CHAP.
I.
The
Authors
design
in
this
Book
,
with
Advice
to
the
Reader
.
LEarnedly
spoke
Philo
the
Jew
:
The
House
of
God
is
the
thought
of
a
Wiseman
.
This
House
the
Eternal
Wisdome
enters
into
,
this
it
Inhabits
,
in
this
it
sweetly
reposes
.
To
see
,
to
speak
,
to
hear
,
to
write
,
are
humane
actions
,
yet
such
as
are
not
wholly
denyed
to
Brutes
:
for
Wild-Beasts
do
likewise
hear
and
see
,
and
herein
some
of
them
go
far
beyond
man
himself
.
Amongst
Animals
,
some
are
reported
to
have
spoken
;
unto
the
Elephant
is
ascribed
something
not
unlike
to
writing
:
but
to
think
and
discourse
with
reason
,
is
proper
to
Man
alone
.
God
associates
himself
to
men
whose
thoughts
are
Holy
and
without
spot
,
and
here
he
abides
as
in
his
own
Mansion-house
:
hence
flowed
that
learned
saying
of
Philo
,
The
House
of
God
,
is
the
thought
of
a
wiseman
.
Here
now
arises
the
dispute
,
what
is
fittest
for
man
to
busie
his
thoughts
in
,
setting
a
part
his
Creatour
.
In
this
quarrel
King
David
enters
the
Combate
,
and
avers
,
I
thought
upon
old
dayes
,
and
the
eternal
years
I
had
in
mind
.
Ten
years
ago
I
exposed
a
draught
of
Eternity
to
the
pulick
view
:
it
remains
now
for
us
to
set
before
your
eyes
something
as
to
the
eternity
of
the
Damned
:
this
requires
our
more
serious
reflexion
;
it
being
not
sufficient
for
us
to
scrape
somewhat
from
the
outsides
of
it
,
which
may
serve
us
to
hear
,
write
,
or
talk
of
;
we
must
proceed
further
,
and
lodge
Eternity
in
the
very
bosome
of
our
souls
.
wherefore
the
task
of
this
Chapter
shall
be
,
to
declare
what
we
mean
,
when
we
write
on
the
eternity
of
the
Damned
.
SECT.
1.
THe
wiseman
of
Rome
friendly
expostulates
with
Lucilius
in
this
sort
:
As
he
is
troublesome
,
who
awakes
a
man
from
a
pleasant
Dream
,
because
he
bereaves
him
of
that
counterfeit
,
which
yet
resembles
real
pleasure
:
So
thy
Epistle
did
me
wrong
,
for
it
took
me
off
once
and
oftner
from
considerations
that
suted
with
me
.
I
was
well
pleased
to
enquire
after
,
yea
and
beleive
too
the
eternity
of
Souls
:
For
well
might
I
beleive
the
Opinions
of
great
men
.
Besides
I
had
so
much
hope
,
that
I
now
began
to
be
irksome
to
my self
,
now
I
despised
the
remnant
of
my
feeble
age
,
as
being
about
to
enter
into
that
immense
time
,
and
the
possession
of
all
ages
:
But
the
receit
of
thy
Epistle
awakned
me
,
and
so
I
lost
my
goodly
Dream
;
which
,
notwithstanding
I
'le
to
again
,
when
I
have
done
with
thee
,
and
hereby
redeem
what
formerly
I
lost
.
I
am
almost
now
of
that
Opinion
,
which
Flavius
Lucius
Dexter
of
Bar●inona
,
an
ancient
Historian
,
one
who
had
Command
in
the
Eastern
Empire
,
and
an
intimate
friend
to
St.
Hierom
,
delivers
in
a
Chronicle
of
his
at
the
year
of
Christ
our
Saviour
sixty
four
in
these
express
words
:
Lucius
Annaeus
Seneca
native
of
Cordova
in
Spain
,
by
intercourse
of
Letters
betwixt
him
and
St.
Paul
,
had
a
good
Opinion
of
Christian
Religion
,
became
a
Christian
privately
,
and
is
beleived
to
have
been
his
Disciple
;
to
whom
he
writ
with
much
feeling
during
his
abode
in
Spain
.
For
my
part
I
affirm
nothing
in
this
particular
,
but
reverence
the
testimony
of
the
Ancient
Chronicler
:
Yet
certain
it
is
,
Annaeus
Seneca
did
not
only
begin
to
think
of
,
but
likewise
to
beleive
an
Eternity
.
We
may
observe
this
mans
deep-searching
Wit
;
he
attempted
,
and
went
on
most
attentively
to
weigh
Eternity
in
its
proper
Ballance
:
The
contemplation
whereof
he
compares
to
a
Dream
,
which
lulls
asleep
the
toylsome
watches
of
the
outward
senses
,
and
commands
the
inward
to
keep
strict
Centinel
.
This
,
this
is
to
meditate
,
and
to
be
withdrawn
from
this
,
Annaeus
was
much
unwilling
;
in
regard
this
kind
of
meditation
proved
so
beneficial
to
him
,
as
himself
declares
saying
:
I
contemned
the
small
residue
of
my
life
,
and
stretched
my self
forward
into
that
Volume
of
Ages
never
to
be
unfoulded
.
Seneca
by
this
time
had
a
loathing
of
all
things
,
if
compared
to
the
sole
possession
of
that
never
ending
Circle
of
times
.
When
Heathens
meditate
in
this
manner
upon
Eternity
,
what
does
it
behove
us
Christians
to
do
?
Our
beleif
of
Eternity
is
bootless
,
if
we
seldome
or
tepedly
think
on
it
.
Many
are
the
reasons
which
may
move
us
dayly
to
meditate
upon
eternity
:
take
this
one
in
lieu
of
many
:
Eternity
mollifies
our
hearts
when
they
are
as
hard
as
flint
and
Steel
;
it
quite
vanquisheth
all
the
stubbornness
of
our
Soul
.
That
man
is
lost
whom
Eternity
doth
not
draw
to
a
better
life
;
he
may
take
his
course
,
he
may
perish
,
who
is
in
such
a
dead-sleep
,
as
this
dreadful
thunder
cannot
awake
him
.
Here
one
may
object
:
The
Flames
of
Hell-fire
may
well
be
cast
in
their
way
,
who
run
amain
towards
Hell
:
why
do
you
with
them
terrifie
those
,
that
are
dayly
longing
after
Heaven
;
that
abstain
from
sin
not
so
much
for
fear
of
punishment
,
as
for
love
of
God
?
What
need
these
so
frequently
to
contemplate
those
flames
eternal
?
They
need
very
much
.
Wherefore
I
shall
lay
down
three
documents
,
whereunto
we
are
concerned
often
to
look
back
in
this
ensuing
discourse
.
SECT.
2.
THe
first
Document
is
:
All
Holy
men
are
partakers
of
no
small
comfort
by
this
contemplation
of
Hell
:
for
whilest
they
assuredly
trust
themselves
to
be
out
of
the
reach
of
those
scorching
heats
,
their
hearts
even
leap
for
joy
;
accompanied
with
most
amorous
thanksgiving
,
most
profound
contempt
of
themselves
,
and
a
most
ample
extolling
of
the
Divine
bounty
.
But
for
as
much
,
as
men
of
an
upright
conscience
do
slip
and
have
their
faylings
,
therefore
Eternity
ever
and
anon
plucks
them
,
as
it
were
by
the
sleeve
,
and
sayes
:
—
Beware
,
look
to
thy self
,
thou
art
not
yet
shot
free
:
thou
knowst
not
whether
in
Gods
favour
thou
shalt
give
up
thy
Ghost
:
Final
perseverance
is
a
meer
gift
of
God
,
a
meer
Grace
,
which
we
are
not
able
by
any
actions
of
our
own
to
merit
:
in
this
point
it
is
not
lawful
to
call
God
our
debtour
,
he
stands
disingaged
to
every
one
.
If
then
God
deny
to
bestow
this
grace
upon
thee
,
thou
art
utterly
undone
for
ever
.
This
serves
as
a
strong
bridle
to
every
good
man
;
since
we
are
not
ignorant
,
that
divers
have
served
God
,
some
forty
,
some
fifty
years
,
some
longer
;
and
yet
have
sustained
the
loss
of
their
former
Holiness
by
a
sinful
end
;
witness
that
unfortunate
Hero
,
of
whom
Cassian
makes
mention
.
This
,
if
seriously
weighed
,
may
stir
up
in
each
ones
soul
many
pious
affections
.
The
second
Document
is
:
Wheresoever
an
attentive
meditation
of
Eternity
preceds
,
there
must
needs
follow
a
great
care
,
a
fervour
of
spirit
,
and
a
wonderful
exactness
in
doing
all
our
works
.
This
cogitation
alone
teaches
manifestly
,
that
we
owe
all
to
God
,
as
to
our
Soveraign
Lord
;
and
that
we
can
never
serve
him
so
worthily
,
as
we
ought
;
but
must
needs
acknowledge
,
that
what
ever
we
do
is
not
answerable
to
,
but
far
below
so
great
a
Majesty
.
This
same
consideration
of
Eternity
puts
us
in
mind
of
the
present
condition
of
our
life
;
and
withal
warns
us
,
that
now
it
is
time
to
take
pains
in
erning
repose
without
end
;
that
years
eternal
will
ensue
,
in
which
we
may
neither
labour
,
nor
merit
any
thing
at
all
.
I
remember
to
have
read
,
and
that
with
admiration
,
of
a
certain
man
,
who
framed
this
conceit
of
Eternity
:
What
living
man
(
said
he
to
himself
)
endowed
with
reason
,
and
in
his
wits
,
would
lay
claim
to
the
Kingdome
of
France
,
Spain
,
Poland
,
such
wealthy
Dominions
as
these
,
upon
condition
,
that
before
he
came
to
be
absolute
Lord
of
them
,
he
should
lye
with
his
face
upward
upon
a
delicate
bed
of
Roses
for
forty
years
together
?
It
may
so
fall
out
,
that
some
one
may
be
found
overjoyed
with
the
bargain
,
and
so
may
begin
to
throw
himself
upon
that
soft
and
well-sented
lodging
:
yet
questionless
he
will
not
continue
his
posture
for
the
space
of
three
whole
years
,
but
will
forthwith
depart
from
the
former
agreement
,
and
say
,
Let
me
rise
,
I
would
be
deprived
of
three
,
yea
all
Kingdoms
rather
,
then
be
constrayned
to
lye
continually
,
as
I
consented
to
do
,
upon
never
so
soft
a
bed
.
And
does
the
matter
stand
even
thus
?
Will
no
one
of
Reason
,
if
he
might
enjoy
three
Kingdoms
,
take
up
his
quarters
,
as
aforesaid
,
during
the
space
of
thirty
or
forty
years
?
what
raging
madness
then
,
and
blind
folly
is
it
,
for
trifles
,
for
toyes
,
for
bables
to
will
and
do
that
,
for
which
thou
maist
be
tormented
upon
a
hot-glowing-Grid-iron
not
for
forty
,
nor
four
hundred
,
nor
four
thousand
,
nor
yet
four
hundred
thousand
years
,
but
for
all
Eternity
?
If
therefore
we
provide
not
for
our selves
and
affairs
while
we
have
time
and
space
,
we
are
worse
then
mad
,
and
something
more
then
Furies
hath
seised
on
us
.
SECT.
3.
THe
third
Document
:
I
wish
I
could
but
obtain
this
one
favour
of
all
who
read
these
things
,
that
they
would
accustome
themselves
to
make
use
of
two
sorts
of
Spectacles
;
the
one
Purple-coloured
,
the
other
blew
;
this
later
is
to
be
used
in
this
manner
:
whensoever
matters
go
well
with
us
,
when
the
Body
,
Soul
,
or
both
,
are
well
disposed
;
as
often
as
comely
and
beautiful
Objects
are
represented
to
the
sight
,
or
harmonious
concent
tickles
the
Eares
.
or
delightful
attractives
charm
the
tast
,
or
Sabaean
Odours
satiare
the
Nostrils
,
or
things
of
smoothest
temper
flatter
our
touching
,
or
in
brief
,
when
ever
any
thing
contributes
to
our
delight
,
pleasure
or
satisfaction
;
then
,
then
is
the
time
to
lay
hold
of
our
Sky-coloured
Spectacle
,
and
reason
thus
with
our selves
:
Behold
,
this
pleases
,
that
satisfies
,
the
other
gives
content
;
but
what
is
all
this
compared
to
the
Eternity
of
the
Blessed
?
what
is
this
drop
of
Honey
to
that
Sea
of
Delights
in
Heaven
?
Wherefore
do
I
debar
my self
from
that
Ocean
of
Pleasures
above
,
by
gathering
scattered
drops
here
below
?
O
cast
an
eye
up
then
towards
that
blessed
Eternity
;
aspire
thither
,
where
there
is
all
plenty
of
pleasure
,
that
either
is
or
may
be
imagined
.
Amongst
Banquets
and
sporting
,
yea
amidst
great
variety
of
Dainties
,
this
Discourse
may
be
serviceable
unto
us
.
This
Secret
of
Art
may
be
made
use
of
,
when
we
are
soothed
by
any
kind
of
Complacence
whatever
.
Lo
,
this
is
the
right
use
of
the
Azure
Spectacle
;
to
raise
the
mind
from
things
present
and
terrene
,
to
those
to
be
met
with
hereafter
in
Heaven
:
by
this
means
we
may
be
moderate
amongst
allurements
to
excess
,
and
environed
with
Pleasures
may
pass
without
peril
.
But
now
on
the
contrary
,
when
we
are
not
well
at
ease
,
when
pain
Arrests
the
Body
,
when
sadness
seizes
on
the
Soul
;
upon
occasion
of
what
Corrasive
or
Affliction
soever
,
take
into
your
hand
your
Purple
Glass
,
and
speak
to
your self
as
followeth
:
Does
this
vexe
thee
,
so
much
,
does
that
Torture
thee
so
far
,
as
almost
to
make
thee
Frantick
?
Yet
what
a
Flea-biting
is
this
,
if
thou
regard
the
Eternity
of
the
Damned
?
Look
down
and
take
a
view
of
Hell
:
what
ever
here
molesteth
by
Sufferings
,
Crosses
or
Disasters
,
is
and
may
be
reputed
one
of
the
choicest
Felicities
on
Earth
,
if
we
but
lend
an
eye
to
those
never
ending
Torments
beneath
.
Wherefore
then
dost
thou
burden
Heaven
and
Earth
with
idle
Complaints
?
This
both
discovers
thy
Impatience
and
Folly
:
T
is
clear
,
thou
knowest
not
what
Hell
is
,
otherwise
these
Complaints
would
cease
.
After
all
this
thou
tellest
me
thy
Miseries
are
many
,
thy
Callamities
intollerable
.
What
?
For
want
of
house-room
,
art
thou
enforced
to
lye
in
a
Stall
?
But
the
Damned
are
confined
to
Swine-sties
,
which
are
replenished
with
Fire
and
unsufferable
stench
for
ever
.
What
?
Hunger
and
thirst
frequently
pinch
thee
?
Know
,
that
there
is
neither
crumm
of
Bread
,
or
drop
of
water
to
asswage
either
;
they
hunger
,
they
thirst
,
and
that
for
ever
.
What
?
Thou
swimmest
in
thine
own
tears
,
through
sharpness
of
Affliction
?
Even
this
,
if
thou
wilt
,
may
be
turned
into
consolation
.
There
is
Weeping
and
Gnashing
of
Teeth
for
ever
.
What
?
Thy
Enemies
weary
thee
out
,
envious
and
slanderous
people
make
havack
of
thy
good
name
?
Yet
what
is
this
to
Hell
?
where
the
most
hateful
company
of
the
Divels
and
Damned
must
be
endured
for
ever
?
What
?
sadness
and
cares
pine
thee
away
?
But
there
despair
everlastingly
will
rent
thy
heart
a
sunder
.
To
make
short
;
if
here
the
hardness
of
lodging
hinder
thy
repose
:
there
an
abysse
of
Flames
will
encompass
thee
on
every
side
,
without
hope
of
one
sole
minute
of
rest
for
Eternity
.
Who
so
employes
these
Spectacles
,
will
not
grumble
though
evils
in
their
height
rush
in
upon
him
:
things
burdensome
and
ungrateful
may
befall
others
,
but
what
ever
happens
to
him
is
welcome
and
easily
supported
,
while
he
cryes
out
—
O
my
God
,
All
these
Afflictions
,
which
have
an
end
,
are
tollerable
,
are
pleasing
,
yea
and
a
Paradise
too
,
when
I
remember
the
endless
miseries
of
the
Reprobate
.
SECT.
4.
THese
kind
of
Spectacles
have
ever
been
,
and
are
still
in
request
with
men
of
renowned
Sanctity
,
St.
Gregory
ownes
so
much
,
When
(
saith
he
)
I
renew
the
memory
of
Iob
sitting
on
the
Dunghil
,
of
Iohn
almost
famisht
in
the
Wilderness
,
of
Peter
hanging
on
a
Cross
,
of
Iames
beheaded
by
Herods
sword
:
I
think
,
how
severely
hereafter
he
will
chastise
the
Reprobate
,
since
here
he
handles
so
sharply
those
whom
he
loves
:
If
bosome-friends
he
so
dealt
with
during
the
time
of
favour
,
what
will
become
of
Enemies
in
time
of
Fury
and
Revenge
?
Out
of
experience
in
trifles
(
saies
St.
Now
that
we
may
not
erre
in
the
right
use
of
these
Glasses
take
to
your
consideration
one
only
night
,
passed
over
without
Sleep
or
quiet
,
either
through
Troubles
and
cares
which
Goar
the
mind
,
or
by
reason
of
the
Stone
,
the
Gout
,
the
Griping
of
the
Gutts
,
or
Tooth-ake
,
which
rack
the
body
:
O
what
a
night
is
this
!
how
long
?
how
painful
?
But
tell
me
,
what
if
we
were
to
abide
these
Pangs
,
for
one
,
ten
,
an
hundred
,
a
thousand
,
a
Million
of
years
?
what
if
world
without
end
?
Take
likewise
into
your
consideration
what
ever
sad
,
wretched
,
horrible
,
or
cruel
hath
been
,
or
shall
be
to
the
worlds
end
,
and
compare
it
with
that
of
Hell
,
All
we
suffer
here
is
meer
matter
of
Laughter
and
Pastime
,
in
comparison
of
their
sufferings
:
because
these
are
temporal
;
there
their
worm
dies
not
,
neither
is
their
fire
quenched
.
Imagine
if
you
please
the
torments
caused
by
Sword
,
Fire
,
Beasts
:
Alas
!
these
are
not
so
much
as
a
shadow
to
the
other
.
You
may
look
upon
Executioners
appointed
by
Magistrates
for
the
punishing
of
Malefactors
,
how
they
Hale
and
Drag
Offenders
,
how
they
tear
in
peices
with
Scourges
,
how
they
thrust
them
through
the
bodies
,
how
they
make
the
living
Fuel
for
the
merciless
flames
.
When
this
is
sum'd
together
,
what
is
it
?
a
Play-game
,
a
sporting
fit
,
to
theirs
in
Hell
:
For
these
have
an
end
,
those
endure
for
Eternity
.
In
all
things
as
well
pleasing
as
displeasing
to
sense
,
we
are
to
take
our
prospective
in
hand
,
otherwise
that
only
will
appear
to
be
great
,
which
is
near
at
hand
;
pain
and
pleasure
present
will
have
power
to
move
,
things
to
come
,
as
far
distant
,
will
be
of
no
force
with
us
.
Therefore
in
all
things
we
See
,
Hear
,
Smell
,
Tast
and
Touch
,
these
Prospectives
are
useful
for
a
further
discovery
.
SECT.
5.
IF
any
thing
(
saies
St.
Chrysostome
)
in
this
life
seem
to
thee
of
estimation
and
value
,
cast
up
an
eye
to
Heaven
,
and
it
will
become
vile
;
if
any
thing
seem
terrible
,
think
on
Hell
and
it
will
be
ridiculous
.
If
at
any
time
lust
of
the
body
assaile
thee
,
think
the
pleasure
of
that
sin
to
be
of
no
value
,
nor
to
deserve
the
name
of
pleasure
:
For
if
the
fear
of
lawes
on
earth
have
power
to
restrain
us
from
impiety
and
wickedness
;
how
much
more
forcible
will
the
memory
of
things
to
come
be
,
as
,
a
never
dying
torment
,
a
perpetual
rack
?
If
we
dread
an
earthly
King
,
and
so
forgoe
many
crimes
;
what
effect
with
us
should
the
terrour
of
an
eternal
Soveraign
obtain
?
How
then
shall
we
conserve
in
our selves
a
continual
fear
?
if
we
give
eare
constantly
to
what
is
written
:
For
if
the
apparition
of
a
dead
man
strike
us
so
much
,
how
much
more
should
those
unquenchable
flames
do
▪
who
carries
a
dayly
remembrance
of
Hell
,
does
not
easily
fall
into
it
.
Phalaris
Bull
was
formerly
reputed
an
horrid
torment
;
its
rise
was
in
this
manner
.
Phalaris
being
Tyrant
of
Agrigentine
in
Cicily
,
a
skilful
artisan
framed
a
Brazen
Bull
,
into
which
when
any
were
cast
,
and
fire
made
underneath
,
their
cryes
resembled
the
Bellowing
of
a
Bull.
The
hansel
of
this
cruel
invention
was
first
bestowed
upon
the
Inventor
of
it
.
Into
this
Prison
of
Fire
and
Brass
was
St.
Eustachius
thrown
,
together
with
Theopiste
his
Wise
and
Children
,
where
they
finisht
a
glorious
Martyrdome
.
Their
Torments
you
might
call
Hell
;
but
O
mild
,
O
short
Hell
!
we
are
most
sensible
of
what
our selves
feel
,
and
therefore
upon
every
occasion
of
tryal
we
may
say
—
what
is
this
to
Hell
,
what
to
Eternity
?
Go
too
then
,
and
suffer
willingly
.
Much
skill
is
required
to
meditate
rightly
on
these
things
,
before
they
come
to
pass
.
CHAP.
II.
Darkness
the
first
Torment
of
Eternity
in
Hell
.
IN
these
Countreys
,
which
we
inhabite
,
the
nights
are
longest
in
Winter
,
and
shortest
in
Summer
.
Yet
it
may
so
happen
,
that
to
some
one
a
Summers
night
may
seem
longer
,
then
one
in
Winter
.
How
long
must
that
night
needs
be
,
which
in
a
few
hours
made
that
Head
hoaty
,
which
was
black
before
?
This
truth
is
made
out
as
well
by
witness
of
credit
,
as
experience
.
Didacus
Osorius
by
the
King
of
Spain
being
imprisoned
at
Sevil
,
through
grief
in
one
nights
space
became
white
like
Snow
:
at
such
an
Exchange
,
Martial
admiting
sings
—
One
night
,
how
long
ere
thou
be
gone
?
Thou
youth
and
old
age
joyn'st
in
one
.
More
truly
may
I
say
:
O
night
how
long
art
thou
,
which
brings
not
old
age
,
but
Death
a
thousand
times
,
and
oftner
!
Such
nights
are
in
Hell
,
where
the
wretches
are
ever
a
dying
,
and
never
dead
indeed
.
Alas
!
the
night
is
long
,
which
exceeds
a
year
,
and
extends
it self
beyond
the
limits
of
an
age
.
That
night
is
excessive
long
,
after
which
never
day
appears
;
that
night
is
full
of
Horror
,
which
is
enveloped
in
eternal
darkness
:
with
such
night
,
with
such
obscurity
as
this
,
does
God
revenge
himself
of
his
enemies
;
whose
dwelling
is
remote
from
Sun
,
Moon
and
Stars
:
A
darksome
hurlwind
possesses
their
night
;
it
is
not
counted
in
the
daies
of
the
year
,
nor
numbred
in
the
Moneths
:
Darkness
and
the
shadow
of
death
obscure
it
,
a
mist
possesseth
it
,
and
it
is
wrapped
in
bitterness
.
The
Damned
neither
see
,
nor
ever
shall
see
their
Maker
,
for
whose
sight
nevertheless
they
were
made
.
This
darkness
is
their
first
Torment
,
of
which
SECT.
1
THere
be
two
kinds
;
one
called
utter
darkness
or
of
body
,
the
other
of
the
mind
or
inner
darkness
.
Those
farr
surpass
that
of
Aegypt
,
though
never
so
horrid
and
palpable
.
Fire
burns
in
Hell
,
but
gives
no
light
:
so
that
all
are
shut
up
in
a
darksome
Prison
.
Elegantly
speaks
St.
We
shall
all
mourn
most
sadly
,
when
the
Fire
with
vehemence
oppresseth
us
:
We
shall
see
none
,
besides
those
who
are
fellows
in
damnation
,
and
a
vast
sollitude
.
Who
can
express
what
dreadful
frights
will
arise
from
this
darkness
?
As
that
fire
has
no
power
to
consume
,
so
it
cannot
shine
;
otherwise
there
would
be
no
darkness
:
which
brings
upon
those
Inhabitants
Fear
,
Trembling
,
Solitude
,
and
a
numness
with
amazement
.
As
for
inward
darkness
,
which
Schoolmen
term
Pain
of
loss
,
or
a
privation
of
the
sight
of
God
;
this
is
so
great
a
punishment
,
that
none
greater
can
be
inflicted
:
For
as
to
see
God
is
bliss
it self
,
and
the
top
of
Felicity
,
so
to
be
deprived
of
the
vision
of
God
for
ever
,
is
the
chiefest
pain
of
the
Damned
;
whence
ariseth
in
their
wills
a
marvellous
kind
of
sorrow
.
The
Faulcon
,
while
his
eyes
are
covered
with
the
hood
,
flies
neither
after
Duck
nor
Mallard
,
Heron
,
nor
other
Prey
:
but
so
soon
as
the
hood
is
pluckt
off
and
he
espies
his
game
,
to
the
persuit
whereof
he
is
carried
by
Nature
,
t
is
not
facil
to
keep
him
quiet
on
the
Fist
,
he
baits
,
he
strives
to
break
the
Lures
,
and
is
in
danger
either
to
hurt
himself
,
or
weary
his
Faulconer
;
so
violently
is
he
carried
after
the
Fowl
he
once
sets
Eye
on
.
Not
unlike
to
this
is
mans
condition
:
While
we
live
in
this
world
,
we
seem
to
be
hoodwinkt
,
we
walk
in
darkness
.
Hence
t
is
no
marvail
,
that
we
are
not
ravisht
with
desire
to
see
God
:
there
is
a
veil
betwixt
him
and
us
,
which
takes
off
our
eagerness
:
but
immediately
after
Death
has
rent
the
Veil
,
and
the
souls
at
liberty
from
bodily
contagion
,
it
being
now
plac'd
in
the
vast
extent
of
Eternity
,
and
put
into
possession
of
its
freedome
,
will
forthwith
be
carried
away
with
such
violence
towards
its
Creator
,
that
of
all
Torments
,
this
will
be
greatest
,
to
be
but
one
sole
minute
debarr'd
from
the
fruition
of
God
.
What
then
will
it
be
,
to
be
divorced
for
all
Eternity
from
the
beloved
Center
of
Bounty
?
the
very
height
of
bliss
is
to
see
God
:
which
King
David
prudently
weighing
saies
,
I
shall
be
filled
,
when
they
Glory
shall
appear
:
The
extract
then
of
all
miseries
will
it
be
,
for
ever
to
be
banisht
the
presence
of
God
.
SECT.
2.
Every
loss
is
so
much
the
greater
,
by
how
much
the
greater
good
it
deprives
us
of
.
T
is
a
great
Fine
to
be
enforced
to
pay
ten
thousand
Crowns
,
twenty
or
thirty
is
greater
,
but
above
all
is
an
hundred
thousand
:
Yet
this
is
far
exceeded
by
another
damage
,
which
robs
one
of
many
Millions
of
Gold
,
yea
of
all
Treasures
too
,
during
life
.
Such
a
mulct
as
this
is
that
penalty
of
darkness
,
which
at
one
stroke
divides
from
all
good
,
not
only
for
life
,
but
O!
for
all
Eternity
.
Here
St.
Chrysostome
astonisht
In
this
point
(
saies
)
if
you
mention
a
thousand
Hells
,
A
thousand
hells
put
into
one
scale
,
weigh
nothing
,
to
the
being
exild
from
Glory
,
to
the
being
hated
of
Christ
,
and
hearing
from
him
,
I
know
you
not
.
Every
tree
that
doth
not
yeild
good
Fruit
,
shall
be
cut
down
,
and
cast
into
the
fire
.
Here
is
a
double
punishment
of
the
Tree
:
To
be
cut
down
,
and
cast
into
the
fire
.
A
tree
were
more
gently
dealt
with
,
if
it
were
singed
with
fire
,
then
if
it
were
so
grubbed
up
by
the
roots
,
that
hereafter
you
may
despair
to
have
it
either
flourish
or
bring
forth
fruit
.
The
like
is
mans
case
in
this
particular
,
whose
pain
would
be
milder
to
undergo
those
scorching
heats
,
then
to
be
for
ever
banisht
from
the
Face
of
God
.
A
semblance
,
or
shadow
of
what
I
say
,
may
be
met
with
even
in
this
life
:
Such
as
have
grievously
sinned
against
God
,
are
sometimes
scourged
with
a
twofold
whip
:
The
first
of
pain
;
so
Antiochus
and
Herod
yet
alive
,
burst
out
into
swarms
of
Vermin
,
as
if
they
had
been
dead
Carcasses
,
or
rotten
Cheese
,
certainly
they
were
smitten
by
God
.
The
second
is
the
scourge
of
Anguish
or
sadness
,
whereby
all
solace
is
taken
from
the
offender
,
who
by
this
time
finds
no
comfort
in
God
.
This
is
an
ante-past
,
or
foretast
of
Hell
:
whereof
notwithstanding
eminent
Saints
have
had
their
share
:
Therefore
Holy
David
cries
out
Cast
me
not
away
from
thy
face
:
turn
not
away
thy
face
from
me
.
Now
as
it
fares
both
with
Saints
and
Sinners
,
who
even
in
this
life
tast
of
the
pain
of
Sense
and
Loss
,
that
they
may
be
informed
what
passes
in
Hell
:
So
those
whose
wickedness
hurls
them
down
thither
,
groan
under
the
heavy
burden
of
both
kinds
of
punishment
,
and
shall
see
no
light
for
ever
.
SECT.
3.
ANy
one
mortal
sin
is
sufficient
to
make
us
lose
this
blessed
Vision
of
God
:
for
,
as
the
Master
of
Divines
delivers
,
who
ever
commits
a
mortal
sin
,
turns
away
his
will
from
his
last
end
,
and
thereby
deserves
never
to
attain
that
end
,
for
which
he
was
created
.
Long
ago
was
the
Sentence
pronounced
against
thse
,
Depart
from
me
all
ye
that
work
Iniquity
.
This
is
a
most
grievous
punishment
,
which
by
mans
Fault
is
yet
much
increased
:
as
will
appear
by
the
following
example
.
A
certain
person
might
have
been
possest
of
an
Inheritance
worth
ten
thousand
Crowns
,
but
through
a
sloathful
carelesness
lets
the
time
slip
,
and
so
falls
short
of
it
.
When
t
is
too
late
,
he
perceives
what
a
Fat
Morfel
has
escaped
him
;
whereupon
he
storms
,
he
rages
,
he
is
ready
to
tear
himself
in
peices
;
and
sometimes
by
violence
of
greif
dies
indeed
.
This
same
happens
to
each
one
of
the
Damned
;
I
might
,
saies
he
,
grace
was
not
wanting
,
I
was
called
upon
:
I
might
,
Alas
!
I
might
,
it
was
in
my
power
,
but
I
would
not
.
I
am
justly
excluded
from
that
Soveraign
Good
,
and
for
ever
I
shall
not
behold
light
,
because
I
would
not
behold
it
.
A
grief
it
is
not
to
be
exprest
,
for
one
to
call
to
mind
,
how
through
his
own
fault
he
is
deprived
of
so
great
a
good
.
Wonder
not
,
this
cannot
be
exprest
;
for
since
our
thoughts
cannot
dive
into
those
hidden
joyes
of
Heaven
;
since
we
comprehend
not
what
it
is
to
see
God
;
no
marvail
we
do
not
set
a
sufficient
estimate
upon
the
loss
of
it
.
An
Infant
,
when
the
Patents
die
,
knows
not
what
it
loses
by
their
death
:
therefore
it
neither
sighs
nor
weeps
.
Thus
we
do
,
when
we
sin
:
we
little
know
,
poor
wretches
!
what
Treasures
we
cast
away
.
None
in
this
life
is
overwhelmed
with
such
extream
Miseries
,
but
he
may
find
some
slender
space
to
breath
in
.
Besides
we
have
no
exact
knowledge
how
affairs
stand
in
the
World
to
come
.
Hence
you
may
perchance
find
some
one
who
,
with
Gilimer
King
of
the
Wandals
,
will
laugh
under
a
great
burden
of
evils
.
But
know
,
all
Laughter
is
banisht
from
hell
.
In
every
mortal
crime
,
Aversion
and
Conversion
are
chiefly
considerable
.
To
speak
with
Divines
,
he
that
sins
,
averts
himself
from
the
Creatour
,
and
converts
himself
to
the
Creature
:
which
is
a
twofold
injury
to
God
:
To
aversion
therefore
corresponds
the
pain
of
loss
,
as
to
conversion
that
of
sence
;
this
yeilds
to
the
other
so
much
,
that
he
,
who
felt
the
first
alone
,
would
be
far
from
laughing
,
would
have
Hell
enough
in
that
one
pain
of
loss
.
Wicked
Cain
anciently
made
this
greivous
complaint
:
Lo
thou
dost
cast
me
out
this
day
from
the
face
of
the
Earth
,
and
from
thy
face
shall
I
be
hid
.
And
yet
there
was
hope
he
might
return
to
the
state
of
Grace
.
What
shall
I
say
now
of
those
Captives
in
Hell
?
they
are
cast
out
from
the
face
of
the
Earth
,
they
are
hid
from
the
Divine
Countenance
.
God
has
now
done
,
what
he
formerly
threatned
he
would
do
:
he
has
forsaken
them
,
he
has
hid
his
face
from
them
,
they
are
left
to
be
devoured
;
all
evil
and
Affliction
is
come
upon
them
;
the
greatest
whereof
is
,
They
are
cast
out
from
the
Face
of
God
.
This
which
Holy
David
with
iterated
Vowes
besought
God
,
might
never
befall
him
,
is
now
their
Lott
;
they
are
cast
away
,
never
to
be
admitted
to
favour
again
.
He
needs
must
have
matter
of
excessive
grief
,
who
,
being
ready
to
be
Annointed
King
,
should
upon
a
suddain
be
hurried
away
,
and
made
fellow-prisoner
with
Theives
.
Look
upon
Nabuchod●n●ser
,
the
worlds
terror
,
seated
under
the
Canopy
of
Glory
,
from
whence
he
was
thrown
headlong
to
be
a
Companion
to
Bruits
,
amongst
them
to
learn
how
to
play
the
Beast
,
who
had
acted
his
part
so
ill
amongst
men
.
Behold
King
Sedecias
snatcht
from
his
Royal
Throne
,
whom
,
it
was
not
thought
sufficient
to
bereave
of
all
the
gifts
of
Fortune
,
unless
he
were
deprived
of
both
his
eyes
too
.
Then
was
verified
that
of
Boetius
,
The
greatest
part
of
misery
is
to
remember
one
has
been
happy
.
No
otherwise
shall
the
Damned
be
haled
away
into
Infernal
Dens
for
Eternity
,
when
they
might
have
been
elevated
as
Kings
amongst
the
blessed
;
never
to
have
the
least
sense
of
any
evil
,
alwaies
to
be
in
the
perfect
fruition
of
the
cheifest
good
.
The
loss
of
this
may
rightly
be
termed
a
loss
,
and
such
an
one
as
can
never
be
worthily
deplored
,
because
never
to
be
recovered
.
SECT.
4.
VVHat
other
Petition
should
one
that
wants
his
sight
make
,
Lord
that
I
may
see
?
In
case
one
damned
might
have
leave
to
ask
some
one
of
the
Joyes
of
Heaven
,
he
would
ask
none
else
but
this
Let
me
see
God
.
I
covet
not
a
place
more
pleasant
,
I
am
not
ambitious
of
better
company
,
I
do
not
refuse
to
abide
still
in
these
Flames
,
only
—
Let
me
see
God
.
But
this
no
Law
permits
,
Still
I
crave
,
at
least
after
a
thousand
years
let
my
suite
be
granted
.
This
is
by
no
means
lawful
.
I
am
content
with
a
denial
till
ten
thousand
years
be
expired
:
Neither
will
this
be
allowed
.
O
that
I
might
after
twenty
thousand
years
obtain
my
request
!
That
will
by
no
means
be
granted
.
At
least
after
fifty
thousand
years
let
my
Petition
take
effect
.
Nor
this
neither
.
Ah!
when
a
hundred
thousand
are
come
and
gone
,
then
—
Let
me
see
God
.
The
Laws
of
God
are
opposite
to
this
,
as
well
as
the
former
.
O
that
my
Prayer
might
be
heard
,
when
a
hundred
thousand
thousand
years
are
past
!
Here
may
nothing
be
obtained
,
t
is
in
vain
to
sue
for
favour
,
the
Gate
of
Grace
is
shut
,
the
entrance
to
Heaven
is
close
lockt
,
God
thou
shalt
never
see
:
He
shall
not
see
light
for
ever
.
Ponder
this
well
(
saith
St.
Chrysostome
)
:
Let
us
consider
I
beseech
you
,
and
weigh
maturely
,
what
difference
there
is
betwixt
these
sober
matters
,
and
our
Bables
and
Toyes
.
If
a
man
had
used
his
utmost
endeavours
,
and
left
no
wind
unsailed
,
that
he
might
compass
Honours
,
Riches
,
or
a
beloved
Espouse
,
and
in
this
persuite
had
spared
neither
Labour
nor
Charges
,
till
all
things
were
in
a
readiness
to
Solemnize
the
Nuptialls
,
and
then
another
should
unexpectedly
step
between
him
and
home
:
were
not
this
enough
to
force
the
poor
man
off
his
Senses
?
Here
Shame
and
Loss
meet
to
his
Destruction
,
which
must
be
endured
;
or
he
must
shake
hands
with
fury
,
or
clash
with
his
opposer
.
Couple
me
now
this
man
thus
frustrate
of
his
hope
,
with
another
buried
in
everlasting
darkness
;
and
you
will
find
a
palpable
difference
:
that
may
remove
his
quarters
,
chase
other
Honors
,
and
win
a
new
Espouse
;
but
this
can
neither
change
place
,
nor
escape
his
torments
,
he
is
wholly
void
of
hope
and
most
desperate
for
ever
.
Nevertheless
he
is
forced
to
acknowledge
that
God
was
careful
of
him
,
God
called
him
many
times
into
his
way
again
;
but
he
slighted
the
Call
,
and
refused
to
follow
his
guide
.
He
knows
right
well
wherefore
he
was
Created
,
wherefore
by
Christ
redeem'd
,
wherefore
Baptized
,
whitherto
invited
:
hither
forsooth
that
he
would
vouchsafe
to
come
,
and
mount
the
Throne
of
Glory
in
that
blessed
Kingdome
,
where
he
might
live
eternally
in
the
embracements
of
his
Creatour
.
But
I
,
saies
he
to
himself
,
am
in
fault
,
I
neglected
,
I
plunged
my self
into
these
dreadful
flames
:
whereupon
my
pain
,
fury
and
confusion
is
horrible
,
is
immense
.
Esay
exclaims
:
Darkness
and
palpableness
are
made
upon
the
Denns
for
ever
.
Thus
much
the
Devils
themselves
acknowledge
,
when
they
are
upbraided
in
possest
persons
:
O
miserable
wretches
,
you
shall
never
see
God
.
Whereat
they
will
fume
,
fret
,
gnash
the
teeth
,
and
by
uncouth
motions
of
the
body
manifest
in
some
sort
how
incredibly
they
are
tortured
upon
that
sole
account
.
SECT.
5.
CHrist
our
Lord
briefly
explicates
his
most
blessed
Vision
of
God
,
when
he
teaches
all
the
felicity
of
Angels
to
consist
therein
:
They
alwaies
de
see
the
face
of
my
Father
.
When
in
a
Sermon
he
expounded
that
Parable
of
the
Kings
Marriage
,
he
concludes
it
with
this
saying
of
the
King
:
Cast
him
into
the
utter
darkness
.
In
the
Hebrew
Phrase
under
the
notion
of
darkness
is
signified
a
most
loathsome
Prison
,
such
as
we
have
none
in
this
world
.
St.
Austin
discoursing
hereof
saies
:
He
must
needs
be
separated
from
God
,
who
while
he
has
space
,
will
not
become
better
.
Such
is
the
condition
of
this
life
,
and
pestered
with
so
much
sadness
,
that
sometimes
we
are
only
minded
to
be
sad
:
No
Sirens
charmes
,
no
gracious
entertainments
,
no
Allurements
of
Pleasures
past
,
are
of
force
to
cheere
us
up
:
so
obs●inately
are
we
sometimes
bent
to
sadness
.
