely
,
which
is
giuen
them
.
For
in
effect
they
are
nothing
but
a
dreame
,
&
the
shadow
of
a
shadow
,
whose
body
we
neuer
possesse
.
Such
as
loue
them
are
not
capable
of
loue
,
since
they
fix
their
affections
on
the
pourtraicts
onely
of
imagination
,
and
of
the
Idea's
which
the
wind
defaceth
euery
moment
.
True
contentment
consists
in
thinking
alwayes
of
death
.
And
this
is
the
onely
pleasure
of
lyfe
,
since
it
termines
in
the
delights
of
Eternity
.
How
he
who
hath
imposed
the
Law
of
Death
vpon
vs
,
hath
suffered
al
the
paynes
therof
together
.
CHAP.
XVIII
.
I
NOTE
an
excesse
of
loue
in
the
History
of
that
great
King
who
being
touched
with
a
generous
desire
,
to
banish
vice
for
euer
from
his
Kingdome
,
&
to
bring
in
Vertue
,
there
to
reigne
in
peace
;
among
an
infinite
number
of
Lawes
,
which
he
imposed
on
his
subiects
,
the
payne
of
pulling
out
the
eyes
,
was
decreed
for
his
punishment
that
should
violate
the
most
important
of
them
.
The
ill
lucke
was
,
that
his
only
Sonne
,
should
fall
the
first
into
that
cryme
.
What
shall
he
do
?
And
what
shal
he
resolue
vpon
?
For
to
quit
himselfe
from
the
assaults
both
of
loue
and
pitty
,
which
nature
gaue
him
,
euery
moment
he
could
not
do
;
since
the
halfe
of
his
bloud
,
takes
away
fury
from
the
other
halfe
.
What
likelihood
for
one
to
arme
himselfe
against
himselfe
,
to
excite
his
arme
to
vengeance
,
to
destroy
his
body
?
He
hath
no
loue
but
for
the
guilty
,
&
how
shall
he
haue
passion
to
destroy
him
?
He
sees
not
but
by
his
eyes
,
and
how
shall
he
be
able
to
see
him
blind
?
In
fine
,
he
sits
not
on
his
Throne
,
but
to
keepe
him
the
place
;
&
how
shall
he
possibly
mount
this
throne
to
prononce
the
sentence
of
his
punishment
?
Of
necessity
yet
the
errour
must
be
punished
if
he
wil
not
soyle
the
splendour
of
his
iustice
,
which
is
the
richest
ornament
of
his
Crowne
,
and
the
onely
vertue
that
makes
him
worthy
of
his
Empire
.
Nature
assayles
him
powerfully
,
Loue
giues
him
a
thousand
batteryes
,
and
euen
Pitty
often
wrings
the
weapons
from
his
hands
;
and
yet
Reason
for
all
that
,
seemes
to
carry
away
the
victory
.
There
is
no
remedy
,
but
needs
must
he
yield
to
Nature
,
Loue
,
and
Pitty
;
but
yet
finds
he
a
way
to
make
Iustice
triumph
in
satisfying
the
law
.
He
puls
out
one
of
his
sonnes
eyes
,
for
one
halfe
of
the
punishment
,
and
causes
another
to
be
pluckt
forth
from
himselfe
,
for
to
finish
the
chasticement
.
What
excesse
of
Goodnes
.
Let
vs
draw
now
the
mysticall
Allegory
from
this
history
,
and
say
,
That
our
Redeemer
represents
this
iust
King
,
at
such
tyme
,
as
in
the
terrestrial
Paradise
,
he
imposed
this
law
of
obedience
vnder
paine
of
death
vpon
man
,
being
the
Sonne
of
his
hands
,
as
the
noblest
worke
of
his
Creation
.
This
man
being
the
first
borne
,
becomes
lykewyse
at
that
same
very
tyme
the
first
guilty
in
contemning
the
commaundements
of
his
Soueraygne
:
He
eats
that
fatall
Apple
,
or
rather
opens
with
his
murderous
teeth
that
vnlucky
box
of
Pandora
,
stuffed
with
all
manner
of
euills
.
The
punishment
euen
followes
his
offence
so
neere
,
as
he
instantly
incurres
the
payne
of
death
.
But
what
a
prodigy
of
loue
!
The
Creator
being
touched
with
the
miseryes
of
his
creature
,
takes
away
the
rigour
of
the
law
,
without
destroying
it
quite
or
infringing
the
same
:
I
meane
,
that
he
seuers
death
from
death
in
causing
the
guilty
to
arise
agayne
from
his
ashes
,
for
to
liue
eternally
.
And
the
meanes
,
wherof
he
serues
himselfe
,
is
to
dye
with
him
,
and
in
the
Chalice
of
his
passion
to
drinke
all
the
bitternes
of
death
,
for
to
change
the
nature
therof
.
In
such
sort
,
as
this
way
of
death
conducts
vs
now
to
eternall
lyfe
.
O
sweet
Death
,
a
thousand
tymes
more
plesing
than
whatsoeuer
is
most
pleasing
in
the
world
!
O
sweet
Death
,
a
hundred
,
and
a
hundred
tymes
more
delicious
,
then
all
the
pleasures
vnited
together
!
O
sweet
Death
,
where
the
body
finds
repose
,
the
spirit
contentment
,
&
the
soule
its
whole
felicity
!
O
sweet
Death
,
the
only
hope
of
the
afflicted
,
the
sole
consolation
of
the
wisest
,
and
the
last
remedy
for
all
the
euils
of
the
world
!
O
sweet
Death
,
and
a
thousand
tymes
more
admirable
,
then
his
goodnes
that
imposed
the
law
,
since
through
the
same
very
Goodnes
,
he
would
needs
be
suffering
the
paine
it selfe
,
for
to
take
away
the
payne
.
Who
durst
refuse
to
drinke
,
in
his
turne
,
in
the
Chalice
where
God
himselfe
hath
quenched
his
thirst
?
Let
vs
go
then
very
holily
to
Death
;
for
to
go
cheerefully
thither
,
is
to
make
loue
and
vertue
lead
vs
into
the
sepulcher
,
if
we
meane
to
find
therein
a
second
cradle
,
where
we
may
be
reborne
anew
,
neuer
to
dye
any
more
.
I
cannot
forget
that
goodly
Custome
of
the
Egyptians
,
that
when
as
a
Sonne
being
armed
with
fury
,
should
passe
to
that
extremity
of
cruelty
,
as
to
take
away
the
life
from
him
,
who
had
giuen
him
the
same
,
he
incurred
this
sweet
punishment
withall
,
to
be
shut
vp
for
three
whole
dayes
in
prison
togeather
with
the
body
,
whose
Parricide
he
was
:
&
I
should
thinke
,
that
such
as
had
imposed
the
law
,
had
this
beliefe
,
that
the
terrible
and
dreadfull
obiect
of
the
cryme
,
was
a
torment
of
force
inough
for
the
guilty
,
to
extort
the
last
teares
from
his
eyes
,
&
the
vtmost
playntes
from
his
soule
.
For
in
effect
Nature
neuer
belyes
it selfe
,
it
is
alwayes
it selfe
,
it
may
well
affoard
some
intermission
of
loue
&
of
pitty
,
but
yet
at
last
,
it
snatches
the
hart
from
the
bowels
,
through
a
violence
worthy
of
it selfe
.
Let
vs
see
now
the
backside
of
this
Meddall
,
so
to
draw
forth
the
mistery
,
out
of
this
moral
verity
.
We
represent
to
day
,
this
guilty
sonne
,
since
we
haue
put
our
Redeemer
to
Death
,
who
is
the
common
Father
of
our
soules
.
The
punishment
,
which
the
law
of
his
Iustice
,
hath
now
imposed
vpon
vs
,
it
to
looke
continually
on
this
Tree
of
the
Crosse
,
whereon
our
crymes
haue
made
him
to
expire
,
for
to
repayre
their
enormity
withall
!
O
sweet
punishment
!
For
spilling
the
bloud
of
him
,
who
hath
filled
our
veynes
,
the
law
exacts
no
more
of
vs
then
teares
!
For
hauing
nayled
him
on
the
Crosse
,
Iustice
enioynes
vs
no
other
payne
,
then
that
of
nayling
our
eyes
on
the
same
pillar
wherupon
he
is
nayled
!
For
hauing
crowned
him
with
thorns
,
he
would
haue
vs
to
trample
vnder
foote
,
the
roses
of
our
pleasures
!
In
fine
,
for
putting
him
to
Death
,
he
demaundes
no
more
at
our
hands
,
but
sighes
and
teares
for
to
testify
our
sorrow
for
the
same
!
Who
could
refuse
to
afford
him
this
pitty
,
or
loue
,
who
for
our
loue
hath
had
such
pitty
vpon
vs
?
His
hart
hath
beene
melt
to
teares
of
bloud
,
vpon
the
Aultar
of
the
Crosse
;
and
shall
we
not
drowne
our selues
,
in
the
sea
of
our
teares
,
being
so
prest
with
the
storme
of
our
sighs
&
plaints
;
Shall
we
suffer
the
rockes
to
vpbrayed
vs
of
insensibility
?
The
Sunne
hath
beene
darkned
at
the
sight
of
our
cryme
,
and
shall
not
we
wax
pale
for
sorrow
,
of
committing
the
same
?
The
Moone
had
beene
hiding
her selfe
for
shame
,
and
shall
not
our
countenance
awhit
be
couered
therewith
?
The
earth
hath
quaked
,
and
shall
not
our
hearts
seeme
to
tremble
for
feare
?
The
veyle
of
the
Temple
hath
beene
rent
in
twayne
,
and
shall
our
bowels
remayne
entire
?
In
fine
,
Nature
hath
suffered
,
and
shall
we
be
exempt
from
suffering
,
at
the
sight
of
our
Redeemer
nayled
vpon
the
Crosse
?
Weepe
,
weep
you
mine
eyes
,
all
the
water
of
your
humide
springes
;
powre
you
forth
boldly
the
last
teare
on
this
Crosse
,
where
my
Sauiour
hath
spilt
the
last
drop
of
his
bloud
.
Do
you
imitate
the
Sunne
,
in
your
little
course
,
drowne
your selues
within
the
sea
of
your
teares
,
if
you
would
,
like
to
him
be
arising
againe
from
your
West
,
and
shine
without
him
in
the
East
of
an
eternall
light
.
And
thou
my
hart
,
vnty
thy selfe
a
little
,
from
all
the
feelings
of
the
pleasures
of
the
world
,
since
the
only
roses
of
true
contentment
,
are
found
amidst
the
thornes
of
the
Crosse.
The
whole
felicity
concludes
in
this
point
,
of
neuer
hauing
any
other
,
then
that
of
carying
the
crosse
.
This
is
the
ladder
of
Iacob
,
which
serues
vs
to
mount
vp
to
Heauen
with
all
.
This
is
the
brazen
Serpent
,
that
cures
our
soules
from
the
poyson
of
the
vanities
of
the
world
.
Without
the
Crosse
there
is
no
pleasure
,
nor
repose
in
the
world
.
He
that
caryes
the
crosse
with
him
,
may
well
say
,
more
confidently
then
Bias
did
,
that
he
caryes
all
his
riches
about
him
.
For
therein
alone
are
comprized
all
the
treasures
of
the
world
;
therein
consists
the
accomplishment
of
our
happines
.
O
deere
Crosse
,
the
only
wish
of
my
soule
!
O
deere
Crosse
,
the
sweet
obiect
of
mine
eyes
!
O
deere
Crosse
,
in
which
alone
I
put
my
hope
!
O
deere
Crosse
,
vpon
which
alone
,
do
I
establish
the
foundation
of
all
my
felicities
!
O
deere
Crosse
,
where
my
wishes
find
their
end
,
&
my
enuy
,
its
vtmost
limits
!
O
deere
Crosse
,
deere
Instrument
of
my
victory
,
and
rich
Crowne
of
my
tryumph
!
I
pretend
to
nothing
els
in
the
world
,
but
the
Crosse
,
I
abandon
al
for
it
.
For
as
I
reuiue
not
but
through
it
only
,
so
will
I
dy
with
it
,
and
deliciouly
expire
vpon
its
couch
.
And
this
is
the
only
meanes
to
be
vnsensible
of
Death
.
You
Soules
of
the
World
,
I
present
you
with
the
Crosse
,
as
with
a
new
Arke
of
Noe
,
to
warrant
you
from
the
deluge
of
the
diuine
Iustice
,
and
that
deadfull
day
of
iudgment
.
Can
you
refuse
to
kisse
the
wood
,
wherupon
you
haue
nayled
your
Sauiour
?
Behold
the
wonder
!
He
hath
exchanged
your
cruelty
into
loue
.
For
he
hath
affoarded
you
the
inuention
,
to
nayle
his
hands
,
that
he
might
haue
alwayes
his
armes
so
stretched
forth
to
imbrace
you
withall
.
The
like
may
I
say
,
that
he
caused
his
Feet
to
be
so
nayled
,
to
attend
you
at
all
houres
,
since
euery
houre
is
he
ready
,
in
his
will
,
to
pardon
you
.
O
prodigy
of
goodnes
!
O
miracle
of
Loue
!
Lord
graunt
I
beseech
thee
,
I
become
not
vngratefull
,
for
so
many
fauours
done
me
!
Teach
my
hart
a
language
,
wholy
diuine
,
to
thanke
you
diuinely
for
them
;
whiles
I
can
offer
you
no
more
,
for
a
whole
acknowledgement
of
al
,
then
the
only
griefe
of
not
hauing
any
thing
worthy
of
you
.
The
pleasure
which
is
found
in
Liuing
wel
,
for
to
Dye
content
.
CHAP.
XIX
.
IT
is
impossible
to
expresse
,
the
pleasures
of
a
holy
Soule
,
its
contentments
are
not
to
be
so
called
,
its
sweetnesse
hath
another
name
,
its
extasyes
&
rauishments
cannot
be
comprehended
,
but
by
the
selfe
same
hart
which
feeles
them
.
For
not
to
lye
,
it
hath
ioyes
wholy
of
Heauene
it
tasts
the
delights
most
deuine
,
and
with
a
like
grace
,
it
carries
its
terrestriall
Paradise
with
it
.
If
its
thoughts
seeme
to
touch
vpon
earth
,
it
is
but
only
for
its
contempt
,
for
anon
they
take
their
flight
to
heauen-wards
,
as
the
onely
obiect
,
which
they
do
ayme
at
at
all
tymes
.
In
fine
,
as
they
are
immortall
,
they
neuer
regard
but
the
Eternity
.
The
paynes
it
endures
,
haue
no
bitternes
with
them
,
but
only
in
name
,
the
miseries
do
euen
change
their
quality
in
its
presence
,
as
if
they
awed
its
courage
.
If
misfortune
chance
to
light
vpon
it
,
with
some
sad
accident
or
other
,
it
receiues
it
as
a
present
from
Heauen
,
rather
than
as
any
disgrace
of
fortune
.
If
death
seeme
to
snatch
away
from
it
,
what
most
it
Ioues
,
it
payes
nature
the
teares
it
owes
it
,
and
at
the
same
very
tyme
,
satisfyes
reason
through
generous
actions
with
its
constancy
.
If
it
loose
all
the
goods
which
it
had
for
portion
on
earth
,
it
complaynes
not
awhit
,
but
of
it selfe
,
while
its
offences
seeme
to
deserue
a
great
chastizement
.
On
the
other
side
,
as
it
placeth
not
its
affection
on
the
riches
of
the
world
,
fortune
can
take
away
nothing
from
it
,
but
what
it
is
willing
to
loose
;
because
it
hath
nothing
proper
,
but
the
hope
of
possessing
one
●ay
the
richest
treasures
,
in
a
Land
which
is
wholy
scituated
out
of
the
Empie
of
Time
,
and
inconstancy
thereof
.
Let
it
thunder
,
let
the
sea
mount
vp
to
the
Heauens
,
vpon
the
backe
of
its
waues
;
let
the
warres
dispeople
townes
,
and
all
the
disasters
of
the
world
make
al
together
an
Army
to
set
vpon
it
,
yet
remaynes
it
firme
,
and
stable
as
a
rocke
in
the
midst
of
this
Sea
▪
&
if
it
feare
any
thing
,
it
is
but
the
feare
of
offending
God
.
O
sweet
feare
!
more
noble
then
all
the
courages
of
the
world
!
Thus
liues
it
content
amids
the
broyles
,
whereof
the
world
is
so
full
.
Thus
liues
it
most
happily
amids
the
sad
accidents
which
land
euery
houre
on
the
shore
of
the
world
.