It
is
Authentically
Recorded
of
an
Emperour
of
the
last
Age
,
that
he
was
so
opprest
with
sadness
,
as
no
Musical
Harmony
,
no
Playes
or
Pastimes
,
no
mirth
or
pleasing
conversation
whatever
,
was
able
to
reduce
him
to
cheerfulness
.
Good
Lord
!
what
means
all
this
?
what
instruction
may
we
gather
hence
?
This
surely
:
O
Mortals
!
Do
you
not
perceive
that
all
humane
affaires
are
a
meer
painted
vanity
?
See
you
not
now
that
your selves
and
all
you
have
,
wholly
depends
on
God
?
Learn
this
after
all
,
that
all
your
Joyes
amassed
in
one
,
are
not
powerful
,
without
God
,
to
raise
up
to
mirth
a
Soul
drenched
in
Melancholy
.
The
matter
stands
thus
indeed
:
thou
hast
,
O
God!
guilty
persons
enough
who
confess
this
truth
.
Nevertheless
,
if
but
for
one
sole
moment
,
God
did
shew
His
Divine
Countenance
to
a
man
overwhelmed
with
nere
so
much
greif
,
all
Clouds
of
sorrow
would
in
a
trice
be
quite
dispersed
:
farr
better
,
then
his
would
be
who
suddenly
awakeing
out
of
a
dismal
Dream
,
should
find
himself
in
some
stately
Palace
surrounded
with
a
joyful
company
of
his
Bosome-friends
.
Moreover
to
see
God
is
an
Ocean
of
such
immense
delight
,
that
,
though
a
man
were
in
Flames
of
fire
,
yet
whilst
he
saw
God
,
through
excess
of
joy
he
would
not
be
sensible
of
burning
.
If
you
search
narrowly
what
effect
the
sight
of
God
imparts
to
the
beholder
,
it
appears
manifestly
,
that
the
loss
of
it
,
infinitely
surpasses
all
sorrow
,
all
Grief
,
all
Calamity
,
all
Punishment
whatever
.
SECT.
6
,
THis
darkness
or
privation
of
the
sight
of
God
,
is
the
first
and
cheifest
punishment
of
the
Damned
eternally
:
herewith
the
blindness
of
mans
heart
is
justly
chastised
,
it
being
the
first
and
last
of
evils
in
this
life
.
He
is
altogether
miserable
who
is
possest
with
this
blindness
:
For
neither
Admonitions
,
nor
Examples
nor
Menaces
,
nor
Instructions
,
nor
any
other
warning
will
take
hold
to
do
him
good
.
This
blind
madness
hath
seised
on
him
,
and
leads
him
headlong
into
wickedness
:
T
is
all
one
to
commend
a
chast
and
sober
life
unto
him
,
as
to
praise
colours
in
presence
of
a
blind
man
.
Of
this
stamp
were
those
two
wicked
old
men
,
treacherous
Judges
of
the
chast
Susanna
,
subverted
their
sence
,
and
declined
their
eyes
that
they
would
not
see
Heaven
nor
remember
just
judgements
.
Impure
Love
had
so
besotted
these
men
,
that
their
Conscience
,
will
,
and
reason
were
involved
in
a
night
of
darkness
:
even
as
one
,
who
begins
to
tumble
in
obscurity
,
sees
not
how
to
stop
his
course
;
so
they
,
as
they
began
to
slide
,
fell
at
length
into
horrid
wickedness
.
Hence
let
no
man
wonder
,
if
many
,
polluted
with
foul
offences
,
proceed
without
scruple
;
since
blindness
hath
prepossest
their
souls
.
Their
former
faults
bereaved
them
of
day
,
so
now
they
go
on
secure
under
the
shadow
of
a
wicked
night
:
they
subvert
their
sense
,
decline
their
eyes
that
they
may
not
see
Heaven
.
Iob
made
a
Covenant
with
his
eyes
,
that
they
should
not
behold
a
Virgin
;
they
with
theirs
,
not
to
look
up
to
Heaven
;
fearing
perchance
least
it
should
strike
them
with
terrour
,
or
amendment
.
This
is
the
property
of
a
Soule
plunged
in
darkness
and
sin
,
which
therefore
the
pain
of
loss
does
most
justly
torture
:
you
would
not
see
God
,
you
shall
not
see
him
for
ever
.
Hereupon
Hieremy
the
Prophet
exhorts
in
this
manner
,
Give
the
Glory
to
our
Lord
your
God
,
before
it
waxe
dark
.
The
Grecian
Oratour
St.
This
,
t
is
true
,
is
sweet
;
but
not
immortal
:
which
may
be
thus
applyed
to
all
things
.
To
Feast
and
pamper
the
body
,
is
sweet
,
but
short
.
To
please
the
Palate
and
seek
after
dainties
,
is
sweet
,
but
not
permanent
.
To
loose
the
Reines
to
Laciviousness
,
is
sweet
,
but
not
lasting
.
To
flow
in
wealth
,
is
sweet
,
but
changeable
.
To
be
honoured
and
praysed
by
all
,
is
sweet
,
but
not
eternal
.
To
be
revenged
of
our
enemies
is
sweet
,
but
not
stable
.
To
live
as
I
list
,
and
to
follow
my
humor
in
every
thing
,
is
sweet
and
pleasing
,
but
alas
!
not
perpetual
.
Contrariwise
,
to
be
excluded
from
the
sight
of
God
,
is
most
bitter
and
perpetual
;
afflictive
above
measure
,
and
immortal
.
Let
us
not
therefore
(
saith
St.
SECT.
7.
VVEE
are
therefore
excellently
well
admonisht
by
Isidorus
Pelusiota
:
Let
us
fix
our
eye
upon
Eternity
,
as
upon
a
mark
,
and
learn
wisedome
dayly
out
of
the
Oracles
of
Heaven
:
let
this
alone
terrify
,
while
each
one
saies
to
himself
,
do
I
lose
God
in
this
moment
?
I
lose
then
all
pleasure
,
all
good
together
with
him
eternally
.
Let
this
alone
comfort
us
,
do
I
deserve
in
this
minute
to
see
the
Face
of
God
?
with
this
I
merit
all
pleasures
,
all
good
for
ever
.
St.
Gregory
affirms
the
same
:
you
relinquish
and
yet
retain
all
;
if
you
so
make
use
of
temporal
things
,
that
with
all
your
heart
you
pass
to
eternal
.
If
you
desire
(
saies
St.
Chrysostome
)
to
enjoy
the
things
of
this
world
,
Ermenigildus
,
a
most
Holy
young
man
,
son
to
the
Spanish
King
,
when
his
Father
Leuigildus
had
commanded
this
message
to
be
brought
unto
him
,
that
he
should
either
dye
,
or
receive
the
Communion
after
the
Arrian
fashion
:
He
,
sticking
close
to
the
true
Religion
,
returned
this
answer
to
his
Father
,
who
was
an
Arrian
:
It
is
not
hard
to
part
from
a
Kingdome
,
which
cannot
be
possest
for
any
long
time
;
for
his
part
,
his
sole
ambition
was
to
enjoy
that
Kingdome
,
which
makes
the
Kings
thereof
immortal
.
In
the
self
same
manner
we
must
make
use
of
our
discourse
,
Let
us
bid
adue
for
ever
to
all
those
things
which
debar
us
from
the
fruition
of
the
cheifest
good
:
for
the
loss
of
many
things
,
we
know
,
is
gainful
to
the
loser
,
and
we
must
not
count
that
lost
,
the
privation
whereof
is
recompenced
in
a
most
ample
sort
.
When
King
Demetrius
made
himself
master
of
Athens
,
Lachares
an
Athenian
Philosopher
besmeared
his
face
with
ink
,
cloathed
himself
in
a
Countey
weed
and
carried
on
his
arm
a
basket
covered
over
with
green
Leaves
:
in
this
Equipage
he
stole
out
privately
at
a
Postern
Gate
.
Now
that
he
might
with
more
ease
escape
the
Troopers
of
Tarentum
,
who
pursued
him
,
he
got
a
Horseback
too
,
and
scattered
several
pieces
of
Durick
Coin
along
the
way
as
he
rid
:
which
while
the
horsemen
solicitously
gather
up
,
he
breaks
from
them
,
and
by
means
of
this
Stratagem
secures
his
arrival
into
Baeotia
.
So
true
it
is
that
our
loss
is
gain
,
when
we
part
with
some
to
preserve
the
rest
,
when
we
throw
away
a
small
proportion
to
secure
the
whole
,
Why
then
do
we
not
cast
away
to
keep
,
why
do
we
not
sustain
some
loss
to
become
winners
?
Let
us
ever
be
afraid
of
this
own
loss
,
to
lose
God
for
ever
:
Let
every
one
dayly
make
this
prayer
in
his
own
behalf
:
Cast
me
not
away
from
thy
face
.
My
heart
hath
said
to
thee
,
my
face
hath
sought
thee
out
:
Thy
face
O
Lord
I
will
seek
.
Shew
me
thy
face
.
Lord
shew
us
the
Father
,
and
it
sufficeth
us
.
I
am
ready
O
Lord
,
to
do
all
thou
shalt
command
,
to
suffer
all
thou
shalt
lay
upon
me
;
to
fulfil
thy
holy
will
,
and
to
abstain
from
whatsoever
thou
forbidest
.
Only
this
I
earnestly
crave
,
turn
not
away
thy
face
from
me
.
Let
me
lye
in
darkness
O
Lord
,
let
me
be
despised
and
live
in
obscurity
;
only
this
is
my
Petition
,
Turn
not
away
thy
Face
from
me
.
The
smallest
evil
,
if
it
endure
for
ever
,
becomes
exceeding
great
from
the
poise
of
Eternity
:
what
then
shall
we
say
of
the
greatest
of
evils
?
CHAP.
III.
The
second
Torment
of
Eternity
in
Hell
is
Weeping
.
IF
he
who
has
care
of
a
Vineyard
leave
carelesly
growing
upon
the
Vine
a
bunch
of
ripe
Grapes
,
and
before
they
be
rotten
brings
them
not
to
the
Press
,
the
Wine
they
make
will
be
so
base
and
unsavoury
,
that
even
a
drunken
man
will
be
loath
to
drink
of
it
.
Tears
of
Piety
are
a
pretious
liquor
,
a
most
Noble
Wine
,
such
as
would
rellish
in
the
Pallate
of
an
Angel
,
so
they
be
powred
out
in
time
.
St.
Bernard
affirms
our
tears
to
be
dainties
for
Angels
,
when
they
proceed
either
from
a
Holy
sorrow
,
or
from
the
love
of
God
.
But
if
Tears
flow
out
of
season
,
or
not
from
a
motive
of
vertue
,
they
degenerate
into
a
sowre
and
decayed
wine
;
they
become
unpleasant
and
fit
for
none
to
drink
.
Those
two
Monsters
of
Kings
,
Herod
and
Antiochus
wept
,
but
their
weeping
was
counterfeit
,
their
Tears
came
too
late
.
Esau
saith
St.
Paul
,
found
no
place
of
Repentance
,
although
with
Tears
he
had
sought
it
.
Tears
out
of
time
are
ungrateful
and
carry
a
tast
of
the
Dreggs
.
The
space
of
this
life
is
a
time
to
weep
in
.
They
that
sow
in
Tears
,
shall
reap
in
joyfulness
.
Going
they
went
and
wept
,
casting
their
seeds
.
This
is
the
way
to
powre
out
Wine
of
the
choicest
perfume
,
most
Delicious
to
the
tast
of
Angels
.
Sometimes
in
the
night
the
Elephant
is
observed
to
mourn
sadly
,
as
one
who
bemoans
his
own
slavery
.
While
we
live
we
are
in
a
night
,
and
alas
!
too
often
are
slaves
to
Vices
;
Why
do
we
not
bewail
this
most
wretched
Servitude
?
He
leaves
Grapes
to
rot
upon
the
Vine
,
who
with
Peter
and
Magdalen
refuseth
to
weep
.
In
the
other
world
tears
come
too
late
,
let
us
Weep
amain
in
this
.
Wo
to
those
miserable
Creatures
,
who
go
into
that
House
of
Eternal
wailing
:
there
they
must
begin
to
weep
,
but
shall
never
meet
with
the
end
of
it
:
Eternity
fills
their
eyes
with
perpetual
tears
.
This
is
their
second
Torment
in
Hell
Weeping
;
whereof
our
Saviour
speaks
expresly
:
There
shall
be
weeping
,
and
gnashing
of
Teeth
.
Darkness
of
which
we
treated
in
the
precedent
Chapter
,
serves
to
torment
the
eyes
;
and
weeping
,
the
subject
of
the
ensuing
,
is
a
continual
rack
to
the
ears
.
SECT.
1
CHrist
in
his
most
Divine
Sermons
,
made
frequent
mention
of
the
tears
of
the
Damned
,
least
the
testimony
of
that
excessive
pain
should
be
forgotten
.
Hence
are
those
words
so
often
repeated
:
There
shall
be
weeping
and
gnashing
of
Teeth
.
Weeping
,
(
saies
St.
Bernard
)
by
reason
of
that
unquenchable
fire
;
Gnashing
,
for
that
their
worm
never
dyeth
.
Their
weeping
proceeds
from
their
pain
,
their
gnashing
of
Teeth
from
the
fury
they
are
seised
with
.
The
cruelty
of
their
Torments
enforceth
them
to
weep
,
the
vehemency
of
repining
,
envy
,
and
obstinate
malice
,
causes
in
them
gnashing
of
Teeth
.
Hitherto
this
holy
Father
.
Concerning
timely
weeping
,
truth
it self
hath
spoken
:
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
Here
we
sometimes
take
a
pleasure
in
weeping
;
there
eternal
rears
are
void
of
all
comfort
.
That
of
the
Poet
is
well
known
:
Weeping
doth
our
pain
asswage
,
Tears
from
grief
,
us
dis-engage
.
But
in
Hell
all
sorts
of
torments
receive
increase
from
weeping
,
as
doth
the
fire
from
Oyl
or
Brimstone
cast
into
it
.
In
case
the
damned
let
fall
one
onely
tear
every
day
,
and
God
(
as
he
might
easily
do
)
should
keep
these
dayly
tears
together
,
they
would
at
length
amount
to
an
Ocean
of
tears
so
vast
,
that
it
alone
would
far
exceed
all
the
Seas
of
this
world
.
Nevertheless
though
the
Damned
howl
and
wail
most
bitterly
,
yet
they
shed
not
one
sole
tear
:
even
as
graceless
children
,
who
when
chastised
by
their
Parents
,
part
not
with
one
salt
drop
from
their
eyes
,
because
they
are
grown
stiff-hearted
against
stripes
:
In
like
manner
the
damned
,
whose
will
is
most
obstinate
,
albeit
they
rage
.
they
roar
,
and
fill
the
air
with
horrid
outcries
,
notwithstanding
no
moysture
of
piety
issues
from
their
eyes
.
All
of
them
fill
their
Denns
with
confused
howlings
,
as
beasts
do
,
which
are
presently
to
be
lead
away
to
the
slaughter
.
Out
,
alas
!
what
Musick
is
this
,
which
will
never
cease
for
all
eternity
?
What
St.
Paul
testified
of
the
joyes
of
Heaven
:
Neither
eye
hath
seen
,
nor
ear
hath
heard
,
&c.
The
very
same
may
be
affirmed
of
the
furious
howling
of
the
Damned
:
Such
lamentable
complaints
,
such
outragious
wailings
,
such
terrible
roarings
are
those
of
the
damned
,
that
no
one
hath
ever
heard
the
like
.
Let
us
call
to
mind
,
I
beseech
you
,
those
cruel
Gardens
of
Nero
,
wherein
he
used
to
supp
,
while
Christians
on
every
side
being
fastned
to
stakes
,
were
burned
with
a
slow
fire
to
serve
as
Torches
in
the
night
.
How
sad
and
lamentable
were
the
howlings
of
these
Christians
?
Imagine
only
a
thousand
tyed
in
this
manner
amidst
the
flames
,
and
as
many
more
with
their
thighs
broken
upon
a
Rack
yet
alive
,
with
pittiful
moans
bewailing
the
greatness
of
their
torments
.
What
a
doleful
noise
would
this
be
?
But
alas
!
what
are
a
thousand
Crucified
men
encompassed
with
fire
,
what
are
a
thousand
upon
the
Rack●
if
compared
to
so
many
thousand
thousands
,
so
many
Millions
of
damed
men
and
Devils
,
all
whose
fearful
outcryes
and
wayling
each
one
,
as
an
evil
most
near
unto
him
,
shall
distinctly
perceive
?
SECT.
2.
GOD
hath
most
wisely
ordained
,
that
what
shall
mervailously
delight
all
the
blessed
,
the
contrary
thereof
shall
incredibly
torment
the
damned
.
Frequent
mention
is
made
in
holy
writ
,
of
Celestial
Harmony
and
Musick
of
the
Blessed
,
all
whose
exteriour
senses
shall
enjoy
their
several
delights
:
So
contrariwise
in
Hell
it
will
be
a
special
torment
to
hear
incessantly
the
horrible
complaints
,
howling
and
mourning
of
so
many
hundred
Millions
;
as
if
so
many
Oxen
were
roasted
alive
,
or
so
many
mad
dogs
strugled
to
break
their
chains
,
but
could
not
.
How
ungrateful
Musick
would
it
be
,
if
your
neighbour
had
a
Kennel
of
Dogs
,
who
with
continual
barking
should
keep
a
restless
sick
man
all
night
awake
?
But
O
how
melodious
would
this
cry
of
dogs
be
!
O
how
gentle
,
how
short-lasting
would
this
Hell
appear
;
if
compared
to
those
fiery
caverns
replenished
with
eternal
howling
!
Yet
this
is
a
just
punishment
for
unchast
amorous
songs
,
for
lascivious
strains
:
in
place
whereof
,
wo
,
wo
,
wo
everlasting
will
fill
their
ears
.
The
damned
will
curse
God
and
his
Saints
without
ceasing
,
yea
and
themselves
too
,
together
with
all
who
have
been
their
companions
in
sin
:
The
Father
will
curse
his
Son
,
the
Son
the
Father
;
the
Mother
her
Daughter
,
and
the
Daughter
her
Mother
;
they
will
curse
all
the
years
,
dayes
and
houres
of
their
lives
for
ever
.
But
they
will
weep
with
dry
cheeks
for
nothing
so
much
,
as
for
that
shameful
loss
of
time
:
to
have
lavisht
so
many
good
houres
,
so
many
dayes
,
weeks
,
moneths
and
years
,
and
that
with
so
much
idleness
,
will
be
unto
them
cause
of
most
peircing
grief
,
but
alas
!
too
late
.
Peter
Reginaldus
recounts
,
how
a
Religious
man
being
at
his
prayers
heard
a
doleful
voice
:
he
demanded
who
was
there
,
why
he
mourned
,
what
would
he
have
?
Whereunto
the
voice
made
answer
;
I
am
one
of
the
damned
.
Wherefore
(
replyed
the
other
)
dost
thou
mourn
so
sadly
?
to
whom
the
voice
said
,
I
and
the
rest
of
the
damned
bewail
nothing
so
bitterly
,
as
to
have
consumed
the
space
of
our
lives
in
wickedness
.
Out
alas
!
one
houres
time
had
been
sufficient
to
gain
that
,
which
from
henceforth
for
all
eternity
will
not
be
granted
.
This
saying
was
too
true
,
but
too
late
:
hereupon
grew
that
pious
custome
amongst
the
vertuous
,
every
hour
to
raise
up
the
mind
towards
Heaven
,
with
these
or
the
like
words
:
O
my
Lord
,
O
my
God!
I
have
now
spent
another
hour
,
whereof
an
account
must
be
rendred
:
have
mercy
on
me
,
O
God
,
now
and
in
the
end
of
my
life
.
SECT.
3.
NOw
therefore
our
sighs
avail
us
;
now
,
if
we
will
,
our
tears
are
as
so
many
Pearls
:
now
we
have
opportunity
to
weep
,
that
we
may
not
sigh
and
weep
forever
.
When
Antipater
had
written
to
Alexander
King
of
Macedonia
,
many
things
relating
to
his
Mother
,
and
the
King
had
read
them
;
he
said
:
Antipater
does
not
know
,
that
one
small
tear
let
fall
by
a
mother
,
is
able
to
abolish
whole
Epistles
stuffed
with
slaunders
.
I
may
in
some
sort
averr
the
same
of
those
guilty
Inhabitants
of
Hell
:
the
Damned
were
not
pleased
to
take
notice
,
that
with
one
salt
drop
from
the
eye
,
if
serious
,
if
timely
,
all
offences
what
ever
might
be
quite
washed
away
.
For
this
reason
St.
Who
will
give
water
to
my
head
&
a
fountain
of
tears
to
my
eyes
,
that
with
weeping
I
may
prevent
weeping
,
and
gnashing
of
teeth
and
strait
bands
of
hands
and
Feet
,
and
a
great
weight
of
Chains
pressing
,
binding
,
burning
,
and
not
consuming
?
There
shall
be
weeping
:
By
St.
Matthew
alone
,
this
is
four
times
repeated
:
The
children
of
the
Kingdome
shall
be
cast
out
into
utter
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
The
same
is
itterated
:
And
shall
cast
them
into
the
Furnace
of
fire
;
there
shall
be
weeping
and
gnashing
of
teeth
.
In
the
very
height
of
jollity
and
mirth
at
the
Wedding
,
against
one
ill
cloathed
this
sentence
passed
:
Cast
him
into
utter
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
Weeping
wants
no
solace
,
while
the
dead
,
we
mourn
for
,
is
yet
within
our
doors
;
but
so
soon
as
he
is
carried
out
not
to
return
,
so
soon
as
he
is
cast
into
a
hole
,
not
to
come
out
till
the
day
of
Judgement
,
here
whole
showres
are
powred
out
,
here
we
give
him
a
most
sorrowful
and
last
farwel
:
Thus
all
mourning
in
this
world
has
its
comfort
.
Yea
,
even
as
those
,
who
dream
they
weep
when
the
dream
is
over
,
find
their
cheeks
dry
,
and
wonder
they
were
so
sadly
deluded
;
in
like
manner
when
the
deceitful
dreams
of
this
life
are
past
,
and
we
awake
to
eternity
,
we
shall
both
admire
and
condemn
our
tears
without
fruit
.
Indeed
our
wailing
here
is
like
that
of
Dreamers
;
there
,
there
shall
be
weeping
and
gnashing
of
teeth
,
and
that
through
excessive
pains
.
Be
pleased
I
pray
,
now
and
then
to
make
some
small
tryal
hereof
:
apply
your
finger
to
a
slender
wax-light
set
on
fire
but
for
half
a
quarter
of
an
hour
:
O
what
howlings
,
what
showtings
out
will
follow
hence
!
you
would
think
the
whole
man
were
thrown
into
the
fire
,
when
alas
!
only
the
fingers
end
is
scorched
.
What
,
I
beseech
you
,
are
these
imaginary
,
these
painted
Flames
to
Hell
?
There
shall
be
weeping
,
there
shall
be
gnashing
of
teeth
.
Weeping
shall
proceed
from
fire
,
gnashing
of
teeth
from
unexplicable
cold
.
Where
mark
by
the
way
,
the
damned
shall
ever
have
their
senses
most
lively
,
that
they
may
suffer
.
This
may
be
observed
,
in
those
who
are
sick
of
a
Feavour
,
in
whom
because
the
sense
of
pain
is
quick
,
therefore
they
whet
their
teeth
to
cut
the
violence
of
their
Malady
in
pieces
.
In
this
sort
the
damned
enjoy
the
quickness
of
senses
most
entirely
,
that
they
may
be
sensible
of
their
torments
;
therefore
,
as
if
they
could
mitegate
their
sufferings
,
they
are
said
to
weep
and
whet
one
tooth
against
another
.
With
good
reason
they
shall
weep
,
they
shall
howl
,
because
while
they
lived
,
Christ
Crucified
before
them
wept
,
and
powred
out
of
all
his
most
delicate
Members
plenty
of
blood
,
but
in
vain
:
their
good
Angel
often
wearied
their
ears
with
wholesome
admonitions
,
but
in
vain
:
all
the
blessed
moved
them
to
amendment
of
life
,
but
in
vain
:
God
himself
thirty
,
forty
,
fifty
,
threescore
years
and
more
called
upon
and
invited
them
to
take
a
better
course
,
but
all
in
vain
.
They
would
not
weep
for
a
short
space
,
let
them
weep
therefore
for
ever
;
they
sleighted
to
hearken
to
good
counsel
,
let
them
therefore
cry
out
and
never
be
heard
.
SECT.
4.
IT
falls
out
sometimes
that
a
Traveller
standing
on
the
top
of
a
Mountain
,
beholds
some
in
the
Valley
underneath
attempting
their
passage
over
a
most
dangerous
ice
:
he
does
not
only
look
upon
them
,
but
he
likewise
warns
them
to
beware
they
go
not
forward
to
their
utter
destruction
;
because
it
often
happens
that
in
Winter
aswell
the
deep
Lake
,
as
the
smooth
sliding
River
is
Crusted
over
with
a
slender
Ice
,
which
being
covered
with
flakes
of
Snow
counterfeit
a
secure
passage
,
where
it
is
dangerous
.
When
Travellers
ignorant
of
the
way
approach
to
this
deceitful
B●idge
,
they
set
foot
upon
it
,
and
go
on
as
secure
from
pe●il
as
if
they
walked
upon
sure
ground
.
But
the
Ice
,
unable
to
bear
the
weight
of
their
bodies
,
suddainly
divides
it self
,
and
swalloweth
up
those
in
the
waters
,
who
suspected
nothing
less
then
drowning
.
This
when
the
Passenger
from
the
Hill
espies
,
being
privy
to
the
danger
,
he
shouts
out
,
he
warns
them
to
proceed
no
farther
,
unless
they
be
resolved
to
perish
;
but
to
steer
their
course
another
way
.
If
those
in
the
Valley
either
hear
not
,
or
sleight
so
trusty
a
Moniter
,
they
runn
upon
their
own
ruine
.
Does
the
Ice
deceive
them
?
Does
the
water
swallow
them
up
?
Does
the
cold
destroy
them
?
Let
them
thank
themselves
.
They
were
forewarned
;
but
their
rash
boldness
contemned
the
warning
:
He
is
lost
through
his
own
fault
,
who
perisheth
in
this
manner
.
No
otherwise
God
and
his
Saints
have
formerly
given
,
and
do
continually
give
warning
:
Pleasure
is
a
fraudulent
Ice
,
depart
from
it
;
it
cousens
the
eyes
with
a
brickle
out
side
,
trust
it
not
;
this
deceitful
way
will
ere
long
fall
in
peices
,
do
not
go
forward
,
unless
ye
have
a
mind
to
be
overwhelmed
.
But
the
miserable
wretches
with
scornful
laughter
,
refusing
to
be
admonished
,
walk
on
stoutly
into
eminent
danger
,
not
as
if
they
were
to
find
their
way
on
a
slippery
ice
,
but
as
people
who
run
a
dancing
.
Thus
the
Fool-hardy
march
on
,
they
laugh
,
they
sport
,
they
dance
,
till
at
unawares
the
ice
break
,
and
the
poor
miscreants
alas
!
sink
down
never
to
come
up
again
;
they
are
buried
for
ever
;
though
never
dead
;
nor
ever
to
dye
,
though
alwaies
dying
.
Now
they
lament
and
bemoan
their
condition
,
but
their
sorrow
is
bootless
.
They
rejected
good
admonition
,
and
now
though
with
tears
they
call
upon
their
Moniters
they
are
not
heard
.
Deservedly
do
they
perish
,
who
posted
on
so
eagerly
after
their
own
perdition
.
Our
most
loving
God
shouted
long
&
loud
enough
,
but
none
would
hearken
to
him
.
I
called
(
saith
he
)
and
you
refused
:
I
stretched
out
my
hand
,
and
there
was
none
that
regarded
.
You
have
despised
all
my
Counsel
,
and
have
neglected
my
reprehensions
.
I
also
will
laugh
in
your
destruction
.
How
long
and
loud
did
Christ
call
upon
them
?
St.
Luke
affirms
,
he
travelled
through
their
Cities
,
Towns
and
Villages
,
Preaching
unto
them
the
Kingdome
of
God
.
And
when
he
spoke
these
things
unto
them
,
he
cryed
out
:
He
that
hath
ears
to
hear
let
him
hear
.
What
I
pray
,
Wo
to
you
,
who
laugh
now
,
because
you
shall
mourn
and
weep
.
As
if
he
had
said
;
Behold
I
foretel
you
,
this
ice
whereon
you
stand
will
give
you
the
slip
,
you
will
be
drowned
:
these
short
laughters
will
have
an
end
without
end
.
But
these
things
were
told
to
such
as
were
deaf
,
who
,
now
they
have
recovered
their
hearing
,
abide
eternal
torments
.
SECT.
5.
TAke
here
this
most
wholsome
admonition
:
Let
us
make
this
our
business
,
when
we
are
in
misery
when
we
are
oppressed
with
any
calamity
,
let
us
think
attentively
:
If
this
Misery
endured
for
ever
,
if
I
were
alwaies
to
suffer
this
affliction
,
to
what
a
height
of
torment
would
it
grow
by
the
only
endurance
of
it
?
The
biting
of
a
Flea
or
Gnat
,
were
it
to
last
for
ever
,
how
unexplicable
a
Torment
would
it
be
?
What
horror
then
will
possess
the
damned
arising
out
of
this
one
cogitation
:
This
fire
must
be
endured
for
ever
,
this
howling
must
be
heard
eternally
,
this
stench
must
be
suffered
without
end
.
Hence
flowes
in
them
most
bitter
weeping
,
and
perpetual
horror
.
Terrour
,
Trembling
,
Wailing
and
Anguish
environ
the
slaves
of
Hell
on
all
sides
.
But
forasmuch
as
these
punishments
cannot
be
avoyded
by
any
centuries
of
years
,
any
ages
,
One
night
sometimes
appears
to
a
sick
man
longer
then
a
year
:
How
many
years
then
,
how
many
ages
will
one
only
year
of
the
damned
contain
,
whereof
you
can
point
out
no
single
minute
,
which
is
not
lyable
to
a
most
dreadful
death
?
Everlasting
sorrow
is
companion
to
eternal
death
.
Iohn
Climacus
makes
mention
of
a
Religious
man
,
A
most
wholesome
thought
without
doubt
;
to
think
upon
Hell
fire
,
and
the
Tears
of
the
Damned
.
There
(
saies
St.
Cyril
)
they
sigh
without
ceasing
,
and
no
one
pitties
them
;
they
cry
out
from
the
Depth
,
and
none
is
moved
with
their
cryes
;
they
lament
,
and
no
one
sets
them
at
liberty
.
This
doleful
condition
by
often
thinking
on
it
aforehand
may
be
escaped
.
SECT.
6
MAny
Religious
men
of
old
dispatched
away
a
Messenger
from
Mo4nt
Nitria
,
Macarius
hit
the
Nail
on
the
Head
:
Tears
while
we
live
purge
,
after
death
they
punish
;
here
they
wipe
away
our
stains
,
there
they
scorch
the
guilty
.
There
shall
be
weeping
and
most
bitter
howling
as
well
of
Devils
,
as
Damned
.
Imagine
the
worst
you
can
to
torment
the
Ears
:
The
shouting
of
men
,
the
Barking
of
Doggs
,
the
Howling
of
Wolves
,
the
lowing
of
Oxen
,
the
roaring
of
Lions
,
with
the
ungrateful
noise
made
by
other
Beasts
;
the
Claps
of
Thunder
in
the
Clouds
,
the
steep
fall
of
Waters
,
and
whatever
may
be
conceived
offensive
to
the
Ears
;
Alas
!
all
that
is
nothing
to
the
most
desperate
weeping
and
gnashing
of
teeth
they
endure
in
Hell
.
Resort
hither
all
you
,
whose
breasts
boyl
with
hatred
and
envy
;
all
you
who
though
sleightly
offended
,
snarle
,
and
Wild-bore-like
whet
your
Tusks
to
revenge
:
Here
you
may
take
a
view
of
your
own
picture
in
the
damned
.
Hearken
the
kingly
Prophets
admonition
:
The
sinner
shall
observe
the
just
:
and
shall
gnash
upon
him
with
his
teeth
.
Enter
into
consideration
of
our
life
,
and
you
shall
find
,
that
we
eagerly
conspire
to
each
others
ruine
.
What
profit
then
I
pray
do
we
pursue
?
This
one
;
so
soon
as
our
adversary
lies
open
to
our
fury
we
sheath
the
Sword
of
Revenge
up
to
the
Hilts
in
his
overthrow
:
This
is
the
work
of
malice
,
this
unsatiable
envy
persues
amain
.
Even
as
dogs
when
they
quarrel
,
shew
their
teeth
;
so
we
dog-like
men
,
or
inhumane
dogs
deal
one
with
another
,
and
now
and
then
fall
at
odds
for
a
bare
bone
.
O
you
,
who
swell
with
hatred
and
pine
away
with
envy
,
why
do
you
assume
the
nature
of
dogs
,
why
do
you
imitate
the
Damned
?
There
,
there
shall
be
weeping
there
shall
be
gnashing
of
teeth
.
Who
ever
rightly
understands
the
meaning
of
that
eternal
We
,
easily
laies
aside
all
envy
,
and
malice
;
often
ruminating
with
himself
:
Neither
eye
hath
seen
,
nor
ear
hath
heard
,
what
God
hath
prepared
for
those
who
forsake
him
.
In
Hell
shall
be
weeping
,
in
Heaven
rejoycing
,
such
as
ear
hath
never
heard
:
it
is
in
thy
choice
now
to
begin
to
weep
with
those
,
or
to
rejoyce
with
these
:
either
this
,
or
that
will
last
for
ever
.
CHAP.
IV.
The
third
Torment
for
Eternity
in
Hell
is
Hunger
.
THat
exquisite
Master
of
Rhetorick
Quintilian
had
the
boldness
to
say
:
The
Plague
is
happy
Warr
is
happy
,
and
all
kind
of
Death
is
easy
:
But
Hunger
is
hard
,
the
most
pinching
of
necessities
,
the
most
deformed
of
evils
.
An
evil
unspeakable
that
needs
must
be
,
to
which
the
greatest
of
evils
compared
are
to
be
held
in
esteem
:
such
an
evil
as
this
,
in
Quintillians
opinion
,
is
hunger
;
amongst
all
miseries
worthily
accounted
the
chiefest
.
This
assertion
is
not
without
reason
:
since
both
by
ancient
and
modern
History
it
is
apparent
,
that
extremity
of
hunger
sometimes
brings
men
to
that
height
of
madness
,
as
to
tear
their
own
flesh
in
pieces
with
their
teeth
,
Is
it
so
indeed
?
is
nine
dayes
hunger
so
cruel
a
kind
of
death
,
that
whatsoever
death
compared
unto
it
,
may
be
reputed
a
gentle
punishment
?
What
then
will
a
Famine
of
ten
years
,
of
a
hundred
,
a
thousand
,
a
million
of
ages
be
,
from
which
all
hope
of
releif
is
quite
cut
off
?
I
may
truly
say
of
this
:
hunger
is
the
sharpest
of
necessities
,
hunger
is
the
worst
of
miseries
.
This
rageing
evil
is
the
third
torment
of
that
doleful
eternity
.
The
Prophet
long
ago
threatned
this
kind
of
punishment
:
They
shall
suffer
Famine
as
dogs
.
SECT.
1.
CHrist
threatens
in
good
earnest
:
Wo
to
you
that
are
filled
:
because
you
shall
be
hungry
.
Such
hunger
shall
oppress
you
,
as
will
exceed
that
of
a
day
,
a
moneth
,
a
year
;
and
such
an
one
,
to
whom
not
a
few
,
but
all
things
shall
be
wanting
.
No
one
will
,
no
one
can
give
either
crumm
,
or
drop
.
The
remembrance
of
dainties
past
will
sharpen
and
set
their
stomacks
on
fire
,
that
the
pain
of
Gluttony
may
accompany
the
fault
and
the
punishment
be
answerable
to
the
offence
:
By
what
things
a
man
sineth
,
by
the
same
also
he
is
tormented
.
One
may
offend
many
wayes
by
Gluttony
:
First
,
when
too
much
meat
and
drink
is
taken
,
even
against
our
stomach
,
which
frequently
grumbles
not
for
want
,
but
excesse
.
The
stomach
has
its
mouth
,
which
wants
not
words
:
the
stomach
is
filled
with
indignation
,
and
Belching
saies
:
O
I
am
opprest
,
I
am
surcharged
,
I
faint
,
I
perish
:
Too
much
kindness
kills
me
:
Fain
I
would
be
refresht
,
not
stifled
:
I
would
be
nourisht
,
not
choaked
:
I
am
not
to
be
stuffed
with
meat
,
as
a
Boulster
with
Feathers
:
This
sort
of
good
will
hurts
me
worse
then
hatred
or
emptiness
.
These
are
the
complaints
of
the
stomach
:
Of
which
St.
What
exceeds
necessity
in
eating
,
doth
harm
;
but
nourishes
not
:
Fulness
is
the
root
of
all
Diseases
.
So
the
first
fault
in
Gluttony
is
,
to
feed
too
plentifully
.
The
second
fault
is
,
to
have
a
longing
of
such
delicate
and
costly
viands
,
that
of
necessity
the
Sea
must
be
divided
into
,
and
shell
fishes
fetched
from
the
unknown
shores
of
the
remotest
Seas
.
Besides
the
Feasant
,
other
sorts
of
fowl
must
be
had
,
to
satisfie
ambition
in
the
Kitchin
.
What
a
dainty
stomach
will
scarcely
admit
of
must
be
brought
in
from
the
farthest
Ocean
:
To
please
the
Palate
,
which
loaths
ordinary
fare
,
search
is
made
farr
and
near
:
the
whole
world
must
be
ransacked
for
belly
cheer
,
which
is
then
daintiest
when
dearest
:
So
Alagabalus
Emperour
,
inhabiting
the
Sea
cost
,
would
never
feed
upon
fish
.
These
kind
of
people
are
possest
with
a
hunger
of
greater
extent
,
then
their
belly
:
they
vomit
that
they
may
drink
,
and
drink
that
they
may
vomit
:
Bankets
sought
for
throughout
the
World
,
they
greedily
devour
,
which
by
and
by
they
reject
the
same
way
they
were
received
.
Observe
here
by
the
way
:
That
is
accounted
a
Soverain
dish
though
otherwise
most
vile
,
which
the
appetite
most
longs
for
.
Hence
it
may
come
to
pass
,
that
one
may
offend
more
grieveously
with
feasting
on
toad-stools
,
then
another
on
Partridge
and
Feasants
.
Esau
was
reprehended
for
over
greedily
gurmandiling
a
dish
of
Pulse-Pottage
,
not
for
eating
fat
Hens
or
Capons
.
The
third
fault
is
,
to
lavish
too
much
time
and
treasure
in
feasting
;
many
feast
in
a
Circle
as
the
children
of
Iob
did
;
they
leave
scarce
one
day
in
a
year
free
from
Riot
and
Excesse
in
Banqueting
.
Parents
now
and
then
Prophesie
to
their
children
:
Wo
be
to
thee
my
boy
,
when
thou
comest
into
strange
countries
,
where
thou
shalt
want
those
dainties
thou
didst
enjoy
at
home
:
How
uncouth
will
it
be
for
thee
either
to
take
pains
or
starve
?
The
like
may
be
returned
to
the
Parents
:
Wo
be
to
you
,
who
feed
plentifully
every
day
,
how
will
you
be
able
to
digest
Hunger
and
Thirst
?
The
fourth
fault
of
Gluttony
is
,
rashly
to
violate
the
Laws
of
Fast
,
or
at
least
to
expound
them
as
they
list
.
Hence
the
fast
of
forty
dayes
in
Lent
is
changed
into
ten
or
twenty
dayes
temperance
.
Many
beleive
they
are
fasting
,
when
they
are
not
drunk
.
We
are
now
come
to
that
pass
,
as
to
perswade
our selves
,
that
fasting
was
only
ordained
for
Religious
People
:
others
are
so
favourable
Interpreters
of
this
Law
,
as
they
still
find
some
excuse
to
free
them
from
fasting
.
But
the
Physitian
,
you
say
,
and
my
Confessour
exempt
me
from
fasting
:
true
,
but
over
entreated
by
your
importunity
:
I
beleive
they
would
be
of
another
opinion
,
if
they
met
with
one
less
eloquent
,
and
more
indigent
.
The
first
is
,
Drunkenness
,
the
Origin
of
many
crimes
,
and
of
all
Vices
the
most
dangerous
,
because
if
a
drunken
man
chance
to
fall
suddainly
,
which
is
not
unusual
,
or
be
surprised
with
some
disease
,
which
hales
him
to
the
Gates
of
Death
;
where
poor
wretch
!
unable
to
grieve
for
his
sins
,
or
to
raise
his
mind
up
to
his
Maker
,
in
the
state
of
mortal
sin
and
ignorant
of
his
sad
condition
,
he
is
hurried
away
to
Eternity
,
alas
!
a
prey
to
Death
and
to
the
Devil
.