Thus
enioyes
it
a
sweet
repose
amids
the
troubles
,
and
continuall
tribulations
of
Mortals
.
It
loues
not
health
,
but
to
employ
its
lyfe
in
the
seruice
of
him
,
who
hath
bestowed
it
vpon
it
.
If
it
laugh
,
it
is
for
the
ioy
it
hath
,
that
it
neuer
had
any
such
beneath
,
since
the
Redeemer
had
neuer
beene
gathering
but
thornes
:
and
if
it
weep
,
it
is
for
the
griefe
of
its
proper
miseryes
,
rather
then
for
those
of
its
body
,
being
very
solicitous
to
conserue
entiere
,
and
without
blemish
the
image
and
semblance
of
its
Creatour
,
whose
impression
it
had
receyued
on
the
first
day
of
its
being
.
In
fine
,
it
is
capable
,
neyther
of
pleasure
nor
yet
of
sadnes
,
but
for
the
onely
interests
of
its
saluation
,
whose
thoughts
are
euer
present
with
it
.
And
is
not
this
a
sweet
lyfe
?
So
as
if
Time
strike
the
houre
of
its
retrayt
from
its
first
disposition
to
death
,
it
deduceth
a
last
,
for
to
yield
vp
it selfe
into
the
hands
of
him
that
created
it
.
In
vaine
doth
euill
seeke
to
afflict
its
senses
,
the
light
of
its
constancy
would
be
alwayes
appearing
through
the
shadowes
of
its
sad
countenance
.
To
what
condition
soeuer
had
it
beene
raysed
vnto
▪
it
takes
no
care
to
quit
the
greatnesses
,
because
it
had
neuer
tyed
its
affections
thereunto
.
The
Sun
may
well
arise
,
and
sett
agayne
;
yet
she
beholds
it
alwayes
with
the
selfe
same
eye
.
It
s
East
and
West
are
equall
to
it
,
though
they
be
different
,
attending
without
anxiety
,
the
West
of
the
torch
of
its
lyfe
.
The
labour
which
it
hath
,
to
prepare
it selfe
for
death
,
is
not
very
great
,
since
still
it
hath
lyued
in
this
preparation
.
Notwithstanding
as
we
cannot
employ
all
our
tyme
in
so
important
a
busines
,
it
deliciously
spends
the
remaynder
of
its
lyfe
therein
:
It
smyles
to
behold
all
the
world
to
weep
about
its
bed
,
and
being
not
able
to
speake
any
more
to
complaine
of
their
plaints
,
it
sighs
to
heare
them
sigh
.
For
it
suffers
,
not
but
what
it
sees
others
to
suffer
.
All
the
griefe
is
in
the
body
,
and
if
it
seeme
a
litle
,
to
reflect
vpon
it
,
it
is
but
a
griefe
of
loue
,
with
sighing
in
expectation
of
its
last
sigh
,
for
to
behold
the
onely
obiect
of
its
good
.
Let
the
wyfe
cry
,
the
children
pull
their
hayre
,
and
the
neerest
of
its
kyn
be
carying
on
their
visage
the
sadnes
,
which
they
haue
in
their
hart
;
let
the
best
friends
be
partners
of
this
condolement
,
and
euery
one
in
his
fashion
complayn
of
the
disaster
so
befalne
him
;
yet
she
alone
stands
praysing
the
heauens
for
it
,
and
blesseth
the
day
,
and
houre
now
ready
to
produce
this
last
moment
,
where
the
eternity
of
its
glory
should
begin
Well
may
death
seeme
to
make
its
visage
pale
,
but
not
the
hart
,
for
loe
it
appeares
in
these
last
extremes
more
refulgent
then
euer
,
lyke
a
candle
which
is
ready
to
go
forth
;
it
hath
the
voyce
of
a
dying
Swan
,
which
is
able
to
charme
all
the
dolours
that
enuirone
it
round
.
The
Diuells
are
astonished
to
behold
it
so
deuoyd
of
astonishment
;
the
force
of
its
inuincible
courage
▪
doth
so
weaken
their
power
,
as
they
are
constrayned
to
pretend
nothing
,
to
triumph
at
.
In
such
sort
,
as
with
the
armes
of
Vertue
,
it
caryes
away
the
crowne
vnto
the
end
of
the
race
,
euen
dying
with
the
desire
it
hath
to
dye
,
rather
then
of
sorrow
,
for
not
lyuing
long
inough
.
Thus
through
force
of
the
sighes
of
loue
,
it
sends
forth
at
last
,
through
a
last
push
of
loue
,
the
last
sigh
from
the
bowels
,
and
so
flyes
away
vpon
its
wings
,
vnto
the
fellowship
of
the
Angels
into
Heauen
,
where
its
holy
thoughtes
had
now
along
tyme
established
their
dwelling
.
O
sweet
dwelling
!
O
happy
death
,
which
conducts
vs
thither
!
O
welcome
dwelling
,
and
most
delicious
,
the
moment
which
affoards
the
Eternity
thereof
.
The
Picture
of
the
Life
and
Death
of
a
sinfull
Soule
.
CHAP.
XX.
OF
all
the
miserable
conditions
,
wherto
a
man
may
be
reduced
,
that
same
of
lyuing
in
Mortall
Sin
,
is
the
most
vnhappy
and
vnfortunate
.
The
Slaues
in
the
Galleyes
are
a
great
deale
more
happy
,
then
such
a
one
.
For
their
bondage
is
limited
to
a
terme
;
and
that
of
sin
to
a
payne
of
an
eternall
seruitude
.
It
is
impossible
,
a
guilty
man
should
liue
content
,
in
the
midst
of
all
the
pleasures
of
the
world
,
for
his
cryme
is
his
hangman
and
torture
.
If
he
be
present
at
banquets
,
the
remembrance
of
his
offences
is
mingling
of
some
aloes
in
his
delicious
meates
.
If
he
quench
his
thirst
with
the
sweetest
nectar
in
the
world
,
the
same
very
thought
wil
be
distilling
a
droppe
of
gaule
into
his
Cuppe
.
If
he
walk
into
some
goodly
garden
,
the
imagination
of
his
faults
being
alwayes
present
with
him
,
makes
him
to
feele
the
Thornes
of
the
Roses
he
admires
.
If
he
go
a
hunting
,
the
Torturer
of
his
guilty
conscience
runs
after
him
.
Let
him
goe
where
he
wil
through
the
world
,
his
cryme
is
his
shadow
,
which
followes
him
throughout
.
Whatsoeuer
he
doth
,
he
is
euer
ready
to
thinke
of
what
shal
become
of
him
,
&
what
fortune
soeuer
he
possesseth
,
it
is
neuer
great
inough
to
put
his
spirit
in
repose
.
The
least
accident
that
happens
to
him
brings
him
to
Deathes
doore
,
because
that
finding
himself
to
be
guilty
,
he
lyues
alwais
on
the
poynt
of
paying
for
his
cryme
.
If
it
rayne
,
he
imagins
straight
the
Heauens
are
prepared
to
powre
a
new
deluge
vpon
him
,
for
to
punish
him
with
.
If
it
thunder
,
he
perswades
himself
presently
,
that
the
lightening
hath
no
other
ayme
,
then
to
light
on
his
guilty
head
.
If
the
weather
be
fayre
,
he
sees
a
sommer
without
,
&
a
winter
within
;
for
his
brutish
passions
produce
a
continual
tempest
in
his
soule
.
If
fortune
present
him
with
Scepters
,
he
regards
them
,
but
as
one
apprehending
them
shortly
to
be
taken
away
from
him
,
since
he
deserues
them
not
.
In
fine
he
wanders
in
vaine
,
in
the
labyrinth
of
all
vanityes
,
and
returnes
to
himselfe
agayne
at
all
tymes
,
to
confesse
of
force
,
that
he
is
the
most
wretched
of
the
world
,
in
the
most
of
all
his
greatnesses
.
If
he
be
taken
with
a
sicknes
,
behold
him
on
the
racke
;
there
are
not
Priests
inough
to
be
found
,
nor
Religions
to
confesse
him
,
&
yet
knowes
he
not
what
to
say
.
For
the
number
of
his
offences
,
are
without
number
,
and
his
troubled
memory
,
can
but
only
represent
to
him
,
the
least
part
of
them
.
The
disease
seemes
to
presse
him
hard
in
the
meane
tyme
&
his
paynes
do
put
him
anew
on
the
racke
.