SECT.
2.
VVO
therefore
,
wo
to
you
that
are
filled
,
Lo
this
(
saies
Ezechiel
)
was
the
iniquity
of
Sodom
,
fulness
of
Bread
,
and
abundance
,
and
the
idleness
of
her
.
For
this
cause
our
Saviour
most
carefully
warns
us
:
Look
well
to
your selves
,
lest
perhaps
your
hearts
be
overcharged
with
surfeting
and
drunkenness
.
For
that
is
the
malice
of
this
vice
,
not
only
to
burden
the
body
,
but
likewise
to
fasten
the
soul
to
earth
,
to
trample
it
under
foot
,
and
throw
it
headlong
into
Hell
.
Here
is
Hunger
and
Thirst
,
here
is
a
long
fast
,
Because
you
shall
be
Hungry
.
Consider
what
a
great
share
of
our
misery
it
is
,
that
we
neither
value
,
nor
sufficiently
understand
the
affaires
of
the
next
life
.
Which
of
us
has
made
tryal
of
extream
Famine
?
Hence
we
weigh
not
our
own
,
nor
the
Famine
in
Hell
.
A
pattern
of
this
manifestly
appears
in
Cities
Besieged
,
and
in
close
Prisons
:
For
to
that
extreamity
are
people
brought
by
rageing
hunger
,
that
not
only
Dogs
,
Cats
and
Horses
,
but
also
Mice
,
Serpents
and
Toads
are
greedily
devoured
by
them
:
they
pluck
the
Grass
up
by
the
roots
,
they
strip
their
Bucklers
off
their
skins
to
feed
on
:
Hunger
compels
them
to
convert
into
mans
meat
the
Excrements
of
Birds
and
Beasts
;
yea
and
the
bodies
too
of
their
dearest
friends
.
Cambises
,
This
was
but
a
little
,
Hunger
put
them
upon
more
cruel
designs
:
The
Mothers
butchered
their
own
Children
,
as
if
they
had
been
Chickens
,
and
with
their
own
teeth
tore
in
peices
members
dearer
then
their
life
.
This
may
yet
seem
little
when
compared
to
more
wild
attempts
:
How
often
have
people
in
Prison
massacred
themselves
through
hunger
,
and
fed
upon
their
own
limbs
?
what
way
soever
they
could
lay
hold
upon
arms
or
shoulders
,
thither
their
teeth
hastned
to
make
a
prey
of
themselves
to
their
own
destruction
.
SECT.
3.
NOw
to
the
matter
in
hand
:
This
hunger
which
we
behold
with
our
eyes
,
we
are
not
sufficiently
capable
of
,
and
how
then
shall
we
understand
that
most
rageing
and
eternal
Famine
in
Hell
?
by
how
much
our
hunger
is
more
Rampant
,
by
so
much
it
is
the
shorter
;
whereas
that
other
,
though
most
furious
,
is
nevertheless
everlasting
.
Wo
to
you
,
because
you
shall
be
hungry
.
Good
Lord
!
what
a
Countrey
is
this
,
which
sets
before
us
for
great
dainties
,
Horseflesh
raw
,
Mice
and
Toads
,
with
Pigeon
dung
;
of
which
notwithstanding
we
cannot
obtain
our
fill
?
we
would
esteem
it
a
special
favour
to
part
from
life
,
but
even
that
is
denied
.
They
shall
desire
to
dye
,
and
death
will
fly
from
them
.
Everlasting
hunger
is
unexplicable
,
everlasting
thirst
intolerable
.
To
these
Torments
that
other
may
be
adjoyned
:
Divines
affirme
,
that
the
delights
in
Heaven
shall
be
so
aboundant
,
as
to
fill
all
the
Members
and
Senses
of
the
blessed
with
peculiar
happiness
:
Hereupon
the
tast
and
tongue
shall
swim
in
a
juice
of
most
delicious
sweetness
;
in
so
much
that
each
one
of
the
blessed
may
seem
to
enjoy
this
Divine
repast
,
according
to
,
and
beyond
all
they
can
desire
.
Contrary
wise
that
malignant
tongue
of
the
Damned
shall
flow
in
bitter
Gall
;
this
was
foretold
by
the
Hebrew
Prophet
:
The
Gall
of
Dragons
their
Wine
,
and
the
Venim
of
Asps
uncurable
.
No
sweetness
can
be
of
force
to
mitigate
this
hunger
,
or
temper
the
bitterness
of
this
Gall
;
their
torments
are
uncurable
.
Moreover
some
are
of
opinion
,
that
they
are
afflicted
with
most
cruel
fits
of
the
tooth-ach
:
who
ever
has
experienced
these
in
this
life
,
let
him
imagine
how
afflictive
they
will
be
after
death
.
In
case
there
were
no
other
torments
in
Hell
,
besides
those
of
the
teeth
or
head-ake
,
or
Gout
or
Stone
,
and
these
being
to
endure
for
ever
,
what
expences
,
labour
and
royl
would
one
undergo
to
be
quit
of
them
?
But
we
fear
and
fear
not
these
things
,
while
with
exceeding
cheerfulness
we
commit
sins
more
to
be
feared
.
In
Inns
now
and
then
wee
feed
plentifully
,
we
drink
off
full
bowls
,
we
sing
merrily
we
dance
and
skip
about
:
but
as
soon
as
the
Host
brings
in
the
reckoning
and
calls
his
guests
to
an
account
,
they
are
at
a
stand
,
they
look
one
upon
another
,
and
at
length
break
forth
into
these
words
:
would
to
God
we
had
never
come
hither
!
our
shot
is
wonderful
dear
.
While
we
are
here
on
our
journey
,
we
live
in
an
Inn
and
unmindful
of
the
reckoning
,
Feast
jovially
,
carouse
till
within
night
,
sing
,
sport
and
dance
.
But
who
will
discharge
the
shot
?
O
people
ill
advised
!
We
must
pay
a
just
reckoning
,
though
a
dear
one
.
T
is
we
have
Banketted
,
Quaffed
,
and
playd
the
good
fellows
;
t
is
we
have
wasted
our
health
,
age
and
substance
in
riotous
company
keeping
:
Now
mine
Host
calls
for
a
discharge
,
just
debts
must
be
paid
,
Creditours
will
have
satisfaction
either
from
our
Purses
or
Persons
.
We
have
eaten
,
but
with
excess
,
with
too
much
expence
and
delecacy
;
we
have
Feasted
,
but
too
often
,
and
at
too
high
a
rate
:
We
have
fasted
,
but
in
a
prophane
manner
and
too
seldome
;
we
have
buried
our selves
in
Wine
,
we
must
now
digest
the
surfetting
.
Wo
,
because
we
shall
be
hungry
:
eternal
Famine
,
thirsts
eternal
expects
us
:
O
what
a
Supper
after
a
full
,
but
short
dinner
!
while
the
damned
lived
they
seem
to
have
licked
nothing
but
salt
,
so
rageing
is
their
thirst
in
hell
.
How
horrible
a
torment
thirst
is
,
it
is
hard
for
any
one
to
express
,
unless
he
have
made
some
certain
tryal
thereof
:
In
this
particular
we
may
well
credit
the
sick
,
who
are
frequently
so
tortured
with
thirst
,
that
they
esteem
it
the
very
dregs
of
their
distempered
cup
,
or
their
greatest
disease
.
SECT.
4.
THe
Rich
Glutton
thrusting
out
his
scorched
Tongue
cries
in
hideous
manner
:
I
am
tormented
in
this
flame
,
O
one
drop
from
the
tip
of
a
finger
to
refresh
me
.
Lo
,
how
modestly
be
begs
?
He
does
not
crave
a
Bason
of
water
,
nor
a
Barrel
of
Oyle
,
nor
a
Vessel
of
Wine
:
but
what
is
most
obvious
,
a
drop
of
Water
,
which
yet
he
obtains
not
.
This
wealthy
Banketter
is
grown
so
poor
,
that
he
does
not
ask
a
Goblin
of
Chrystal
,
but
the
extremity
of
a
finger
;
not
the
choicest
Wine
from
Greet
,
but
a
small
parcel
of
water
;
not
to
have
some
Noble
Cub-bearer
,
but
the
Beggar
Lazarus
.
Mark
well
what
thou
sayest
,
O
thou
Purple
Gallant
;
Lazarus
has
scabbed
hands
,
thou
wilt
be
loath
to
drink
water
which
drops
from
his
finger
.
Ah!
let
me
have
but
one
sole
drop
,
and
that
from
the
hand
of
Lazarus
,
which
I
shall
esteem
as
the
choicest
of
Distelled
Waters
.
For
all
this
he
gets
nothing
,
no
body
hearkens
to
him
;
both
Eares
and
Gates
are
close
shut
.
And
why
,
I
pray
,
is
one
drop
denied
to
this
Glutton
in
so
extream
hunger
and
thirst
?
Abraham
was
a
practiser
of
Hospitallity
,
and
might
have
said
:
Give
him
one
little
drop
,
it
will
do
him
no
good
;
so
great
a
flame
will
not
be
asswaged
by
so
small
a
dew
.
But
their
manner
of
proceeding
is
farr
otherwise
in
the
next
world
:
For
as
Heaven
is
repleanisht
with
Joy
and
Pleasure
,
without
the
least
mixture
of
sadness
;
so
Hell
is
stored
with
meer
Grief
and
Pains
void
of
all
solace
,
mitigation
,
or
ease
.
Hence
ellegantly
and
truly
said
St.
Austin
:
No
death
is
worse
or
greater
,
then
where
Death
dyes
not
.
So
no
Hunger
and
Thirst
is
more
cruel
or
deadly
,
then
where
Death
cannot
be
obtained
by
Hunger
and
Thirst
.
SECT.
5.
TWo
brothers
as
it
is
recorded
,
the
one
wise
,
the
oter
a
Fool
,
went
a
Travellin
together
,
and
came
at
length
to
a
place
divided
into
too
waies
.
The
Soul
again
endeavours
with
all
her
Rhetorick
to
evince
,
that
a
smooth
way
leads
not
to
Heaven
,
as
doth
the
sharp
and
stony
;
and
that
they
who
cannot
away
with
thorns
,
covet
not
Roses
.
But
the
body
is
slow
in
obeying
,
dull
in
admitting
wholesome
counsel
;
it
will
not
be
friends
with
subjection
and
frugallity
:
so
at
length
the
soul
yeelds
,
and
permitting
the
body
to
live
as
it
lists
,
becomes
of
a
Master
,
a
slave
.
In
this
maner
they
go
and
perish
together
,
thus
they
fall
into
the
hands
of
theeves
,
vices
and
Devils
.
These
brothers
are
parted
in
the
end
,
and
committed
to
several
prisons
;
the
body
to
the
Grave
,
and
the
soul
to
hell
:
whence
both
are
to
make
their
appearance
before
the
Soveraign
Judge
at
the
latter
day
,
where
each
will
accuse
the
other
.
Now
because
the
foolish
body
would
not
be
obedient
to
the
soul
,
and
the
wise
soul
was
not
of
courage
to
subdue
the
wantonness
of
the
flesh
,
both
convinced
of
impiety
shall
receive
sentence
of
eternal
torment
.
This
inevitable
decree
,
like
a
sharp
two
edged
sword
,
Fear
him
that
can
destroy
both
soul
and
body
into
Hell
.
Where
hunger
and
thirst
eternal
shall
serve
as
a
sauce
for
their
torments
;
neither
shall
they
have
any
other
liquor
to
their
feast
,
then
boyling
brimstone
:
Fire
and
Brimstone
is
part
of
their
cup.
SECT.
6.
ALL
this
notwithstanding
,
men
much
addicted
to
Gluttony
are
little
moved
to
what
has
bin
said
:
they
gape
after
bankets
and
costly
Viands
,
they
thirst
after
full
cupps
,
what
ever
you
say
of
Famine
in
the
next
life
.
O
Christians
,
a
little
more
consideration
would
do
well
:
to
eat
and
drink
is
not
forbidden
,
provided
it
be
not
against
conscience
,
or
with
neglect
of
Divine
Laws
.
We
despise
good
counsel
,
and
dare
transgress
the
commands
of
God
;
not
reflecting
that
the
Gibbet
is
erected
before
our
doors
:
Wo
to
you
that
are
filled
,
because
you
shall
be
hungry
.
Fault
and
punishment
are
linked
together
;
many
crimes
proceed
from
Gluttony
,
not
to
be
expiated
even
with
most
rageing
hunger
and
thirst
.
Great
was
the
hunger
of
Erisichthon
,
but
far
inferiour
to
that
in
Hell
:
all
our
famine
is
a
mere
dream
to
that
of
the
damned
:
Hereby
we
are
admonished
to
beware
all
intemperance
.
Those
who
feasted
in
old
time
,
were
accustomed
to
leave
some
part
of
their
meat
on
the
table
,
to
teach
us
not
to
eat
for
pleasure
,
or
till
we
could
eat
no
more
.
T
is
a
Proverb
amongst
the
Germans
:
Mirth
when
it
comes
to
the
height
must
be
broken
off
:
so
we
must
leave
off
Feasting
,
before
the
Feast
end
.
Who
is
so
sottish
,
as
when
he
knows
for
three
or
four
houres
feasting
he
must
fast
a
whole
year
,
to
command
presently
a
feast
prepared
for
him
?
Yet
such
sots
are
we
,
that
though
we
know
our
abstinence
and
fast
continue
but
a
few
houres
,
nevertheless
we
are
resolved
to
fare
daintily
,
and
please
our
Pallates
:
Hence
are
those
invitations
:
Come
let
us
take
wine
,
and
be
filled
with
drunkenness
,
and
it
shall
be
as
to
day
,
so
also
to
morrow
,
and
much
more
.
O
wretched
fools
!
within
a
while
it
will
not
be
as
to
day
,
your
mirth
to
day
is
waited
on
by
a
sad
to
morrow
:
Fulness
must
be
accompanied
with
Famine
,
and
drunkenness
tormented
with
thirst
.
After
a
short
space
that
doleful
song
will
amuze
your
ears
:
you
have
received
your
share
of
goods
in
this
life
,
away
with
you
now
,
there
is
no
more
due
to
you
:
heretofore
you
feasted
,
now
you
must
fast
;
let
others
feast
,
that
formerly
fasted
.
For
this
reason
thus
saies
our
Lord
:
Behold
my
servants
shall
eat
,
and
you
shall
be
hungry
:
behold
my
servants
shall
drink
,
and
you
shall
be
thirsty
:
behold
my
servants
shall
rejoyce
and
you
shall
be
confounded
:
Behold
my
servants
shall
praise
for
joyfulness
of
heart
:
and
you
shall
cry
for
sorrow
of
heart
,
and
for
contrition
of
spirit
you
shall
howl
.
Though
you
were
deaf
to
admonition
,
yet
it
was
told
you
often
and
long
ago
,
that
delicasies
were
paid
with
torments
:
This
none
would
give
ear
to
:
I
called
,
and
you
have
not
answered
;
I
spake
and
you
have
not
heard
;
and
you
did
evil
in
my
eyes
:
and
you
have
chosen
the
things
,
that
I
would
not
.
Now
your
jovial
,
but
short
madness
shall
be
requited
with
long
and
everlasting
Famine
,
fleeting
pleasures
are
to
be
expiated
with
perpetual
thirst
.
T
is
now
too
late
to
apply
a
remedy
to
this
hunger
and
thirst
:
Such
a
supper
sutes
well
with
such
a
dinner
.
Therefore
be
sober
and
watch
:
Fornication
,
and
Wine
,
and
Drunkenness
,
take
away
the
heart
.
He
that
has
a
horrour
of
eternal
famine
,
let
him
now
endure
hunger
neither
long
,
Blessed
are
ye
,
that
now
are
an
hungred
because
you
shall
be
filled
.
Christian
suffering
has
a
feast
prepared
for
it
,
which
lasts
for
ever
:
but
to
wantonness
and
intemperance
eternal
punishment
is
appointed
.
Who
often
meditates
on
hell
,
escapes
it
.
CHAP.
V.
The
fourth
Torment
for
Eternity
in
Hell
is
Stench
.
T
Is
pleasant
to
live
,
Every
one
well
descended
and
of
good
education
,
judgeth
it
more
unsufferable
then
death
,
to
be
cast
in
Prison
,
to
abide
stench
,
to
lye
in
darkness
and
Fetters
with
Homicides
.
Look
down
into
Hell
,
and
you
will
confess
,
there
was
never
so
noysome
and
cruel
a
Goal
,
neither
that
under
ground
of
the
Messenians
,
called
The
Treasure
;
nor
that
of
the
Persians
,
called
Lethe
,
or
oblivion
;
nor
the
Quarries
of
Syracusa
;
nor
the
Labyrinth
of
Creet
;
nor
the
House
and
Dungeon
of
the
Athenians
;
nor
the
Tullianum
of
the
Romans
;
nor
the
Ceramon
of
the
Cyprians
;
nor
the
Decas
of
the
Spartans
;
nor
the
Ancon
of
Gilimer
;
nor
that
infamous
Prison
of
Actiolinus
,
which
for
cruelty
surpassed
all
sorts
of
torments
:
Neither
were
there
ever
detained
in
any
Prison
so
many
in
thraldom
,
as
God
punisheth
damned
Captives
in
his
grand
Prison
.
This
Prison
of
God
under
ground
,
if
you
look
upon
the
place
,
is
most
deep
;
if
upon
the
Jaylor
,
he
is
most
cruel
;
if
on
the
foulness
of
it
,
it
is
most
stinking
;
if
on
the
imprisoned
,
it
is
of
vast
extent
containing
innumerable
;
yet
if
you
consider
the
infinite
number
of
offenders
,
it
is
exceeding
strait
:
In
fine
,
if
you
seek
after
its
continuance
,
it
is
eternal
;
none
can
escape
thence
,
all
passages
and
gates
being
closely
locked
up
.
And
forasmuch
as
all
the
filth
of
the
whole
world
is
devolved
into
this
Dungeon
,
it
is
a
most
nasty
sink
,
a
Den
replenisht
with
loathsome
stink
:
This
is
the
fourth
torment
of
eternity
,
intollerable
stench
.
How
unexplicable
this
torment
is
,
how
far
beyond
our
conceit
of
it
,
we
will
now
declare
.
SECT.
1.
THe
holy
Scripture
frequently
proposes
to
our
consideration
the
intollerable
stench
of
Hell
.
He
shall
rain
snares
upon
sinners
:
fire
and
brimstone
,
and
blast
of
storms
the
potion
of
their
Cup.
Now
as
drops
of
rain
may
not
be
numbred
,
so
the
pains
of
the
wicked
:
He
shall
rain
torments
upon
them
like
a
turbulent
showre
,
or
swift
running
torrent
.
He
shall
rain
snares
;
wherewith
they
shall
be
so
fast
bound
,
as
it
will
be
impossible
for
any
of
them
to
escape
,
or
to
break
their
chains
,
or
to
undermine
the
Prison
walls
,
wherein
they
shall
be
inclosed
.
Their
part
shall
be
in
the
Pool
burning
with
fire
and
brimstone
.
Here
let
us
come
nearer
to
our
present
matter
;
and
consider
attentively
,
how
great
will
the
stench
be
of
one
burning
in
brimstone
?
How
if
a
hundred
,
if
a
thousand
be
joyned
in
the
like
flame
?
This
yet
is
nothing
to
the
brimstone
in
Hell
;
whose
stench
ariseth
from
divers
causes
.
The
first
,
after
the
world
is
buried
as
it
were
in
one
grave
,
after
the
general
judgement
,
all
the
Ordure
of
the
Earth
shall
run
down
into
that
sink
of
Hell
,
whereby
the
world
shall
be
purged
.
The
Psalmist
foretold
:
Fire
shall
go
before
him
,
and
shall
inflame
his
enemies
round
about
.
Divines
relying
on
this
Prophecy
affirm
,
that
fire
shall
go
before
the
worlds
judge
as
an
apparitour
,
and
shall
bring
all
before
the
Tribunal
,
till
the
whole
judgement
be
compleatly
ended
:
that
done
,
and
the
definitive
sentence
pronounced
,
that
fire
like
a
thunderbolt
shall
throw
down
the
wicked
headlong
,
and
as
an
Executioner
shall
set
upon
and
bind
that
guilty
multitude
so
fast
,
as
they
shall
despair
of
ever
escapeing
:
Then
will
it
hurry
them
like
chained
dogs
into
their
kennels
,
he
shall
enflame
his
enemies
round
about
:
and
together
with
them
all
the
filth
and
mud
of
the
world
shall
flow
down
into
the
Lake
of
hell
;
for
hell
is
indeed
the
sink
of
the
earth
,
the
receptacle
of
all
ordure
.
The
second
cause
of
stench
is
Brimstone
,
Their
part
shall
be
in
the
pool
burning
with
fire
and
brimstone
:
which
is
the
second
death
.
The
sacred
volumes
of
Scripture
are
wonderful
exact
in
observing
every
word
:
In
the
pool
,
which
contains
stinking
and
immoveable
waters
,
which
do
not
grow
less
,
do
not
flow
out
,
nor
are
dryed
up
:
after
a
thousand
years
this
pool
will
be
like
it self
;
after
thirty
,
yea
threescore
thousand
years
it
will
lose
nothing
it
once
had
;
after
a
hundred
thousand
,
after
a
thousand
Millions
of
years
that
pool
will
not
have
one
drop
of
it
dryed
up
:
As
it
was
in
the
beginning
,
so
it
will
be
then
,
and
for
all
ensuing
ages
.
Moreover
,
such
as
had
plunged
their
soul
in
wantonness
and
lust
in
this
life
,
shall
be
drowned
in
that
pool
:
in
these
baths
of
brimstone
they
shall
swimme
and
sweat
and
be
throughly
drenched
for
their
cleansing
.
The
greatness
of
this
may
be
best
learned
from
experience
;
if
the
water
of
a
fish-pond
were
all
drawn
out
,
and
the
fish
for
some
dayes
space
were
not
removed
;
they
would
fill
the
air
with
such
incredible
stench
;
that
no
one
,
though
in
the
open
air
,
would
be
able
to
abide
long
there
.
What
a
torment
will
it
be
in
hell
,
to
be
seated
in
the
midst
of
unsufferable
stink
,
without
power
to
stir
one
foot
thence
for
all
eternity
?
long
custome
makes
tollerable
sorded
and
ill
sented
trades
:
but
those
torments
in
hell
can
by
no
means
become
more
gentle
.
SECT.
2.
THe
third
cause
of
that
stink
is
the
bodies
of
the
damned
,
more
noysome
then
any
dead
carkase
.
Esay
foretold
:
Out
of
their
carcasses
shall
rise
a
stink
.
All
of
them
shall
be
tortured
with
the
stink
of
one
,
and
one
with
that
of
all
.
What
a
strange
kind
of
Incense
is
flesh
rotten
and
crawling
with
Maggats
?
In
Lucifers
kingdome
numberless
carkasses
of
the
damned
,
like
stinking
carrion
,
shall
lye
for
ever
upon
hot
coales
.
Lust
is
possest
with
a
certain
kind
of
rageing
fury
,
so
as
it
tramples
reason
under
foot
:
but
these
unbridled
motions
may
be
restrained
,
if
timely
begun
with
.
For
this
cause
a
Religious
man
in
the
desert
of
Scythia
,
subdued
wantonness
in
this
manner
:
The
comliness
of
a
woman
,
Let
us
call
to
mind
here
,
I
beseech
you
,
how
not
a
small
parcel
of
a
winding
sheet
,
not
one
member
of
a
rotten
carcase
,
but
innumerable
bodies
of
the
damned
send
forth
most
intollerable
stink
not
for
a
few
daies
,
but
for
endless
ages
.
St.
Bonaventure
was
bold
to
say
:
If
one
only
carcass
of
the
damned
were
here
in
this
world
,
it
alone
would
suffice
to
infect
it
all
.
SECT.
3.
THe
fourth
cause
of
stink
is
,
the
Devils
themselves
;
who
,
though
spirits
,
carry
about
them
this
most
loathsome
smell
;
yea
it
is
as
proper
for
hell
and
Devils
to
stink
,
as
it
was
true
which
the
antients
said
,
hell
is
full
of
stench
.
Severus
Sulpitius
recounts
,
how
the
Devil
cloathed
in
Purple
,
with
a
Crown
on
his
head
,
appeared
to
St.
Martin
,
and
spoke
to
him
these
words
:
Thou
shalt
know
Martin
,
in
what
manner
thou
maist
worship
me
;
I
am
Christ
.
But
Martin
being
warned
from
above
not
to
credit
the
Father
of
lyes
,
said
:
My
Lord
did
not
promise
to
come
in
this
Equipage
:
I
know
Christ
all
bloody
,
crowned
with
Thorns
,
and
hanging
upon
a
Cross
;
but
this
strange
King
I
know
not
.
He
had
scarce
ended
these
words
,
when
this
counterfeit
Christ
disappeared
:
and
to
the
end
it
might
be
manifest
,
who
that
King
was
,
and
of
what
kingdome
,
he
left
such
a
horrible
stink
behind
him
,
that
Martin
conceived
he
was
now
an
inmate
of
Hell
,
and
thus
he
discoursed
with
himself
:
If
one
only
Devil
stink
in
this
manner
,
what
will
the
stench
be
of
all
Devils
and
damned
men
together
?
Antiochus
Epiphanes
,
Mezentius
the
Tyrrhenian
King
,
not
unlike
to
Antiochus
,
despiser
of
men
and
Gods
,
proceeded
so
far
in
cruelty
by
his
wit
,
that
he
slaughtered
men
not
with
the
Ax
,
nor
the
Gallows
,
nor
fire
,
but
with
stench
:
for
to
a
living
man
he
tyed
the
putrified
body
of
one
dead
,
so
long
,
till
the
corruption
of
the
dead
killed
the
living
.
A
kind
of
torment
most
Barbarous
,
most
cruel
,
and
so
much
the
more
,
by
how
much
the
slower
.
But
what
is
this
compared
to
the
torments
in
Hell
?
what
is
a
noysome
smell
of
a
few
daies
to
that
other
which
remains
for
ever
?
when
therefore
we
look
upon
our
Fires
,
Racks
and
Gibbets
,
we
may
justly
exclaim
,
O
mild
and
gentle
torment
of
Mezentius
,
which
bereaves
of
life
by
being
fastned
to
one
stinking
carkass
!
But
O
death
,
more
dreadful
then
any
death
,
to
be
tortured
with
the
stench
of
so
many
devils
and
damned
;
alwaies
to
dye
,
and
never
to
make
an
end
of
dying
!
SECT.
4.
IN
the
Prisons
of
Japonia
even
to
this
day
is
matter
found
sufficient
for
the
exercise
of
Christian
Fortitude
,
where
many
together
are
thrust
into
a
loathsome
Denn
;
whence
there
is
no
passage
out
,
unless
it
be
to
the
Sword
,
the
Gallowes
,
or
the
fire
.
What
ever
these
captives
feed
on
,
what
ever
they
take
inwardly
as
meat
and
drink
,
what
ever
they
part
with
again
,
all
that
,
they
keep
amongst
them
to
their
incredible
torture
of
their
sense
of
smelling
.
Hence
the
Goals
of
Iaponia
are
more
infamous
then
then
the
stable
of
Augias
King
of
Elis
,
and
more
unsufferable
then
death
it self
.
But
since
we
have
mentioned
the
Prisons
of
that
Countrey
,
lo
here
a
late
and
lively
pattern
of
one
of
them
.
Charles
Spinola
,
by
Nation
of
Genua
,
by
birth
a
Marquess
,
Priest
of
the
Society
of
Jesus
,
before
he
came
to
be
burnt
alive
for
the
Faith
of
Christ
,
was
for
four
years
space
Prisoner
in
Iaponia
,
The
Prison
where
he
lived
,
was
sixteen
hands
in
bredth
,
twelve
in
heighth
,
and
four
and
twenty
in
length
,
altogether
in
form
of
a
Cage
:
for
it
had
neither
wall
,
nor
fence
of
timber
,
other
then
scales
,
which
were
two
fingers
assunder
one
from
another
;
whereby
the
Captives
were
exposed
to
wind
and
weather
:
for
though
it
was
covered
over
with
tiles
,
yet
because
the
staves
stood
disjoined
,
as
Bird-cages
do
,
it
gave
entrance
not
only
to
heat
and
cold
,
but
also
wind
,
rain
,
snow
,
and
all
sorts
of
tempests
:
Herein
were
enclosed
two
and
thirty
Prisoners
.
The
Gates
which
by
reason
of
their
straitness
scarcely
gave
way
for
a
Mans
body
,
were
kept
close
lockt
.
At
the
side
was
a
narrow
window
,
no
bigger
then
a
good
trencher
,
wherein
the
Guard
put
in
meat
for
the
Captives
.
About
the
Prison
was
a
way
eight
handfuls
broad
,
whereon
was
a
double
Palizado
compacted
of
thick
and
long
stakes
,
sharp
at
the
ends
and
hedged
about
the
top
with
thornes
:
hereat
no
entrance
was
allowed
,
but
at
one
place
.
Besides
,
houses
were
erected
in
two
several
places
,
one
for
the
Court
of
Guard
which
stood
Centinel
day
and
night
;
the
other
for
the
Captains
service
,
who
frequently
commanded
the
souldiers
to
walk
the
round
.
In
fine
the
whole
place
was
strongly
fortified
on
all
sides
,
especially
where
the
chief
Gate
opened
a
way
to
go
within
the
Palizado
.
Within
this
Fortress
lived
so
many
years
that
illustrious
Champion
of
Christ
,
without
having
liberty
to
set
foot
out
of
the
pales
,
which
the
Guard
refused
to
grant
him
.
Other
circumstances
of
cruelty
,
appertaining
to
this
Prison
,
can
hardly
be
conceived
,
much
less
declared
:
all
the
senses
of
the
body
were
constrained
to
undergo
their
several
Torments
.
Mervailous
was
the
straitness
of
the
place
,
where
one
could
neither
lye
down
without
difficulty
,
nor
walk
one
step
forward
:
so
much
do
Charles
his
Letters
testifie
;
We
are
kept
in
great
straits
,
no
one
being
allowed
more
space
,
then
two
hands
breadth
and
four
inches
:
whence
in
the
night
time
they
could
not
stretch
themselves
out
to
take
their
rest
.
Their
Victuals
were
as
strait
as
their
room
:
their
life
was
a
continual
fast
,
and
that
so
strict
,
that
they
had
meat
enough
to
keep
them
alive
,
but
not
to
satisfie
their
hunger
:
their
ordinary
dainties
were
a
few
dishes
of
cold
Rice
,
boyled
in
fair
water
;
besides
one
mess
of
Sedges
or
Gladen
,
which
is
a
mixture
of
unsavory
herbs
,
so
bitter
,
as
it
could
scarcely
be
eaten
:
hereunto
was
added
a
small
pittance
of
raw
and
falt
roots
,
or
a
couple
of
salt
herring
either
hot
,
or
cold
.
Hereupon
the
Prisoners
were
afflicted
so
much
with
famine
,
that
when
the
souldiers
threw
them
a
hard
crust
of
ill
made
and
worse
baked
bread
,
they
fed
upon
it
as
greedily
,
as
if
it
had
been
March-pane
,
or
Sugar-cakes
.
Now
in
regard
this
Prison
was
seated
on
the
summit
of
a
high
hill
,
it
lay
all
open
to
all
injuries
of
weather
:
and
though
in
summer
the
winds
gently
breathing
did
somwhat
abate
their
trouble
,
yet
the
violent
heats
of
the
Sun
heating
on
them
upon
every
side
,
and
the
great
number
of
prisoners
,
did
not
a
little
encrease
their
misery
:
this
made
Charles
affirm
,
he
was
continually
moist
with
sweat
both
day
and
night
.
Thus
were
they
vexed
with
summer
,
but
in
the
winter
their
sufferings
were
intolerable
;
because
they
were
neither
sheltered
from
the
sharpness
of
the
air
,
nor
from
the
showers
of
rain
,
nor
abundance
of
snow
,
which
the
wind
blew
in
amongst
them
.
They
were
more
sensible
of
piercing
cold
,
for
that
they
stood
in
great
want
of
clothes
,
which
the
Souldiers
would
by
no
means
permit
to
be
brought
in
to
them
.
Thus
much
Charles
writ
to
father
Provincial
,
saying
:
I
assure
your
Reverence
,
here
is
none
of
us
,
who
regarding
only
the
inferiour
appetite
,
would
not
rather
be
burnt
alive
,
then
endure
this
Prison
:
Since
none
of
us
have
scarsely
rags
to
hide
our
nakedness
;
neither
will
our
keepers
afford
us
so
much
as
a
piece
of
a
Matt
,
to
defend
us
from
wind
,
rain
and
snow
;
whereby
our
Cold
is
wholly
unsufferable
.
Ambrose
Fernandez
,
threescore
and
nine
years
old
,
and
Charles
his
companion
in
Prison
,
being
seized
with
a
Palsie
through
abundance
of
snow
;
in
twelve
hours
time
,
as
it
is
reported
,
made
an
end
of
his
Disease
and
Life
together
.
Moreover
lest
that
the
eyes
should
want
their
torment
too
,
the
watch
would
not
suffer
any
light
at
all
in
the
Prison
;
no
,
not
so
much
as
a
Lanthorn
that
very
night
when
Ambrose
was
suddenly
taken
with
his
fit
,
though
Charles
earnestly
besought
them
to
let
him
have
a
candle
.
But
that
which
did
more
terribly
afflict
the
Champions
of
Christ
,
was
the
continual
stench
,
whereof
we
treat
;
and
of
which
Charles
makes
mention
in
a
certain
Epistle
,
saying
:
The
grievousness
of
stink
forceth
me
to
sigh
up
to
heaven
.
This
stink
arose
from
that
crowd
of
men
in
so
narrow
a
Prison
,
from
the
corruption
of
the
Air
,
and
from
their
own
excrements
they
were
compelled
to
keep
amongst
them
,
and
from
the
sweat
of
their
bodies
,
from
which
they
were
never
free
all
Summer
.
The
Souldiers
were
so
barbarous
,
as
not
to
suffer
them
to
have
clean
linnen
brought
in
,
or
to
let
them
wash
their
foul
:
in
so
much
,
that
it
is
particularly
related
of
Charles
,
that
in
three
whole
years
he
neither
changed
his
shirt
,
nor
apparel
.
Hence
so
much
filth
and
vermine
swarmed
amongst
them
,
that
the
distressed
Captives
through
biting
and
stinging
of
insects
were
wholly
deprived
of
rest
.
And
that
they
might
experience
alive
,
what
the
dead
without
feeling
endure
after
death
,
they
were
covered
from
head
to
foot
with
all
sorts
of
vermine
bred
in
the
putrefaction
of
the
place
:
which
corrupt
matter
,
so
often
as
it
rained
,
overflowed
the
pavement
of
the
Prison
.
A
kind
of
torment
far
more
cruel
,
then
at
first
sight
it
appears
.
Against
all
these
incumbrances
they
had
no
other
remedy
,
but
Patience
and
a
lively
trust
in
God
:
their
patience
was
so
great
,
that
Charles
in
a
certain
Letter
affirms
:
This
Prison
seems
to
me
a
Paradise
.
And
truly
this
prison
,
though
worse
then
death
,
if
compared
to
hell
may
worthily
be
esteemed
a
Paradise
Therefore
St.
Hierom
says
of
himself
:
For
fear
of
hell
,
I
condemned
my self
to
prison
,
and
became
a
companion
of
Scorpions
and
wild
Beasts
.
He
that
seriously
contemplates
those
fiery
Prisons
,
finds
fault
with
the
straitness
of
no
place
,
but
converts
every
Prison
into
Paradise
.
SECT.
5.
HEre
now
,
I
beseech
you
,
let
us
make
use
of
discourse
to
our
purpose
:
Imagin
hell
to
be
nothing
else
,
but
a
loathsome
and
starving
prison
,
where
a
thousand
Captives
for
stench
and
vermine
can
neither
sit
nor
lie
conveniently
,
where
their
meat
is
rotten
Rice
,
and
drink
muddy
Water
;
where
they
cannot
sleep
for
famine
,
stink
and
pain
;
and
that
all
this
should
continue
a
thousand
years
:
Imagin
,
I
say
,
that
hell
is
but
such
a
Prison
as
this
:
notwithstanding
,
who
would
not
tremble
at
the
very
name
of
this
hell
?
But
if
the
matter
be
well
scanned
,
and
weighed
according
to
what
is
revealed
in
holy
Scripture
,
it
will
manifestly
appear
,
that
the
most
loathsom
prisons
in
Japonia
,
or
any
other
barbarous
nation
,
compared
to
hell
,
maybe
reputed
a
florishing
Garden
,
the
delights
of
Thessaly
or
Paradise
it self
.
The
reason
is
clear
:
In
our
prisons
we
have
some
meat
,
sleep
,
and
time
to
rest
;
in
hell
is
neither
meat
,
sleep
,
nor
rest
;
there
corrupt
Rice
would
tast
like
Ambrosia
,
puddle
Water
would
drink
like
Nectar
.
In
our
prisons
none
ever
counted
a
thousand
winters
;
in
hell
(
which
is
most
sad
)
a
hundred
thousand
years
strike
not
off
one
tittle
from
eternity
:
after
a
thousand
millions
of
ages
eterninity
is
entire
.
Again
,
Our
prisons
,
though
dreadful
,
yet
are
they
without
fire
,
and
the
prisoners
have
a
singular
comfort
,
that
they
can
die
:
the
Dennes
of
the
damned
are
full
of
flames
,
and
are
not
free
from
the
second
death
:
because
in
hell
death
is
always
present
,
but
death
without
death
,
and
a
continual
death
which
lasts
for
ever
.
Alas
!
how
far
are
we
from
thinking
on
these
things
,
how
little
do
we
consider
things
worthy
our
thoughts
every
hour
?
Much
better
in
this
point
,
and
more
considerate
was
St.
Bernard
:
I
tremble
,
Serm.
de
5.
regionibus
.
says
he
,
I
quake
all
over
at
the
remembrance
of
that
country
,
and
all
my
bones
are
shaken
:
that
is
a
place
in
which
their
is
a
worm
immortal
,
stench
intolerable
,
hammers
striking
,
palpable
darkness
.
O
Awake
all
you
that
are
Saints
and
Sinners
,
especially
you
that
are
slaves
to
luxury
:
if
you
will
not
tast
how
sweet
Christ
our
Lord
is
,
how
delicious
Paradise
;
take
a
tast
at
least
of
the
bitterness
of
hell
.
SECT.
6.
THis
hellish
stink
fitly
admonisheth
us
,
how
many
ways
we
offend
by
smelling
:
for
we
are
not
only
bound
to
keep
in
order
our
eyes
,
tongue
and
ears
,
but
our
nose
also
:
though
for
the
most
part
we
will
not
abide
any
ill
smell
.
Hence
we
frequently
have
an
aversion
from
distressed
Captives
and
poor
sick
folk
,
because
they
carry
a
scent
of
Garlick
rather
then
Saffron
or
Musk.
Therefore
the
Judg
out
of
the
clouds
will
upbraid
these
tenderlings
:
I
was
sick
and
in
prison
,
and
you
did
not
visit
me
.
For
sweet
savor
there
shall
be
stink
.
Moreover
they
sin
by
smelling
,
who
fill
their
beds
,
garments
and
closets
with
sweet
odours
:
yea
what
they
more
frequently
use
,
must
have
a
touch
of
outlandish
perfumes
or
pretious
ointments
,
that
they
may
be
still
provided
to
cherish
the
nostrils
.
This
,
't
is
true
,
is
not
accounted
a
heinous
crime
,
yet
God
established
under
pain
of
death
:
Such
confection
you
shall
not
make
unto
your
own
uses
,
because
it
is
holy
to
the
Lord
.
What
man
soever
shall
make
the
like
,
to
enjoy
the
smell
thereof
,
shall
perish
out
of
his
People
.
Hence
therefore
we
sin
by
intemperance
of
smelling
:
so
,
many
things
,
which
seem
to
us
trifles
and
of
small
moment
,
the
eye
of
God
observes
,
and
deems
worthy
of
punishment
.
It
is
here
worth
our
frequent
and
serions
reflection
,
to
know
what
the
holy
Scripture
means
,
in
proposing
unto
us
the
stench
of
brimstone
.
Our
Lord
rained
upon
Sodom
and
Gomorah
brimstone
and
fire
from
our
Lord
out
of
heaven
:
and
he
subverted
these
Cities
,
and
all
the
Countrey
about
,
all
the
Inhabitants
of
the
Cities
,
and
all
things
that
spring
of
the
earth
.
This
shower
of
brimstone
and
stench
,
punished
the
heat
and
stench
of
lust
;
this
rain
was
requisite
to
cure
the
ardor
of
luxury
.