Of
all
whatsoeuer
is
represented
vnto
him
,
there
is
nothing
likes
him
so
much
,
as
the
Phisitian
doth
;
but
he
is
now
in
the
point
to
try
his
last
remedy
,
after
he
hath
turned
ouer
all
his
old
Bookes
.
The
Doctours
are
assembled
togeather
about
his
bed
,
but
it
is
only
to
bid
him
Adieu
,
in
a
language
which
he
vnderstands
not
.
Behold
all
the
comfort
they
giue
him
;
in
so
much
as
to
see
the
Phisitians
so
assembled
about
him
,
and
set
by
his
bed
in
chayres
of
Grauity
,
one
would
say
,
they
were
the
Princes
of
the
Senate
,
that
come
to
pronounce
the
sentence
of
Death
vpon
this
guilty
wretch
.
He
hearkens
attentiuely
to
them
,
without
hearing
them
.
For
the
feare
he
hath
of
vnderstanding
all
which
they
say
,
makes
him
euen
deafe
to
the
halfe
.
The
Syncopes
,
are
the
Hangmen
,
which
present
themselues
to
him
,
for
to
execute
this
cruell
sentence
of
Death
.
Then
the
hope
of
his
curing
,
begins
to
leaue
him
.
Behold
him
yet
once
againe
in
the
strongest
pangs
of
his
agony
.
He
would
confesse
the
euil
he
hath
done
,
and
that
which
he
endures
doth
hinder
him
from
it
.
He
would
recount
the
history
of
his
life
,
but
the
dolours
of
his
present
Death
,
will
not
permit
him
to
do
it
.
His
hart
through
its
vehement
sighes
,
his
eyes
through
their
forced
teares
,
and
his
Soule
by
its
necessary
sighes
,
do
pray
his
tongue
,
ech
one
in
its
fashion
,
to
disclose
their
crymes
;
but
the
same
cannot
speake
,
the
rigour
of
a
thousand
punishments
makes
it
to
be
dumbe
.
On
the
other
side
,
his
spirit
in
the
disorder
wherein
it
finds
it selfe
,
can
haue
no
other
thoughts
then
those
of
sorrow
,
for
eternally
abandoning
that
,
which
it
loues
so
deerly
.
He
knowes
not
how
to
expresse
a
last
farewell
to
his
pleasures
.
Whatsoeuer
represents
it selfe
to
his
eyes
are
so
many
obiects
,
that
renew
his
payne
.
If
he
take
heed
vnto
the
beames
of
the
Sun
,
with
peere
into
his
chamber
window
for
to
take
their
leaue
of
his
eyes
;
he
remembers
immediately
all
the
pleasures
he
hath
taken
through
help
of
their
fayre
light
,
in
a
thousand
and
a
thousand
places
,
where
it
hath
beene
a
witnes
of
those
errors
of
his
.
If
the
weather
be
foule
he
thinkes
vpon
that
tyme
,
which
he
hath
ill
spent
,
imagining
withall
,
that
the
Heauens
being
touched
with
compassion
of
his
disasters
,
do
euen
weepe
before
hand
,
and
bewayle
the
losse
they
endure
of
his
Soule
.
It
seemes
to
him
,
that
the
sound
of
the
bells
doth
call
him
to
the
tombe
,
and
that
of
the
Trumpets
vnto
iudgement
.
He
sees
nothing
about
him
,
that
astonishes
him
not
.
He
heares
nothing
that
affrights
him
not
.
He
feeles
nothing
but
his
miseryes
:
his
tonge
is
all
of
gaule
,
&
wheresoeuer
he
layes
his
hand
vpon
himselfe
,
he
touches
but
the
dunghill
of
his
corruption
.
If
his
spirit
seeme
to
returne
to
him
againe
,
by
intermission
of
the
traunce
wherein
he
is
,
he
quite
forgets
the
hope
of
good
,
through
the
ill
he
hath
committed
,
not
being
able
to
dispose
his
soule
to
any
repentance
.
The
sight
of
his
friends
importunes
him
,
that
of
his
children
afflicts
him
,
and
the
presence
of
his
wyfe
serues
him
as
a
new
addition
to
his
sorrow
.
They
behold
him
not
but
weeping
,
&
he
is
neuer
strooken
with
other
noyse
,
then
with
that
of
the
cryes
and
plaints
of
his
domestickes
.
The
Phisitian
goes
his
wayes
out
of
the
chamber
,
to
giue
place
to
the
Confessour
.
And
the
one
knowing
not
how
to
cure
the
body
,
the
other
hath
difficulty
to
heale
the
soule
,
by
reason
of
the
despayre
wherein
he
is
entangled
.
Iudge
now
to
what
estate
must
he
needs
be
brought
.
His
speach
;
that
fayles
him
by
litle
and
litle
.
His
sight
is
dimme
,
with
his
iudgement
,
and
all
his
other
senses
receyue
the
first
assaults
of
Death
.
They
present
him
with
the
Crosse
,
but
in
vayne
,
for
if
his
thoughtes
be
free
,
he
thinkes
but
of
that
which
he
beares
of
force
.
They
may
cry
long
inough
to
him
to
recommend
himselfe
vnto
God
,
the
deafnes
he
hath
had
before
to
his
holy
inspirations
doth
astonish
him
now
also
at
this
houre
.
How
many
deaths
endures
he
,
before
his
death
?
How
many
dolorous
sighs
casts
he
forth
into
the
ayre
,
before
the
breathing
his
last
?
All
the
punishments
of
the
world
,
cannot
equall
that
which
he
endures
.
For
passing
out
of
one
litle
Hel
of
paines
,
he
enters
into
a
new
,
which
shall
not
haue
end
but
with
eternity
?
What
good
then
would
he
not
willingly
haue
wrought
?
But
his
wishes
are
as
so
many
new
subiects
of
griefe
in
this
impotency
,
whence
he
is
neuer
to
see
himselfe
deliuered
.
Into
what
amazement
is
he
brought
?
The
Sunne
denyes
him
its
light
,
so
as
if
he
behold
his
misfortunes
,
it
is
but
onely
by
the
light
of
the
mortuary
Torches
,
which
giue
him
light
,
but
to
conduct
him
to
the
tombe
.
O
how
the
Houre
of
these
last
extreames
,
drawes
forth
in
length
!
Ech
moment
of
his
lyfe
snatches
out
the
hart
from
his
bosome
euery
moment
,
without
putting
him
to
death
.
On
which
side
soeuer
he
turnes
himselfe
,
both
horrour
and
despaire
beset
him
round
.
He
caryes
Death
in
his
soule
,
for
that
which
he
is
to
incurre
;
Death
on
his
body
,
for
that
which
he
now
endures
;
Death
in
his
senses
,
since
they
dye
by
little
,
and
little
:
in
so
much
as
all
his
life
is
but
a
liuing
Death
,
that
consumes
him
slowly
to
reduce
him
into
ashes
.
Being
now
brought
to
these
streights
,
the
wicked
spirits
imploy
the
last
endeauors
of
their
power
for
to
carry
away
the
victory
,
after
so
many
conflicts
had
.
What
meanes
of
resistance
where
there
is
no
pulse
,
no
motion
no
voyce
,
no
tongue
?
His
spirit
is
now
in
extremes
,
as
well
as
his
life
;
and
his
hart
being
hardened
,
is
now
ready
to
send
forth
its
last
sigh
in
its
insensibility
,
as
if
it
dyed
in
dying
.
His
eyes
are
now
no
more
eyes
,
for
they
see
no
more
.
His
eares
may
no
more
be
called
so
for
they
heare
not
awhit
;
and
all
the
other
senses
,
as
parts
,
precede
the
ruine
of
their
whole
.
The
Soule
only
resists
the
cruell
assaults
of
Death
,
in
beholding
its
enemyes
in
continuall
expectation
of
their
prey
;
but
the
hower
presseth
,
it
must
surrender
.
O
cruel
necessity
!
In
fine
,
for
to
finish
this
bloudy
Tragedy
,
the
Deuils
carry
it
away
to
Hell
,
for
recompence
of
the
seruices
,
which
it
had
yealded
to
them
.
And
this
is
the
lamentable
end
of
synfull
Soule
.
You
Soules
of
the
world
,
who
liue
not
but
throgh
the
life
of
your
pleasures
,
behold
the
fearefull
Death
,
where
the
life
termines
.