Extream
heat
is
as
proper
to
the
fire
,
as
extream
stink
to
brimstone
:
since
therefore
they
were
corrupted
with
lasciviousness
of
the
flesh
,
they
were
also
burned
with
fire
and
brimstone
;
that
they
might
learn
by
their
punishment
what
their
fault
deserved
.
A
man
addicted
to
venery
is
guilty
of
a
twofold
pain
:
while
he
lives
,
he
wallows
more
and
more
in
the
mire
of
impurity
;
after
death
he
is
thrown
into
a
bath
of
boyling
sulfur
.
SECT.
7.
LUst
therefore
in
hell
shall
in
a
special
manner
be
tormented
with
fire
and
brimstone
:
which
St.
Gregory
learnedly
asserts
;
Then
,
saith
he
,
the
rageing
fire
burns
those
,
whom
carnal
delight
had
polluted
.
Every
wicked
man
is
enflamed
with
a
proper
fire
,
such
as
himself
had
enkindled
in
his
heart
by
heat
of
temporal
desires
,
while
he
now
boyls
with
these
,
now
with
those
,
and
sets
his
thoughts
a
burning
more
and
more
with
divers
allurements
of
the
world
.
Now
then
let
weeping
expiate
,
what
the
soul
negligently
given
to
pleasure
did
transgress
.
It
is
altogether
worthy
of
credit
,
that
few
are
plunged
into
those
flaming
gulfs
,
who
were
not
t●inted
with
stench
of
wantonness
Here
now
,
let
every
one
living
learn
to
be
wise
in
time
,
and
beware
,
he
be
not
smothered
in
the
puddle
of
Luxury
,
Wine
and
Drunkenness
,
It
is
wholly
to
be
admired
,
and
dreadful
above
measure
,
that
under
one
sole
thought
(
which
Divines
call
deliberate
delight
)
should
lurk
numberless
pains
,
endless
torments
and
death
everlasting
.
The
business
is
manifest
:
Whosoever
shall
see
a
woman
,
to
lust
after
her
,
hath
already
committed
adultery
with
her
in
his
heart
.
Here
one
cast
of
the
eye
,
one
only
thought
,
one
secret
consent
to
lust
contains
innumerable
,
infinite
millions
of
ages
,
wherewith
that
glance
,
that
thought
,
that
consent
is
to
be
revenged
,
but
never
expiated
.
This
I
say
,
is
wonderful
and
horrible
to
amazement
.
I
will
say
what
I
think
:
though
we
perhaps
think
of
these
things
,
yet
we
do
not
thoroughly
weigh
or
examine
them
.
Hence
it
comes
as
Isidorus
Clarus
delivers
it
,
Therefore
In
all
thy
works
remember
thy
latter
ends
,
and
thou
wilt
not
sin
for
ever
.
Remember
,
I
say
,
thy
own
later
ends
,
not
others
;
and
do
this
not
hastily
,
or
carelesly
:
for
in
this
many
deceive
themselves
,
who
think
of
these
things
,
as
if
they
were
not
concerned
in
them
.
Remember
then
thy
later
ends
,
and
amongst
other
thoughts
give
some
place
to
everlasting
stench
.
What
is
he
better
for
delights
,
who
is
to
be
buried
in
Hell
fire
?
Ah!
let
us
be
wise
in
time
;
lest
a
moment
of
pleasure
be
accompanied
with
eternity
of
pain
.
CHAP.
VI.
The
Fifth
Torment
of
Eternity
in
Hell
,
is
Fire
.
AF●er
Curtius
had
assigned
a
difference
amongst
several
torments
,
he
at
length
pronounceth
:
Fire
is
the
worst
of
punishments
.
Mans
cruelty
,
witty
in
the
invention
of
pains
,
hath
found
out
many
exquisite
torments
,
but
none
sharper
,
or
more
violent
then
Fire
.
Valerian
the
Emperor
,
who
succeeded
Decius
in
cruelty
,
if
he
could
have
invented
any
more
afflictive
then
flames
,
St.
Lawrence
must
have
felt
the
extremity
of
it
.
Tyranny
in
old
time
scarce
met
with
any
punishment
more
barbarous
,
then
with
a
slow
fire
to
burn
and
roast
men
alive
.
Fire
is
the
worst
and
most
grievous
of
punishments
.
If
any
one
guilty
of
treason
,
or
other
heinous
crimes
,
could
be
so
burnt
a
thousand
times
,
that
his
pain
endured
but
for
an
hour
;
then
it
might
be
rightly
said
:
Fire
is
the
worst
of
torments
.
To
be
burnt
,
I
confess
,
is
a
most
bitter
death
:
but
,
O
mild
hell
!
O
temperate
flames
,
to
be
burnt
a
thousand
times
alive
!
this
dismal
sentence
(
to
burn
a
thousand
hours
)
would
seem
more
gentle
to
the
damned
,
then
a
free
grant
of
life
would
be
to
one
speedily
to
be
beheaded
.
But
the
decree
is
firm
and
stable
,
it
cannot
be
changed
or
recal'd
:
the
words
of
Christ
are
most
plain
:
Go
into
everlasting
fire
.
All
Churches
of
Christendome
openly
teach
,
the
wicked
must
be
tormented
with
flames
eternal
.
This
then
is
the
fifth
torment
in
hell
,
fire
eternal
,
whereof
we
will
discourse
according
to
our
ability
in
this
present
chapter
.
SECT.
7.
PRophane
Poetry
had
a
custome
frequently
to
enterlace
one
verse
with
another
,
which
sacred
has
not
altogether
abolisht
:
hence
is
that
repetition
of
verses
in
the
Psalm
:
The
King
to
come
our
Lord
,
come
let
us
adore
:
come
let
us
adore
,
being
often
iterated
.
The
like
is
observed
by
our
Saviour
in
his
most
divine
exhortations
;
so
Mark
9.
preaching
to
the
People
,
he
said
:
It
is
good
for
thee
to
enter
into
life
maimed
,
then
having
two
hands
to
go
into
hell
,
into
the
fire
unquenchable
,
where
their
worm
dieth
not
,
and
the
fire
quencheth
not
.
He
was
not
weary
with
repeating
the
same
thrice
in
one
place
;
for
a
while
after
he
says
:
It
is
good
for
thee
to
enter
into
life
,
lame
,
rather
then
having
two
feet
,
to
be
cast
into
the
hell
of
unquenchable
fire
,
where
their
worm
dieth
not
,
and
the
fire
quencheth
not
.
Lastly
he
iterates
the
same
:
It
is
good
for
thee
with
one
eye
to
enter
into
the
Kingdom
of
God
,
rather
then
having
two
eyes
,
to
be
cast
into
the
hell
of
fire
,
where
their
worm
dieth
not
,
and
the
fire
quencheth
not
.
This
Canticle
Christ
our
Lord
sung
before
them
:
as
if
he
had
said
,
sing
after
me
:
Where
their
worm
dyeth
not
,
and
the
fire
quencheth
not
.
Who
would
not
be
terrified
with
so
dreadful
threatning
from
the
mouth
of
God
?
Questionless
,
he
that
often
with
attention
sings
this
doleful
verse
,
in
a
better
world
shall
sing
for
ever
,
a
joyful
Alleluia
.
This
one
testimony
were
abundantly
sufficient
,
though
the
sacred
Oracles
of
Scripture
spoke
no
more
.
The
difference
betwixt
hell
fire
and
ours
is
most
notorious
,
and
first
in
the
manner
of
burning
.
Our
fire
seems
to
St.
Austin
painted
;
that
other
real
:
a
difference
so
palpable
,
that
there
scarcely
remains
any
likeness
betwixt
a
true
and
painted
flame
.
Here
,
I
beseech
you
,
let
us
proceed
leisurely
to
the
matter
in
hand
.
How
extream
and
sharp
a
pain
is
it
,
to
have
the
end
of
the
finger
burnt
only
for
half
an
hour
in
a
slender
Wax
light
?
how
much
greater
to
have
the
whole
hand
burnt
?
But
what
unspeakable
torture
to
have
the
whole
body
?
albeit
the
fire
that
burns
seem
only
painted
.
In
Japonia
this
present
age
we
live
in
,
Christians
were
most
cruelly
tormented
with
slow
fire
:
amongst
these
Charles
Spinola
was
one
,
of
whom
in
the
precedent
Chapter
:
He
with
three
and
twenty
more
underwent
his
tryal
in
this
sort
.
A
fire
was
made
twenty
five
hands
off
from
the
Pillars
,
to
which
the
Martyrs
were
tyed
,
that
the
pain
might
be
so
much
the
sharper
,
by
how
much
the
longer
;
and
that
they
might
be
gently
roasted
,
ere
they
were
burnt
.
If
the
fire
chanced
to
break
out
of
any
side
,
it
was
streight
way
forced
in
again
.
The
Christians
were
nor
bound
in
chains
,
but
with
Osier-twigs
,
and
that
in
a
loose
and
careless
manner
:
this
was
done
out
of
the
Devils
subtilty
,
to
the
end
the
Champions
of
Christ
,
forced
through
extremity
of
torment
,
might
easily
break
their
bands
,
and
sodeliver
themselves
from
flames
:
where
this
as
a
signe
,
was
agreed
upon
amongst
the
Barbarians
,
that
whoever
endeavoured
to
escape
the
flames
,
should
be
esteemed
to
have
renounced
Christ
.
While
therefore
the
fire
slowly
approaching
entred
into
their
bowels
,
Charles
stood
immoveable
,
with
his
eyes
fixt
in
heaven
,
where
,
after
a
few
hours
space
,
he
should
be
partaker
of
the
most
ravishing
embracements
of
Christ
,
to
whom
he
offered
the
sacrifice
of
his
body
in
a
Holocaust
.
That
most
bitter
torment
endured
for
the
space
of
two
or
three
hours
.
Father
Sebastian
Chimura
,
native
of
Japonia
,
(
as
't
is
certainly
related
)
with
his
arms
a
cross
before
his
breast
,
and
his
eyes
lifted
up
to
heaven
,
stood
three
hours
alive
in
those
rageing
flames
.
A
torment
so
horrible
,
as
not
to
be
exprest
,
for
a
man
with
a
slow
fire
for
three
hours
to
be
roasted
quick
What
kind
of
torment
then
,
O
God!
how
unspeakable
,
how
incomprehensible
,
not
for
two
,
or
three
hours
,
not
for
a
day
or
two
,
or
a
year
,
or
a
thousand
years
.
but
eternally
to
be
burnt
in
hell
,
and
not
be
consumed
?
Here
we
want
words
to
declare
our
mind
:
No
one
,
I
will
not
say
,
can
express
,
but
not
sufficiently
conceive
that
infinite
sharpness
of
torment
.
Holy
David
trembling
at
the
wrath
of
God
,
saith
,
Fire
shall
devour
them
,
our
Lord
in
his
wrath
shall
trouble
them
.
Ps.
20
As
in
a
Forge
a
hot
iron
so
takes
in
fire
,
that
it
seems
to
be
nothing
else
but
fire
,
and
yet
remains
iron
;
so
in
like
manner
flames
in
hell
will
penetrate
the
bones
of
the
damned
,
together
with
the
marrow
.
SECT.
2.
ANother
difference
of
our
fire
from
that
in
hell
is
,
light
and
splendourours
burns
and
shines
;
that
of
hell
,
as
God
has
establisht
,
burns
,
but
shines
not
;
unless
it
be
to
encrease
their
torment
,
who
while
they
lived
kept
bad
company
,
by
discovering
to
them
their
companions
in
pain
.
So
a
thief
shall
see
him
that
helpt
him
to
steal
,
so
the
gamster
his
play-fellow
,
so
the
adulterer
her
with
whom
he
sinned
;
they
shall
behold
each
other
,
and
pine
away
with
grief
;
yea
they
would
rather
be
blind
,
then
by
seeing
make
others
pains
their
own
.
Excellently
well
said
Isidorus
:
Sent.
li.
1.
Hell
fire
shall
shine
to
the
wicked
to
increase
their
misery
and
damnation
,
by
seeing
what
may
augment
their
grief
,
but
nothing
which
may
redound
to
their
comfort
.
The
third
difference
of
both
fires
:
ours
consumes
all
,
theirs
nothing
:
here
of
St.
Civ
.
de
D.
c.
4.
Anstin
bears
ample
testimony
.
If
the
Salamander
lives
in
fire
,
and
the
Mountains
of
Sicily
long
since
,
and
to
this
day
burn
,
and
yet
remain
entire
,
they
testifie
sufficiently
,
not
all
that
burns
is
consumed
:
and
the
Soul
declares
,
not
all
that
can
suffer
pain
,
can
dye
.
Whence
we
learn
how
the
bodies
af
men
perpetually
tormented
,
neither
loose
their
life
in
flames
,
nor
are
destroyed
by
burning
,
but
are
pained
without
perishing
.
Who
but
God
the
Creatour
of
all
things
gave
this
property
to
the
flesh
of
a
dead
Peacock
,
that
it
might
with
ease
be
preserved
incorrupt
for
a
whole
year
?
Who
bestowed
that
cold
vertue
upon
Chaff
to
keep
snow
from
melting
;
or
that
hot
quallity
,
to
bring
green
fruit
to
maturity
?
How
wonderful
a
thing
is
that
when
by
casting
water
on
Lime
,
you
set
it
on
fire
?
Why
then
shall
not
God
have
power
to
raise
bodies
from
death
,
and
to
torment
the
damned
with
fire
eternal
;
who
made
the
world
full
of
numberless
miracles
,
in
heaven
,
in
earth
,
in
the
air
and
waters
:
since
the
world
it self
is
doubtless
a
greater
miracle
.
and
more
excellent
,
then
all
those
its
filled
with
?
Why
may
we
not
avouch
,
that
even
spirits
incorporeal
though
wonderfully
,
yet
truly
,
may
be
afflicted
with
pain
of
corporeal
fire
?
What
therefore
God
foretold
by
his
Prophet
concerning
the
punnishment
of
the
damned
,
shall
come
to
passe
,
indeed
it
shall
:
Their
Worm
shall
not
dye
,
and
their
fire
shall
not
be
quonched
.
Esa.
66
24.
The
fourth
difference
:
Our
fire
,
according
to
its
fuel
,
either
lives
and
enencrea●es
or
decays
and
goes
out
:
but
but
hell
fire
is
nourished
by
Gods
justice
,
never
to
be
quenched
by
any
Sea
,
it
is
unquenchable
.
This
one
word
,
unquenchable
,
thrice
repeated
by
our
Lord
,
will
either
be
of
force
to
make
us
fall
out
with
vice
,
or
else
it
will
demonstrate
we
are
worse
then
brutes
.
SECT
3.
THis
fire
in
hell
shall
be
greater
,
According
to
the
measure
of
the
sin
,
shall
measure
also
of
the
stripes
be
.
Even
as
amongst
many
guilty
persons
one
is
more
sharply
chastised
then
another
with
one
and
the
same
whip
.
Hence
appears
the
madness
of
certain
men
,
who
scarcely
aim
at
any
thing
,
but
hell
;
their
words
are
these
:
While
we
are
on
the
way
to
the
Region
of
utter
darkness
,
let
us
post
thither
with
might
and
main
:
let
us
make
much
of
our selves
,
while
we
may
:
since
,
we
know
,
we
shall
deserve
scourges
,
let
's
deserve
them
to
the
purpose
.
Go
,
you
mad
men
,
go
;
esteem
it
your
chiefest
felicity
to
swim
in
pleasures
:
glut
your selves
to
day
with
wine
and
delights
,
perchance
to
morrow
you
will
be
drowned
in
flames
.
All
the
slaves
in
hell
are
dreadfully
tormented
,
those
most
,
who
have
most
grievously
and
often
offended
God
:
For
he
will
give
fire
and
worms
into
their
flesh
,
that
they
may
be
burnt
,
and
may
feel
for
ever
,
Judith
16.
Briefly
and
pithily
,
above
others
,
doth
St.
Prosper
set
before
our
eyes
this
punishment
of
fire
eternal
:
his
words
are
these
:
Continual
sighing
,
painful
feeling
,
extream
grief
,
affliction
everlasting
,
torment
souls
without
killing
,
punisheth
bodies
without
dying
.
Now
as
no
pain
with
us
pinches
more
sharply
,
then
fire
;
so
nons
sooner
consumes
and
ends
our
pain
.
What
fire
then
is
that
,
which
tortures
most
bitterly
,
and
never
ceases
?
Moyses
,
Gods
Embassadour
,
found
out
a
word
signally
expressing
eternity
of
hell
fire
:
A
fire
,
saith
he
,
is
kindled
in
my
wrath
,
and
shall
burn
into
the
lowest
parts
of
hell
.
The
Prophet
Hieremy
spoke
to
the
same
purpose
:
Thou
hast
kindled
a
fire
in
my
fury
,
it
shall
burn
for
ever
.
The
Powder
which
kindles
eternal
flames
,
is
the
wrath
of
our
Lord
:
while
we
live
,
we
experience
the
anger
,
not
the
wrath
of
God
.
So
it
is
written
,
Machabees
c.
5.
Antiochus
being
alienated
in
mind
,
considered
not
,
that
for
the
sins
of
them
that
inhabit
the
City
,
God
had
been
angry
a
little
.
God
indeed
is
angry
a
little
,
however
he
lift
up
his
arms
and
seem
to
threaten
stripes
in
good
earnest
:
his
anger
is
yet
little
,
because
joyned
with
clemency
.
But
when
this
anger
is
contemned
,
and
clemency
sleighted
,
then
patience
offended
becomes
fury
,
whereby
fire
is
kindled
to
burn
for
ever
.
You
,
saith
God
,
your selves
kindled
this
fire
,
when
by
your
often
iterated
crimes
you
despised
my
clemency
:
when
my
anger
was
little
,
you
were
impatient
;
you
transgressed
my
Laws
,
and
by
contempt
fell
upon
what
was
forbidden
.
Now
the
time
of
revenge
is
come
:
I
will
punish
you
with
horrible
and
unheard
of
torments
:
you
have
kindled
a
fire
in
my
fury
;
now
my
fury
shall
burn
even
to
the
lowest
part
of
hell
.
Nature
,
says
Seneca
,
makes
pain
either
to
lerable
or
short
:
but
God
the
author
of
Nature
punisheth
his
rebellious
and
stubborn
subjects
with
long
and
intolerable
pain
:
long
,
because
eternal
;
intolerable
,
because
with
most
rageing
fire
.
SECT.
4.
HEre
I
most
earnestly
begge
of
all
Christians
,
that
when
any
sickness
or
pain
accosts
them
,
when
the
Gout
,
Stone
,
or
any
other
malady
or
trouble
molests
them
,
they
would
lay
hold
on
this
thought
:
this
affliction
,
or
pain
,
were
it
to
endure
ten
,
a
hundred
,
a
thousand
years
,
would
you
not
think
you
were
already
in
hell
?
What
would
you
do
then
to
be
set
free
?
Do
that
now
to
escape
eternal
torments
.
And
know
for
certain
the
trouble
you
suffer
,
though
grievous
;
the
pain
you
endure
,
though
excessive
,
is
not
so
much
as
a
shaddow
of
hell
.
Here
God
strikes
with
one
hand
only
,
and
that
gently
;
there
he
scourges
with
both
,
and
that
most
severely
:
here
he
often
lays
but
one
finger
on
you
,
there
with
all
his
fingers
,
yea
and
the
whole
hand
too
he
lays
load
on
.
Eustachius
that
Christian
Champion
,
whom
we
mentioned
before
,
being
with
Wife
and
Children
enclosed
in
a
hot
glowing
Oxe
of
brass
,
was
bitterly
tormented
;
yet
this
was
no
small
solace
to
him
,
that
his
pains
would
quickly
have
an
end
,
and
his
reward
would
last
for
ever
.
Let
us
deeply
imprint
this
in
our
memory
.
It
was
frequent
with
all
religious
persons
by
daily
meditation
,
as
it
were
;
to
touch
these
flames
eternal
.
Apud
Rosw
.
c.
44.
Paschasius
Deacon
relates
out
of
Greek
,
that
twelve
Anachorets
,
as
a
compleat
Senate
,
met
together
;
and
every
one
for
himself
declared
,
what
he
thought
he
had
profited
to
that
day
,
and
what
chiefly
had
been
the
matter
of
his
contemplation
.
After
all
of
them
had
unbosomed
themselves
,
the
twelfth
and
last
spoke
what
he
had
to
say
.
I
shall
set
the
words
intire
,
that
his
religious
simplicity
may
appear
:
thus
then
he
began
his
speech
.
You
,
fathers
,
having
your
conversation
in
heaven
,
are
endowed
with
heavenly
wisedom
:
no
wonder
.
But
I
,
deeming
my self
unworthy
of
those
things
,
perceive
my
sins
,
what
way
soever
I
go
,
keep
me
comp●ny
on
every
side
:
therefore
I
have
adjudged
my self
to
hell
,
saying
:
abide
thou
here
,
as
thou
deserves
,
after
a
while
thou
shalt
be
reputed
one
of
that
place
.
I
see
therefore
such
moans
,
such
incessant
tears
,
as
cannot
be
recounted
.
I
hold
some
gnashing
the
teeth
,
others
quaking
and
trembling
all
over
from
head
to
foot
:
then
throwing
my self
upon
the
ground
,
and
taking
up
dust
.
I
beg
of
God
,
I
may
never
make
tryal
of
those
miseries
.
In
like
manner
I
look
upon
that
immense
Sea
of
boyling
fire
,
whole
waves
flow
too
and
fro
,
and
roar
exceedingly
;
so
as
some
may
imagin
,
they
ascend
even
to
heaven
:
in
that
dreadful
Sea
,
innumerable
men
are
pluntged
,
who
jointly
with
one
voice
cry
and
howl
in
such
sort
,
as
no
one
ever
heard
upon
earth
:
they
all
of
them
burn
,
like
withered
sticks
;
the
mercy
of
God
having
forsaken
them
,
to
give
place
to
his
Justice
.
Here
now
I
bewail
mankind
,
that
dare
talk
,
or
attend
to
any
thing
else
,
but
to
shun
those
many
evils
,
the
world
abounds
with
.
These
things
I
busie
my
mind
with
,
meditating
upon
mourning
,
as
our
Lord
says
;
and
esteeming
my self
unworthy
either
heaven
,
or
earth
;
I
frequently
ruminate
that
of
the
51.
Psalm
.
ver.
4.
My
tears
have
been
breads
unto
me
day
and
night
.
The
like
account
many
have
made
with
themselves
:
Lo
,
may
every
one
say
,
thou
hast
deserved
pains
immortal
,
and
that
more
then
once
:
but
whether
God
have
blotted
out
all
thy
sins
,
thou
canst
not
manifest
by
an
acquittance
:
thou
hopest
they
are
forgiven
,
or
will
be
,
and
so
doest
well
.
SECT.
5.
BUt
how
many
do
all
quite
contrary
!
They
hoard
up
money
with
as
much
anxiety
,
as
if
they
meant
to
carry
it
into
heaven
.
The
smoak
of
honour
and
empty
reputation
is
maintained
by
them
,
as
some
thing
sacred
;
they
would
rather
dye
,
then
be
despised
.
Yet
for
all
this
,
these
same
people
now
and
then
asperse
others
same
so
much
the
more
desperately
,
by
how
much
they
are
accustomed
to
speak
favourably
in
their
own
behalf
.
Many
are
solicitous
for
bodily
welfare
,
and
will
not
easily
deprive
the
palat
of
pleasure
it
defires
.
Thus
we
march
on
to
eternity
,
not
foreseeing
things
to
come
,
unmindful
of
those
past
,
and
eagerly
bent
upon
things
present
.
In
this
sort
most
spend
their
days
;
some
busie
their
souls
with
their
Coffers
,
others
with
the
belly
:
and
yet
every
one
would
seem
to
be
serious
,
when
the
most
of
his
trade
is
in
trifles
.
Vices
in
most
bear
such
sway
without
controul
,
that
it
may
be
questioned
,
whether
they
have
any
earnest
belief
of
heaven
and
hell
.
Fool-hardy
mortals
!
Let
us
learn
,
I
beseech
you
,
to
allay
the
heat
of
this
violent
impetuosity
with
some
spark
of
flames
eternal
.
Anger
and
lust
have
no
small
resemblance
with
rageing
fire
:
scarce
any
vices
,
when
they
get
the
head
,
run
on
with
so
much
fury
.
Lust
,
like
an
untamed
horse
,
shakes
off
reason
as
that
would
do
his
rider
.
Anger
is
excellently
decyphered
by
Paulus
Orosius
:
con●
Pagan
.
Fury
void
of
reason
,
ranks
grief
and
revenge
amongst
vertues
;
whatever
anger
contrives
,
boldness
undertakes
to
execute
.
Anger
,
says
St.
Chrysostom
,
is
a
tyrannical
passion
:
because
nothing
so
much
disturbs
tranquillity
of
mind
,
as
unruly
anger
.
We
may
mitigate
this
fury
with
fire
everlasting
.
'T
is
a
maxime
amongst
Physitians
:
Fire
is
a
remedy
against
Fire
,
for
if
the
finger
or
hand
chance
to
be
burned
,
't
is
a
present
cure
to
apply
it
to
the
fire
,
or
candle-light
:
thus
fire
through
likeness
will
to
fire
.
In
like
manner
when
any
place
is
set
on
fire
,
't
is
usual
to
shoot
off
a
Gun
or
Cannon
against
it
,
that
the
gentler
fire
may
be
vanquisht
by
the
stronger
.
Alas
!
how
often
are
our
hearts
inflamed
with
brutish
motions
?
Against
this
burning
then
let
us
discharge
that
roaring
Cannon
:
Depart
ye
accursed
into
everlasting
fire
.
What
dost
thou
mean
silly
wretch
?
if
thou
be
resolved
to
perish
,
it
may
be
easily
done
:
one
hour
,
one
minute
of
an
hour
will
serve
by
lust
or
anger
to
commit
that
,
which
thou
mayst
lament
for
ever
.
Thus
one
fire
may
become
a
remedy
for
another
.
SECT.
6.
WHo
ever
considers
the
origin
of
the
Carthusians
,
A
learned
man
being
dead
at
Paris
,
while
the
duties
for
him
were
a
doing
in
the
Church
,
raised
himself
up
on
the
beer
and
with
a
horrid
voice
exclaimed
:
By
the
just
Judgment
of
God
,
I
am
accused
.
Here
upon
the
Funeral
was
put
off
till
the
next
day
:
when
singing
the
same
words
again
,
the
dead
man
from
his
Coffin
crys
out
:
By
the
just
Judgment
of
God
I
am
judged
.
It
did
not
yet
appear
what
was
become
of
him
:
so
they
expected
till
the
third
day
:
when
being
busie
,
as
before
,
the
dead
man
shoots
out
,
By
the
just
Judgment
of
God
I
am
condemned
.
O
thrice
miserable
,
who
shall
be
so
for
ever
!
Now
,
that
,
which
would
make
any
one
to
tremble
is
:
this
man
in
the
opinion
of
all
was
reputed
a
Saint
of
an
upright
life
;
so
deceitful
are
the
judgments
of
men
.
The
whole
City
of
Paris
was
witness
of
what
passed
.
Hereupon
Bruno
with
his
Companions
left
the
City
,
and
betook
themselves
into
the
Wilderness
,
where
they
might
learn
rather
to
converse
in
heaven
,
then
upon
earth
.
This
was
the
begining
of
the
Carthusian
Family
.
Whence
you
may
frame
this
discourse
:
Is
it
so
?
Are
men
gifted
with
learning
,
and
sanctity
(
as
the
world
thinks
)
accused
,
judged
and
condemned
?
What
then
will
become
of
me
poor
wretch
?
I
will
therefore
as
much
as
in
me
lyeth
,
have
a
care
of
my
soul
.
Let
others
who
mind
not
eternity
,
pamper
their
bodies
;
let
them
live
and
like
;
to
morrow
perhaps
they
will
be
dust
and
ashes
.
These
proceedings
I
am
not
enamoured
of
,
these
steps
I
trace
not
;
because
I
seek
for
another
period
of
my
travels
.
If
I
cannot
dwell
in
those
austere
mountains
of
Carthusia
;
at
least
I
will
decline
those
meetings
,
where
they
sport
,
and
play
,
and
wast
their
time
in
feasting
:
if
I
cannot
wholly
forbear
eating
f
flesh
,
yet
will
I
renounce
the
wantonness
thereof
:
if
I
cannot
keep
continual
silence
,
I
will
at
least
forbear
back-biteing
and
lascivious
talk
:
if
night
and
day
I
be
not
in
the
temple
,
as
religious
persons
are
,
yet
no
hour
shall
pass
wherein
I
will
not
remember
God
.
Henceforth
when
sufferings
occur
,
I
will
not
onely
esteem
them
little
,
but
meer
nothing
in
comparison
of
flames
eternal
.
In
this
sense
venerable
St.
What
soever
,
though
never
so
grievous
,
any
one
endures
in
this
life
,
compared
to
hell
fire
,
is
very
little
,
yea
nothing
at
all
.
It
is
so
indeed
,
all
our
pains
are
toys
,
and
slight
flea-bitings
,
in
respect
of
punishment
everlasting
.
The
least
torment
in
hell
surpasses
the
greatest
in
this
world
.
Pains
,
which
accompany
sickness
,
become
tolerable
by
frequent
intervals
,
which
are
not
to
be
found
in
hell
.
Grief
,
when
excessive
,
makes
us
insensible
:
none
can
grieve
much
and
long
together
,
except
it
be
in
hell
:
nature
having
so
sweetly
disposed
,
that
if
our
sorrow
be
of
long
continuance
,
it
is
likewise
of
easie
sufferance
.
In
hell
sorrow
is
intolerable
,
and
exceeding
long
,
because
eternal
.
CHAP.
VII
.
The
Sixth
Torment
of
Eternity
in
Hell
is
,
the
Worm
of
Conscience
.
THe
Jewel
of
antient
Fathers
,
and
star
amongst
Bishops
,
St
Austin
,
spoke
agreeably
to
what
we
experience
:
Amongst
all
tribulations
of
mans
soul
,
none
is
more
pinching
then
a
bad
conscience
.
It
is
a
great
punishment
for
the
Father
,
to
stand
by
,
while
his
Son
is
executed
;
but
much
greater
if
he
be
compelled
to
play
the
Executioner
;
and
most
of
all
,
if
the
Gibbet
,
whereon
his
son
is
hanged
,
be
erected
before
his
own
door
,
to
serve
as
a
sad
spectacle
to
renew
his
gr●f
.
Yet
all
this
is
a
mear
trific
in
regard
of
that
punishment
,
which
forces
the
guilty
person
to
be
his
own
hangman
;
as
it
happens
,
When
the
Offender
turns
his
teeth
against
himself
,
and
with
incessant
gripes
of
conscience
tears
himself
in
pieces
.
This
is
the
Sixth
Torment
of
Eternity
in
Hell
,
which
Christ
in
the
conclusion
of
one
Sermon
repeats
thrice
:
Where
their
Worm
dyeth
not
,
Mark
.
Chap.
9
Presently
after
he
iterates
the
same
words
,
Where
their
Worm
dyeth
not
:
and
ends
with
the
same
;
Where
their
Worm
dyeth
not
.
The
like
method
is
observed
by
the
Prophet
Esay
,
Chap.
66
Who
closes
his
Sermons
with
,
Their
Worm
dyeth
not
.
This
punishment
must
needs
be
unspeakable
,
whereof
we
now
treat
.
SECT.
1.
I
Dolaters
of
old
time
understood
well
,
how
great
a
torment
was
that
of
a
troubled
conscience
.
Quintilian
exclaims
:
O
sad
remembrance
,
O
conscience
more
grievous
then
all
torments
!
This
same
was
the
opinion
of
all
wise
men
.
St.
Amongst
many
tribulations
of
mans
mind
,
and
numberless
afflictions
,
none
is
greater
then
a
guilty
conscience
.
Here
(
says
Seneca
)
we
must
needs
acknowledg
,
that
the
conscience
is
beaten
with
its
own
wickedness
;
which
torments
it
much
,
because
perpetual
anxiety
bears
it
company
.
Malice
drinks
up
a
great
share
of
its
own
poyson
,
it
is
its
own
punishment
.
No
guilty
person
is
well
at
ease
.
To
these
St.
Austin
subscribes
,
saying
:
Whither
shall
a
man
fly
from
himself
,
which
way
soever
he
fly
,
he
draws
himself
after
him
,
and
which
way
he
draws
himself
,
he
is
a
torture
to
himself
.
He
is
his
own
punishment
who
hath
a
guilty
conscience
.
God
knows
what
pain
his
soul
endures
,
what
crosses
,
what
torments
,
what
hells
.
How
many
vices
a
man
hath
,
so
many
racks
he
suffers
;
and
these
so
much
more
bitter
,
by
how
much
more
interiour
.
The
reason
hereof
is
at
hand
:
When
adversity
environs
us
on
every
side
,
when
heaven
and
earth
conspire
to
trouble
us
,
we
may
take
our
refuge
to
God
:
tho
none
comfort
us
,
God
is
aboundant
solace
unto
us
.
But
if
the
conscience
be
defiled
,
no
content
may
be
found
either
amongst
creatures
,
or
in
the
creator
:
all
things
are
bitter
,
all
full
of
gall
▪
Whither
now
would
you
have
recourse
?
to
God
?
He
is
your
enemy
.
To
conscience
?
that
is
your
Executioner
.
To
the
blessed
?
they
are
offended
.
To
your
companions
?
they
will
but
encrease
your
grief
.
To
delights
and
pleasures
?
these
will
more
defile
the
conscience
.
So
true
it
is
,
no
punishment
is
worse
,
then
a
wicked
conscience
.
Nevertheless
,
while
we
live
the
but
chery
of
conscience
allows
some
respite
:
its
nipping
sometimes
ceases
,
either
with
reading
,
working
,
talking
,
feasting
,
travelling
,
or
at
least
when
we
are
a
sleep
.
But
in
that
castle
of
cruelty
,
in
Lucifers
territory
,
it
admits
of
no
truce
,
no
breathing
space
of
quiet
,
no
sleep
,
no
banket●ing
,
no
comfort
;
night
and
day
this
viper
gnaws
the
very
heart
strings
.
Their
W●rm
dyeth
not
.
SECT.
2.
MAny
things
there
are
,
from
whence
proceeds
this
torture
of
conscience
in
the
reprobate
:
the
chiefest
of
all
is
,
The
loss
of
everlasting
glory
.
Heaven
is
shut
up
,
hell
is
shut
up
,
none
may
pass
hence
thither
:
it
is
decreed
:
that
heavenly
banket
was
neglected
,
't
is
now
irrecoverable
,
there
remains
no
hope
of
beatitude
.
Esau
,
a
clownish
fellow
,
and
one
,
who
took
barbarousness
from
brutes
,
amongst
whom
he
converted
,
nevertheless
he
was
heinously
displeased
,
when
his
brother
snatcht
from
him
his
fathers
blessing
.
For
,
Having
heard
his
fathers
words
,
he
roared
out
with
a
great
cry
:
and
being
dismaid
,
said
:
bless
me
also
,
my
father
.
How
then
will
the
damned
roar
,
each
one
having
the
approbation
of
his
conscience
?
Thou
hast
lost
thy
fathers
blessing
;
all
right
to
and
hope
of
heaven
is
quite
gone
;
for
a
contemptible
dish
of
portage
thou
hast
sold
a
Kingdom
.
Accursed
that
thou
art
,
excluded
from
heaven
for
all
eternity
.
This
Worm
which
hath
begun
to
gnaw
thee
,
thou
shalt
not
be
able
to
shake
off
thee
any
more
;
thou
hast
heard
with
thine
own
ears
the
Judges
sentence
:
Go
,
depart
from
me
ye
accursed
into
everlasting
fire
,
which
is
prepared
for
the
Devil
and
his
Angels
.
Amidst
these
swarms
of
Worms
the
damned
shall
behold
,
in
Evang.
as
St.
Gregory
testifies
,
the
glory
of
the
blessed
:
To
the
end
that
sinners
in
pain
,
may
be
more
tormented
,
let
them
see
their
glory
,
whom
they
despised
;
and
receive
new
●orture
from
their
punnishment
,
whom
they
vainly
loved
.
Thus
the
damned
behold
the
bliss
of
Saints
,
but
at
a
great
distance
.
As
if
one
shut
up
in
a
high
tower
,
almost
pined
away
with
famine
and
encompassed
with
worms
and
stench
,
should
look
down
into
most
pleasant
Gardens
,
where
many
much
in
love
one
with
another
did
swim
in
delights
:
alas
!
what
a
tormenting
sight
would
this
be
?
this
would
onely
serve
to
augment
his
sufferings
.
If
one
hunger-starved
see
a
table
well
furnished
with
dainties
,
but
dare
not
touch
a
bit
,
he
becomes
more
hungry
;
especially
if
through
his
own
fault
he
be
barred
from
eating
.
This
is
the
condition
of
the
damned
:
They
shall
suffer
hunger
as
dogs
,
Ps.
58.
Their
conscience
therefore
will
so
afflict
them
,
as
not
to
give
them
leave
to
think
on
any
thing
that
may
delight
.
A
guilty
conscience
,
like
a
mad
dog
,
with
barking
and
biteing
peretually
,
will
drive
the
wretches
into
most
desperate
madness
.
Thus
the
conscience
is
wont
to
revenge
it self
,
it
having
formerly
not
been
hearkened
to
,
when
it
gave
wholsom
admonition
.
SECT
3.
THe
second
thing
,
which
conscience
shall
upbraid
the
damned
with
,
is
Neglect
of
Vertue
and
a
multitude
of
crimes
.
The
conscience
will
rehearse
,
as
out
of
a
scrowl
,
all
that
was
ill
done
,
and
all
that
was
carelesly
omitted
.
Whence
they
will
condemn
themselves
of
wicked
folly
;
each
ones
Conscience
casting
sloth
in
their
teeth
,
will
say
.
How
often
shouldst
thou
have
prayed
,
when
thy
time
passed
in
sleep
,
or
play
?
Thy
prayers
were
seldom
,
sluggish
and
drowsie
ones
:
thou
payest
for
it
now
.
How
often
shouldst
thou
have
fasted
,
when
thou
chose
rather
to
feast
,
then
obey
?
but
now
chou
payest
for
it
.
How
often
,
without
prejudice
to
thy
estate
,
mightest
thou
have
given
alms
,
when
thou
was
more
addicted
to
avarice
,
then
mercy
?
thou
suffers
for
it
now
.
How
often
was
thou
warned
,
how
often
craved
to
pardon
thine
enemies
,
and
like
a
good
christian
forget
injuries
,
but
thou
wouldest
not
?
thou
art
punished
for
it
now
.
How
often
amidst
crosses
was
patience
recommended
to
thee
,
but
thou
refuse
to
be
patient
?
therefore
thou
art
now
chastised
.
How
often
mightest
thou
have
practised
humility
and
charity
,
which
needed
but
a
good
will
;
no
labour
,
no
running
,
sweat
or
starving
was
required
here
;
this
might
have
been
done
without
whipping
,
hair-cloth
,
or
other
austerity
,
but
thou
refused
?
thou
art
now
justly
scourged
.
How
often
was
reason
brought
to
invite
,
to
draw
thee
to
the
right
use
of
Sacraments
,
but
thou
wouldest
not
be
perswaded
to
it
?
suffer
hardly
.
Opportunity
was
never
wanting
to
thee
,
thou
alwayes
to
it
:
thou
hadst
power
,
but
wouldest
not
:
pay
now
,
pay
for
thy
wickedness
.
Lo
here
,
how
many
ways
thou
hast
multiplyed
sins
;
when
it
had
been
far
more
easie
to
have
practised
vertue
,
then
vice
.
See
,
miserable
wretch
,
how
with
sport
and
pastin●e
thou
hast
lost
a
Kingdome
:
it
was
in
thy
power
to
have
been
happy
for
ever
,
if
thou
wouldest
:
a
short
and
easie
labour
would
have
purchased
a
blessed
immortality
,
which
thou
refused
to
undergo
.
See
,
fool
,
how
for
a
filthy
and
fading
pleasure
thou
hast
cast
away
immense
delights
.
It
appears
now
thy
flesh
was
dearer
to
thee
then
heaven
.
Doest
thou
perceive
now
what
pleasures
thou
pursued
?
I
foretold
thee
,
I
warned
thee
,
I
frequently
checkt
thee
:
But
all
in
vain
,
I
did
nothing
,
but
loose
my
labour
.
I
am
now
meet
with
thee
,
when
all
hope
is
fled
from
thee
,
thy
folly
is
justly
recompensed
with
pain
.
Open
thine
eyes
,
thou
sordid
slave
,
to
behold
,
how
thou
hast
lost
all
,
for
wallowing
in
impurity
but
a
moment
.
Thou
art
now
remote
from
the
honours
,
treasures
and
delights
of
the
blessed
,
which
't
is
impossible
for
thee
ever
to
attain
.
Thy
lust
has
plunged
thee
into
this
abyss
of
torments
,
thy
incontinency
has
drawn
upon
thee
these
unquenchable
flames
:
that
merry
and
short
madness
of
thine
is
waited
on
by
eternal
mourning
.