And
since
the
heauens
,
the
earth
,
the
elements
&
whatsoeuer
els
in
nature
moues
&
changes
without
cease
,
do
you
thinke
to
find
any
constancy
,
and
stability
in
your
delights
?
Know
you
not
,
that
with
the
very
same
action
wherewith
you
runne
along
,
withall
your
contentments
,
you
run
vnto
your
Death
?
and
that
during
the
tyme
it selfe
,
that
Tyme
affoards
them
vnto
you
,
he
takes
euen
them
away
from
you
?
We
loose
euery
houre
what
we
possesse
,
what
care
soeuer
we
take
in
conseruing
the
same
.
My
Ladyes
,
Keep
well
your
gallant
beauties
from
the
burning
of
the
Sunne
.
If
that
of
the
Sunne
,
or
of
the
fire
,
be
not
able
to
marre
them
,
yet
that
of
Age
and
Tyme
doth
ruine
them
;
notwithstanding
all
the
industry
of
Vanity
,
which
you
haue
to
employ
about
them
.
Put
your
fayre
Bodyes
into
the
racke
of
another
body
of
iron
,
to
conserue
the
proportion
therof
;
yet
tyme
but
derides
your
inuentions
.
For
it
assayles
you
within
,
and
you
defend
your selues
but
without
only
.
You
haue
dared
the
Heauens
inough
,
with
an
arrogant
eye
;
you
must
needs
be
stooping
with
the
head
now
at
last
,
for
to
looke
on
the
earth
,
whence
you
are
formed
.
You
must
needs
bow
the
necke
to
the
yoke
of
your
miseryes
,
and
resume
agayne
the
first
forme
of
your
corruption
.
In
going
to
dauncing
,
to
feasts
,
and
to
walke
abroad
,
you
go
to
Death
.
In
vayne
do
you
command
your
Coachman
then
to
cary
you
to
such
a
place
,
since
Tyme
,
as
I
haue
said
,
conducts
him
also
that
caryes
you
thither
.
In
so
much
,
as
on
which
side
soeuer
,
you
turne
your selues
,
you
approach
vnto
the
tombe
.
After
you
haue
tasted
all
the
pleasures
of
the
world
,
what
shal
be
left
you
of
all
,
but
a
griefe
of
the
offences
in
the
soule
,
the
sad
remembrance
of
their
priuation
in
the
memory
,
&
this
sadnes
in
the
hart
,
for
hauing
made
it
to
sigh
so
after
your
ruine
?
I
doubt
very
much
,
least
death
do
astonish
you
;
but
if
you
neuer
do
thinke
vpon
it
,
it
will
astonish
you
a
great
deale
worse
,
when
you
shall
see
it
indeed
.
If
to
liue
and
dy
,
be
but
one
and
the
selfe
same
thing
,
make
the
Thought
of
death
▪
while
you
liue
,
so
familiar
to
your selfe
,
that
you
neuer
thinke
of
any
other
thing
,
since
you
neuer
do
other
thing
but
dy
.
So
as
if
to
feare
it
,
and
neuer
to
thinke
of
it
,
do
make
its
visage
the
lesse
hideous
,
I
would
counsayle
you
,
to
banish
this
Thought
out
of
your
spirit
,
but
so
,
as
you
be
in
good
estate
.
But
on
the
contrary
,
the
forgetfulnes
you
haue
of
it
,
makes
it
so
dreadfull
vnto
you
,
at
the
least
remembrance
therof
that
comes
into
your
mynd
,
as
you
seeme
almost
to
be
in
danger
of
dying
,
by
the
only
feare
of
dying
.
I
cannot
abide
the
weaknes
of
those
spirits
,
who
apprehend
an
euill
so
much
,
which
they
cannot
auoyd
;
whereas
the
euill
of
the
feare
which
they
haue
,
is
often
tymes
a
great
deale
more
bitter
,
then
that
which
they
feare
.
But
the
only
meane
to
be
cured
of
this
feare
,
is
to
liue
alwayes
in
that
of
God
.
For
the
strongest
apprehension
of
Death
proceeds
from
the
great
number
of
the
Offences
,
which
one
hath
committed
in
his
life
.
A
good
man
feares
rather
to
liue
too
long
then
to
dy
too
soone
,
because
he
hopes
for
the
recompence
of
his
trauayles
,
at
the
end
of
his
course
;
whiles
the
wicked
can
attend
but
for
the
chastizement
of
his
sins
.
So
as
for
to
banish
this
feare
from
our
soule
,
we
had
need
to
haue
banished
the
offences
thence
.
The
innocent
hath
no
feare
,
but
for
the
iudgement
of
God
,
&
this
feare
is
inseparable
from
his
loue
;
he
feares
him
not
but
through
loue
,
so
as
this
very
feare
produceth
contentment
,
and
banisheth
sadnes
in
the
meane
tyme
.
I
leaue
you
this
truth
to
meditate
vpon
,
that
a
life
of
Roses
brings
forth
a
death
of
Thornes
.
Let
vs
say
now
for
Conclusion
of
this
worke
,
that
if
one
will
auoyd
this
manner
of
Death
,
he
must
alwayes
be
thinking
of
Death
.
There
is
nothing
more
sweet
,
then
these
thoughts
,
nothing
more
welcome
than
this
remembrance
.
Without
the
thoughts
of
Death
,
there
is
no
pleasure
in
life
:
without
the
thoughts
of
Death
,
there
is
no
comfort
in
anoyes
:
without
the
thoughtes
of
Death
,
there
is
no
remedy
for
our
euils
.
In
fyne
,
to
finish
all
,
he
who
is
alwayes
thinking
of
Death
,
doth
thinke
continually
of
the
meanes
of
attaining
eternal
life
.
O
sweet
thoghtes
!
I
would
not
haue
my
spirit
,
to
be
capable
of
a
thought
,
but
onely
to
thinke
euery
moment
of
death
,
since
it
is
the
onely
good
,
the
onely
contentment
,
and
the
only
Repose
of
lyfe
.
A
goodly
Consideration
,
and
very
important
both
for
lyfe
,
and
death
.
CHAP.
XXI
.
I
SHOVLD
thinke
there
were
no
greater
pleasures
in
the
world
,
then
to
contemne
them
all
at
once
;
since
in
effect
,
the
best
spirits
do
neuer
find
repose
,
but
in
the
contempt
thereof
.
I
know
well
,
there
are
certayne
chast
Pleasures
,
which
we
cannot
misse
;
but
as
the
soule
hath
its
senses
affected
lyke
vnto
the
body
,
we
are
to
hinder
our
spirit
,
from
mixing
its
feelings
,
with
those
of
Nature
,
euer
feeble
and
frayle
,
therby
not
to
tast
its
delights
too
deliciously
.
Our
iudgement
hath
beene
giuen
vs
as
a
Torch
,
to
guide
our
steps
by
our
actions
,
and
our
thoughtes
,
in
this
sea
of
the
world
,
wherein
we
are
as
Slaues
in
the
Galley
of
our
bodyes
;
and
the
pleasures
we
seeke
therein
are
the
rockes
,
where
we
find
our
shipwracke
.
I
know
well
also
,
that
we
are
to
be
strongly
armed
for
to
defend
our selues
,
while
our
proper
senses
do
so
warre
vpon
vs
.
But
in
this
manner
of
combat
,
the
excesse
of
payne
,
produceth
the
excesse
of
glory
,
let
vs
breake
the
crust
to
see
this
verity
discouered
.
The
greatest
Saynts
,
and
the
wisest
men
haue
beene
forced
to
confesse
,
after
a
thousand
proofes
of
experience
,
that
we
can
not
tast
any
manner
of
contentment
,
without
the
grace
of
God
.
Thou
Couetous
man
,
in
vayne
thou
rests
thy
vn-rests
on
the
coffers
of
thy
treasures
.
I
deny
thee
to
be
held
content
,
for
if
thou
reasonest
,
euen
reason
condemnes
thee
.
If
thou
seruest
thy selfe
of
thy
iudgement
to
be
able
to
do
it
;
what
argument
soeuer
thou
makest
,
it
but
fully
concludes
agaynst
thy
opinions
.
So
as
thou
canst
neuer
enter
into
the
knowledg
of
thy
vayne
pleasures
,
without
departing
from
that
of
thy selfe
.
In
a
word
,
thou
canst
not
be
a
man
and
be
content
togeather
,
in
thy
miserable
condition
;
since
reason
,
and
thy
contentment
can
neuer
subsist
in
one
subiect
.