Dost
thou
deplore
the
privation
of
Paradise
?
thou
hast
deprived
thy self
.
Dost
thou
bewail
the
joys
of
heaven
were
neglected
?
thou
didst
neglect
them
.
Dost
thou
lament
that
heaven
gates
are
shut
?
thou
didst
shut
them
against
thy self
.
At
this
very
instant
thou
mightst
have
been
most
happy
,
but
happy
thou
wouldst
not
be
.
It
was
easie
to
have
merited
heaven
,
but
delays
,
and
careless
negligence
have
brought
thee
hither
,
blind
and
mad
as
thou
art
,
whence
thou
mayst
not
go
out
for
eternity
.
Here
is
no
freedom
,
no
salvation
:
despair
a
hundred
,
a
thousand
times
,
despair
eternally
,
dye
eternally
,
yet
thou
canst
never
meet
with
death
after
infinite
ages
.
Thou
art
cast
away
from
the
face
of
God
,
because
thou
averted
thy self
from
him
.
Thou
perishest
by
no
ones
fault
,
but
thine
own
;
perish
for
ever
.
Such
Sermons
as
these
the
Conscience
makes
,
but
too
late
:
all
hope
is
turned
into
despair
.
A
timely
pennance
is
so
efficacious
,
that
it
blots
out
all
sins
;
and
punishment
for
sins
forgiven
,
or
at
least
diminisheth
it
;
besides
,
it
augments
the
favour
of
God
.
For
this
reason
,
that
Angel
of
the
desert
St.
John
,
instiled
this
one
thing
into
the
ears
of
those
that
resorted
to
him
:
Do
pennance
for
the
Kingdom
of
heaven
is
at
hand
,
Mat.
3.
Do
pennance
.
Pennance
in
hell
has
none
of
these
effects
:
it
washeth
not
away
the
least
sin
,
it
takes
off
no
pain
,
nor
restores
any
of
Gods
grace
.
They
are
enemies
to
God
,
who
first
begin
there
to
do
pennance
,
they
obtain
nothing
,
they
are
wise
when
it
is
too
late
.
All
these
particulars
those
banisht
souls
from
heaven
know
well
,
hence
it
is
,
their
worm
dyeth
not
.
They
behold
,
as
in
a
table
,
their
faults
committed
;
they
behold
them
,
and
have
a
horror
of
them
.
Their
ridiculous
vanity
,
their
superfluity
in
apparel
,
and
all
their
vain
glory
they
utterly
detest
:
their
rash
judgments
and
envy
:
Their
base
covetousness
and
sordid
luxury
they
most
furiously
curse
.
They
see
,
unhappy
that
they
are
,
immense
herps
of
lascivious
thoughts
plainly
before
their
eyes
.
The
foulness
of
intemperance
is
abominable
to
them
;
the
Lethergy
of
sloth
,
the
fallacy
of
voluptuousness
,
the
blandishments
of
impure
love
they
execrate
;
but
all
this
comes
too
late
.
They
cry
out
with
most
bitter
,
but
fruitless
moan
:
All
those
things
are
passed
away
as
a
shaddow
;
but
in
our
naughtiness
we
are
consumed
,
Wisdom
.
c.
5.
It
was
in
our
power
to
avoid
things
forbidden
,
and
perform
things
commanded
,
but
we
would
not
.
This
will
be
the
canticle
of
the
conscience
for
ever
:
Their
worm
dieth
not
.
SECT.
4.
THe
third
cause
which
racks
the
Conscience
in
hell
,
is
;
the
contemning
Gods
grace
.
Who
will
grant
me
,
that
I
may
be
according
to
the
former
moneths
,
when
I
washed
my
feet
with
butter
,
and
the
rock
powered
me
rivers
of
oyl
?
Job
29.2.6
.
It
is
scarce
credible
how
much
it
gauls
,
to
be
tumbled
down
from
the
height
of
plenty
to
the
ebb
of
poverty
.
The
damned
know
well
,
that
formerly
they
rowed
in
abundance
.
They
had
right
to
heaven
,
they
might
if
they
would
,
have
inherited
that
blessed
Kingdome
.
They
remember
the
butter
of
divine
grace
flowed
plentifully
to
them
,
wherein
they
might
have
bathed
themselves
,
but
they
refused
it
.
They
apprehend
most
lively
,
that
rivers
of
oyl
from
the
rock
,
and
fountains
of
divine
love
and
mercy
were
streamed
upon
them
by
Christ
:
all
which
through
their
own
fault
they
neglected
.
Now
they
cry
out
,
but
in
vain
:
Who
will
grant
us
that
we
may
be
according
to
the
former
months
,
when
we
washed
,
or
might
wash
,
our
feet
with
butter
,
and
the
rock
Christ
powered
out
rivers
of
oyl
,
of
his
precious
blood
?
now
neither
one
drop
of
oyl
,
nor
butter
runs
any
more
.
The
fountain
of
Gods
mercy
is
dried
up
:
the
rivers
of
divine
grace
stream
not
at
all
.
The
blood
of
the
heavenly
Lamb
was
shed
in
vain
for
us
;
the
pains
and
death
of
Christ
avail
us
nothing
;
all
done
for
us
is
bootless
:
alas
!
we
are
utterly
undone
.
This
will
rent
asunder
the
hearts
of
the
damned
,
that
with
slight
labour
,
with
a
resolute
will
they
might
have
won
heaven
,
but
would
not
;
that
grace
offered
them
a
thousand
times
,
they
a
thousand
times
rejected
.
Hence
the
wretches
will
furiously
rage
against
themselves
,
and
will
incessantly
sing
to
themselves
this
doleful
song
:
O
time
pretious
above
measure
!
O
days
!
O
hours
estimable
above
gold
,
whither
are
you
gone
,
never
to
return
!
We
blind
and
senseless
,
with
eyes
and
ears
shut
,
loosed
the
reins
to
lust
,
and
by
joint
example
drew
one
another
to
destruction
.
Hither
,
unhappy
that
we
are
,
we
posted
amain
;
and
desp●sing
all
admonition
ran
upon
death
,
alas
!
death
eternal
.
What
good
do
we
reap
now
from
all
that
the
deceitful
world
fobb'd
us
with
?
the
memory
of
pleasures
past
is
worse
then
death
to
us
:
all
delight
is
gone
and
quite
vanisht
away
:
which
though
we
might
have
enjoyed
for
some
ages
,
what
had
those
joys
been
to
these
torments
?
Alas
!
we
leaped
only
at
a
shadow
of
bitter
pleasure
.
Who
was
it
,
that
did
so
cruelly
bewitch
us
?
O
that
we
had
but
once
a
year
seriously
meditated
on
eternity
!
O
that
we
had
now
but
one
day
,
one
sole
hour
at
our
own
disposal
!
But
O
,
these
wishes
are
in
vain
:
we
are
utterly
undone
,
all
our
hope
is
turned
into
despair
.
Accursed
be
the
day
in
which
we
were
born
:
accursed
be
God
,
by
whom
we
were
created
.
Here
I
stop
my
pen
,
and
send
back
these
impious
words
thither
,
from
whence
they
came
.
Let
him
be
wise
and
beware
in
time
,
whoever
desires
to
escape
this
dreadful
butchery
of
conscience
.
SECT.
5.
IT
were
incredible
,
if
our
eyes
were
not
witnesses
,
how
industrious
and
witty
,
how
attentive
and
serious
,
how
watchful
and
quick-sighted
,
how
knowing
and
wary
we
are
in
amassing
together
things
of
this
world
.
When
affairs
of
the
body
are
to
be
looked
after
,
then
it
is
,
we
are
wise
,
careful
and
laborious
:
here
is
the
center
of
our
lives
and
actions
.
Behold
,
I
pray
,
how
exquisitely
some
have
their
Garments
Embroydered
;
see
,
what
artificial
pictures
,
edifices
and
statues
others
possess
;
look
upon
that
fine
linnen
,
which
many
wear
,
for
whiteness
like
snow
,
for
thinness
equal
to
the
spiders
web
,
look
upon
those
master-pieces
of
art
,
clocks
,
musick
,
with
other
forreign
merchandise
:
O
how
acute
and
unfatigable
are
we
in
raising
works
of
handy-craft
to
perfection
,
in
heaping
up
wealth
,
in
dispatching
worldly
business
,
and
attaining
honour
!
When
as
,
God
knows
,
all
these
things
are
fading
,
transitory
,
and
pass
away
in
a
moment
.
Contrary-wise
when
any
thing
is
to
be
done
for
heaven
,
good
Lord
!
how
dull
and
stupid
,
how
slothful
and
heedless
,
how
frosen
and
drowsie
are
we
?
In
this
business
alone
we
go
coldly
to
work
,
we
languish
,
we
loyter
,
we
lay
us
down
by
the
way
.
T.
Kem.
l.
3
c.
3.
It
was
most
truly
spoken
:
For
a
little
Prebend
a
long
journey
is
undertaken
;
for
everlasting
life
,
many
will
scarce
once
lift
a
foot
from
the
ground
.
Here
we
are
all
,
as
if
we
were
struck
with
a
palsie
;
we
snort
,
and
the
devil
stands
centinel
.
But
when
the
soul
once
awakes
indeed
,
the
conscience
will
no
longer
be
lulled
a
sleep
:
it
will
pinch
,
gnaw
,
vex
and
torture
for
eternity
.
Their
Worm
dyeth
not
.
This
Worm
is
fed
with
unexplicable
dolours
,
with
sorrow
void
of
all
comfort
.
The
damned
grieve
for
the
loss
of
beatitude
without
hope
of
ever
repairing
that
immense
damage
:
they
think
without
ceasing
,
it
was
their
own
folly
drowned
them
in
that
Ocean
of
sadness
;
neither
will
it
ever
be
in
their
power
to
divert
their
fancy
from
that
dismal
thought
to
any
other
,
that
may
exhilerate
them
.
St.
Bernard
did
contemplate
these
things
attentively
:
de●
co●fi●
.
c.
12.
What
is
so
painful
,
saith
he
,
as
always
to
have
a
mind
of
that
which
you
shall
never
compass
and
always
to
loath
that
you
shall
ever
have
?
The
damned
shall
for
ever
covet
that
,
which
they
shall
never
obtain
;
and
what
they
utterly
dislike
they
must
endure
eternally
.
Amongst
so
great
a
multitude
of
spectatours
,
no
ones
eye
will
be
more
troublesome
,
then
every
one
s
to
himself
.
There
is
no
sight
either
in
heaven
,
or
earth
which
the
darksome
conscience
would
rather
avoid
,
but
cannot
.
Darkness
is
not
covered
from
it self
;
it
beholds
it self
,
that
can
discover
nothing
else
.
The
works
of
darkness
follow
them
,
they
can
hide
themselves
no
no where
from
darkness
,
no
not
in
darkness
it self
.
Here
is
the
worm
that
dyeth
not
,
the
remembrance
of
things
past
;
which
being
once
cast
into
,
or
rather
bred
in
the
soul
by
sin
,
sticks
so
fast
,
that
henceforth
it
can
never
be
pluckt
away
.
It
doth
not
cease
to
gnaw
the
conscience
,
wherewith
being
fed
,
as
with
inconsumptive
food
,
it
preserves
its
life
perpetually
.
I
tremble
at
this
gnawing
worm
,
and
living
death
:
I
tremble
for
fear
of
falling
into
the
hands
of
living
death
,
and
dying
life
.
Therefore
while
the
soul
endures
,
the
memory
endures
:
but
what
an
one
?
stained
with
sins
,
rough
with
crimes
,
swoln
with
vanity
,
evergrown
and
neglected
through
contempt
.
All
which
,
though
they
have
gone
before
,
yet
are
they
not
passed
:
they
have
passed
from
the
hand
to
the
mind
.
That
,
which
is
done
,
cannot
be
undone
:
wherefore
though
the
doing
was
in
time
,
yet
the
having
been
done
remains
for
ever
:
that
doth
not
pass
away
with
time
,
which
goes
away
beyond
all
time
.
It
is
therefore
necessary
that
should
torment
for
ever
,
which
thou
shall
ever
remember
to
have
done
amiss
.
Hitherto
St.
Bernard
.
SECT.
6.
ADivine
and
Suffragan
Bishop
of
St.
Therefore
while
we
have
time
,
Paul
.
Gala●
.
c
6.
vs
10.
let
us
work
good
to
all
.
These
things
the
foresaid
Bishop
beheld
;
who
after
he
came
to
himself
;
found
his
head
busied
with
enquiring
,
what
Bishop
it
might
be
,
which
died
at
that
time
.
When
,
lo
one
weeping
at
the
Gate
declares
,
how
his
Master
,
(
whom
he
named
)
coming
last
evening
ino
the
next
village
,
was
suddainly
dead
.
Conrade
at
this
lamentable
accident
fetcht
a
deep
sigh
,
resolving
with
tears
night
and
day
to
repeat
:
While
we
have
time
,
let
us
work
good
to
all
.
An
impure
conscience
is
here
unquiet
,
hereafter
it
will
be
furiously
tormented
for
ever
.
SECT.
7.
THe
force
of
conscience
is
incredible
,
especially
after
the
scene
of
this
life
is
acted
:
for
in
the
presence
of
God
every
one
will
so
blush
at
his
own
faults
,
that
though
heaven
were
set
open
,
and
the
soul
uncleansed
were
invited
to
enter
;
nevertheless
through
horror
of
its
own
stains
it
would
fly
back
,
and
refuse
to
go
in
,
till
all
its
spots
were
expiated
.
So
much
the
conscience
has
aversion
of
,
and
blushes
at
her
own
offenses
.
Therefore
while
we
have
time
,
let
us
work
good
to
all
:
for
as
St.
Austin
discourses
:
Who
ever
doth
not
deceive
himself
by
flattery
,
understands
well
,
in
how
great
danger
of
eternal
death
,
and
how
far
short
of
perfect
holiness
he
lives
during
his
pilgrimage
here
on
earth
.
Now
then
let
us
look
to
it
,
and
not
resist
the
wholsom
warning
our
conscience
gives
us
.
The
conscience
is
never
silent
,
if
it
meet
with
a
peaceable
and
attentive
hearer
.
And
truly
this
is
exceeding
profitable
,
so
to
feel
the
worm
in
our
bosom
here
,
as
not
to
be
troubled
with
it
hereafter
eternally
.
St.
It
is
best
then
to
feel
the
worm
,
when
it
may
be
stilled
.
Therefore
let
it
bite
now
,
that
it
may
dye
,
and
so
bite
no
more
.
While
it
bites
here
,
it
feeds
upon
what
is
putrified
,
and
biteing
consume
;
it
,
that
it
may
be
consumed
together
with
it
,
lest
being
made
much
of
,
it
should
become
immortal
.
It
is
therefore
much
better
to
be
warned
here
then
by
our
conscience
to
be
murthered
hereafter
:
for
,
as
the
same
Saint
adds
,
Those
who
are
exilled
from
heaven
shall
be
tortured
in
flesh
with
fire
,
and
in
spirit
by
the
word
of
conscience
.
There
is
pain
unsuff●rable
,
horrible
fear
,
incomparable
stench
,
death
of
soul
and
body
,
without
hope
of
pardon
and
mercy
.
Yet
shall
they
dye
so
,
as
that
they
shall
ever
l●ve
;
and
so
live
that
they
shall
ever
dye
.
What
shall
we
do
,
O
mortals
?
Our
life
is
short
,
the
way
long
,
the
end
of
the
way
doubtful
,
time
little
,
nothing
more
certain
then
death
,
nor
uncertain
then
the
hour
,
the
continuance
of
reward
●nd
pain
everlasting
,
both
which
depend
on
a
moment
for
eternity
.
What
then
O
mortals
,
what
shall
we
do
?
CHAP.
VIII
.
The
Seventh
Torment
of
Eternity
in
Hell
is
,
the
Place
,
and
Company
.
CAto
Censor
,
A
man
of
approved
vertue
was
accustomed
to
give
this
admonition
to
them
,
who
were
about
to
buy
Land
,
that
in
the
first
place
they
should
be
sure
to
provide
for
good
neighbours
.
An
ill
neighbour
,
is
a
great
evil
:
whence
that
saying
of
Themistocles
,
delivered
by
Plutarch
,
is
well
known
;
for
,
having
a
farm
to
sell
he
commanded
the
cryer
,
who
gave
notice
of
the
sale
,
he
should
likewise
certifie
,
That
it
had
good
neighbours
.
A
ruinous
and
inconvenient
building
,
if
it
be
near
bad
company
,
will
meet
with
few
buyers
.
All
exiled
from
heaven
have
such
places
of
abode
,
that
our
styes
,
and
dog-kennels
compared
to
them
,
might
seem
places
or
lodgings
fit
for
Kings
.
Besides
,
the
inconveniency
of
the
place
,
there
is
company
displeasing
beyond
expression
,
of
so
many
millions
of
devils
and
damned
men
,
all
sworn
enemies
to
God
,
so
as
,
if
they
were
in
Paradise
;
they
would
make
one
abhor
it
.
This
then
is
the
seventh
torment
of
eternity
in
hell
,
the
place
and
company
;
that
miserable
above
measure
,
this
detestable
beyond
imagination
.
The
Judg
in
his
definitive
sentence
comprehended
both
,
saying
:
This
house
of
flames
,
this
dreadful
prison
,
which
was
prepared
for
the
devil
and
his
angels
,
did
not
concern
you
in
the
beginning
:
In
like
manner
Christ
speaks
to
his
enemies
:
My
intent
was
you
should
have
enjoyed
the
society
of
Angels
;
Paradise
was
made
ready
for
you
:
but
since
you
have
cast
away
all
goodness
,
and
would
not
obey
me
,
but
the
devil
:
Go
therefore
,
go
,
go
,
and
make
your
abode
in
the
devils
den
;
remain
in
that
company
your selves
have
provided
.
Of
this
both
place
and
company
we
now
treat
.
SECT.
1.
BEfore
we
enter
into
the
Place
,
le
ts
take
a
view
of
the
ground
.
Antientently
at
the
left
hand
of
the
entrance
into
Yrimalcions
house
,
not
far
from
the
Porters
lodg
,
was
painted
upon
the
wall
a
mighty
dog
in
a
chain
,
over
whom
was
written
in
Capital
Letters
;
Take
heed
,
take
heed
of
the
dog
.
Many
such
dogs
as
these
are
in
hell
:
so
many
Cerberus's
,
as
devils
,
which
are
far
more
ravenous
then
all
Cerberus's
.
Here
both
by
writing
and
words
I
exclaim
:
Take
heed
,
take
heed
of
these
dogs
.
But
now
let
us
look
upon
the
place
.
It
is
agreed
upon
as
well
by
antient
Fathers
,
as
Divines
,
that
those
comfortless
caverns
of
hell
are
seated
in
the
center
of
the
earth
:
holy
writt
likewise
affirmes
the
same
.
For
after
they
,
who
rebelled
against
Moyses
,
were
separated
from
the
people
of
God
:
The
earth
brake
in
sunder
under
their
feet
:
&
opening
her
mouth
,
devoured
them
with
their
tabernacles
,
and
all
their
substance
:
and
they
went
down
into
hell
quick
covered
with
the
ground
.
This
prison
of
the
wicked
is
rightly
seated
in
the
lowest
place
,
as
the
habitation
of
the
blessed
is
on
the
highest
,
noblest
,
and
most
pleasant
.
Of
that
prison
we
may
frame
this
discourse
:
In
case
the
damned
amount
to
thirty
times
a
thousand
millions
of
men
,
or
a
hundred
thousand
millions
and
that
fiery
prison
according
to
its
whole
dimenfion
of
height
,
bredth
and
length
contain
one
German
mile
,
it
will
have
room
enough
for
that
wonderful
number
of
men
.
Streitness
sutes
well
with
the
prison
;
it
being
proper
for
liberty
to
enjoy
an
ample
habitation
.
But
the
croud
of
the
damned
,
those
dogs
and
swine
,
shall
dwell
in
a
narrow
compass
,
and
shall
be
like
grapes
in
a
wine
press
,
or
salt
harrings
in
a
barrel
,
or
bricks
in
a
kill
,
or
pieces
of
wood
in
a
pyle
,
or
hot
glowing
coles
in
an
iron-grate
,
or
like
sheep
butcher'd
in
the
shambles
;
they
shall
be
close
and
streitly
thronged
together
.
The
narrowness
of
the
prison
,
and
their
being
pressed
one
near
to
another
,
makes
no
small
addition
to
their
torments
.
Into
this
slender
compass
God
will
conveigh
all
the
sewers
and
filth
of
the
world
.
The
greatest
joy
this
world
affords
is
not
a
little
diminisht
by
loathsomness
of
place
.
Who
would
esteem
it
a
pleasure
to
take
up
his
quarters
for
any
long
time
in
a
tallow-chandlers
,
or
curriers
shop
,
in
Augias
stable
,
or
in
a
vault
filled
with
rotten
carcasses
?
so
ungrateful
a
place
as
this
,
by
reason
of
its
stench
,
would
quite
banish
out
of
the
breast
all
thoughts
of
pleasure
.
What
then
will
happen
in
that
forge
of
Gods
wrath
,
in
that
horrid
cave
of
eternity
,
wherce
all
joy
is
removed
,
and
where
there
is
nothing
to
be
found
,
but
extream
dolours
?
How
much
will
this
deep
,
obscure
and
stenchful
place
increase
their
pains
?
yea
,
what
I
tremble
to
think
of
,
a
place
most
remote
from
heaven
,
and
closely
shut
up
with
a
thousand
locks
,
iron
grates
,
and
percullises
?
Abraham
cryes
out
from
above
:
Between
us
and
you
there
is
fixed
a
great
Chaos
,
(
a
Chaos
of
flames
:
)
that
they
which
will
passe
from
hence
to
you
,
may
not
,
neither
go
from
thence
hither
.
And
yet
Abrahams
abode
was
not
in
heaven
.
In
our
prisons
there
is
ample
liberty
,
if
you
look
upon
the
habitations
of
the
damned
:
Their
Sepulchers
,
their
houses
for
ever
.
Princes
and
Kings
,
Emperours
and
Popes
are
shut
up
in
this
house
:
neither
hath
Craesus
,
nor
Alexander
any
other
dwelling
place
St.
Luke
c.
16.
bears
testimony
:
The
rich
man
also
dyed
:
and
he
was
buried
in
hell
.
O
profound
Sepulcher
!
Into
this
now
are
his
stately
buildings
and
towers
converted
,
into
this
his
pleasant
fountains
and
triumphal
arches
,
into
this
his
groves
and
flourishing
gardens
,
into
this
his
bathes
,
his
theaters
,
and
magnificent
palaces
:
his
whole
house
is
no
more
,
then
a
narrow
tomb
.
Neither
do
they
live
here
at
their
freedom
and
liberty
,
but
are
enchained
and
fast
bound
.
The
great
King
gave
command
Mat.
22.
Bind
his
hands
and
feet
;
and
cast
him
into
utter
darkness
.
These
guilty
persons
cannot
walk
,
nor
so
much
as
stir
whither
they
will
:
they
are
tyed
hand
and
foot
,
and
as
if
they
were
fastned
to
Spits
,
they
become
fuel
to
that
devouring
fire
.
SECT.
2.
IT
is
manifest
out
of
antient
history
,
that
several
men
,
and
those
none
of
the
vulgar
sort
,
were
inclosed
in
cages
,
as
if
they
had
been
out-landish
birds
.
Alexander
the
great
commanded
Callisthenes
Olyntheus
,
The
like
misfortune
,
which
befel
Callisthenes
,
hath
also
involved
others
.
Tamerlan
,
the
worlds
terrour
,
Christiern
King
of
Denmark
,
in
the
year
one
thousand
,
five
hundred
,
Valerian
a
Roman
Emperour
received
no
better
usage
from
Sapores
King
of
Persia
:
After
the
same
manner
Mark
Bishop
of
Arethusa
,
But
O
how
mild
were
these
punishments
!
how
delightsome
these
cages
,
in
respect
of
theirs
in
hell
!
All
torment
here
is
but
imaginary
,
and
a
mere
shaddow
:
as
being
solaced
either
with
the
shortness
of
their
continuance
,
or
sweetned
with
the
hope
of
everlasting
reward
:
we
know
our
present
tribulation
is
light
and
momentary
.
Hence
the
Champions
of
God
,
the
more
pain
they
endure
,
the
greater
recompense
they
expect
Whereas
those
prisoners
in
hell
neither
receive
comfort
from
time
past
,
which
they
neglected
;
nor
from
that
to
come
wherein
their
torments
shall
continue
for
ever
.
Divine
Justice
has
so
decreed
,
that
the
wicked
shall
find
their
enemys
their
executioners
,
whose
perswasions
they
followed
,
and
whose
friendship
they
formerly
sued
for
:
and
forasmuch
as
heretofore
they
haunted
plesant
meddows
to
sport
themselves
in
,
SECT.
3.
WEre
there
no
other
torment
for
souls
guilty
of
eternal
death
,
then
to
be
shut
up
in
so
loathsome
a
prison
amongst
so
many
sworn
enemies
for
ever
;
this
,
this
alone
would
be
abundantly
enough
.
What
then
shall
I
say
of
their
many
other
torments
,
of
their
worm
of
conscience
,
their
hunger
,
thirst
and
perpetual
flames
,
which
shall
never
have
an
end
?
their
torments
are
many
indeed
,
which
last
for
eternity
;
eternity
,
which
may
be
measured
,
if
you
regard
its
beginning
;
but
if
you
seek
for
an
end
of
it
,
which
you
shall
never
find
,
it
is
wholly
unmeasurable
.
The
Prophet
Esay
chap.
34.
hath
a
lively
description
of
this
place
of
everlasting
banishment
:
The
torrents
thereof
,
saith
he
,
shall
be
turned
into
pitch
,
and
the
ground
thereof
into
brimstone
:
and
the
land
thereof
shall
be
into
burning
pitch
.
St.
Pool
of
fire
and
brimstone
.
Christ
,
the
furnace
of
fire
.
Holy
Job
,
the
dark
land
,
ohat
is
covered
with
the
midst
of
death
:
a
land
of
misery
and
darkness
,
where
is
the
shaddow
of
death
,
and
no
order
,
but
everlasting
horror
inhabiteth
.
Here
,
say
you
,
I
would
gladly
be
informed
,
how
to
frame
a
lively
and
lasting
conceit
of
this
unconsumable
Aetna
,
this
recepticle
of
all
miseries
,
whereby
I
might
frequently
have
a
remembrance
of
it
.
To
this
purpose
I
call
to
mind
a
conference
,
which
passed
betwixt
two
intimate
friends
;
the
one
whereof
might
well
be
termed
Orestes
,
the
other
Pylades
:
this
demanded
to
know
,
in
what
manner
he
might
best
represent
to
himself
that
dungeon
of
the
damned
.
Whereunto
Orestes
replyed
,
in
my
judgment
,
the
business
is
to
be
performed
in
this
sort
:
Let
some
one
,
in
the
spring
or
autumn
,
when
the
season
of
the
year
is
sharpest
,
be
conveyed
down
into
the
bottom
of
a
deep
pit
under
ground
,
where
there
is
neither
fire
,
nor
table
,
nor
bed
.
Hither
once
a
day
let
a
crust
of
mouldy-hard
bread
,
with
a
small
cup
of
stinking
water
,
be
cast
down
by
a
rope
:
this
dainty
fare
must
likewise
be
seasoned
with
reading
this
lecture
,
that
the
party
so
enthralled
is
without
ceasing
to
meditate
on
eternity
both
day
and
night
.
Well
,
said
Pylades
:
I
deem
that
an
efficacious
way
to
imprint
eternity
in
the
mind
.
Yet
oblige
me
with
a
further
courtesie
,
and
make
me
partaker
of
a
more
ample
discourse
touching
the
man
before
mentioned
.
SECT.
4.
THat
man
in
the
beginning
will
esteem
three
weeks
as
irksome
,
as
three
whole
years
:
and
if
he
chance
to
be
restored
again
to
his
liberty
,
he
will
openly
profess
his
sufferings
were
excessive
.
What
were
his
sufferings
I
pray
?
hunger
,
thirst
,
cold
,
want
of
sleep
,
with
privation
of
all
comfort
.
Hitherto
the
miscreant
says
true
.
But
observe
,
I
beseech
you
,
how
tolerable
this
prison
is
,
how
plentiful
his
diet
,
what
freedom
he
seems
to
enjoy
,
when
you
look
down
upon
that
close
imprisonment
in
hell
:
he
had
his
share
of
meat
and
drink
to
preserve
his
life
,
in
hell
is
neither
one
drop
,
nor
crum
of
comfort
.
Besides
no
one
derided
that
poor
man
in
the
pit
,
none
insulted
over
him
,
no
one
loaded
him
with
stripes
;
whereas
in
hell
they
are
perpetually
oppressed
with
all
these
calamities
.
Again
,
that
silly
wretch
might
passe
over
the
day
in
quiet
and
the
night
in
rest
,
though
both
were
accompanied
with
difficulty
;
but
in
hell
is
not
so
much
as
one
sole
minute
of
ease
,
or
sleep
to
be
found
.
Moreover
,
that
mans
brest
was
not
torn
to
pieces
with
sadness
;
all
grief
,
horror
amazement
,
howling
,
anguish
and
despair
did
not
any
ways
afflict
him
:
as
they
do
incessantly
them
in
hell
.
That
mans
thraldom
was
free
from
torments
,
he
was
molested
with
no
other
disease
then
hunger
,
thirst
and
cold
:
but
the
damned
are
racked
in
all
the
members
of
their
bodies
,
and
their
souls
being
drencht
in
affliction
always
live
in
flames
and
never
dye
:
this
death
is
more
bitter
to
them
then
death
it self
.
In
a
word
,
albeit
that
Caitif
be
remote
from
delights
,
though
he
behold
no
sun
,
haven
o
company
,
but
be
debarred
all
sport
and
relaxation
of
mind
;
yet
he
cherrishes
this
hope
in
his
bosom
,
that
one
day
he
shall
enjoy
himself
again
,
he
shall
see
the
suns
face
,
meet
with
his
beloved
companions
,
and
return
afresh
to
his
accustomed
pastimes
and
delights
.
Whereas
,
God
wot
,
all
their
hope
in
hell
is
changed
into
despair
:
they
know
certainly
at
their
first
entrance
thither
,
they
must
never
look
upon
the
sun
any
more
,
they
must
never
meet
again
either
with
their
wished
for
company
,
or
content
.
The
sight
of
God
,
the
society
of
Angels
,
together
with
all
celestial
pleasure
is
quite
taken
from
them
eternally
without
hope
of
recovery
:
Despair
lives
in
hell
,
as
at
home
;
it
spares
none
of
these
Inhabitants
.
Lo
here
,
O
Christians
with
what
facility
we
may
gain
knowledg
of
Eternity
.
SECT
5.
A
Learned
man
of
St.
Dominicks
Order
recounts
this
passage
to
my
present
purpose
:
His
Sermon
being
thus
ended
,
he
found
himself
so
suddenly
changed
;
that
one
might
justly
perswade
himself
,
he
was
become
another
Porphyrius
,
who
played
the
Jester
to
Julian
the
Emperor
;
and
who
,
whiles
acting
upon
the
stage
,
he
scoffed
at
the
rites
of
Christian
Religion
,
found
himself
suddenly
changed
into
another
man
,
and
openly
profest
he
was
a
christian
:
yea
and
as
a
christian
obtained
the
crown
of
Martyrdome
with
the
loss
of
his
head
.
So
serious
conclusions
follow
out
of
jesting
premisses
:
so
that
other
caviller
drew
earnest
out
of
jest
,
to
his
own
great
advantage
and
others
.
'T
is
a
true
and
sure
way
of
reasoning
,
from
a
slight
and
transitory
pain
to
frame
a
right
estimate
of
pains
eternal
.
To
which
purpose
give
ear
to
S.
Hieroms
admonition
:
Do
we
think
,
brethren
,
that
the
Prophets
Preach
in
Jest
,
the
Apostles
speak
in
a
laughing
manner
,
or
Christ
thunders
out
menaces
like
a
child
?
Those
are
no
Jests
,
which
are
accompanied
with
real
torments
.
SECT.
6.
BEsides
the
place
of
hell
,
which
is
infamous
for
all
kinds
of
torments
;
there
is
likewise
company
by
all
means
detestable
.
As
the
blessed
in
heaven
will
be
replenisht
with
unexplicable
delight
when
they
behold
Christ
the
worlds
Saviour
,
his
most
glorious
Mother
and
Disciples
,
together
with
so
many
Quires
of
Angels
,
and
millions
of
triumphant
Saints
:
So
the
reprobate
will
receive
an
addition
to
their
horrid
torments
from
that
execrable
company
,
from
which
they
shall
never
be
delivered
.
What
sentiment
wouldst
thou
be
of
,
if
sound
and
in
health
,
thou
should
be
constrained
to
lodg
night
and
day
in
the
same
Hospital
with
sick
folks
covered
over
with
ulcers
,
sores
and
rottenness
?
What
if
thou
shouldst
see
their
limms
flowing
in
their
own
putrified
matter
and
corruption
?
How
would
thou
be
able
to
endure
the
stench
of
some
,
the
mourning
and
lamentations
of
others
;
the
sighs
of
this
,
the
complaints
of
that
man
;
the
cough
of
the
lungs
in
one
,
and
in
another
wailing
till
he
give
up
the
ghost
?
O
what
a
hell
,
saist
thou
,
would
this
life
be
!
Nay
,
how
meer
a
nothing
would
this
be
compared
to
hell
!
that
,
which
thou
callest
stench
,
would
smell
like
balsome
;
these
moans
would
be
harmonious
musick
;
that
pain
thou
speakest
of
,
would
prove
a
play-game
;
it
is
a
paradise
indeed
,
thou
lookest
on
as
a
hell
.
For
if
it
be
troublesome
to
converse
with
a
few
who
hate
thee
;
what
may
be
imagined
more
grievous
,
then
to
abide
there
,
where
no
one
loves
another
,
but
every
ones
breast
boyles
with
hatred
towards
each
other
?
These
fashions
are
in
request
in
Satans
Court
;
all
burn
with
such
deadly
hatred
,
that
,
if
it
were
in
their
power
,
they
would
tear
one
another
peice-meal
with
their
teeth
.
For
these
inmates
of
hell
extreamly
abhor
the
image
of
God
both
in
themselves
and
others
:
yea
,
as
they
have
an
excessive
spleen
against
God
,
so
they
have
a
tooth
against
every
thing
that
resembles
him
.
How
cumberson
then
is
it
to
live
amongst
such
domesticks
,
as
these
?
Amongst
this
accursed
crue
the
eyes
shall
be
chiefly
tormented
with
the
presence
of
them
,
who
have
any
way
been
the
cause
of
their
condemnation
;
whether
they
be
parents
,
or
wife
,
or
children
,
or
friends
,
or
other
companions
in
sin
:
amongst
whom
the
devils
are
not
to
be
reckoned
in
the
last
place
,
who
,
by
the
judgment
of
God
(
as
Divines
affirm
)
shall
be
appointed
to
torment
men
,
that
they
may
find
by
experience
to
what
tyrants
they
submitted
themselves
.
Never
to
be
able
to
rid
themselves
of
this
society
,
is
a
far
greater
torment
,
then
to
be
cast
into
a
ditchful
of
snakes
,
without
ever
being
released
thence
;
or
to
be
continually
stung
by
●hose
poysonous
creatures
,
and
never
killed
by
them
.
You
would
easily
imagine
,
this
unsociable
company
might
be
of
force
sufficient
,
to
make
us
eschesh
the
wicked
meetings
of
drunkards
,
gamesters
,
perjured
persons
,
and
lascivious
talkers
,
whose
vices
often
stick
close
to
such
,
as
communicate
with
them
:
especially
being
we
ought
to
beware
,
lest
we
hurt
others
by
our
bad
example
.
Christ
makes
this
publick
proclamation
to
the
world
,
Matth.
18.
Wo
be
to
the
world
for
scandals
:
he
that
shall
scandalize
one
of
these
little
ones
that
believe
in
me
,
it
is
expedient
for
him
that
a
Milstone
be
hanged
about
his
neck
and
that
he
be
drowned
in
the
depths
of
the
sea
.
Wo
be
to
the
world
for
scandals
:
Wo
be
to
that
man
by
whom
scandal
cometh
.
Sins
of
ill
example
,
which
we
call
scandals
,
bring
with
them
hot
service
in
Lucifers
kingdom
.
Therefore
Eccles
7.
It
is
better
to
go
to
the
house
of
mourning
,
then
to
the
house
of
banketting
:
for
in
that
the
end
of
all
men
is
signified
,
and
he
that
liveth
thinketh
what
shall
be
.
It
behooves
every
one
to
look
to
himself
,
while
he
hath
time
.
All
men
have
two
ways
to
enter
into
eternity
,
out
of
which
there
is
no
way
left
to
return
.
Hast
thou
made
thy
entry
into
heaven
?
fear
not
,
thou
shalt
never
be
thrust
out
again
.
Hath
hell
taken
possession
of
thee
?
rest
assured
,
no
door
,
no
nor
so
much
as
a
chink
,
will
ever
afford
thee
passage
thence
:
thou
art
now
become
a
Citizen
,
thou
hast
taken
house-room
,
thou
hast
settled
thy
abode
:
here
thou
must
dwel
eternally
.
Thou
knowest
well
that
warning
of
Ecclesiastes
,
ch.
11.
If
the
Tree
shall
fall
to
the
South
,
or
to
the
North
,
in
what
place
soever
it
shall
fall
,
there
shall
it
be
.
CHAP.
IX
.
The
Eighth
Torment
of
Eternity
in
Hell
is
,
Despair
.
THe
antient
Thebans
mervailed
,
that
the
common-wealth
of
the
Lacedaemonians
did
so
flourish
,
that
their
Citizens
were
kept
in
such
order
,
as
vices
were
seldom
heard
of
amongst
them
.
Hereupon
they
sent
Philonius
the
Philosopher
to
pry
into
their
proceedings
,
and
to
bring
back
in
writing
what
he
observed
either
concerning
their
laws
,
or
government
.
Philonius
having
curiously
marked
all
particulars
returned
to
Thebes
,
where
being
to
give
an
account
of
his
Embassy
in
publick
,
he
laid
open
upon
the
Theatre
,
rods
,
snares
,
whips
,
racks
,
axes
,
wheels
,
and
gibbets
;
then
after
some
time
of
silence
,
he
broke
forth
into
these
words
:
Behold
,
quoth
he
,
and
become
eye-witnesses
,
you
Theban
Citizens
,
what
keeps
the
Lacedaemonians
in
order
:
no
one
offends
amongst
them
,
who
is
not
forthwith
chastised
:
vertue
goes
not
without
reward
,
nor
vice
free
from
punishment
:
hence
it
is
,
their
manners
are
better
then
ours
.
God
,
the
worlds
law-giver
,
with
admirable
wisdom
performs
his
part
;
and
that
orderly
discipline
may
not
go
to
wrack
,
he
does
not
threaten
gibbets
,
racks
,
nor
wheels
;
but
hell
fire
,
which
burns
for
ever
.
Nevertheless
(
such
is
mans
impiety
)
the
world
dares
stil
transgress
the
laws
of
God
:
what
,
I
pray
,
would
not
mans
boldness
attempt
,
if
they
were
only
punishable
for
an
hour
,
or
a
day
;
or
to
be
imprisoned
for
a
year
or
two
?
To
all
such
as
swerve
from
Gods
commands
,
we
know
,
thraldom
without
end
,
pains
eternal
are
decreed
;
and
yet
(
which
cannot
be
spoken
without
wonder
,
)
transgressors
of
divine
laws
are
Numberless
.
VVhence
,
(
I
beseech
you
)
doth
this
incredible
temerity
proceed
?
The
fear
of
God
is
not
before
their
eyes
,
Psalm
13.
because
the
mercy
of
God
,
so
often
as
men
offend
,
hinders
him
from
throwing
down
Thunder-bolts
upon
the
offenders
,
therefore
they
become
audacious
above
measure
:
whence
many
void
of
fear
trample
the
ordinations
of
Heaven
under
foot
,
and
loose
the
reins
to
wickedness
forbidden
.
A
deceitful
hope
sooths
many
up
,
and
leads
them
insensibly
into
the
gulf
of
despair
;
which
is
that
torment
of
eternity
we
now
treat
of
.
SECT.
1.
HOpe
in
this
world
is
an
admirable
lenitive
for
all
sorts
of
affliction
,
and
miseries
whatever
:
it
may
fitly
be
termed
a
Soveraign
oyntment
,
that
appeases
all
our
aggrievances
.
Hope
chiefly
regards
profit
and
the
end
:
though
tears
trickle
down
abundantly
,
yet
they
are
easily
wiped
away
with
this
spunge
.
Those
noble
champions
of
Christ
,
those
invincible
Martyrs
,
though
they
suffered
much
,
yet
were
they
much
comforted
with
the
fruits
of
patience
.
The
like
solace
are
they
partakers
of
(
to
speak
with
St.
Bernard
)
who
do
good
and
suffer
evil
.
It
happens
sometimes
that
one
purchases
a
Farm
,
for
which
he
pays
many
thousand
crowns
,
and
yet
for
all
that
says
,
he
doth
not
repent
him
of
his
bargain
,
because
all
his
charges
will
in
time
come
back
again
with
interest
.
Their
torments
in
hell
are
exceedingly
increased
,
for
that
their
sufferings
bring
them
in
no
profit
:
whereas
with
us
one
small
tear
,
so
it
be
serious
,
is
able
to
wash
away
many
heinous
offences
:
it
is
not
so
with
them
,
for
,
albeit
their
pains
be
never
so
grievous
,
yet
do
they
not
expiat
one
venial
sin
,
nor
deserve
so
much
as
a
drop
of
water
.
How
heavy
a
burden
is
it
for
pesants
and
labourers
to
work
without
wages
!
So
is
all
toyl
without
hope
of
recompence
.
In
this
manner
slaves
,
who
labour
for
their
masters
,
not
themselves
,
esteem
their
pains
troublesome
,
because
fruitless
;
yet
they
may
receive
comfort
from
the
end
of
their
labours
,
which
death
brings
to
a
period
.
This
is
a
benefit
wholly
denyed
to
those
slaves
in
hell
,
who
shall
seek
for
death
,
and
shall
not
find
it
:
they
shall
desire
to
dye
,
and
death
shall
fly
from
them
.
The
wicked
,
says
S.
Austin
,
shall
live
in
their
torments
:
but
they
shall
so
live
in
them
,
as
if
it
were
possible
,
they
would
dye
;
but
no
one
makes
an
end
of
them
,
that
their
pains
may
last
for
ever
.
Their
pains
there
are
not
only
endless
,
but
likewise
so
perpetually
renewed
,
as
that
they
are
always
new
.
They
shall
burn
,
says
Job
,
c.
20.
and
all
sorrow
shall
fall
upon
them
.
Whence
they
will
be
seised
with
most
desperate
fury
,
and
most
furious
despair
.
Some
indeed
despair
,
and
that
but
once
,
because
death
allows
them
no
longer
time
.
But
in
hell
they
despair
a
thousand
times
an
hour
,
yea
their
despair
is
without
ceasing
,
like
unto
a
continual
or
hectick
feaver
.
Whatever
the
damned
think
on
,
that
is
to
them
rageing
despair
:
they
would
,
if
it
were
in
their
power
,
tear
themselves
in
pieces
with
their
teeth
,
stabbe
themselves
all
over
with
sharp
knives
,
and
draw
death
to
them
with
open
arms
:
but
death
will
fly
from
them
.
SECT.
2.
SUch
as
despair
through
extream
adversity
,
somtimes
bereave
themselves
of
life
by
water
,
sword
,
halter
,
poyson
or
precipices
,
fancying
hereby
they
shall
find
an
end
of
their
life
and
misery
together
:
whereas
in
hell
no
end
may
be
found
either
of
calamity
,
life
or
death
.
There
is
no
water
,
no
sword
,
no
halter
,
no
poyson
,
no
precipice
can
kill
them
,
howbeit
all
these
particulars
do
there
torment
them
,
as
doth
also
continual
and
never
ending
despair
.
At
which
the
Judges
final
sentence
doth
chiefly
aime
:
Depart
from
me
accursed
,
into
everlasting
fire
:
from
this
no
appeal
may
be
granted
,
the
decree
is
irrevocable
;
and
,
as
St.
Austin
speaks
,
this
sentence
of
God
is
unchangable
.
The
Angel
which
St.
by
him
that
liveth
for
ever
and
ever
,
that
there
shall
be
time
no
more
.
But
there
shall
be
eternity
,
and
a
reward
of
things
done
in
time
.
This
immutable
oath
of
the
Angel
,
this
fatal
sentence
of
our
Lord
,
the
damned
shall
so
certainly
perceive
,
that
this
storm
of
words
,
this
horrible
thunder
shall
perpetually
sound
in
their
ears
:
into
fire
everlasting
,
into
fire
everlasting
,
everlasting
alas
!
●nto
fire
everlasting
.
Not
one
syllable
or
tittle
of
these
words
fail
of
their
effects
:
these
words
which
the
damned
hear
and
understand
,
we
hear
and
understand
not
.
Now
as
the
habitation
of
the
blessed
is
replenished
with
all
delight
,
so
that
of
the
damned
is
an
epitome
or
abridgment
of
all
dolours
.
What
ever
is
afflictive
,
deplorable
or
dreadful
,
those
beneath
are
sensible
of
;
what
ever
is
delightful
,
pleasing
or
comfortable
,
those
above
do
plentifully
participate
.
In
this
world
of
ours
no
malady
so
great
,
but
has
its
remedy
:
all
affliction
may
,
if
we
will
,
be
mitigated
.
Our
grief
is
frequently
appeased
by
reason
,
by
rest
,
by
pleasing
conversation
,
and
chiefly
by
process
of
time
:
one
while
our
friends
and
kindred
,
another
while
such
as
have
suffered
the
like
disasters
,
but
principally
hope
either
wipes
away
,
or
asswages
our
Calamity
.
Whereas
,
God
knows
,
in
that
region
of
utter
desolation
all
gates
are
shut
to
the
least
solace
:
No
ease
no
comfort
may
be
expected
from
heaven
,
or
earth
;
from
their
condition
past
,
present
,
or
to
come
.
What
way
soever
they
turn
their
eyes
,
they
behold
arrows
of
eternal
death
shot
against
them
.
On
every
side
they
are
environed
with
mourning
and
anguish
,
grief
and
extream
sadness
,
together
with
torments
exceeding
all
number
.
They
may
truly
say
:
The
sorrows
of
death
have
compassed
me
,
Psal.
114
and
the
pangs
of
despair
:
we
have
found
tribulation
and
wailing
.
Hereupon
they
will
not
cease
to
curse
the
name
of
our
Lord
perpetually
.
SECT.
3.
THis
despair
of
the
wicked
will
be
augmented
above
measure
by
the
certain
knowledge
they
have
,
that
with
all
their
unspeakable
sufferings
not
the
least
blemish
of
sin
may
be
washt
away
:
such
is
the
venom
of
one
mortal
sin
,
that
even
venial
defects
accompanying
it
to
hell
must
be
chastised
for
ever
.
Take
this
example
:
our
ordinary
failings
are
,
idle
words
,
effused
laughter
,
some
small
excess
in
diet
,
carelesness
in
the
castody
of
our
eyes
,
distraction
in
prayer
:
these
and
such
like
,
while
we
live
,
are
casily
expiated
.
One
morsel
for
borne
to
curb
our
appetite
,
one
gentle
sigh
,
a
litle
patience
,
or
an
easie
keeping
our
hands
or
eyes
in
order
,
blot
out
those
lesser
stains
:
whereas
if
they
be
joined
with
one
heinous
crime
in
hell
,
both
shall
be
punisht
eternally
:
which
adds
no
small
fuel
to
enkindle
the
fire
of
despair
.
We
must
needs
acknowledge
,
in
this
life
the
hand
of
God
is
armed
with
meekness
,
when
he
strikes
:
but
in
the
other
't
is
heavier
then
lead
,
harder
then
iron
,
and
when
extended
to
revenge
,
he
never
pulls
it
in
again
.
The
despair
,
we
speak
of
,
ariseth
from
hope
in
excess
,
which
is
called
presumption
:
this
the
wise
man
warns
us
to
eschew
:
Say
not
:
I
have
sinned
,
and
what
sorrowful
thing
hath
chanced
to
me
?
for
the
highest
is
a
patient
rewarder
.
Of
sin
forgiven
be
not
without
fear
,
neither
add
thou
sin
upon
sin
.
And
say
not
:
The
mercy
of
our
Lord
is
great
,
he
will
have
mercy
on
the
multitude
of
my
sins
.
Slack
not
to
be
converted
to
our
Lord
,
and
defer
not
from
day
to
day
:
for
his
wrath
shall
come
suddainly
,
and
in
time
of
vengeance
he
will
destroy
thee
.
Ecclesiast.
c.
15.
Admirably
well
sayd
St.
Gregory
:
He
hath
an
orderly
trust
in
the
mercy
of
God
,
who
corrects
what
he
did
amiss
by
repenting
,
not
repeating
the
same
fault
.
He
that
doth
otherwise
is
not
guided
by
hope
,
but
is
thrust
headlong
by
temerity
.
SECT.
4.
T
Is
a
point
worthy
of
credit
,
that
scarce
any
Christian
is
adjudged
to
hell
,
who
in
this
life
did
not
hope
to
live
longer
,
and
thought
death
farther
off
,
then
it
was
.
Out
of
this
deceitful
hope
,
springs
everlasting
despair
.
It
is
likewise
a
matter
no
less
credible
,
that
amongst
those
desperate
slaves
scarce
one
may
be
found
,
who
during
life
did
not
often
secretly
despair
in
this
manner
:
Lo
,
I
but
do
and
undo
,
I
shall
never
lead
other
life
:
it
is
too
too
hard
to
relinquish
old
customes
,
all
my
endeavour
is
to
no
purpose
;
it
is
in
vain
to
strive
,
I
shall
never
become
better
while
I
live
:
let
us
therefore
hold
on
,
and
enjoy
good
things
prese●t
;
death
posts
on
amain
;
we
must
all
be
gone
quickly
let
us
then
take
our
leave
of
these
timely
delights
,
and
solemnize
our
departure
with
pleasure
.
This
in
reallity
is
to
despair
.
O
Christians
,
as
you
tender
your selves
and
your
own
salvation
I
beseech
you
,
and
by
the
death
of
Christ
conjure
you
,
beware
of
this
dargerous
roek
:
unless
you
desire
without
peradventure
to
suffer
wrack
.
It
is
never
too
late
to
am●nd
while
we
live
.
Have
we
fallen
into
the
same
offence
a
thousand
times
?
Let
us
●i●e
again
a
thousand
times
by
pennance
.
'T
is
never
past
time
,
to
become
better
:
every
day
,
every
hour
,
each
one
may
say
with
the
Psalmist
,
Psa.
76.
I
sayd
,
now
have
I
begun
.
He
that
is
grown
so
feeble
,
as
that
he
will
not
endeavour
to
amend
his
failings
,
but
permits
the
reins
to
corrupt
nature
,
shall
quickly
be
plunged
into
all
kind
of
vices
.
Such
an
one
may
justly
be
tearmed
desperate
,
who
sets
heaven
to
sale
,
who
deems
that
dreadful
dungeon
of
hell
tolerable
,
who
,
wretched
man
that
he
is
,
thinks
of
nothing
less
,
then
eternity
.
Most
truly
spoke
St.
Bernard
:
Despair
contains
in
it self
the
accomplishment
of
all
malice
.
Despair
is
much
augmented
by
ignorance
of
God
There
is
a
certain
person
who
has
some
thoughts
of
amendment
hereafter
he
is
resolved
to
play
the
man
;
but
in
regard
he
knows
not
,
how
good
God
is
therefore
his
thoughts
suggest
unto
him
:
what
art
thou
about
to
do
?
wilt
thou
lose
this
life
,
and
that
to
come
?
Thy
sins
are
too
too
many
,
and
grievous
:
if
thou
didst
lay
down
thy
life
for
them
,
thou
couldst
not
make
satisfaction
.
Thou
hast
lived
delicately
hitherto
,
wilt
thou
now
change
upon
a
suddain
?
thou
canst
not
master
thy
customs
;
whatever
thou
doest
,
thou
wilt
slide
back
into
thy
former
crimes
.
Leave
then
these
things
to
their
ordinary
course
.
By
these
degrees
the
miserable
man
sinks
;
for
,
according
to
St.
Bernard
,
wilful
despair
is
the
way
to
hell
.
SECT.
5.
IN
the
prisons
of
this
world
you
may
somtimes
meet
with
men
of
such
desperate
behaviour
,
as
to
paint
upon
the
very
wals
of
the
prison
a
p●ir
of
gallows
,
whereof
I
am
an
eye-witness
:
they
seem
to
rejoice
they
must
be
so
exalted
in
death
,
since
they
make
a
jest
of
the
manner
of
their
dying
.
Some
likewise
have
been
found
,
knaves
in
grain
,
aswell
as
the
former
;
who
,
while
their
comrades
were
turned
off
the
ladder
,
would
pick
pockets
and
cut
purses
:
meaning
perchance
not
to
be
idle
spectators
,
but
actors
too
.
Our
proceedings
are
like
to
these
villains
(
pardon
the
expression
)
we
throw
the
dice
of
eternity
with
equal
boldness
.
We
are
here
in
prison
,
uncertain
what
day
or
hour
we
must
be
brought
forth
to
execution
:
and
yet
we
sport
and
play
,
as
if
we
feared
nothing
:
we
prodigally
wast
our
time
,
as
if
we
had
no
other
business
in
hand
but
toys
and
trifles
▪
'T
is
true
,
we
either
think
our selves
,
or
hear
others
discourse
on
eternity
,
but
without
feeling
of
it
,
as
though
it
were
of
no
concern
to
us
.
We
are
daily
spectators
of
untimely
deaths
,
without
so
much
as
reflecting
we
may
chance
be
the
next
for
whom
the
bell
shall
toul
.
When
any
mention
is
made
of
eternity
,
who
is
moved
therewith
?
or
if
any
be
moved
,
alas
!
of
how
short
continuance
is
that
motion
?
We
behold
a
world
of
miseries
,
and
many
justly
chastised
for
their
crimes
;
but
are
so
far
from
amendment
,
that
we
boldly
commit
sin
,
even
within
sight
of
the
gallows
.
This
can
be
nothing
else
,
but
a
secret
kind
of
despair
;
which
indeed
is
the
high
rode
to
despair
eternally
.
A
Souldier
at
Rome
,
During
life
we
walk
on
stoutly
beside
this
bridg
:
the
sea
is
never
so
turbulent
nor
the
heave●s
so
inexorable
,
as
to
make
us
loose
our
confidence
:
the
remedy
against
all
our
evil
is
,
it
will
have
an
end
.
But
such
as
are
already
cast
off
the
bridg
,
such
as
drink
full
draughts
of
Cocytus
,
are
wholly
destitute
of
hope
.
So
true
it
is
,
where
hope
ceases
,
there
despair
begins
without
ceasing
:
in
Lucifers
territory
is
mere
despair
,
thence
all
hope
is
exiled
for
eternity
:
what
ever
is
heard
,
seen
,
or
understood
there
,
foments
despair
.
There
is
everlasting
dolour
,
everlasting
moan
,
everlasting
death
;
where
they
find
no
end
to
appease
their
misery
.
SECT.
6.
THerefore
,
O
ye
accursed
,
the
just
Judg
has
brought
upon
you
evils
,
he
has
glutted
his
arrows
in
you
.
Your
wound
is
uncurable
,
your
stripe
is
very
sore
;
with
the
stroke
of
an
enemy
I
have
stroken
you
,
with
cruel
chastisement
,
your
sorrow
is
uncurable
,
for
the
multitude
of
your
iniquity
,
Jer.
ch.
30
God
long
ago
moved
this
question
to
the
Prophet
Jeremy
,
c.
1.
What
seest
thou
Hieremy
?
To
whom
the
Prophet
said
:
I
see
a
rod
watching
.
Our
Lord
demanded
the
second
time
:
What
seest
thou
?
to
which
Jeremy
answered
:
I
see
a
pot
boyling
hot
.
All
our
pains
in
this
life
,
what
are
they
,
but
rods
without
cruelty
?
with
these
,
towardly
children
are
chastised
,
and
give
God
thanks
they
are
so
ge●tly
dealt
with
.
Holy
David
says
,
Ps.
22.
and
44.
Thy
rod
,
and
thy
staffe
:
they
have
comforted
me
.
A
rod
of
direction
,
the
rod
of
thy
kingdom
.
Although
we
be
strook
with
this
staff
,
or
rod
;
yet
are
we
not
miserable
:
these
strokes
are
signs
of
love
,
these
wounds
are
a
beginning
of
our
cure
:
whereas
that
boyling
pot
is
not
a
mark
of
direction
,
or
solace
;
but
of
perdition
and
despair
.
Let
us
therefore
so
be
affrayed
of
it
,
that
we
beware
in
time
:
we
easily
perceive
by
what
means
we
may
avoid
aswell
presumption
,
as
despair
.
God
,
like
a
Gyant
,
stretcheth
forth
his
two
mighty
arms
,
Justice
and
Mercy
:
lay
hold
of
whether
you
please
.
He
,
that
takes
only
Mercy
by
the
hand
,
exposes
himself
to
presumption
:
he
,
that
embraces
Justice
alone
,
sinks
under
the
burden
of
despair
.
Doubtless
God
hath
exhibited
both
in
this
and
the
other
world
many
remarkable
effects
of
his
Justice
,
who
looks
upon
these
only
is
near
to
despair
;
as
on
the
contrary
,
who
onely
considers
the
attractives
of
Mercy
,
confides
above
measure
:
happy
are
they
,
that
observe
a
mean
:
thou
mayst
march
on
securely
betwixt
Mercy
and
Justice
.
This
is
attested
by
the
Oracles
of
truth
:
All
the
ways
of
our
Lord
are
Mercy
and
Truth
,
Ps.
24.
The
royal
Prophet
did
contemplate
dayly
these
two
arms
of
God
:
Mercy
and
Judgment
I
will
sing
to
thee
.
O
Lord
,
Ps
,
100.
The
matter
is
so
indeed
:
we
must
steer
our
course
betwixt
Justice
and
Mercy
,
thereby
to
shun
the
rock
of
presumption
,
and
the
gulf
of
despair
:
both
which
are
extreamly
perilous
;
and
,
during
life
,
admit
of
cure
;
but
,
when
death
closes
up
our
eyes
,
they
become
uncurable
for
ever
.
CHAP.
X.
Eternity
is
cause
of
Continual
sighing
to
the
Godly
.
SOlomon
with
admirable
variety
describes
the
unexplicable
circle
of
eternity
:
Generation
passeth
,
(
saith
he
)
and
Generation
cometh
:
but
the
earth
standeth
for
ever
.
The
sun
riseth
,
and
goeth
down
,
and
returneth
to
his
place
:
compassing
all
things
goeth
forward
in
circuit
,
and
returneth
unto
his
circles
.
All
rivers
enter
into
the
sea
,
and
the
sea
over
floweth
not
.
In
like
manner
all
sorts
of
pains
,
as
so
many
streams
,
empty
themselves
into
eternity
in
hell
;
&
yet
eternity
like
an
immense
ocean
,
is
always
the
same
,
neither
ebbing
,
nor
flowing
,
but
infinite
,
but
unchangeable
.
After
a
hundred
centuries
of
ages
are
disburdened
into
this
abysse
,
a
hundred
more
will
be
swallowed
up
;
and
still
more
,
and
more
without
end
.
After
the
damned
crue
shall
have
dwelt
in
hell
so
many
ages
,
as
to
think
they
have
lived
in
flames
for
all
eternity
by
past
,
yet
eternity
is
not
one
jot
diminisht
.
After
the
revolution
of
so
many
ages
,
eternity
is
not
a
minute
less
,
it
is
ever
entirely
the
same
.
After
a
thousand
thousand
years
are
come
and
gone
,
the
circle
of
eternity
is
as
large
,
as
whole
,
as
unavoidable
,
as
it
was
in
the
beginning
.
This
is
the
ninth
unspeakable
,
unconceivable
torment
in
Gods
prison
.
Now
forasmuch
as
people
yet
alive
busie
their
thoughts
with
eternity
,
we
assign
a
triple
difference
thereof
:
eternity
which
makes
the
pious
daily
sigh
,
eternity
which
is
a
fearful
dream
of
the
wicked
,
and
eternity
which
is
an
everlasting
punishment
to
the
damned
.
The
first
of
these
three
is
the
subject
of
this
present
chapter
.
SECT.
1.
THe
divine
espouse
commending
the
humanity
of
her
beloved
,
says
Cant.
2.
His
left
hand
under
my
head
,
and
his
right
hand
shall
embrace
me
.
Under
these
words
lyeth
hid
a
mystery
,
which
must
be
unfolded
.
In
the
left
hand
of
the
beloved
are
honours
wealth
and
plenty
:
in
the
right
length
of
dayes
,
or
eternity
.
Here
the
espouse
as
if
she
were
wittingly
and
willingly
blind
exclaimes
,
the
left
hand
I
see
not
,
because
it
is
under
my
head
;
so
little
do
I
value
honour
,
riches
,
or
transitory
goods
.
But
the
right
,
wherewith
he
shall
embrace
me
,
I
behold
,
though
yet
I
enjoy
it
not
:
all
the
eyes
I
have
are
fixed
in
contemplation
of
eternity
,
things
eternal
are
they
I
esteem
.
Yet
in
regard
I
have
not
possession
of
a
blessed
eternity
,
nevertheless
I
rest
assured
,
He
shall
embrace
me
,
Eternity
delayed
breeds
torment
:
as
Hope
that
is
differred
afflicteth
the
soul
.
Prov.
13.
Eternity
stirs
up
in
the
vertuous
a
dayly
longing
after
it
.
Boniface
,
a
Citizen
of
Rome
,
having
for
some
time
kept
company
with
Aglae
a
noble
matron
,
became
at
length
so
penitent
for
his
fault
,
that
he
resolved
to
wash
out
that
stain
by
the
practice
of
most
heroick
vertue
.
This
made
him
sl
ght
all
danger
of
looseing
the
goods
of
fortune
,
yea
and
his
own
life
too
:
this
made
him
visit
martyrs
in
prison
,
and
kiss
their
chains
:
this
made
him
encourage
such
as
were
to
suffer
,
and
after
death
to
bury
their
bodies
.
Being
taken
up
with
these
employments
he
took
his
journy
to
Tarsus
,
where
he
performed
the
like
good
offices
to
the
champions
of
Christ
.
His
dayly
exhortation
was
:
they
should
be
constant
in
their
sufferings
:
their
labour
though
short
,
would
merit
reward
without
end
.
With
these
words
he
mervailously
excited
himself
and
others
to
lay
down
their
lives
couragiously
.
While
he
was
busie
with
these
employments
he
was
apprehended
,
and
had
his
flesh
torn
off
his
bones
with
iron
hooks
;
they
thrust
under
his
nails
sharp
needles
,
and
poured
into
his
mouth
melted
lead
.
Amidst
these
torments
he
persevered
constant
;
he
believed
his
pains
momentary
,
and
the
crown
he
expected
to
be
everlasting
;
he
repeated
to
himself
his
former
exhortation
,
and
often
redoubled
:
I
give
thee
thanks
,
O
my
Lord
Jesu
.
In
this
manner
he
gloriously
finisht
his
combat
.
Eternity
is
cause
of
continual
sighing
to
the
godly
.
SECT.
2.
ST
Frances
of
Assisium
,
the
Jewel
of
his
age
,
through
frequent
weeping
began
to
be
troubled
with
sore
eyes
.
Divers
perswaded
him
to
forbear
his
dayly
tears
;
to
whom
with
a
deep
sigh
he
said
:
For
the
love
of
that
light
,
which
is
common
to
us
&
flies
,
I
do
not
judge
it
meet
to
debar
my self
of
the
rays
of
light
eternal
.
Being
likewise
asked
,
how
in
such
thin
clothes
he
could
endure
the
austerity
of
winter
?
He
answered
,
if
we
were
warmed
with
love
of
our
eternal
country
,
we
should
easily
be
sheltered
from
cold
here
.
This
life
was
to
St.
Francis
occasion
of
patience
,
as
eternity
was
of
desire
.
Christ
our
Lord
,
undertaking
to
teach
his
followers
how
to
sigh
incessantly
after
eternity
,
said
Mat.
10
Fear
ye
not
them
that
kill
the
body
.
A
hidden
argument
,
but
according
to
art
:
Do
not
for
this
reason
fear
,
saith
he
,
because
they
kill
.
If
any
one
had
power
to
detain
another
in
the
fire
,
or
such
like
punishment
alive
,
him
you
might
justly
fear
.
The
sharper
the
pain
inflicted
by
men
,
the
sooner
it
bereaves
of
life
;
the
more
grievous
the
torment
,
the
quicker
the
end
.
You
have
then
no
reason
to
fear
them
who
can
kill
the
body
but
once
,
and
that
often
with
one
blow
:
fear
him
that
redoubles
dayly
mortal
wounds
,
and
always
killing
never
kills
.
Behold
the
antitheses
of
this
divine
Oratour
:
The
fear
of
a
short
death
is
to
be
overcome
by
fear
of
death
eternal
.
Our
Lord
therefore
would
glve
us
to
understand
,
that
the
souls
of
men
are
immortal
,
subject
to
the
sole
pleasure
of
God
;
and
that
the
bodies
are
to
be
raised
from
death
to
reward
,
or
punishment
everlasting
.
Behold
likewise
with
what
artificial
brevity
of
words
Christ
comprehended
great
mysteries
;
the
immortality
of
the
soul
,
the
resurrection
of
the
body
,
and
an
eternity
of
well
,
or
wo.
Eternity
causeth
in
the
vertuous
continual
sighing
.
Sir
Thomas
More
,
Her
Husband
gave
ea●
p●tiently
to
what
she
said
,
and
when
she
had
ended
her
speach
:
How
many
years
,
quoth
he
,
doest
thou
think
I
shall
live
,
my
dear
Aloysia
?
to
whom
she
quickly
made
answer
:
you
may
well
live
twenty
years
,
and
upward
.
Whereunto
Sir
Thomas
replyed
:
your
design
then
is
,
to
have
me
exchange
an
entire
eternity
for
twenty
years
.
Surely
you
have
small
skill
in
merchandise
,
who
would
part
with
costly
wares
for
a
trifle
.
Had
you
mentioned
twenty
thousand
years
,
you
might
have
had
some
seeming
pretence
for
your
folly
.
But
alas
!
what
are
twenty
or
thirty
thousand
years
to
eternity
?
A
small
point
,
a
shaddow
,
a
moment
,
a
smoak
,
a
mear
nothing
.
Wherefore
I
will
joyfully
undergo
not
onely
imprisonment
,
but
all
the
calamities
likewise
of
this
life
,
so
long
as
it
pleases
God
,
and
upon
condition
my
eternal
recompense
may
be
secured
:
to
loose
any
thing
of
that
,
is
to
loose
all
.
What
he
said
,
he
made
good
by
a
couragious
death
.
SECT.
3.
JOhn
Godfrey
Bishop
of
Wortsburg
,
a
bright
shining
star
amongst
Prelates
,
a
man
of
so
much
greater
sanctity
,
by
how
much
it
was
more
concealed
:
This
good
Prelate
,
I
say
,
frequently
used
this
sentence
worthy
to
be
engraven
in
cedar
and
gold
:
Every
moment
I
stand
at
the
do
r
of
Eternity
.
Hence
proceeded
that
custome
of
placing
in
every
room
of
his
palace
a
dead
mans
scull
,
or
some
other
bones
of
the
dead
,
either
real
or
drawn
out
in
mortar
,
lest
at
any
time
he
should
forget
the
memory
of
eternity
.
At
his
exequies
a
funeral
Oration
in
latine
extolled
many
things
in
him
worthy
commendation
,
but
this
one
especially
:
that
he
was
so
addicted
to
busie
his
thoughts
perpetually
with
eternity
,
as
that
he
read
over
leisurely
three
several
times
a
treatise
of
eternity
.
Work
must
needs
go
well
forward
,
where
there
is
ever
a
fresh
remembrance
of
eternity
:
This
was
a
practise
of
most
heroick
spirits
to
pause
seriously
upon
eternity
both
night
and
day
.
Here
I
may
not
pass
over
in
silence
that
passage
worthy
of
credit
:
A
Priest
and
a
religious
man
,
Pachomius
,
after
a
long
exhortation
to
his
Disciples
,
came
in
the
end
to
this
conclusion
:
Above
all
things
,
said
he
,
let
us
bear
in
mind
the
last
day
,
and
every
minute
be
affraid
of
eternal
puuishment
.
This
holy
man
knew
well
which
way
vertue
was
to
be
●cquired
.
Eternity
stirs
up
in
the
pious
,
frequent
and
sometimes
doleful
sighs
.
For
since
we
are
exposed
to
a
twofold
eternity
,
the
one
blessed
,
the
other
cursed
:
and
since
we
have
no
acquittance
to
ascertain
us
of
beatitude
,
no
marvail
if
they
be
in
a
particular
manner
seised
with
fear
and
trembling
,
who
now
approach
to
the
confines
of
eternity
.
Besides
,
though
we
have
great
hope
of
attaining
everlasting
happiness
,
nevertheless
because
we
are
not
yet
in
possession
of
it
,
we
have
just
cause
to
fear
and
sigh
.
The
delay
of
so
great
a
good
provokes
both
sighing
and
weeping
.
Hermenigildus
King
(
of
whom
we
spoke
before
)
son
to
Levigildus
King
of
the
Visigothes
,
having
renounced
Arrianism
became
a
Catholick
;
and
endured
with
much
fortitude
wrongs
imposed
on
him
by
his
own
father
,
who
threatned
to
take
away
his
life
,
unless
he
would
abandon
Catholick
Religion
.
To
whom
the
young
prince
returned
this
generous
answer
:
You
may
determine
concerning
me
,
father
,
what
you
please
:
Do
you
resolve
to
take
from
me
a
Kingdom
?
It
is
but
one
which
dayly
perisheth
:
that
other
which
is
immortal
you
have
not
power
to
deprive
me
of
.
Do
you
cast
me
into
prison
?
you
stop
not
our
free
passage
to
heaven
,
thither
,
thither
we
will
take
our
journy
.
Will
you
break
off
the
thread
of
this
dying
life
?
I
expect
a
better
,
an
eternal
one
.
These
words
were
becoming
so
royal
a
person
It
is
no
loss
,
but
gain
,
to
exchange
temporal
goods
for
eternal
.
Eternity
makes
the
vertuous
often
long
after
it
.
SECT.
4.
IEzonias
anciently
said
to
Ezekiel
,
ch.
11.
v.
2
&c.
Son
of
man
,
these
are
the
men
that
conceive
iniquity
,
and
devise
most
wicked
counsel
in
this
City
,
saying
:
were
not
houses
builded
of
late
?
This
is
the
caldron
,
and
we
the
flesh
.
Therefore
prophesie
of
them
thou
son
of
man
.
Those
wicked
men
thought
they
were
amidst
the
dainties
in
their
own
City
,
as
flesh
in
the
pot
,
which
is
not
easily
taken
out
by
any
.
All
goes
well
with
us
,
say
they
,
our
city
and
our
houses
are
as
fortresses
unto
us
,
we
are
safe
enough
;
our
enemies
cannot
annoy
us
.
To
these
same
men
Ezechiel
prophesied
on
the
behalf
of
God
:
I
will
cast
you
out
of
the
midst
of
the
caldron
,
and
I
will
give
you
into
the
hands
of
the
enemies
and
will
do
judgments
in
you
.
You
shall
fall
by
the
sword
.
The
like
befalls
them
,
who
are
much
enamoured
with
this
mortal
life
.
They
think
they
are
flesh
in
the
caldron
;
they
are
well
at
ease
;
gay
clothes
costly
fare
,
and
many
pleasures
they
account
their
heaven
:
eternity
as
they
think
not
on
,
so
they
desire
it
not
,
being
well
appayed
with
their
caldron
.
Let
us
leave
them
to
run
their
carrier
;
by
and
by
the
case
will
be
altered
.
They
shall
be
cast
out
,
they
shall
fall
by
the
sword
,
they
shall
be
thrown
into
other
caldrons
,
wherein
they
shall
fry
and
boyl
for
ever
.
Contrary-wise
,
while
the
wicked
snatch
at
a
minutes
pleasure
,
men
of
good
conscience
steer
their
course
upward
,
like
unto
fat
which
in
a
boyling
pot
swims
on
the
top
;
whereas
others
,
like
lumps
of
flesh
sink
down
,
and
remain
in
the
bottom
.
This
choice
fat
,
the
world
as
a
busie
,
but
foolish
cook
,
scums
off
,
and
casts
away
for
froth
:
all
good
men
are
reputed
,
as
the
refuse
of
this
world
.
However
they
pass
through
these
sufferings
with
joyfulness
:
having
had
a
foretast
of
blessed
eternity
,
which
they
are
already
in
love
with
:
Eternity
makes
the
pious
languish
for
it
.
Amongst
the
people
of
Israel
divers
were
found
,
whose
bosoms
boyled
with
desires
of
enjoying
the
land
of
promise
.
The
desert
,
which
they
inhabited
so
many
years
,
became
now
loathsome
to
them
:
especially
after
their
eyes
gave
testimony
of
the
fruitfulness
of
the
country
,
which
appeared
in
exquisit
figgs
,
goodly
pomegranats
,
and
a
huge
bunch
of
grapes
brought
thence
.
What
do
we
?
said
they
.
Let
us
go
up
and
possess
the
Land
,
because
we
may
obtain
it
Num.
13.
Such
expressions
as
these
daily
fill
the
mouths
of
the
godly
:
What
do
we
here
amongst
Sepulchers
of
the
dead
?
why
do
we
snatch
our
food
from
things
which
fade
in
a
moment
?
Let
us
go
up
,
and
possess
the
Land
,
whose
fertility
is
eternal
.
St.
Austin
being
enflamed
with
this
desire
,
de
Lib.
arb
.
composed
the
third
Book
of
Free
Will
,
which
he
closes
with
these
words
:
So
great
is
the
beauty
of
Justice
,
so
much
the
delight
of
light
etetnal
,
that
albeit
it
were
not
lawful
to
stay
therein
any
longer
then
one
days
space
;
for
this
alone
,
numberless
years
of
this
life
,
abounding
with
dainties
and
plenty
of
temporal
goods
,
might
in
reason
worthily
be
despised
.
For
it
is
not
written
falsly
,
or
out
of
any
ill
will
:
Because
better
is
one
day
in
thy
courts
,
above
thousands
,
Psal.
83.
Eternity
is
cause
of
continual
sighing
to
the
godly
.
SECT
5.
AVgustus
Cesar
,
Monarck
of
the
world
,
now
and
then
passed
whole
nights
without
sleep
.
He
had
a
plentiful
treasury
,
the
world
paid
him
tribute
,
entire
provinces
were
ready
to
do
him
service
most
of
his
affairs
succeeded
prosperously
both
at
home
and
abroad
.
And
yet
for
all
this
he
was
sensible
somthing
was
wanting
,
but
what
he
wanted
he
knew
not
in
particular
.
Every
good
Christian
knows
distinctly
what
he
wants
,
after
what
he
languishes
,
so
far
as
frequently
to
rob
him
of
his
rest
:
though
he
possess
all
things
,
he
is
perswaded
he
enjoys
nothing
,
till
he
be
in
perfect
fruition
of
a
blessed
eternity
.
Whatever
he
is
master
of
besides
,
he
undervalues
,
so
long
as
he
is
not
in
possession
of
bliss
eternal
.
This
is
the
scope
his
desires
and
endeavours
aim
at
,
this
is
the
center
toward
which
his
spirit
makes
apace
.
Eternity
makes
the
devout
languish
.
What
feeling
,
I
pray
,
had
the
Prophet
Jonas
,
when
he
lay
hid
alive
in
a
whales
belly
,
as
in
a
moveable
and
walking
prison
?
almost
every
instant
he
expected
nothing
less
then
death
.
Yea
,
being
buried
,
before
dead
,
he
found
by
experience
the
same
fish
was
both
his
prison
and
his
executioner
:
being
aboard
in
a
living
bark
,
he
suffered
wrack
a
thousand
times
.
Hence
out
of
the
Whales
belly
,
as
out
of
hell
he
exclaims
,
Jonas
4.
And
thou
hast
cast
me
forth
into
the
depth
in
the
heart
of
the
sea
,
and
a
floud
hath
compassed
me
:
all
thy
surges
,
and
thy
waves
have
passed
over
me
.
The
waters
have
compassed
me
even
to
the
soul
:
the
depth
hath
inclosed
me
,
the
sea
hath
covered
my
head
.
I
am
descended
to
the
extream
parts
of
the
mountains
:
the
barres
of
the
earth
have
shut
me
up
for
ever
.
How
fervently
did
this
man
wish
to
be
freed
from
his
thraldom
?
He
minded
nothing
else
;
if
ever
I
get
out
of
this
beast
,
if
ever
I
set
foot
on
dry
land
,
if
ever
,
Oh!
ever
I
escape
out
of
this
rowling
sepulcher
into
the
open
air
:
What
things
soever
I
have
vowed
,
I
will
render
for
salvation
to
our
Lord
.
No
otherwise
do
devout
persons
aspire
to
eternity
,
While
they
live
,
they
struggle
with
waves
;
which
makes
them
urgently
hasten
to
the
haven
.
Eternity
stirs
up
in
the
vertuous
often
sighing
.
It
is
a
custom
in
the
Catholick
Church
,
on
days
appointed
for
pennance
to
abstain
from
expression
of
joy
in
divine
office
,
signified
by
the
Hebrew
word
Alleluia
,
in
testimony
of
our
grief
for
sin
;
in
place
of
which
joyful
word
,
you
may
hear
these
,
for
ever
,
for
ever
.
Let
us
learn
.
I
beseech
you
,
this
new
song
,
and
sing
dayly
to
our selves
:
for
ever
,
for
ever
,
for
ever
.
Then
especially
is
this
canticle
useful
,
when
the
flesh
inclines
to
wantonness
,
and
will
walk
the
broad
and
pleasant
way
.
Upon
this
occasion
that
forcible
charm
must
be
again
and
again
reiterated
:
For
ever
,
for
ever
,
for
ever
the
wicked
shall
burn
,
and
the
friends
of
God
shall
rejoice
:
and
as
the
joys
of
these
,
so
the
torments
of
those
shall
never
have
end
.
St.
Austin
said
patly
to
an
occasion
given
:
These
things
I
sing
every
day
to
my self
.
We
may
follow
his
example
,
and
each
one
say
for
himself
:
These
things
I
sing
every
day
to
my self
:
not
the
burning
of
Troy
,
but
of
Hell
I
dayly
contemplate
,
as
I
do
those
infinite
,
and
unavoidable
windings
of
Eternity
.
We
,
who
are
Christians
,
may
think
of
,
and
sing
these
things
.
After
the
sorrowful
time
of
Lent
follows
a
joyful
Easter
:
more
melodious
harmony
will
resou●d
in
the
heavenly
Jerusalem
;
In
the
streets
thereof
Alleluia
shall
be
sung
,
Job
13.
CHAP.
XI
.
Eternity
the
Fearful
Dream
of
the
Wicked
.
BION
,
one
of
the
principal
amongst
the
wisemen
of
Greece
,
was
wont
to
say
:
The
way
to
hell
must
needs
be
plain
,
facil
,
and
like
a
beaten
rode
wherein
there
is
no
danger
of
stumbling
,
since
almost
all
walk
thither
hood-winkt
.
Thy
speeches
are
oracles
of
truth
.
Bion
:
it
is
so
indeed
.
The
d●scent
to
hell
is
easie
,
most
easie
;
thither
whole
multitudes
,
go
,
yea
run
with
their
eyes
close
shut
.
Some
may
likewise
be
found
,
who
sleeping
and
dreaming
walk
,
and
yet
miss
not
their
way
thither
:
they
subvert
their
sense
,
SECT.
1.
TO
some
we
said
Eternity
was
a
dream
,
but
a
dreadful
one
:
for
who
is
become
so
flinty
as
not
to
be
terrified
with
eternity
,
though
it
appear
onely
in
sleep
?
yet
forasmuch
as
they
look
upon
it
as
a
dream
,
they
understand
it
not
,
they
make
no
reckning
of
it
,
they
let
it
not
sink
into
their
brains
,
nor
weigh
it
in
its
proper
balance
:
whence
they
quickly
forget
it
,
such
as
these
are
noted
by
Ecclesiasticus
c.
34.
The
dreams
of
them
that
do
evil
,
are
vanity
.
Upon
Easter
day
some
devout
women
went
to
the
monument
of
our
Lord
to
annoint
him
,
whom
they
thought
still
dead
:
but
when
the
Angels
which
appeared
in
white
,
told
them
he
was
alive
,
they
returned
back
from
the
Sepulcher
,
and
related
what
they
had
heard
and
seen
,
for
joyful
tydings
to
the
Apostles
,
And
these
words
,
saith
St.
Luke
ch.
24.
seemed
before
them
as
dotage
,
and
they
did
not
believe
them
.
Much
after
this
same
fashion
it
fares
with
us
:
Is
not
eternity
frequently
enough
,
plainly
enough
,
distinctly
enough
set
before
our
eyes
,
and
inculcated
unto
us
,
by
sermons
,
pictures
,
exhortations
,
pious
discourses
and
spiritual
books
?
But
what
affect
,
I
pray
,
hath
all
this
?
These
things
seem
before
many
as
dotage
;
or
a
dream
.
They
are
strook
with
fear
for
a
while
,
but
anon
together
with
their
dream
fear
likewise
vanisheth
.