Thou
Ambitious
man
,
I
would
lend
thee
wings
for
to
fly
to
the
heauens
of
fortune
;
&
it
seemes
to
me
already
,
that
I
see
thee
seated
in
her
throne
;
but
looke
what
greatnes
soeuer
thou
possessest
,
thou
dar'st
not
say
for
al
that
,
thou
wert
well
content
,
for
feare
the
truth
should
happen
to
bely
thee
.
And
knowest
thou
not
,
how
Ambition
,
and
Repose
do
alwayes
breake
fellowship
,
the
one
with
the
other
?
That
Pleasure
and
Feare
cannot
couple
together
?
and
that
desires
as
well
as
hopes
do
make
the
soule
to
be
thirsty
?
Represent
to
thy selfe
then
,
the
disquietnes
which
thou
findst
in
thy
greatnesses
,
since
thy
Ambition
cannot
limit
its
ayme
within
their
fruition
.
How
the
pleasures
of
thy
possessions
are
mixt
with
the
feare
of
their
short
durance
;
&
that
by
vehemently
wishing
more
&
more
,
thou
makst
thy selfe
vnhappy
.
In
such
sort
as
thou
maiest
not
dare
,
to
cal
thy selfe
happy
,
without
flattering
thy selfe
,
or
rather
without
blushing
for
shame
.
You
Courtiers
,
let
me
see
the
pictures
of
your
felicities
,
&
bring
to
light
what
seemes
most
to
afford
it
the
lustre
and
splendour
it
hath
.
I
graunt
that
in
the
midst
of
the
spring
tyme
of
your
life
,
loue
and
fortune
,
with
a
prodigall
hand
,
haue
bestowed
vpon
you
what
they
had
most
rare
,
&
beautifull
with
them
;
yet
would
you
dare
to
maynteyne
with
al
this
,
that
you
are
content
during
the
reigne
of
your
Empire
.
Whereas
if
any
one
haue
the
boldnes
to
perswade
weake
spirits
thereunto
,
let
him
truly
recount
vs
the
history
of
his
pleasures
.
I
know
that
he
will
streight
be
shewing
vs
some
Roses
,
but
I
know
withall
,
that
he
wil
be
hiding
the
Thornes
vnder
their
leaues
,
as
frayle
as
his
contentments
,
though
they
were
of
the
flowers
of
a
restles
remembrance
,
gathered
in
the
sad
memory
of
things
past
;
since
delights
are
of
the
same
nature
,
alwayes
dying
,
and
subiect
to
receiue
their
tombe
,
from
the
very
same
day
they
first
sprong
vp
.
As
for
the
presents
of
Fortune
,
if
she
giue
them
with
one
hand
,
she
takes
them
away
agayne
with
the
other
.
So
as
,
her
fauorites
are
ordinarily
the
most
vnhappy
of
all
,
because
that
in
snatching
away
the
goods
from
them
agayne
which
she
hath
once
bestowed
vpon
them
,
she
dragges
them
often
along
,
for
to
bury
them
vnder
their
ruines
.
And
will
you
call
that
a
pleasure
?
My
Dames
,
you
have
but
one
fayre
wedding
day
in
all
your
lyfe
,
whose
feast
you
do
secretly
celebrate
in
your
impatient
desire
and
longing
hope
:
but
will
you
confesse
me
the
truth
,
that
it
is
but
a
day
of
rayne
&
tempest
?
For
you
cast
forth
a
thousand
sighes
to
the
winds
,
and
powre
out
as
many
teares
,
being
so
moued
through
the
farewell
you
giue
to
your selues
,
whiles
you
giue
your selues
to
another
,
without
knowing
,
for
the
most
part
,
your
owner
:
which
yet
were
nothing
,
if
the
clauses
of
your
contract
did
not
signe
you
out
,
the
death
both
of
the
one
and
the
other
,
&
the
incertainty
also
,
who
shal
be
the
first
.
For
you
must
confesse
,
that
if
you
loue
your selues
perfectly
indeed
,
you
dye
euery
houre
,
of
the
apprehension
you
haue
of
an
euill
,
which
neyther
the
one
nor
the
other
can
tell
which
way
to
auoyd
.
I
will
not
speake
a
whit
of
the
accidents
and
miseryes
without
number
,
which
are
inseparable
to
this
condition
;
I
leaue
the
knowledge
therof
to
those
,
who
haue
had
the
experience
.
But
I
pray
you
to
confesse
freely
,
if
you
be
content
with
the
felicities
that
remayne
to
you
,
or
no
?
Thou
Couetous
man
,
returne
then
to
thy selfe
,
after
thou
hast
pulled
off
the
hood
of
thy
blindnes
,
for
to
publish
,
how
the
sole
treasure
of
Grace
can
enrich
the
soule
,
with
all
sorts
of
contentments
;
and
that
with
out
this
good
,
are
all
goods
false
.
Thou
Ambitious
man
,
the
deuine
Iustice
now
puts
thee
on
the
racke
,
to
make
thee
confesse
this
truth
,
that
in
the
onely
possession
of
Grace
,
are
comprehended
all
the
desirable
greatnesses
that
are
,
since
he
that
possesseth
it
,
is
the
greatnest
of
the
world
.
You
Courtiers
,
all
the
Fauours
which
you
seeke
for
,
are
but
wind
and
smoke
.
It
is
tyme
now
to
acknowledge
your
vanity
,
and
to
bid
a
last
adieu
vnto
the
world
.
The
Kings
&
Princes
,
whome
you
court
so
,
are
euen
as
miserable
as
your selues
,
since
they
can
afford
you
but
transitory
goods
.
Alas
!
for
a
handful
of
earth
,
will
you
relinquish
the
pretensions
you
haue
to
heauen
?
If
you
will
bestow
your
tyme
well
,
then
court
you
an
omnipotent
King
,
as
our
God
is
,
whose
Fauours
haue
no
price
,
whose
Graces
are
infinite
,
&
whose
Goods
are
eternall
,
as
his
Glory
is
,
wherewith
he
crownes
our
labours
.
Know
you
not
,
that
his
Almighty
hand
stayes
,
and
mooues
agayne
,
when
he
pleaseth
the
wheele
of
fortune
?
How
this
blind
Goddesse
receiues
from
his
prouidence
,
whatsoeuer
she
giues
,
and
that
she
so
serues
,
but
as
a
channell
to
conuay
both
disasters
&
prosperities
into
the
Earth
?
So
as
if
your
hart
do
sometymes
fetch
sighes
of
loue
,
after
those
obiects
of
dust
,
do
you
then
command
your
spirits
not
to
stand
so
gazing
on
the
beauty
of
a
riuer
,
that
glides
away
incessantly
like
its
waues
.
For
whatsoeuer
may
be
seene
faire
in
Nature
,
is
but
a
feeble
ray
,
and
a
first
Idea
of
the
purest
of
this
soueraigne
and
adorable
Essence
,
wherein
consists
the
accomplishment
of
al
perfection
,
as
the
onely
inexstaustible
spring
,
from
whence
they
issue
,
without
spring
or
begining
.
Represent
vnto
your selues
,
that
whatsoeuer
seemes
so
fayre
to
day
,
shal
be
changing
the
countenance
to
morrow
.
In
so
much
as
for
to
find
a
permament
beauty
,
and
of
louely
qualityes
indeed
that
might
alwayes
abide
in
its
purity
,
we
had
need
to
acquit
our selues
of
the
worlds
circuit
or
bounds
,
&
to
carry
our
thoughtes
into
Eternity
,
as
to
an
only
mansion
where
all
things
are
eternall
.
This
is
the
lesson
of
that
great
Prophet
,
when
he
cryed
,
Lord
,
when
shall
I
be
able
to
quench
my
thirst
in
the
spring
of
thy
eternall
pleasures
?
In
vaine
do
you
seeke
for
a
fountaine
of
delights
,
to
quench
the
thirst
of
your
hart
withal
;
for
what
greedines
soeuer
you
haue
to
drinke
,
after
you
haue
drunke
,
you
shall
find
your selues
more
a
thirst
then
euer
;
and
the
reason
is
good
,
which
is
,
that
the
water
of
this
fountaine
,
retaynes
the
nature
of
the
soyle
that
produceth
the
same
;
whence
it
is
,
that
all
the
goods
of
the
world
are
not
able
to
satiate
the
Ambition
of
one
holy
Soule
,
as
being
created
to
the
possession
of
infinite
goods
.
After
one
contentment
had
,
they
sigh
anone
after
another
,
and
so
after
another
and
another
,
without
cease
.
Our
spirit
being
quickened
with
a
deuine
obiect
,
points
alwaies
its
lookes
,
beyond
what
it
possesseth
,
it
permits
it self
sweetly
to
be
drawn
like
the
iron
,
by
its
deuine
Adamant
,
for
to
vnite
it selfe
vnto
it
,
as
to
its
end
,
whither
it
tends
without
cease
or
intermission
.
In
effect
what
would
become
of
vs
,
if
our
desires
&
hopes
were
buryed
in
the
tombe
?
Such
as
know
what
it
is
to
liue
,
liue
not
but
of
the
hope
of
a
sweeter
life
,
&
in
this
sweet
hope
do
find
nothing
that
is
worthy
of
them
,
but
the
contempt
they
make
of
all
things
.
O
generous
contempt
of
the
world
,
wherein
consists
our
whole
glory
!
You
Courtiers
,
I
leaue
you
to
thinke
vpon
it
,
vntill
such
tyme
as
you
be
disposed
to
put
it
in
practise
,
for
to
exercise
withall
your
more
hidden
and
secret
vertues
.
My
Dames
,
you
will
permit
me
to
tell
you
the
truth
.
The
fayrest
day
of
your
life
,
is
that
of
Death
.
This
is
that
nuptiall
day
of
your
Soule
with
its
Creatour
,
a
day
of
pleasure
,
rather
then
of
teares
,
since
therein
do
you
bid
an
eternall
Adieu
vnto
the
world
,
and
to
all
its
myseries
.
A
day
of
gladnes
,
rather
then
of
sighes
,
since
you
giue
your selues
through
loue
to
him
,
who
of
his
goodnes
hath
afforded
you
al
things
.
In
the
expectation
of
this
happy
day
it
is
,
that
the
fayrest
dayes
should
be
tedious
to
you
.
Neuer
cast
your
eyes
vpon
your
glasse
,
but
to
count
the
wrinckles
,
which
age
makes
to
grow
by
little
and
little
on
your
brow
,
as
so
many
presaging
markes
of
Death
approaching
.
Represent
vnto
your selues
sometimes
,
how
all
the
pleasures
which
you
haue
had
are
passed
,
that
those
you
now
enioy
do
passe
,
and
that
those
which
you
are
lyke
to
tast
,
shall
also
passe
away
;
&
then
imagine
with
your selues
in
what
lamentable
case
shall
you
find
your selues
,
at
the
end
of
the
course
of
your
lyfe
,
with
all
the
Thornes
of
your
withered
Roses
?
with
how
many
assaults
of
griefe
,
shall
you
haue
your
hart
them
battered
?
With
how
many
alarmes
the
soule
affrighted
?
and
with
how
many
tortures
shall
the
one
,
&
the
other
be
rackt
?
Performe
betymes
what
good
soeuer
you
would
willingly
haue
had
done
at
this
last
houre
,
and
take
you
away
their
power
,
and
liberty
from
vpbrading
you
one
day
,
for
the
euill
,
whose
paines
you
shal
carry
in
that
last
day
.
It
seemes
,
as
you
lyued
not
,
but
to
repent
you
at
your
death
,
for
hauing
lyued
so
ill
,
not
considering
the
while
,
that
slow
repentances
are
ordinarily
changed
into
despayre
.
I
bewayle
you
,
my
Dames
,
as
often
as
I
thinke
of
the
infinite
number
of
the
vanities
which
do
busy
your
spirit
.
How
much
time
you
bestow
euery
day
in
trimming
vp
that
dunghill
of
your
body
,
as
if
your
guilty
industry
,
were
able
to
driue
away
the
miseryes
from
thence
?
You
do
all
what
you
can
to
make
your selfe
beloued
:
and
know
you
not
that
nothing
is
more
louely
then
Vertue
?
Do
you
then
purchase
them
altogeather
,
so
to
make
you
beloued
of
al
the
world
and
not
onely
for
a
day
,
but
euen
for
euer
.
The
beauty
wherof
you
make
such
accompt
is
a
fadyng
quality
that
subsists
not
,
but
in
its
continuall
change
;
it
flyes
along
with
you
into
the
Tombe
,
but
it
passeth
more
swiftly
then
you
;
for
it
euen
gets
before
you
by
the
halfe
way
.
When
you
are
arriued
but
to
the
midday
of
your
lyfe
,
is
it
come
to
its
full
West
.
When
you
enter
into
your
Autumne
,
it
arriues
to
its
Winter
,
where
it
finds
its
ruine
.
Alas
!
that
for
a
small
number
of
daies
,
you
will
stand
so
much
to
please
men
,
and
be
displeasing
of
God
for
a
whole
Eternity
?
O
dreadfull
Eternity
!
how
profound
are
thy
Abysses
!
My
Dames
,
as
often
as
this
guilty
desire
shall
possesse
you
to
offend
God
,
in
your
foolish
vanityes
,
thinke
a
little
of
the
Eternity
of
the
payne
,
which
is
to
attend
your
crymes
.
For
one
moment
of
false
,
and
imaginary
pleasure
,
you
put
your selues
in
daunger
of
suffering
eternally
an
infinite
number
of
true
euils
indeed
.
What
expect
you
of
the
world
?
It
abounds
but
with
miseryes
.
What
looke
you
for
of
Fortune
▪
She
is
prodigall
,
but
only
in
misfortunes
.
All
Riches
are
but
of
earth
,
all
Greatnesses
of
smoke
,
and
all
Honours
of
wind
,
&
as
for
the
louely
qualityes
,
which
are
affected
to
the
body
,
they
euen
dy
with
it
.
In
so
much
as
Vertue
only
,
I
tell
you
agayne
,
is
exempt
from
Death
.
You
neuer
thinke
but
of
taking
your
pleasures
,
without
considering
the
while
,
that
in
passing
away
the
tyme
so
,
you
suffer
to
slide
away
in
hast
,
the
small
remaynder
of
life
that
is
left
you
.
In
louing
life
as
you
do
,
you
should
be
striuing
to
prolong
your
dayes
and
on
the
contrary
you
seeke
digressions
to
passe
them
ouer
,
without
taking
any
heed
therto
,
as
if
you
went
to
slowly
vnto
death
,
and
that
the
way
to
the
Tombe
appeared
too
tardy
and
tedious
to
you
:
wherein
truly
you
take
pleasure
to
deceiue
your selues
.
Do
not
so
flatter
your selues
,
my
Dames
,
you
must
needs
dy
,
there
is
nothing
in
you
that
dyes
not
euery
howre
.
Your
fayre
golden
hayre
,
which
you
dayly
so
put
vnto
the
torture
of
the
iron
,
doth
euen
dy
by
little
&
little
with
you
.
For
in
changing
its
apparence
,
it
becomes
of
the
colour
of
Death
.
The
wrinckles
of
age
do
soyle
the
polished
glasse
of
your
brow
,
for
to
marre
its
beauty
and
grace
.
Your
fayre
Eyes
,
which
I
will
heere
terme
two
Sunnes
,
for
to
please
you
,
do
run
like
to
the
Sunne
,
without
cease
vnto
their
last
West
,
whither
Death
conducts
them
through
the
help
of
their
proper
light
.
The
Lyllies
of
your
Cheekes
,
do
wither
euery
houre
,
and
the
Gilliflowers
of
your
lips
do
fade
euery
moment
.
The
Iuory
of
your
teeth
corrupts
with
the
breath
of
tyme
,
and
of
age
.
The
snow
of
your
Necke
melts
,
and
all
the
louely
qualityes
of
your
spirit
,
wax
old
in
their
continuall
decay
.
I
admit
you
to
be
more
beautifull
then
Helena
;
Helena
is
no
more
,
she
is
euen
passed
away
like
a
flower
,
and
you
are
iust
in
the
same
way
of
her
ruine
.
Her
charmes
did
rauish
the
whole
world
,
&
your
bayts
subdue
the
best
part
of
mortalls
:
but
as
all
is
dead
with
her
,
so
all
dyes
with
you
.
The
tyme
of
her
Empyre
is
expired
,
that
of
your
Raigne
runnes
alwayes
away
.