Jonas
the
Prophet
,
unwilling
to
obey
Gods
commands
,
betook
himself
to
the
sea
:
where
the
Marriners
trembling
at
the
danger
of
a
horrible
tempest
,
fell
to
their
prayers
,
and
to
disburden
the
ship
,
they
threw
over
board
such
wares
,
as
they
were
laden
with
.
Mean
while
Jonas
dreaming
of
no
danger
lay
fast
asleep
under
deck
:
here
the
master
of
the
vessel
finds
and
awakens
him
,
saying
:
Why
art
thou
oppressed
with
sleep
?
Rise
,
invocate
thy
God
,
if
perhaps
God
will
think
of
us
,
and
we
perish
not
,
Jon.
c.
1.
By
and
by
upon
mutual
consent
they
drew
lots
,
and
the
lot
falling
upon
Jonas
,
he
was
cast
into
the
sea
,
the
rest
,
who
had
thrown
their
goods
into
the
water
escaping
.
While
we
live
,
we
sail
in
a
tattered
and
leeking
ship
through
a
stormy
and
raging
sea
;
where
we
are
as
near
to
eternity
,
as
Marriners
to
the
water
:
we
are
often
three
fingers
distant
from
death
,
though
many
times
not
so
much
:
one
breathing
space
sufficeth
to
act
that
,
which
an
entire
eternity
cannot
expiate
:
We
are
frequently
minded
of
the
danger
we
live
in
,
by
one
who
speaks
to
us
in
this
sort
:
Why
art
thou
oppressed
with
sleep
?
Rise
,
invocate
God
.
He
that
values
his
salvation
,
shakes
off
drowsiness
,
arises
from
the
place
of
his
repose
,
and
throws
over
board
such
ladeing
,
as
would
hinder
his
safety
:
I
mean
,
he
betakes
himself
to
prayer
,
fasting
,
and
almes
deeds
;
and
chooses
rather
to
loose
all
,
then
not
to
do
pennance
in
good
earnest
for
his
sins
.
Contrary-wise
how
many
be
found
,
who
refusing
to
submit
to
the
will
of
God
,
are
in
such
a
dead
sleep
,
as
not
to
hear
what
peril
is
threatned
by
the
roaring
tempest
?
to
these
kind
of
people
eternity
seems
but
a
fable
,
or
a
dream
.
O
dangerous
lethargy
!
which
makes
them
pass
over
with
a
deaf
ear
wholsom
admonitions
,
till
at
length
death
seises
on
them
,
and
as
it
were
betwixt
sleeping
and
wakeing
casts
them
into
the
vast
ocean
of
eternity
.
SECT.
2.
IT
is
recounted
of
a
certain
man
,
Merff
.
Ser
,
3.
in
dom.
2.
post
Epiph.
more
commendable
for
his
linage
,
then
his
life
;
that
he
was
a
mere
worldling
,
and
hardhearted
to
the
poor
.
This
same
person
attended
by
his
servant
,
betook
himself
to
his
rest
,
when
,
lo
,
about
midnight
the
servant
is
made
partaker
of
this
vision
:
He
beholds
his
master
hurried
away
to
Gods
Tribunal
,
where
he
is
accused
and
condemned
:
thence
by
a
crue
of
infernal
spirits
,
who
insult
over
him
,
he
is
plunged
into
gulfs
of
fire
:
where
divers
sad
passages
were
represented
unto
him
.
Lucifer
welcoming
his
new
guest
,
said
;
This
friend
of
ours
was
much
taken
with
hot
bathes
,
whence
he
used
to
repair
to
a
warm
and
soft
bed
for
his
ease
;
he
was
wont
to
chear
himself
up
with
full
bowls
,
and
melodious
harmony
;
see
therefore
that
all
these
particulars
be
prepared
for
him
.
Here
the
miserable
wretch
crys
out
,
and
furiously
curses
the
day
of
his
birth
,
the
glorious
company
of
heaven
,
yea
and
God
himself
.
Amidst
these
execrations
and
howling
his
unhappy
soul
was
thrown
down
with
horrid
noise
into
a
pool
of
flames
Provided
for
him
.
After
this
lamentable
representation
the
servant
awaking
rises
up
,
and
runs
to
his
master
,
whom
he
found
stark
d●ad
.
Out
alas
!
how
hiddenly
does
death
steal
upon
us
?
wo
be
to
them
whom
it
arrests
at
unnawares
when
they
are
asleep
:
they
shall
make
their
entrance
into
their
habitation
for
eternity
,
whence
they
may
never
return
to
their
former
dainties
,
or
delights
.
God
in
his
wrath
threatens
most
severely
:
I
will
make
them
drunk
,
that
they
may
be
drousie
,
and
sleep
an
everlasting
sleep
,
and
not
arise
,
Jer.
ch.
15.
Abundant
examples
bear
testimony
hereof
.
Balthasar
the
Chaldean
King
sitting
at
a
banket
saw
a
hand
writing
on
the
wall
,
whereat
he
was
astonisht
though
he
understood
not
what
was
written
.
Daniel
,
who
was
skilful
in
the
interpretation
of
it
,
he
honoured
with
a
purple
robe
and
a
chain
,
and
moreover
decreed
he
should
be
esteemed
as
a
person
in
the
third
place
next
to
the
King
.
Where
notwithstanding
no
mention
at
all
is
made
of
any
repentance
:
albeit
that
very
night
Balthasar
was
slain
.
This
same
lot
falls
upon
all
them
,
wh●●
look
on
eternity
,
as
on
a
dream
:
for
such
as
these
,
though
they
busie
their
thoughts
with
almost
infinit
matters
,
yet
they
never
seriously
fasten
them
on
Eternity
;
but
live
as
they
list
,
and
wallow
in
wickedness
.
To
these
,
as
to
King
Balthasar
,
this
short
writing
is
prophesied
:
This
life
is
a
moment
,
but
on
this
moment
Eternity
depends
.
Herewith
they
are
terrified
,
they
tremble
,
they
have
an
horrour
to
be
burnt
in
eternal
flames
,
they
are
amazed
to
think
that
after
a
thousand
millions
of
years
Eternity
is
no
whit
at
all
diminished
:
they
extoll
this
truth
,
but
make
no
use
of
it
to
amend
their
manners
:
they
reverence
these
mysteries
,
but
better
not
their
lives
:
they
hearken
to
,
and
esteem
those
who
unsold
these
hidden
secrets
unto
them
;
mean
while
either
they
do
no
pennance
,
or
persevere
not
therein
:
We
believe
these
things
,
say
they
;
yet
they
do
not
bid
adieu
to
their
accustomed
vices
.
After
fear
of
short
continuance
they
return
afresh
to
carousing
,
to
voluptuousness
,
to
usury
,
to
envy
,
and
dissention
,
as
vicious
,
if
not
more
,
then
ever
.
To
persons
thus
indisposed
,
that
,
which
Da●iel
told
the
King
,
may
be
fitly
applyed
:
And
thou
,
O
Balthasar
,
after
the
knowledge
of
all
these
things
,
hast
not
humbled
thy
heart
.
And
thou
,
O
Christian
,
after
all
these
particulars
were
declared
unto
thee
,
hast
not
amended
thy
covetousness
and
injustice
;
thy
bawling
and
bitter
tongue
,
thy
inveterate
malice
thou
hast
not
corrected
:
thy
unbridled
lust
and
lasciviousness
are
haunted
,
as
formermerly
:
thy
riot
and
drunkenness
is
not
laid
aside
:
thou
sports
and
rants
as
much
as
ever
:
swearing
is
still
in
vogue
with
thee
.
Eternity
,
alas
!
is
carelesly
thought
on
by
thee
,
it
seems
no
more
then
a
fearful
dream
:
eternity
never
took
deep
rooting
in
thy
breast
;
and
now
upon
the
suddain
thou
must
be
thrown
into
that
immense
ocean
of
eternity
.
These
matters
thou
might
,
nay
thou
ought
to
have
foreseen
,
if
thou
wouldest
continue
under
the
notion
of
a
Christian
.
He
may
ascribe
his
own
destruction
to
himself
,
who
being
warned
of
his
danger
bewares
it
not
.
SECT.
3.
SAul
put
the
people
of
Ifrael
into
great
fright
;
for
as
it
is
record●●
in
the
first
book
of
Kings
,
c.
11.
The
spirit
of
our
Lord
seised
on
Saul
,
and
his
fury
was
exceeding
wrath
.
And
taking
both
the
Oxen
,
he
cut
them
into
pieces
,
and
sent
them
into
all
the
coasts
of
Israel
by
Messengers
,
saying
:
Whosoever
shall
not
forth
,
and
follow
Saul
and
Samuel
,
so
shall
it
be
done
to
his
Oxen.
The
Israelites
were
slow
in
coming
to
the
Kings
standard
:
but
so
soon
as
they
received
this
message
,
The
fear
of
our
Lord
invaded
the
people
,
and
they
went
forth
as
it
were
one
man
,
three
hundred
and
thirty
thousandmen
.
Christ
the
commander
of
heaven
and
earth
,
a
King
of
far
greater
soveraignty
then
Saul
,
menaceing
in
good
earnest
makes
this
proclamation
:
Fear
him
who
after
he
hath
killed
,
hath
power
to
cast
into
hell
;
yea
I
say
to
you
fear
him
,
Luke
c.
12.
He
doth
not
threaten
Oxen
,
but
men
with
fire
eternal
:
and
yet
what
reckoning
do
many
make
of
these
threats
?
they
value
them
no
more
then
a
dream
:
and
thereupon
with
much
boldness
transgress
the
laws
of
God
.
Tell
me
,
I
pray
:
What
temerity
would
that
traveller
be
guilty
of
,
who
being
weary
upon
the
way
should
espy
a
wall
full
of
chincks
,
rotten
,
and
eady
to
fall
down
,
and
yet
by
reason
of
his
weariness
should
dare
to
take
a
nap
under
it
,
when
a
passenger
hastily
awaking
the
careless
follow
should
speak
thus
to
him
:
friend
what
dost
thou
mean
?
what
makes
thee
stay
here
in
such
imminent
danger
?
arise
quickly
&
betake
thy self
to
some
secure
place
this
wall
is
a
falling
every
minute
,
how
darest
thou
sleep
here
?
be
gone
speedily
.
What
would
you
say
,
if
the
traveller
after
all
this
should
refuse
to
depart
thence
?
and
say
to
him
who
warned
him
of
his
peril
:
Do
not
molest
me
;
look
you
to
your self
:
I
am
resolved
to
take
out
my
nap
.
He
that
will
perish
,
let
him
perish
hardly
,
this
fellow
is
determined
the
●uinous
wall
shall
be
his
tomb
;
let
him
be
buried
,
in
Gods
name
,
in
the
grave
he
hath
chosen
.
Mans
life
is
indeed
a
tottering
wall
:
what
day
,
hour
or
moment
it
will
fall
,
who
can
tell
?
the
time
is
uncertaine
albeit
most
certain
it
is
,
a
work
●●ill
cemented
cannot
stand
long
everyday
,
hour
and
moment
you
may
well
expect
a
downfal
.
Nevertheless
,
we
fool
hardy
and
rash-brained
people
lean
to
this
wal
and
nod
without
fear
.
Each
one
is
seised
with
his
peculiar
sleep
:
this
man
lies
snorting
under
the
sleep
of
avarice
,
that
under
lust
,
another
under
drunkenness
,
envy
or
pride
.
The
royal
Prophet
saw
and
admired
many
who
slept
in
this
manner
:
They
slept
their
sleep
,
Psal.
75.
Thus
every
one
gives
way
to
his
proper
sleep
,
which
holds
,
him
closely
oppressed
with
a
deadly
lethargy
?
though
there
want
not
several
persons
to
a
wake
him
out
of
it
.
Christ
calls
,
his
Disciples
call
,
the
antient
Fathers
call
;
Catholick
Preachers
call
from
their
Pulpits
;
all
with
joint
consent
admonish
us
not
to
trust
to
a
ruinous
wall
,
which
already
reels
,
and
by
and
by
will
lie
equal
with
its
foundation
.
Moreover
they
show
us
where
the
defect
is
,
and
change
us
without
delay
to
put
our selves
in
security
.
Notwithstanding
some
are
so
fast
asleep
,
that
they
listen
to
no
admonition
at
all
:
others
by
so
many
clamours
awake
,
't
is
true
;
though
to
little
purpose
;
because
ever
and
anon
they
fall
into
their
slumber
again
;
and
give
you
no
other
answer
;
then
the
traveller
did
:
Let
us
a
one
,
we
will
take
out
our
〈◊〉
,
we
are
w●ll
where
;
we
are
,
All
this
notwithstand
faithful
monitours
cease
not
to
redouble
their
admonitions
,
and
these
they
repeat
so
much
more
earnestly
and
continually
,
by
how
much
they
perceive
their
danger
more
imminent
and
certain
:
for
in
this
case
,
't
is
not
the
body
alone
,
whose
safety
lies
at
stake
;
but
the
eternal
welfare
of
both
soul
and
body
which
is
exposed
to
utter
perdition
:
everlasting
death
makes
a
prey
of
those
,
whom
this
wall
takes
under
its
ruins
.
But
alas
!
after
so
many
iterated
warnings
,
many
trust
to
this
staggering
wall
,
shut
their
eyes
,
and
sleeping
securely
dream
on
eternity
;
wherewith
they
are
terrified
,
no
otherwise
then
dreamers
use
to
be
,
who
together
with
their
dream
shake
off
dread
too
.
Thus
we
live
,
thus
we
slumber
,
thus
we
dream
,
thus
we
perish
:
for
upon
a
suddain
the
wall
falls
,
and
oppresses
such
as
slept
under
it
.
Immediately
after
an
entire
Eternity
is
represented
to
their
view
,
which
is
now
no
shore
dream
,
but
an
everlasting
torment
.
O
travellers
too
too
rash
!
O
sleep
,
no
less
deadly
,
then
destructive
!
Tell
me
now
,
I
beseech
you
,
whether
you
do
not
believe
these
particulars
as
matters
of
undoubted
certainty
?
SECT.
4.
IT
is
a
business
worthy
of
credit
,
that
,
in
case
any
of
the
damned
appeared
again
from
hell
,
and
pulled
these
sleepers
by
the
sleeve
,
and
charged
them
to
look
to
it
,
and
foretold
them
in
what
danger
they
lived
,
they
could
notwithstanding
not
awake
them
:
so
great
is
the
blindness
and
stupidity
of
mans
soul
.
Hereupon
Abraham
refuseth
to
condescend
with
the
rich
glu●tons
request
of
sending
some
of
the
dead
to
warn
his
brothers
yet
alive
:
the
reason
whereof
he
alledgeth
in
these
words
:
If
they
hear
not
Moyses
and
the
Prophets
,
(
if
they
despise
the
admonitions
of
the
living
)
neither
if
one
shall
rise
again
from
the
dead
,
will
they
believe
,
Luke
c.
16.
The
matter
is
plainly
so
indeed
.
Hell
is
not
seen
to
unbelievers
,
to
such
as
believe
,
it
is
manifest
.
When
mention
is
made
of
punishments
inflicted
on
offenders
,
how
often
may
you
hear
such
words
as
these
?
This
was
sent
into
banishment
:
that
was
whipt
for
his
fault
:
another
was
condemned
to
the
gallies
:
another
was
beheaded
:
he
was
hanged
:
that
other
was
stretched
upon
a
rack
:
and
lastly
this
fellow
was
burnt
to
death
.
Even
malefactours
hear
such
p●ssages
as
these
,
and
yet
become
no
better
by
hearing
of
them
.
Many
,
who
are
guilty
of
death
,
though
their
pardon
be
granted
them
,
yet
they
commit
the
same
crimes
again
,
or
worse
.
Like
unto
these
are
we
,
if
we
would
acknowledg
the
truth
:
how
often
by
means
of
pennance
do
we
obtain
pardon
for
our
sins
,
and
so
escape
hell
?
how
promptly
do
we
undertake
any
thing
to
purchase
our
freedom
?
When
,
God
knows
,
almost
in
the
turning
of
ones
hand
we
slide
back
again
,
and
become
worse
by
abusing
of
our
liberty
.
We
take
our
leave
of
anger
and
envy
;
covetousness
and
pride
we
may
not
endure
;
we
are
wholly
out
of
likeing
with
lasciviousness
;
we
abhor
stealing
;
and
profess
our selves
sworn
enemies
to
all
debauchery
.
But
alas
I
upon
the
next
occasion
we
loose
the
reins
to
anger
,
envy
dominiers
in
us
;
we
enter
into
league
with
avarice
and
pride
;
we
steal
as
readily
as
ever
,
our
wantonness
draws
us
into
the
mire
again
;
feasting
and
riot
have
reduced
us
to
their
friendship
:
in
a
word
;
we
commit
the
same
,
if
not
more
horrid
offences
,
then
formerly
.
Is
not
this
to
look
upon
eternity
as
a
dream
,
and
in
the
mean
while
to
act
things
meritorious
of
flames
eternal
?
In
that
prison
,
which
Pharao
had
in
Aegypt
,
two
of
his
guilty
Courtiers
were
detained
,
to
each
of
whom
happened
a
different
dream
,
which
neither
of
them
had
the
skill
to
interpret
:
whereupon
turning
to
Joseph
their
fellow
prisoner
they
said
:
We
have
seen
a
dreum
,
and
their
is
no
body
to
interpret
it
to
us
,
Gen.
c.
40.
There
are
many
dreamers
on
Eternity
,
but
few
interpreters
:
let
us
help
them
with
our
interpretation
.
SECT.
5.
IN
the
first
edition
,
which
we
published
of
Eternity
,
we
set
it
forth
adorned
with
several
pictures
:
whereunto
we
now
adjoin
these
ensuing
particulars
,
which
are
not
so
much
to
be
read
over
,
as
to
be
considered
with
attention
.
Imagin
a
pyle
or
heap
of
hot
glowing
coals
,
Lo
,
this
man
amongst
nine
sorts
of
torments
,
which
eternity
brings
with
it
,
is
tormented
only
with
that
of
fire
;
which
yet
by
reason
of
its
continuance
is
esteemed
intolerable
.
Here
now
let
arithmetick
declare
,
how
many
thousands
,
how
many
millions
of
years
might
pass
,
ere
that
man
be
freed
from
so
vast
a
pile
of
burning
coals
.
This
seems
altogether
as
unexplicable
,
as
unsufferable
.
Yet
with
your
leave
,
O
blind
mortals
!
this
is
nothing
to
hell
:
for
that
man
is
exempted
from
the
ninefold
torments
of
Eternity
,
saving
that
of
fire
alone
,
which
he
endures
.
Besides
he
hath
hope
his
pains
will
have
an
end
,
though
after
a
long
expectation
.
But
now
to
the
end
we
may
take
a
more
particular
view
of
the
damned
,
who
lie
buried
in
tombes
of
fire
,
let
us
frame
to
our selves
this
imaginary
spectacle
.
Conceive
you
see
a
certain
person
in
a
most
deep
pit
under
ground
fastere●
to
an
iron
bed
with
chains
;
so
,
as
his
hands
,
neck
and
feet
are
tyed
together
with
a
ring
of
steed
:
under
and
over
this
bed
is
plenty
of
ho●
burning
coals
.
This
miserable
wretch
has
no
other
comfort
left
him
,
but
this
:
that
when
first
he
was
bound
there
(
as
we
suppose
)
it
was
told
him
,
one
should
come
every
thousand
year
,
and
take
away
from
his
heap
of
burning
coals
only
one
:
and
so
likewise
after
a
another
thousand
years
the
same
should
happen
to
him
,
and
still
the
same
course
should
be
observed
till
the
whole
mass
were
removed
.
Let
us
think
here
,
alass
!
let
us
think
,
how
many
millions
of
millions
of
years
must
come
and
go
before
this
bed
of
flames
be
thus
taken
away
,
and
cease
to
burn
.
But
O!
what
a
gentle
hell
were
this
,
in
respect
of
that
most
de●perate
eternity
,
replenisht
with
other
torments
?
While
eternity
lasts
you
may
exhaust
a
thousand
such
flameing
bed●
,
and
yet
meet
with
no
end
of
eternity
,
which
never
,
alas
!
never
shall
have
any
end
.
Many
wonderful
things
are
recounted
in
the
lives
of
Saints
:
for
God
indeed
is
Marvailous
in
his
Saints
,
Psa.
67.
For
my
part
I
think
nothing
less
to
be
admited
,
then
what
some
account
most
admirable
.
This
man
amongst
all
other
Saints
I
least
admire
,
as
I
said
before
,
though
he
lead
a
life
worthy
of
admiration
;
because
,
whoever
fixeth
his
mind
upon
Eternity
,
will
steer
a
course
not
much
inferiour
to
his
.
And
truly
,
it
is
better
to
shut
ones
self
up
within
four
walls
a
hundred
years
together
,
and
to
treat
the
body
with
much
austerity
,
then
to
run
the
least
hazzard
of
a
blessed
eternity
.
Each
one
may
perswade
himself
,
what
the
Angel
said
to
Lot
,
is
also
said
to
him
:
Save
thy
life
;
make
hast
,
and
be
saved
,
Gen.
c.
19.
CHAP.
XII
.
Eternity
is
an
unexplicable
and
a
particular
punishment
of
the
Damned
.
GOD
scourged
Pharao
and
the
Inhabitants
of
Aegypt
sundry
ways
:
he
sent
amongst
them
fountains
streaming
with
blood
,
frogs
,
ciniphes
,
flyes
,
death
of
cattle
,
ulcers
,
hail
,
locusts
,
darkness
,
great
plagues
in
flicted
by
strength
of
arm
:
but
so
soon
as
the
tenth
came
,
their
stubborness
was
overcome
,
and
the
destruction
of
many
ensued
.
And
it
came
to
pass
at
midnight
,
our
Lord
strook
every
first
begotten
in
the
land
of
Aegypt
,
neither
was
th●re
a
house
wherein
there
lay
not
a
dead
one
,
Exod.
12.
When
God
chastises
his
enemies
with
nine
sorts
of
grievous
punishments
,
he
never
adds
the
tenth
whereby
he
takes
them
out
of
this
life
:
no
end
appears
,
no
death
no
destruction
:
for
to
speak
with
St.
Gregory
,
There
is
death
without
dying
,
an
end
without
ending
,
because
death
lives
,
the
end
always
begins
,
and
deficiency
cannot
decay
.
That
,
which
the
Aegyptians
accounted
a
most
horrid
torment
,
would
be
a
most
singular
comfort
to
the
damned
to
be
killed
and
utterly
destroyed
.
What
a
country
is
this
,
O
God!
which
esteems
death
as
a
special
favour
,
what
a
country
is
this
?
Holy
Job
with
good
reason
terms
it
a
land
of
misery
:
indeed
it
is
the
very
sink
of
all
miseries
.
We
have
run
over
in
our
discourse
eight
sorts
of
punishment
in
hell
:
take
now
the
ninth
,
the
most
grievous
of
all
the
r●●●
;
which
as
it
exceeds
all
expression
,
so
it
can
neither
be
comprehended
,
nor
compared
to
any
other
torment
of
the
damned
;
whose
eternity
is
unexplicable
:
as
you
may
perceive
,
since
we
are
unable
to
declare
it
sufficiently
by
words
,
and
so
must
content
our selves
to
give
you
an
unpollisht
draught
of
it
.
SECT.
1.
ETernity
of
the
damned
is
altogether
beyond
expression
.
Imagine
this
punishment
were
accompanied
with
these
four
inconveniencies
:
Let
a
Bee
sting
your
right
hand
,
a
Gnat
suck
your
left
;
let
a
Beetle
seise
upon
your
right
,
cheek
,
and
a
pricking
thorn
ranckle
in
the
left
:
admit
these
alone
were
the
pains
in
hell
,
or
any
one
of
these
.
Fancy
likewise
that
only
your
hand
were
bitten
with
a
Gad-fly
,
yet
this
suffering
without
any
other
would
be
unspeakable
,
if
it
were
eternal
.
What
I
pray
would
it
be
,
if
you
were
pinched
all
your
life
with
a
streit
shoe
?
what
pain
must
he
needs
undergo
,
who
had
but
one
ear-wig
makeing
her
nest
within
his
brain
?
Conceive
what
pain
you
please
,
though
never
so
sleight
,
if
it
must
be
endured
without
ceasing
till
death
,
how
grievous
would
it
appear
?
but
,
if
you
must
groan
under
its
burden
for
eternity
,
how
unexplicable
?
Where
should
I
find
words
to
declare
my
meaning
,
if
I
should
go
about
to
express
the
ninefold
torment
of
Eternity
?
Here
words
,
here
all
due
capacity
fails
me
.
Lydwine
,
a
most
religious
Virgin
,
a
mirrour
of
patience
and
all
kind
of
Sanctity
,
endured
most
piercing
Diseases
eight
and
thirty
years
,
with
patience
equal
to
her
pain
.
To
this
Saint
with
much
adoe
was
brought
a
man
grown
to
that
height
of
impiety
,
that
he
could
by
no
means
be
drawn
to
lay
open
his
sins
in
Confession
.
But
at
length
with
much
difficulty
they
wrought
upon
him
so
farr
,
that
he
was
content
to
discover
in
some
sort
the
wounds
of
his
conscience
to
Lydwine
,
who
had
already
one
foot
in
the
Grave
,
and
beg
of
her
a
remedy
for
them
.
He
,
as
it
is
usual
for
such
brutes
to
do
,
making
a
jest
of
it
,
came
to
the
sick
Virgin
;
and
that
he
might
prove
as
good
as
his
word
,
he
began
in
a
laughing
manner
to
rehearse
a
large
Catalogue
of
his
sins
.
The
Saint
besought
him
by
all
the
heavenly
court
,
he
would
give
over
the
rehearsal
of
those
things
to
her
,
which
should
be
declared
to
a
Priest
,
and
which
others
without
offence
could
not
give
ear
to
.
Nevertheless
as
he
began
,
so
he
went
on
with
his
story
;
where
,
after
a
long
recital
,
he
told
her
,
it
was
his
custome
to
boast
of
his
heinous
crimes
amongst
his
companions
.
When
Lydwin
perceived
she
was
enforced
to
hear
a
Narrative
consisting
of
so
many
wicked
sentences
;
she
demanded
of
him
,
whether
he
would
give
her
leave
,
as
an
interpreter
,
to
manifest
them
to
a
Priest
?
to
whom
he
smileing
said
:
I
do
give
you
leave
,
upon
condition
,
that
I
be
not
compelled
to
turn
cryer
and
blazon
out
these
my
excellent
vertues
.
Lydwine
desirous
to
help
the
poor
man
,
carryed
on
the
business
with
much
discretion
;
and
with
exceeding
grief
of
heart
did
pennance
for
the
sins
related
to
her
,
as
if
they
had
been
her
own
.
Afterwards
the
man
came
to
see
her
,
and
said
:
I
conceive
you
have
made
my
confession
for
me
to
the
Priest
,
what
pennance
do
you
now
enjoyn
me
?
No
more
but
this
,
replyed
the
Saint
,
you
shall
lye
one
whole
night
upright
on
your
bed
,
without
once
turning
on
any
side
:
perform
this
;
and
leave
the
rest
to
me
.
Hereat
the
man
laughed
for
joy
:
And
do
you
command
me
nothing
else
,
quoth
he
?
is
this
all
the
substance
of
my
pennance
?
I
extoll
those
ears
,
that
prov●
so
favourable
judges
of
my
cause
:
if
it
be
so
easy
to
make
satisfaction
for
my
sins
,
I
will
do
as
you
command
.
In
the
evening
he
was
scarcely
well
laid
in
bed
,
when
he
began
to
be
sensible
of
his
trouble
;
it
seemed
hard
to
him
not
to
have
the
liberty
to
turn
himself
on
either
side
;
whence
he
thought
his
bed
was
never
so
uneasiy
;
but
when
he
reflected
,
he
was
forbidden
to
stir
himself
,
this
lying
upright
became
most
irksome
to
him
.
While
he
lay
in
this
posture
,
his
busy
thoughts
burst
forth
into
these
words
:
Behold
I
am
sound
and
well
in
health
,
I
lye
also
upon
a
soft
bed
;
only
I
want
freedome
to
turn
me
hither
and
thither
as
I
used
to
do
.
But
what
need
I
care
for
that
?
sleep
,
sleep
till
fair
day
in
the
morning
,
sleep
securely
while
sleeping
is
good
.
Fain
would
he
sleep
,
but
cannot
;
such
an
Army
of
different
thoughts
muster
themselves
before
his
fancy
.
What
dost
thou
want
,
said
he
to
himself
?
thou
hast
but
one
night
to
spend
thus
in
quiet
,
and
then
thou
hast
fulfilled
thy
promise
.
Well
:
but
what
if
thou
wert
constrained
to
pass
three
or
four
nights
in
this
manner
?
I
would
rather
dye
.
Wouldst
thou
so
?
certainly
I
could
never
have
beleived
so
great
trouble
in
so
small
a
matter
.
But
wretch
that
I
am
!
how
slender
,
nay
null
is
my
patience
,
who
am
so
soon
overcome
with
this
sleight
difficulty
?
How
patient
is
Lydwine
amidst
so
many
dolours
!
What
if
thou
must
lye
upon
a
hard
logg
of
Wood
for
many
weeks
together
?
What
if
thou
hadst
over
and
besides
to
afflict
thee
,
the
Colick
,
Gout
,
Stone
,
or
Head-ake
?
such
pains
as
these
have
some
resemblance
of
Hell
.
And
to
what
place
I
pray
thee
dost
thou
belong
?
questionless
to
that
,
whither
so
many
horrid
offences
will
usher
thee
in
the
end
:
Thou
hast
been
bold
a
thousand
times
to
commit
hainous
faults
,
for
which
long
since
thou
deserved
Hell
.
What
kind
of
beds
do
they
lodge
on
there
,
what
covering
have
they
,
what
sheets
?
have
they
no
other
torment
,
but
that
they
cannot
turn
themselves
on
either
side
?
what
Feathers
keep
them
warm
?
have
they
not
flames
instead
of
feathers
?
And
how
many
moneths
,
how
many
years
shall
their
torments
continue
?
for
ever
,
(
if
we
give
credit
to
the
Gospel
)
so
it
is
indeed
,
for
ever
.
What
without
end
?
assuredly
without
all
end
.
What
?
after
a
hundred
thousand
millions
of
years
shall
their
pains
find
no
end
,
nor
any
hope
of
an
end
?
How
then
do
we
behave
our selves
,
who
dally
with
,
and
make
a
Play-game
of
Eternity
?
though
to
speak
more
properly
,
it
is
not
to
make
a
pastime
on
't
,
but
to
become
mad
in
good
earnest
.
Well
then
,
henceforward
I
will
either
be
another
man
,
or
no
man
.
What
he
said
,
he
ratified
indeed
:
O
what
a
change
did
he
make
in
a
short
time
!
Now
he
betakes
himself
most
readily
to
holy
confession
,
who
ere
while
hated
it
worse
then
death
.
SECT.
2.
THis
same
passage
,
I
beseech
you
,
let
us
take
a
view
of
with
attention
.
To
lye
upon
a
bed
of
Down
alwaies
,
to
lye
upon
it
for
eternity
,
would
be
a
torment
wholly
unexplicable
:
what
then
will
all
that
dreadful
mass
of
torments
be
in
Hell
?
One
sick
of
a
burning
Feaver
is
sometimes
so
inflamed
with
thirst
,
as
he
is
perswaded
a
whole
hogshead
of
Spring-water
will
not
suffice
to
quench
it
.
Good
Lord
!
who
will
asswage
the
thirst
of
the
damned
?
they
shall
burn
and
thirst
,
but
neither
all
the
Rivers
in
the
world
,
not
all
fountains
,
nor
all
seas
shall
be
of
force
to
appease
their
scorching
drought
;
therefore
they
shall
not
have
one
sole
drop
.
O
my
God!
how
much
doth
the
heat
in
Summer
molest
us
?
how
we
languish
,
how
we
faint
,
how
we
pant
for
breath
!
we
throw
off
our
garments
,
our
bed-cloaths
are
cast
a
side
,
we
rowl
up
and
down
as
impatient
of
heat
;
our
bed
scalds
us
,
and
nothing
affords
us
a
cooling
refreshment
.
But
O!
what
is
this
to
that
stove
of
brimstone
for
eternity
,
where
no
mitigation
is
,
not
may
be
hoped
for
?
no
cooler
evening
,
no
refreshing
night
,
nor
dewy
morning
appeases
their
ardours
.
They
have
night
,
t
is
true
;
but
t
is
a
fiery
night
,
t
is
a
night
replenisht
with
dolours
,
t
is
a
night
everlasting
.
Ah!
let
pains
at
least
terrify
us
,
if
rewards
be
not
strong
enough
to
invite
us
.
The
eternity
of
the
damned
is
a
punishment
unexplicable
.
What
ever
is
in
Hell
,
is
torment
:
which
way
soever
they
turn
themselves
,
they
are
environed
with
dolours
.
Above
them
is
Paradise
,
but
shut
from
them
eternally
:
below
them
is
the
abysse
,
never
to
be
unlockt
again
:
before
them
is
the
eternity
of
all
their
torments
:
behind
them
is
the
most
piercing
remembrance
of
pleasures
past
:
on
their
right
hand
they
have
the
Devils
to
torture
them
:
on
their
left
are
their
companions
in
misery
:
within
them
is
anguish
,
the
worm
of
conscience
,
terrour
and
despair
.
Do
we
Christians
beleive
these
things
and
live
as
we
do
?
Who
hath
beleived
our
hearing
?
and
the
arm
of
our
Lord
to
whom
is
it
revealed
?
We
are
perswaded
these
things
ought
to
be
beleived
,
but
we
beleive
them
very
coldly
.
Our
beleif
hath
scarcely
any
soul
;
it
is
not
lively
;
as
if
I
should
point
at
a
painted
table
with
my
finger
,
and
say
:
this
is
Abraham
ready
to
sacrifice
his
son
;
Abraham
,
I
say
not
living
but
painted
.
Such
for
all
the
world
is
our
faith
,
not
lively
,
not
breathing
forth
heat
,
not
animated
,
but
drawn
with
a
Pencil
.
We
beleive
and
beleive
not
.
Wherefore
I
lay
down
here
a
brief
method
of
meditating
every
day
upon
eternity
.
A
certain
Father
having
Wealth
in
aboundance
,
provided
his
daughters
of
a
handsome
settlement
:
they
perswaded
the
old
man
,
he
would
be
pleased
to
bestow
upon
them
in
his
life
time
,
what
means
he
intended
for
them
at
his
death
:
promising
withal
,
their
Father
should
be
plentifully
furnisht
with
all
necessaries
.
For
the
first
year
they
made
good
their
promise
,
and
treated
him
with
much
liberallity
:
but
when
it
fell
out
that
he
lived
longer
then
they
expected
,
they
grew
weary
of
the
old
man
,
and
unmindful
both
of
Piety
and
their
Promise
,
they
began
to
deal
more
niggardly
and
harshly
with
him
.
He
to
find
a
remedy
for
his
folly
by
a
wile
,
procures
a
great
Chest
filled
with
Sand
and
Stones
,
to
be
secretly
conveyed
into
his
Chamber
.
This
he
opened
in
the
night
,
and
with
that
small
stock
,
which
he
had
reserved
,
he
held
on
counting
money
so
long
,
till
at
length
it
amounted
to
a
considerable
summ
,
which
he
purposely
exprest
in
such
a
voice
,
as
his
son
in
Law
might
easily
over
hear
him
:
Afterwards
he
lockt
up
his
wealthy
Coffer
.
Next
morning
his
Daughters
spoke
more
lightsomly
to
him
,
and
demanded
why
it
was
so
late
last
night
ere
he
went
to
rest
?
To
whom
the
Father
made
answer
;
My
Children
,
when
I
judged
all
was
silent
,
and
none
could
take
notice
of
what
I
did
,
I
took
a
view
of
my
Treasure
yet
remaining
:
which
of
you
two
deserves
better
of
me
while
I
live
,
shall
enjoy
it
after
my
death
.
Hence
proceeded
a
strong
emulation
,
both
of
them
striving
which
should
manifest
greater
respect
to
their
Father
.
After
the
old
man
was
dead
they
opened
the
Chest
,
wherein
they
found
besides
Sand
and
Stones
a
Staffe
,
with
this
Inscription
:
Avarice
brought
the
children
to
,
What
Piety
could
not
make
them
do
.
Much
after
this
maner
,
though
out
of
a
superior
motive
,
may
we
fill
our
Chest
with
Sand
,
or
little
Seeds
;
that
what
Piety
could
not
perswade
us
to
,
Eternity
may
.
Thus
then
we
must
go
to
work
:
Let
every
one
fill
his
Coffer
,
Trunk
or
Desk
;
or
what
else
is
nearest
at
hand
,
as
his
Purse
,
Hat
,
Cup
,
or
Gloves
with
Poppy
,
little
Stones
,
Pease
,
or
any
other
small
Grain
,
and
when
he
is
to
meditate
on
Eternity
he
may
begin
to
reckon
in
this
sort
,
that
every
Poppy
seed
,
little
Stone
,
or
Pease
may
stand
for
a
hundred
or
a
thousand
years
.
For
example
one
Grain
signifies
a
thousand
years
;
two
grains
,
two
thousand
;
ten
,
ten
thousand
;
a
hundred
,
a
hundred
thousand
,
a
thousand
,
a
thousand
thousand
years
,
and
so
of
the
rest
.
This
is
the
first
point
belonging
to
our
Method
.
The
second
is
:
Although
you
substract
ten
or
a
hundred
grains
from
those
in
your
Coffer
,
Hat
,
Dish
or
other
Vessel
,
almost
nothing
will
appear
to
be
substracted
or
taken
away
.
Mean
while
t
is
most
certain
,
Eternity
remains
entire
;
though
so
many
thousand
years
pass
,
as
you
cast
into
your
Chest
Poppy
seeds
,
Pease
,
or
other
grain
.
This
is
most
undoubtedly
true
:
For
all
this
number
hath
its
end
,
albeit
you
fill
a
most
capacious
house
with
little
seeds
,
and
every
one
stand
for
a
thousand
years
.
The
third
:
When
during
Eternity
,
so
many
thousand
years
are
gone
,
as
there
be
small
grains
in
your
Coffer
,
yet
eternity
is
whole
,
without
any
diminution
;
not
so
much
as
the
least
parcel
of
it
is
impaired
.
Nay
,
though
that
same
Coffer
be
three
,
four
,
five
times
emptied
,
and
every
grain
signifie
a
thousand
years
;
nevertheless
nothing
is
taken
off
from
Eternity
,
it
continuing
durable
,
and
of
as
vast
extent
,
as
when
it
first
begun
.
The
fourth
:
This
same
thought
,
if
serious
and
attentive
,
will
somewhat
afflict
the
mind
,
yet
must
we
not
therefore
leave
it
off
,
but
must
go
on
forward
.
He
that
meditates
may
rouse
himself
up
in
this
manner
:
Go
too
in
Gods
name
,
le
ts
proceed
yet
farther
.
The
fifth
:
By
this
kind
of
meditation
the
soul
will
by
little
and
little
grow
warm
,
and
break
forth
into
these
or
the
like
expressions
:
What
do
we
mean
?
the
trash
and
toyes
of
this
life
we
eagerly
persue
,
and
look
not
after
Eternity
.
T
is
too
true
,
we
busy
not
out
mind
with
years
eternal
.
The
sixth
:
Our
understanding
must
be
so
by
degrees
informed
,
that
it
may
frame
a
conceit
of
those
hidden
secrets
from
what
we
perceive
by
our
eyes
.
The
Philosophers
Maxime
is
true
:
Our
understanding
must
take
instruction
from
our
Phansy
.
Now
as
we
may
not
with
one
step
mount
to
the
top
of
a
Ladder
,
but
by
degrees
;
and
as
we
cannot
all
at
once
fill
a
streit
neckt
bottle
with
Wine
;
so
it
is
not
possible
by
a
sleight
and
suddain
thought
of
eternity
to
imprint
it
either
in
the
understanding
,
or
will
.
By
degrees
we
are
to
proceed
from
less
to
more
.
Even
as
we
fill
a
Hat
,
Cap
or
Chest
,
and
by
every
seed
we
take
out
,
we
reckon
a
thousand
years
;
so
likewise
when
a
great
room
is
filled
,
we
must
order
our
computation
.
The
seventh
is
to
make
a
Colloquie
to
ones
self
:
What
is
all
affliction
in
this
world
,
compared
to
infinite
millions
of
years
,
through
and
after
which
eternity
shall
endure
,
and
that
without
any
moving
towards
an
end
,
or
being
in
the
least
impaired
?
Here
every
one
is
constrained
to
acknowledge
:
Although
what
ever
calamity
the
world
contains
fell
upon
me
alone
,
yet
what
would
this
be
to
pains
eternal
?
Again
:
though
I
alone
enjoyed
all
pleasures
the
world
can
afford
,
and
that
for
an
hundred
years
together
,
what
would
this
be
to
an
eternity
of
bliss
?
What
then
do
I
,
fool
that
I
am
,
that
I
do
not
take
another
course
?