She
hath
beene
,
she
hath
liued
,
they
haue
admired
her
with
astonishment
,
they
haue
honoured
her
with
sacrifices
,
but
all
the
Temples
of
her
glory
are
demolished
,
all
the
Aultars
are
ruined
,
all
the
Idolatours
are
reduced
to
ashes
,
&
scarcely
remaynes
there
any
memory
of
these
things
,
since
euen
the
very
age
,
which
hath
seene
them
,
is
buryed
with
them
in
the
abysses
of
the
passed
.
You
must
dye
,
my
Dames
,
and
all
those
graces
,
wherewith
you
captiue
Spirits
,
shall
neuer
obtayne
any
fauour
of
Death
.
You
must
dye
,
and
all
those
enticements
,
wherewith
you
rauish
spirits
,
haue
not
allurements
inough
for
to
violate
the
lawes
of
nature
.
You
must
dye
,
and
all
those
charmes
,
where
with
you
captiue
soules
,
haue
not
the
power
to
charme
death
in
its
fury
.
You
must
dye
and
all
those
pretty
graces
that
make
you
so
admirable
,
cannot
exempt
you
from
the
Tombe
,
nor
corruption
.
You
must
dye
,
and
all
your
perfections
together
cannot
hinder
the
houre
of
your
death
for
a
moment
only
.
You
must
dye
,
and
to
speake
more
playnely
to
you
,
your
golden
hayre
must
needs
perish
;
your
eyes
so
cleere
&
fayre
must
needs
make
a
part
of
the
dunghill
of
your
body
.
The
delicate
skin
of
your
face
,
must
needs
discouer
it
s
putrifyed
bones
,
and
all
your
beautyes
togeather
by
changing
the
countenance
,
shal
be
taking
the
forme
of
dust
,
since
you
are
nothing
but
dust
:
Nor
do
I
feare
yet
to
lye
,
since
in
effect
you
are
nothing
.
You
must
dye
,
&
all
your
rare
Coulises
serue
but
onely
to
consume
you
;
all
your
Phisitians
haue
no
medicine
for
to
cure
the
malady
of
your
mortall
condition
.
You
must
dye
,
and
therefore
are
you
carefull
of
your
health
in
vayne
,
since
age
pardons
not
any
;
yea
you
dye
liuing
,
and
do
you
what
possibly
you
can
do
,
the
terme
of
your
lyfe
is
alwayes
slyding
.
You
must
dye
,
nor
do
all
the
moments
of
the
day
tell
you
of
any
other
thing
.
The
houres
continually
strike
this
verity
in
your
eares
,
&
the
Sun
neuer
sets
,
without
telling
you
,
in
its
fashion
,
how
it
only
foreruns
the
time
of
the
setting
of
your
lyfe
.
We
must
dye
,
I
say
,
at
last
;
for
we
dye
with
out
cease
;
and
after
so
many
sighes
of
miseryes
,
we
must
cast
forth
to
the
wind
,
the
last
of
our
mishaps
.
We
must
dye
;
the
sentence
is
giuen
,
the
execution
is
made
,
and
the
same
continues
euery
day
,
before
our
eyes
,
whence
they
are
so
accustomed
to
weep
.
We
must
dye
,
but
since
there
is
nothing
more
certayne
,
we
must
alwayes
be
in
disposition
to
dy
at
all
houres
,
since
we
dye
euery
moment
.
We
must
dye
,
but
we
are
to
reuiue
eternally
in
glory
,
since
we
are
created
,
but
for
it
only
.
We
must
dye
,
but
we
must
be
reborne
agayne
from
our
corruption
,
for
not
to
dye
for
euer
.
Let
vs
dy
boldly
then
,
since
needs
we
must
,
but
let
vs
dye
in
innocency
,
for
to
shun
the
death
of
death
.
We
must
dye
,
but
we
must
rise
agayne
before
that
soueraygne
Iudge
,
who
is
to
giue
vs
the
recompence
of
our
trauayles
,
or
els
to
impose
the
payne
of
our
crimes
vpon
vs
.
We
must
dye
,
but
it
is
but
for
once
,
and
of
that
onely
moment
depends
our
whole
vnhappines
,
or
felicity
.
We
must
dye
,
but
we
must
yield
accompt
of
the
lyfe
past
,
to
receyue
the
guerdon
,
or
paine
which
is
due
thereto
for
euer
.
We
must
dy
,
and
to
delyuer
vs
happily
from
the
daunger
of
this
sweet
necessity
,
must
we
liue
well
.
You
must
dye
,
you
Soules
of
the
world
;
ech
one
seemes
to
cary
his
tombe
with
him
.
Laugh
you
alwayes
,
sing
continually
,
be
you
euery
day
at
your
banquets
,
and
take
your
sports
in
a
continuall
chase
of
diuers
pleasures
,
after
all
which
notwithstanding
must
you
needs
dy
,
and
in
this
cruell
separation
of
you
from
your selues
,
your
laughings
change
to
teares
,
your
songs
of
gladnes
into
lamentable
cryes
of
sorrowes
,
and
all
your
banquets
,
&
pleasures
into
bitter
plaints
,
which
torment
your
hart
,
and
put
your
soule
vpon
the
racke
.
There
might
be
some
manner
of
satisfaction
perhaps
,
to
heare
the
discourses
which
men
of
the
world
do
hould
,
if
their
blindnes
the
while
do
not
afford
mattter
of
compassion
.
One
takes
paynes
to
recount
al
the
pleasures
he
hath
taken
,
during
his
life
;
another
keepes
account
of
the
good
fortunes
he
hath
had
,
a
third
assures
vs
that
he
hath
possessed
heertofore
a
great
number
of
treasures
;
&
a
fourth
endeauours
to
perswade
as
many
as
will
belieue
him
,
that
he
hath
beene
on
the
top
of
the
greatest
dignityes
.
What
discourses
of
smoke
are
these
?
For
he
that
hath
tasted
so
many
contentments
,
hath
nothing
left
him
,
but
the
sad
remembrance
of
the
hauing
once
had
the
possession
of
them
.
Another
,
who
yet
now
thinkes
on
the
good
fortunes
which
once
he
hath
had
,
makes
himselfe
a
new
vnhappy
,
through
the
memory
of
his
passed
felicities
.
He
that
casts
his
eyes
on
the
ashes
of
his
riches
,
insensibly
consumes
himselfe
,
in
the
selfe
same
fire
that
consumed
them
.
And
another
that
reares
vp
his
head
aloft
,
for
to
behold
through
his
teares
,
the
place
from
whence
he
fell
,
euen
looseth
the
force
for
euer
to
rise
againe
,
notwithstanding
that
it
be
good
for
him
,
to
sleepe
often
,
so
to
be
a
framing
of
these
dreames
.
For
euen
as
all
those
pleasures
,
and
goods
are
slid
,
&
vanished
away
,
with
the
things
that
seemed
the
most
durable
;
so
all
the
contentment
,
&
all
the
goods
which
may
any
wayes
appertaine
vnto
vs
,
shall
fly
away
;
and
the
worst
is
,
that
we
run
after
them
,
for
to
signe
out
our
Tombe
in
their
Sepulcher
.
Salomon
hath
had
so
many
pleasures
;
Cresus
passessed
so
much
riches
;
Alexander
receiued
so
great
honours
,
&
Helena
so
many
prayses
for
her
incomparable
beauty
.
But
Salomon
is
no
more
but
dust
,
with
all
his
riches
;
Alexander
,
but
earth
with
all
his
honours
;
nor
Helena
any
more
then
corruption
,
with
all
her
graces
.
Trust
you
not
then
to
your
pleasures
,
you
great
Kings
,
for
their
Roses
shall
wither
,
and
their
Thornes
endure
for
euer
.
Put
not
your
hopes
in
Riches
,
since
they
are
of
earth
as
well
as
you
.
Despise
you
Honours
since
all
glory
is
due
to
Vertue
only
.
And
you
,
my
Dames
,
employ
from
hence-forth
all
your
cares
and
labours
,
to
decke
your
Soules
,
rather
then
your
bodyes
,
if
you
wil
haue
Angels
enamoured
,
and
men
to
be
emulous
,
of
you
.
For
so
euery
one
shal
striue
for
glory
,
to
imitate
you
in
this
glorious
enterprize
.
This
is
the
counsayle
I
giue
you
;
and
with
it
,
will
I
finish
my
Booke
.
The
end
of
the
sweet
Thoughtes
of
Death
.