From
this
time
forward
at
least
I
will
learn
more
wit
.
If
it
chance
that
any
one
be
opprest
with
pain
in
body
,
sickness
,
or
grief
of
mind
;
then
chiefly
is
the
time
to
entertain
this
thought
:
If
this
pain
or
pensiveness
were
to
continue
ten
,
twenty
,
an
hundred
thousand
years
;
O
God!
how
unexplicable
would
it
be
?
But
what
would
this
be
in
comparison
of
those
most
sharp
pangs
of
eternity
,
which
after
Millions
of
ages
know
no
end
,
but
remain
entire
?
Lo
here
a
brief
method
to
meditate
on
Eternity
.
SECT.
3.
IT
is
most
true
,
which
one
returning
from
the
other
world
declared
:
No
one
beleives
,
how
sharp
are
the
torments
in
Hell
:
No
one
understands
their
length
;
no
one
sufficiently
weighs
their
eternity
.
Out
alas
!
we
are
too
much
taken
up
with
trifles
,
in
which
we
are
often
entangled
till
death
;
we
now
and
then
wrangle
for
we
know
not
what
,
and
as
a
Jest
,
or
a
Dream
think
upon
eternity
:
whence
it
comes
to
pass
,
that
we
seldome
,
or
sleightly
correct
our
misdemenours
.
I
,
who
write
these
things
,
as
well
as
others
who
have
written
on
eternity
,
do
openly
make
this
Proclamation
:
We
have
cured
Babylon
.
Let
every
one
save
his
life
.
If
he
cannot
do
it
otherwise
,
let
him
condemn
himself
to
perpetual
imprisonment
,
and
bury
himself
alive
.
T
is
better
to
pass
out
of
Prison
to
Heaven
,
then
out
of
a
Palace
to
Hell
.
The
ancient
Philosophers
had
notice
of
this
truth
:
Seneca
exclaims
;
I
was
well
pleased
with
inquiring
after
the
Eternity
of
Souls
yea
and
I
did
beleive
it
too
.
Amongst
evils
our
best
comfort
is
,
they
will
have
an
end
.
The
end
is
a
lenetive
against
all
misery
.
You
may
meet
with
one
,
who
bewails
the
burning
of
his
house
:
another
who
complains
he
has
no
friend
,
no
one
to
assist
him
,
none
that
cares
for
him
.
This
man
is
afflicted
through
pains
of
body
:
that
grows
pensive
because
he
is
in
desolation
of
spirit
:
One
deplores
his
neediness
and
want
,
another
deems
it
worse
then
death
,
to
see
himself
despised
.
To
what
purpose
,
I
pray
,
are
these
lamentations
?
The
best
remedy
in
misery
is
,
it
will
have
an
end
:
this
remedy
eternity
is
destiture
of
:
It
comprehends
all
kind
of
punishments
,
but
is
wholly
void
of
any
end
of
them
:
Hence
the
eternity
of
the
damned
is
a
torment
unexplicable
.
Venerable
Bede
faithfully
rehearseth
a
remarkable
passage
,
which
hapned
in
his
time
.
In
the
County
of
Northumberland
lived
a
man
of
great
piety
called
Drithelm
;
who
through
extremity
of
sickness
was
brought
to
the
gates
of
death
,
so
as
in
the
beginning
of
the
night
he
seemed
to
be
dead
indeed
,
and
as
such
lay
all
the
night
following
.
Next
morning
,
being
unexpectedly
restored
to
himself
;
he
said
,
to
the
amazement
of
those
present
,
he
was
permitted
to
live
yet
longer
,
but
after
a
farr
different
manner
,
then
hitherto
he
had
done
.
Wherefore
he
addicted
himself
to
spend
more
time
in
Prayer
;
he
distributed
all
his
Goods
amongst
his
Wife
,
Children
,
and
the
poor
;
that
done
he
renounced
all
worldly
cares
,
and
betook
himself
to
great
austerity
;
which
gave
sufficient
testimony
,
what
horrible
things
he
had
been
eye-witness
of
in
the
other
world
.
What
he
had
seen
,
he
did
not
promiscuously
relate
to
all
,
but
only
to
such
,
as
he
knew
were
unfeigned
friends
of
Eternity
.
Amongst
these
was
King
Alfride
,
a
man
of
eminent
Learning
,
who
frequently
and
attentively
gave
ear
to
Drithelm
,
while
he
discoursed
of
Hell
.
Concerning
which
,
he
enlarged
himself
chiefly
in
the
explication
of
that
horrible
darkness
,
that
incomparable
stench
,
those
lamentable
howlings
and
tears
,
those
swarms
of
Adders
,
the
insulting
of
Devils
,
the
balls
of
fire
and
bitter
hail
:
which
served
to
afflict
the
Damned
,
when
they
were
forced
to
make
a
dismal
exchange
,
by
being
snatcht
out
of
flames
and
thrown
amongst
Ice
.
These
particulars
compared
with
the
delights
of
Paradise
Drithelm
much
insisted
on
.
Out
of
which
narration
the
greatest
profit
redounded
to
himself
,
for
in
a
Monastery
his
abode
was
fevered
from
the
rest
,
and
situate
on
the
bank
of
a
River
,
where
his
principal
employment
was
,
to
cleave
fast
to
God
,
with
his
desires
to
visit
Heaven
,
to
multiply
Prayers
without
ceasing
,
to
chastist
his
body
,
and
with
perpetual
sighs
●o
meditate
on
Eternity
.
And
that
all
might
perceive
he
was
in
good
earnest
,
he
used
often
,
for
the
mortifying
his
flesh
to
go
into
the
River
,
which
ran
by
his
Cell
,
sometimes
to
the
middle
,
sometimes
to
the
neck
,
and
stay
therein
so
long
till
the
Ice
in
Winter
frose
about
his
body
:
at
his
comeing
out
he
did
not
dry
his
clothes
by
the
Fire
,
or
Sun
,
but
kept
them
on
wet
as
they
were
,
to
the
greater
vexation
of
his
body
:
in
so
much
as
he
seemed
rather
to
be
apparelled
with
Ice
then
Garments
.
Some
spectatours
,
moved
with
compassion
towards
the
man
,
asked
him
:
How
is
it
possible
Drithelm
,
you
should
be
able
to
endure
such
piercing
cold
?
to
whom
he
readily
returned
this
answer
:
I
have
beheld
sharper
things
,
and
more
bitter
colds
then
this
.
Who
ever
shall
ruminate
with
attention
the
punishments
of
eternity
,
S.
S.
lives
may
pronounce
the
same
of
the
greatest
sufferings
of
Martyrs
:
I
have
seen
greater
then
these
.
Iames
a
Noble
Persian
,
was
by
King
Isdegerdes
commanded
to
be
cut
in
pieces
from
head
to
foot
joynt
by
joynt
.
But
one
that
contemplates
eternity
will
say
:
I
have
seen
sharper
torments
then
these
.
Serapion
had
all
his
bones
broken
:
Nicephorus
Martyr
after
broyling
on
a
Gridiron
,
was
cut
piece-meal
.
Yet
still
one
may
affirm
:
I
have
seen
more
cruel
usage
.
Ianas
Martyr
not
without
bitter
taunts
had
his
fingers
cut
off
,
as
if
they
were
to
be
sowen
to
spring
up
again
;
his
skin
was
pulled
over
his
ears
,
his
tongue
pluckt
out
,
himself
was
thrown
into
boyling
Pitch
,
and
lastly
all
his
Limbs
were
bruised
upon
an
Engine
.
His
companion
Barachisius
was
scourged
with
Thorns
,
had
his
flesh
miserably
rent
,
and
in
fine
had
all
his
bones
torn
a
sunder
and
broken
.
But
I
have
beheld
more
bitter
passages
.
Saturninus
being
tyed
to
a
wild
Bull
,
whom
they
made
more
wild
with
prickling
,
was
hurried
through
rough
and
craggy
waies
,
and
so
drawn
in
peices
:
a
horrible
torment
no
doubt
.
Nevertheless
I
have
seen
more
horrible
.
Martina
,
a
Noble
Virgin
,
being
fastned
to
four
stakes
,
was
beaten
with
staves
and
stripes
,
was
torn
with
hooks
,
cast
to
the
Beasts
,
and
condemned
to
the
fire
.
Emmeramus
Bishop
of
Ratisbon
,
after
his
fingers
were
chopt
off
,
his
eyes
pulled
out
,
his
ears
and
nostrils
divided
from
his
head
,
his
hands
and
feet
were
cut
away
,
and
his
tongue
out
of
his
mouth
.
Leodegarius
Bishop
of
Auston
in
France
,
when
he
had
undergone
Famine
and
long
Imprisonment
,
was
deprived
of
his
Eyes
,
had
the
soles
of
his
Feet
wounded
and
seperated
from
his
body
,
his
Lips
cut
away
,
and
his
tongue
pluckt
out
.
Yet
worse
pains
then
these
I
have
beheld
.
Alexander
Bishop
of
Rome
endured
many
stabs
:
Cassianus
a
School
master
was
run
through
with
the
Bodkins
and
Pen-knives
of
his
Schollars
;
whose
hands
by
how
much
the
weaker
,
so
much
more
grievous
was
his
Martyrdome
.
Mark
,
Bishop
of
Arethusa
,
being
pricked
with
Lancets
on
all
sides
,
was
anointed
with
Honey
,
put
into
a
wisket
of
Rushes
,
and
so
exposed
as
a
Prey
to
Bees
,
Wasps
and
Gnats
.
Notwithstanding
I
have
seen
more
harsh
dealing
then
this
.
Blessed
Maximus
after
he
had
bin
rent
with
Hooks
and
had
suffered
the
Rack
,
and
bin
beaten
with
clubs
,
was
stoned
to
death
.
Anthimus
Martyr
,
was
tormented
with
hot
glowing
Aulls
,
broken
potsheards
,
fiery
shooes
,
and
stretched
upon
a
Rack
.
Zoe
,
wife
to
Exuperius
Martyr
,
after
six
daies
Famine
endured
in
a
dark
Dungeon
,
was
hung
up
by
the
hair
of
her
head
,
and
stifled
with
smoak
of
burnt
Excrements
.
Glycerius
haveing
been
beaten
till
his
bones
appeared
,
was
cast
into
the
fire
.
Peter
the
Exorcist
,
companion
to
Marcelliuus
Martyr
,
first
was
torn
with
whips
,
then
had
Vinegar
and
Salt
poured
into
his
gaping
wounds
,
and
lastly
was
roasted
with
a
flow
fire
.
Christiana
Virgin
,
was
likewise
roasted
and
basted
with
Oyl
;
Serpents
were
let
loose
against
her
;
her
tongue
was
pluckt
out
,
and
shot
to
death
with
Arrows
.
Maxima
and
Donatilla
were
cruelly
beaten
with
rods
,
then
had
their
wounds
rubbed
with
quick
Lime
,
and
finally
being
broyled
on
a
Gridiron
,
were
condemned
to
the
beasts
.
Theonilla
had
the
top
of
her
head
taken
off
with
a
Rasour
,
which
was
afterwards
Crowned
with
Thorns
and
Brambles
;
then
being
tyed
to
four
stakes
she
was
barbarously
beaten
with
thongs
of
Lether
,
and
had
hot
Coales
thrown
upon
her
belly
;
amongst
which
torments
she
gave
up
the
Ghost
.
Horrible
pains
were
these
no
doubt
,
and
sharp
sufferings
:
Albeit
I
have
seen
sharper
and
more
horrible
.
Pantaleon
haveing
been
for
a
long
time
burned
,
was
at
last
thrown
into
a
Cauldron
of
molten
Lead
.
Paul
and
Iuliana
,
Brother
and
Sister
,
were
tortured
on
the
Rack
,
were
afflicted
with
boyling
Pitch
,
beaten
with
rods
of
hot
iron
,
seated
in
Chaires
,
and
cast
upon
beds
strook
full
of
Nails
,
and
after
three
dayes
abode
amongst
Snakes
were
for
the
Faith
of
Christ
consumed
with
fire
.
Blessed
St.
Barbara
was
cruelly
rotmented
with
burning
Torches
,
stripes
,
and
iron
hooks
,
and
having
her
breasts
cut
off
,
suffered
her
head
to
be
barbarously
smitten
with
Hammers
.
Auxentius
had
his
feet
bored
through
with
iron
,
and
then
being
hanged
upon
a
Wheel
,
was
so
long
pierced
with
hot
auls
,
till
he
ended
his
Martyrdome
.
Quintinus
,
of
the
illustrious
order
of
Senatours
in
Rome
,
underwent
mervailous
torments
;
for
after
he
had
been
dressed
with
boyling
Oyle
,
Pitch
and
Fat
,
his
sides
were
scorched
with
burning
Torches
,
all
his
body
was
beaten
with
Chains
:
Mustard
,
Lime
and
Vinagre
were
poured
into
his
mouth
(
O
strange
kind
of
drink
!
)
and
himself
was
thrust
through
with
two
Iron
Spits
,
from
the
Neck
to
the
Thighes
,
having
besides
sharp
needles
strook
into
all
his
fingers
between
the
Flesh
and
Nails
.
Do
these
seem
great
extremities
of
cruelty
?
But
far
greater
are
to
be
found
in
Hell
,
and
those
eternal
;
in
comparison
whereof
the
former
may
be
reputed
as
a
Play-game
or
a
jest
.
We
have
seen
far
sharper
pains
then
all
before
mentioned
.
Even
this
Age
we
live
in
hath
been
witty
in
inventions
of
Tyranny
.
In
some
places
the
bellies
of
men
consecrated
to
God
,
being
ripped
open
and
stuffed
with
Provend
,
have
served
as
Mangers
for
Horses
,
or
troughs
for
Hogs
to
feed
in
.
Quick
Mice
have
likewise
bin
placed
upon
mens
naked
bellies
,
and
covered
there
under
Basons
,
on
the
tops
whereof
a
fire
being
made
,
the
little
creatures
were
compelled
to
seek
for
their
liberty
,
which
finding
no
other
way
,
they
eate
into
the
bowels
of
liveing
men
.
Hence
Caligula
,
thou
maist
learn
something
to
imitate
.
In
other
places
mens
bodies
were
cut
asunder
joynt
by
joynt
;
burning
Torches
were
put
under
their
Armpits
,
and
applyed
to
their
whole
breasts
;
Hooks
were
thrust
into
their
entrals
;
and
that
they
might
be
longer
tortured
before
death
,
fires
were
kindled
under
them
.
Some
have
been
cloathed
in
Bears-skins
,
and
so
baited
by
Mastive
Dogs
,
till
they
were
devoured
.
Some
again
have
been
rowled
on
sharp
stones
;
some
have
been
covered
with
a
board
,
and
pressed
under
a
thousand
pound
weight
,
and
so
bruised
to
peices
;
with
so
much
more
cruelty
and
pain
,
by
how
much
their
death
was
slower
.
These
are
cruel
,
most
cruel
sufferings
,
yet
who
ever
looks
upon
the
pains
of
Hell
with
the
eye
of
contemplation
,
will
constantly
pronounce
of
all
the
torment
of
Martyrs
together
:
I
have
seen
much
more
cruel
,
I
have
beheld
much
more
dreaful
.
All
the
inventions
of
cruesty
found
out
by
Tyrants
,
are
small
,
are
nothing
at
all
in
respect
of
the
Torments
in
Hell
;
which
are
eternal
,
alas
!
alas
!
they
are
eternal
.
SECT.
4.
GOd
commanded
Ezechiel
to
make
this
Proclamation
:
That
all
flesh
may
know
that
I
the
Lord
have
drawn
my
Sword
out
of
his
Scabbard
not
to
be
revoked
.
To
what
summe
would
our
computation
amount
,
it
we
should
go
on
reckoning
half
a
daies
space
,
as
we
reckoned
before
?
What
book
of
accounts
would
contain
that
summe
?
By
midday
he
that
Calculated
would
be
overwhelmed
with
his
own
work
:
in
fine
,
he
would
be
constrained
to
say
;
the
measure
of
Eternity
is
not
to
be
taken
by
the
fingers
;
it
cannot
be
reckoned
,
it
cannot
be
summed
up
by
any
numbers
what
ever
;
it
is
altogether
numberless
.
Joyn
what
numbers
you
please
together
,
let
your
product
rise
to
what
height
you
will
;
Eternity
goes
beyond
it
:
how
farr
?
Infinitely
;
it
surpasses
all
computation
,
and
hides
its
end
in
that
endless
revolution
of
Ages
.
Ah
,
Mortals
!
ah
Christians
!
ah
!
how
little
do
we
consider
these
things
?
how
seldome
do
we
leisurely
cast
up
our
accounts
in
this
manner
?
Indeed
no
one
beleives
,
no
one
beleives
,
no
one
beleives
.
These
things
I
must
tell
you
,
are
not
dreams
,
they
are
no
Fables
,
nor
Rhetorical
flourishes
;
here
are
no
amplifications
,
no
exaggarations
at
all
.
Depart
from
me
accursed
into
fire
everlasting
.
The
Sun
is
not
clearer
then
these
words
,
which
makes
me
repeat
:
No
one
beleives
,
no
one
beleives
,
no
one
beleives
.
In
our
first
part
of
Eternity
,
we
lead
the
Reader
on
by
the
hand
to
a
right
consideration
of
Eternity
.
Here
now
imagine
a
thousand
Cubes
,
a
thousand
Millions
of
years
.
These
are
soon
said
,
but
not
so
soon
considered
with
attention
.
They
make
thus
many
years
,
1000
000000000000000,000,000,000,000
:
or
a
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
times
a
thousand
thousand
years
.
After
then
so
many
thousand
ages
are
passed
in
Hell
,
as
it
is
most
certain
,
they
will
once
be
past
;
then
each
ones
Conscience
of
the
Damned
will
say
to
them
:
Eternity
is
not
yet
begun
,
do
not
therefore
look
for
any
end
of
it
,
which
never
will
be
:
Eternity
remains
yet
entire
:
it
is
nothing
at
all
lessened
.
And
after
again
and
again
and
again
so
many
more
Centuries
of
years
are
come
and
gone
,
we
must
still
say
the
same
:
Eternity
is
not
one
jot
diminisht
.
It
is
yet
as
durable
as
ever
;
it
cannot
be
circumscribed
,
nor
impared
;
but
shall
endure
for
immense
revolutions
of
ages
,
and
for
ever
beyond
those
.
SECT.
5.
TO
conclude
this
I
affirm
:
If
any
thing
would
,
Eternity
seriously
considered
would
drive
a
man
off
his
witts
.
But
God
requires
not
men
should
go
mad
,
but
that
they
should
amend
their
lives
.
Give
me
a
man
,
I
beseech
you
,
that
ruminates
attentively
the
unexplicable
windings
of
Eternity
;
and
I
will
likewise
produce
another
,
who
shall
be
most
ready
to
pass
over
fifty
,
yea
a
hundred
years
in
most
rigorous
austerity
of
life
.
But
in
regard
we
meet
with
few
such
,
who
handle
sharply
their
own
bodies
,
who
to
appease
God
give
themselves
to
hardship
,
and
languish
after
Heaven
alone
;
hence
that
is
most
true
:
no
one
believes
,
no
one
believes
,
no
one
believes
.
I
will
give
the
Reader
a
farther
account
hereafter
,
why
these
words
are
so
often
repeated
.
One
would
easily
imagine
the
punishments
for
eternity
well
considered
might
prevail
so
far
with
us
,
as
to
make
us
forbear
what
we
know
is
displeasing
to
Hitherto
as
Esay
complains
,
Our
iniquities
have
made
a
separation
betwixt
us
,
and
God
:
For
a
Conclusion
I
add
something
,
which
conduces
to
the
explication
of
Eternity
.
Imagine
there
is
but
one
Sea
in
the
whole
world
,
(
as
many
Learned
men
are
of
opinion
)
and
that
this
Sea
doth
neither
increase
nor
diminish
;
as
certainly
it
will
after
the
day
of
judgement
.
Let
God
now
grant
this
special
favour
and
grace
,
(
give
us
leave
to
fancy
it
so
)
that
an
Angel
be
sent
to
the
Captives
of
Eternity
with
these
joyful
tidings
:
Be
of
good
cheer
,
for
I
declare
unto
you
great
joy
,
though
it
will
be
long
ere
you
be
pertakers
of
it
.
God
hath
commanded
that
every
hundred
year
I
shall
come
down
to
the
Sea
,
and
carry
thence
one
drop
of
water
:
and
when
the
Sea
is
drop
by
drop
exhaust
,
your
torments
shall
have
an
end
;
and
you
shall
be
removed
hence
to
the
society
of
the
blessed
.
This
would
be
exceeding
great
comfort
unto
them
albeit
they
were
not
to
be
released
till
after
almost
numberless
revolutions
of
Ages
.
We
forsooth
value
not
a
benefit
that
comes
so
late
,
neither
are
we
sensible
of
such
an
end
;
but
rather
conceive
that
promise
will
never
take
effect
.
For
how
many
drops
I
pray
are
in
the
Ocean
?
who
will
summe
them
up
?
according
to
our
capacity
they
cannot
be
numbred
,
nor
the
pains
of
hell
brought
to
an
end
.
But
without
all
question
,
the
Damned
would
be
very
capable
of
this
favour
:
they
know
well
all
that
is
finite
is
comprehended
within
certain
limits
,
the
bounds
of
all
things
,
but
eternity
may
be
easily
found
out
;
even
the
Sea
it self
,
though
by
drops
only
,
may
at
length
be
emptied
.
Whereupon
they
would
listen
to
that
promise
of
the
Angel
,
as
to
most
joyful
news
.
But
this
comfort
they
are
wholly
debarred
of
:
Such
a
welcome
message
will
never
arrive
at
Hell
:
No
such
thing
may
ever
be
hoped
for
.
So
vast
an
extent
of
time
,
t
is
true
,
will
pass
away
;
wherein
the
Ocean
by
drops
might
be
drawn
dry
:
yet
after
all
that
dimention
of
time
the
damned
burn
,
and
shall
burn
:
No
end
may
here
be
met
with
here
is
no
period
,
bound
,
or
extremity
,
all
things
are
eternal
:
That
all
flesh
may
know
,
that
I
the
Lord
have
drawn
my
Sword
out
of
his
Scabbard
not
to
be
revoked
.
The
eternity
of
the
damned
is
an
unexplicable
torment
.
Hence
even
the
dead
bewailing
our
blindness
cry
out
:
No
one
beseives
,
no
one
beleives
,
Let
every
one
save
his
life
.
CHAP.
XIII
.
Three
Conclusions
drawn
from
the
foregoing
Chapters
.
AUrelius
Prudentius
,
an
Antique
Christian
Poet
,
in
the
reign
of
Theodosius
the
elder
,
published
two
Books
to
Symmachus
,
in
the
one
whereof
he
describes
in
elegant
verse
the
streit
way
to
Heaven
:
As
first
the
way
is
rough
,
unpleasing
sad
,
Difficil
but
in
th'
end
't
will
make
you
glad
:
And
recompence
with
joy
your
labours
past
.
In
the
other
he
laies
down
the
large
,
plain
way
to
Hell
:
This
leads
astray
,
and
painted
goods
doth
show
,
In
fine
t
is
doleful
,
and
will
you
orethrow
.
How
rightly
doth
Holy
Iob
accord
with
these
?
They
lead
their
dayes
in
wealth
,
and
in
a
moment
they
go
down
to
Hell
.
Now
every
one
hath
free
liberty
to
choose
:
choose
;
which
do
you
like
:
choose
.
Joseph
the
Foster-father
of
Christ
our
Lord
,
being
to
return
out
of
Aegypt
into
his
own
Countrey
,
had
two
waies
proposed
unto
him
:
it
was
left
to
his
freedome
,
whether
he
would
go
into
Iury
or
Galily
.
Go
into
the
Land
of
Israel
:
whether
thou
wilt
take
this
or
that
way
,
is
left
to
thee
.
Ioseph
prudently
deliberating
,
after
he
heard
that
Archelaus
reigned
in
Iury
in
stead
of
Herod
his
Father
,
was
afraid
to
go
thither
.
There
is
an
open
way
either
to
Heaven
or
Hell
:
it
is
in
our
power
to
make
a
prudent
choice
.
Whether
are
we
in
love
with
?
It
is
inculcated
to
us
a
hundred
,
a
thousand
times
,
that
in
hell
the
Devil
and
his
Rebellions
Angels
bear
sway
;
in
Heaven
Christ
Reins
with
his
Servants
and
Friends
:
Now
let
us
choose
whither
we
have
a
mind
to
go
.
The
consideration
of
what
ensues
,
especially
three
conclusions
hereafter
annexed
,
do
not
a
little
conduce
to
make
a
profitable
choyce
.
SECT.
1.
HAd
any
one
of
the
Persian
Monark
Assuerus
his
Guests
bin
examined
what
dainties
were
in
the
Kings
Banket
,
1.
Who
were
invited
to
this
Feast
?
All
Princes
,
the
most
valiant
of
the
Persians
,
and
the
Nobles
of
the
Medes
,
and
the
Rulers
of
the
Provinces
:
all
these
were
invited
,
and
this
lassed
for
half
a
year
.
2.
What
kind
of
Banket
was
there
?
It
was
in
a
Garden
,
it
was
furnisht
with
all
sorts
of
delecacies
;
the
wood
being
planted
with
Royal
Garnishing
,
far
surpassed
all
the
pleasant
Groves
and
Gardens
of
Thessaly
;
and
this
continued
half
a
year
.
3.
How
was
the
place
adorned
?
Not
only
with
Gold
,
but
also
with
Pearls
:
for
Beds
of
Gold
and
Silver
were
placed
in
order
upon
the
Floor
paved
with
Emrauld
,
and
the
Touchstone
:
which
painting
adorned
with
marvailous
variety
:
and
this
held
for
half
a
year
.
4.
What
shelter
covered
those
that
were
invited
?
Most
costly
:
for
there
hung
on
every
side
hangings
of
Sky-colour
and
Green
,
and
Hiacinthine
colour
,
held
up
with
cords
of
Silk
,
and
Purple
,
which
were
held
up
with
Marble
Pillers
:
and
this
for
the
space
of
half
a
year
.
5.
What
meats
were
set
before
them
?
Most
choice
,
and
fit
for
Kings
;
and
this
endured
for
half
a
year
.
6.
What
drink
was
prepared
for
them
?
Wine
plenteous
and
the
best
,
as
was
worthy
of
the
Kings
Magnificence
;
and
this
for
half
a
year
.
7.
What
Cups
,
Dishes
and
other
Vessels
were
made
use
of
?
Golden
ones
:
for
the
Guests
drank
in
Goblets
of
Gold
,
and
the
meats
were
brought
in
change
of
Vessels
;
and
this
for
half
a
year
.
8.
What
Musick
did
exhilarate
the
●nvited
?
Most
noble
:
all
the
Graces
,
and
a
Consort
of
Si●ens
seemed
to
have
met
together
,
for
half
a
year
.
Were
all
the
Guests
merry
?
exceeding
merry
,
for
half
a
year
.
This
particular
intelligence
one
of
Assuerus
his
guests
might
give
:
the
like
might
more
reasonably
be
affirmed
of
Heaven
,
if
eternity
were
but
to
last
for
half
a
year
.
But
let
us
now
proceed
in
questioning
one
of
the
Damned
:
What
is
the
greatest
pain
of
the
Damned
?
Darkness
,
or
a
privation
of
the
sight
of
God
,
and
this
for
all
eternity
.
What
is
the
second
pain
?
Weeping
,
and
Gnashing
of
teeth
;
this
Musick
is
in
Pluto's
Court
for
all
eternity
.
What
the
third
?
Hunger
and
incredible
thirst
for
all
eternity
.
If
this
hunger
and
thirst
did
but
continue
ten
thousand
times
an
hundred
thousand
year
,
it
would
appear
less
burthensome
,
then
formerly
a
Fast
injoyned
in
the
Sacrament
of
Pennance
seemed
.
What
is
the
fourth
pain
?
Intollerable
Stench
,
arising
from
so
many
stinking
carcasses
,
from
a
Sea
of
Brimstone
,
and
the
Society
of
so
many
Devils
.
All
the
stink
in
this
world
seems
to
breath
Cinamond
and
Balsome
,
if
compared
to
that
in
Hell
.
It
was
often
foretold
them
:
you
must
expect
to
be
bathed
in
sorrow
,
if
you
hold
on
this
course
.
But
they
turned
the
deaf
ear
to
these
admonitions
:
they
kept
on
their
way
,
which
lead
them
into
a
Bath
,
out
of
which
they
must
never
go
.
How
tollerable
would
it
be
to
be
tormented
with
this
stench
so
many
years
,
as
minutes
have
passed
since
the
world
began
to
this
hour
?
But
alas
!
this
stench
will
afflict
them
without
end
,
for
all
eternity
.
What
is
the
fifth
torment
of
the
damned
?
Most
dreadful
fire
;
to
which
our
flames
appear
no
more
,
then
meerly
painted
.
That
goes
beyond
expression
,
that
their
fire
is
unquenchable
;
since
no
Rivers
,
no
Seas
,
no
Deluge
is
of
force
to
extinguish
it
;
which
Eternity
it self
cannot
put
out
.
The
Judge
gave
warning
aforehand
,
the
decree
is
confirmed
,
and
intelligeable
enough
:
Go
into
fire
everlasting
.
They
shall
be
burned
but
not
consumed
for
all
Eternity
.
What
is
the
sixth
?
The
worm
of
Conscience
:
So
much
the
more
grievous
torment
,
by
how
much
it
is
farther
extended
.
That
this
matter
may
be
palpable
to
the
eye
,
we
need
imagine
no
more
,
then
a
fiery
Cat
sticking
fast
to
each
ones
bosome
,
and
scratching
and
tearing
it
with
her
claws
,
in
such
sort
,
as
though
it
be
torn
in
pieces
,
yet
it
grows
together
again
,
that
it
may
be
torn
anew
for
all
eternity
.
What
the
seventh
?
the
place
,
and
accursed
company
.
These
were
the
allurements
of
sin
,
which
might
have
bin
avoyded
,
but
were
not
;
now
instead
of
dainties
,
they
are
buried
in
a
Tomb
of
Flames
:
and
in
lieu
of
the
society
of
their
dearest
friends
,
they
are
fast
chained
to
the
most
execrable
company
of
Devils
and
damned
men
:
This
place
they
must
inhabit
for
ever
,
this
company
will
stick
to
them
for
eternity
.
What
do
you
call
the
Eight
Torment
?
Rageing
Despair
:
which
every
moment
murthers
that
impious
crue
,
but
yet
it
kills
them
not
:
as
if
a
Knife
or
Dagger
were
continually
stabbed
to
the
heart
for
all
eternity
.
What
now
is
the
Ninth
?
Alas
!
alas
!
alas
!
unexplicable
,
immense
,
incomprehensible
Eternity
:
This
of
all
torments
is
the
greatest
.
To
suffer
Darkness
,
Weeping
,
Famine
,
Stink
,
Fire
,
the
worm
of
Conscience
,
Despair
,
the
Cohabitation
with
Devils
;
for
one
,
two
,
ten
,
an
hundred
thousand
years
,
or
for
so
many
thousand
,
as
a
skilful
accountant
could
express
in
a
sheet
of
Paper
;
would
amount
to
a
number
so
great
,
as
no
Arithmeticians
tongue
could
declare
it
:
Nevertheless
it
would
be
finite
,
and
upon
this
score
most
welcome
to
the
damned
,
because
at
last
after
almost
numberless
Millions
of
years
their
torments
would
have
an
end
.
But
the
sentence
is
pronounced
,
and
cannot
be
recalled
.
Their
torments
must
be
endured
without
end
:
yea
,
as
the
Prophet
has
it
,
For
perpetual
Eternities
.
This
is
it
,
which
can
never
be
sufficiently
declared
,
no
nor
conceived
,
or
understood
.
Eternity
causes
in
the
vertuous
dayly
sighing
;
it
is
to
the
wicked
a
fearful
dream
;
and
to
the
Damned
an
unexplicable
torment
.
Here
now
adjoyn
we
three
conclusions
.
SECT.
2.
THe
first
Conclusion
:
All
the
world
esteems
pretious
is
despicable
,
and
a
mere
shadow
compared
to
Eternity
.
If
all
Silver
,
Gold
and
costly
Gemmes
were
amassed
together
in
two
Balls
;
all
Ensigns
of
Honour
,
all
glory
of
Triumphs
;
all
Salomons
and
Sardanaphalus
his
delights
,
all
allurements
of
pleasure
,
all
sweetness
of
Voluptuousness
were
joyned
in
one
,
they
would
be
of
no
more
value
then
a
contemptible
Mushrum
,
base
trash
,
or
an
empty
shadow
;
or
,
to
speak
more
closely
to
the
point
,
all
aforesaid
in
respect
of
eternity
is
but
like
a
bare
resemblance
of
a
fly
.
Who
would
care
for
that
Feast
,
which
after
one
or
two
morsels
hastily
swallowed
,
must
be
relinquisht
?
Who
would
extol
that
reward
,
which
passes
through
the
Panch
?
such
are
the
treasures
of
this
life
;
vile
Morsels
,
Crums
,
Vanity
,
Nothing
.
Excellently
well
to
the
purpose
spoke
St.
Austin
:
It
doth
not
suffice
us
,
what
ever
is
long
in
time
,
if
it
have
an
end
,
and
therefore
deserves
not
the
name
of
long
.
If
we
will
be
covetous
,
let
us
covet
eternal
life
.
All
besides
this
which
we
have
amongst
us
,
is
but
Nutshels
,
mere
Bables
.
Hence
proceeded
those
words
of
St.
Paul
:
I
esteem
all
things
to
be
detriment
for
the
passing
knowledge
of
Iesus
Christ
:
for
whom
I
have
made
all
things
as
detriment
,
and
do
esteem
them
as
Dung.
The
second
Conclusion
:
No
Religious
man
lives
so
spareingly
,
nor
trears
himself
so
roughly
;
no
one
is
so
rigorous
against
his
body
as
they
would
be
,
if
they
were
freed
from
the
punishments
of
the
other
world
.
What
we
account
a
most
severe
life
,
is
a
life
swiming
in
pleasure
,
if
compared
to
that
perpetual
necessity
they
have
in
Hell
to
live
and
dy
for
ever
.
We
may
be
thought
to
sleep
most
sweetly
,
though
we
pass
over
many
nights
awake
:
we
though
surrounded
with
calamities
,
flow
in
delights
;
whereas
they
are
tormented
indeed
,
and
every
hour
dye
a
thousand
deaths
.
An
Authour
worthy
of
credit
recounts
,
Caesari
.
Heisterb
.
Lib.
2.
how
Theodorick
Bishop
of
Virecht
had
a
Servant
called
Eberbach
.
This
man
was
in
good
repute
with
his
Master
,
as
well
for
his
great
prudence
,
as
faithful
industry
:
yet
could
he
not
escape
the
envy
of
others
,
which
moved
him
in
a
frantick
humour
to
make
himself
a
slave
to
the
Devil
;
hoping
thereby
to
find
some
releif
against
his
malicious
opposers
.
After
some
years
Eberbach
dyed
;
and
his
Soul
being
separated
from
the
Body
was
thrown
into
a
Pool
of
Flames
:
in
which
he
was
so
tormented
that
after
his
return
to
this
life
again
,
he
affirmed
:
If
one
great
fire
were
made
of
all
the
Trees
and
Wood
in
the
world
,
he
would
rather
fry
in
that
till
the
day
of
judgement
,
then
abide
one
hour
in
the
former
flames
.
He
likewise
gave
a
particular
account
of
the
cold
,
darkness
and
other
pains
in
Hell
.
While
he
was
there
most
sharply
tormented
,
a
messenger
from
Heaven
spoke
to
him
in
this
maner
:
Behold
quoth
he
,
this
reward
they
deserve
,
that
serve
the
Devil
.
But
tell
me
,
if
thou
might
go
back
to
life
again
,
wouldst
thou
take
course
to
expiate
thy
sins
committed
?
Whereunto
he
answered
:
I
will
refuse
no
punishment
,
so
I
may
go
hence
.
In
fine
,
upon
this
condition
that
he
should
undergo
voluntary
pennance
,
he
was
restored
to
life
;
and
in
regard
his
body
was
not
yet
buried
,
he
raising
himself
upon
the
Bier
,
put
all
the
standers
by
to
flight
.
Presently
after
he
began
vigorously
to
do
Pennance
for
his
faults
,
adhering
to
Bishop
Otho
,
who
was
going
to
the
Holy
War
.
Vnder
whom
he
chastised
himself
so
severely
,
that
he
ran
by
his
horse
barefoot
,
not
careing
how
much
he
wounded
his
legs
and
feet
with
thorns
and
sharp
stones
.
Almost
all
the
money
he
had
,
he
distributed
amongst
the
poor
:
he
fasted
every
day
with
bread
and
water
,
which
he
took
most
sparingly
.
Some
admiring
this
austerity
of
life
,
perswaded
him
to
take
a
milder
course
:
to
whom
he
replied
:
you
have
no
cause
to
wonder
at
my
strickness
;
I
have
endured
far
worse
:
were
you
there
you
would
be
of
another
mind
.
When
this
Holy
travel
was
ended
,
he
and
his
wife
became
Religious
,
to
spend
the
remnant
of
his
dayes
in
expiating
his
crimes
.
These
things
he
related
of
himself
to
Iohn
Xant
,
from
whom
the
Authour
had
his
intelligence
.
Here
we
may
fitly
call
to
mind
that
wholsome
admonition
:
I
have
suffered
more
grievous
things
.
And
you
O
Christian
,
must
suffer
more
grievous
things
,
unless
you
be
content
to
undergo
smaller
crosses
here
with
patience
.
Sometimes
we
complain
others
do
us
wrong
:
here
say
to
your self
,
you
shall
endure
more
hereafter
.
Sometimes
others
fill
your
ears
with
complaints
;
tell
them
,
they
must
pass
through
greater
difficulties
:
the
like
may
be
practised
in
all
troubles
and
miseries
.
Wherefore
do
you
exaggarate
your
grief
through
impatience
?
Except
you
be
careful
:
greater
affliction
will
befal
you
.
All
you
suffer
is
nothing
,
if
you
look
not
upon
those
bloody
Bathes
of
New
,
but
those
fiery
Gulfs
of
Pluto
.
Therefore
lest
you
be
constrained
to
endure
more
,
satisfy
your self
with
undergoing
less
.
SECT.
3.
THe
third
Conclusion
:
All
labour
,
which
tends
not
to
Eternity
,
is
not
only
vain
,
but
for
the
most
part
hurtful
.
Concerning
which
matter
Christ
delivered
himself
most
expresly
:
What
doth
it
profit
a
man
if
he
gain
the
whole
world
,
and
sustain
the
damage
of
his
soul
.
It
is
not
only
bootless
for
us
to
seek
after
Riches
,
Health
,
and
Pleasure
;
but
even
in
vain
do
we
strive
to
compass
the
whole
world
,
if
in
persuit
thereof
we
lose
our selves
.
Make
use
of
,
and
enjoy
Riches
,
Health
and
Pleasures
,
in
as
great
height
as
your
heart
can
desire
;
when
that
is
past
,
you
have
purchased
no
more
then
Smoak
and
Shadows
;
if
after
this
life
you
be
fastned
to
a
stake
incompassed
with
fire
.
Contemplate
I
pray
,
in
what
maner
some
use
here
to
torment
others
,
by
driveing
a
stake
through
their
bodies
,
till
it
come
out
at
their
mouths
.
A
dreadful
Spectacle
no
doubt
.
The
miserable
wretches
hang
tyed
in
this
sort
;
and
sometimes
to
the
augmentation
of
their
pains
are
roasted
with
a
slow
fire
,
as
well
as
chained
and
nailed
to
a
post
hands
and
feet
.
Alas
!
how
doleful
is
their
suffering
?
especially
,
if
it
were
to
continue
a
hundred
thousand
years
,
if
for
all
eternity
.
Alas
!
What
doth
it
profit
a
man
,
Albeit
that
fire
rage
,
that
River
be
all
on
flames
;
yet
we
laugh
,
and
follow
our
sports
,
and
sin
freely
.
What
therfore
may
I
more
fitly
repeat
,
then
that
of
the
Prophet
?
Let
every
one
save
his
life
?
Eternity
comes
a
pace
towards
us
,
and
we
post
towards
eternity
:
ere
long
we
shall
meet
together
.
Iosophat
being
instructed
by
Barlaam
in
the
principles
of
Christian
Religion
,
Good
God!
how
obdurately
malicious
are
we
?
Hell
is
not
represented
to
us
in
a
Dream
,
but
by
an
unerrable
faith
:
and
yet
what
a
life
do
we
lead
?
We
indeed
are
often
changed
,
but
still
to
worse
:
We
alter
our
former
wickedness
,
as
if
we
were
weary
of
it
,
and
take
upon
us
a
new
habit
of
impiety
farr
exceeding
the
former
.
Whereupon
every
one
may
make
this
prayer
with
St.
Bernard
:
Have
pitty
on
me
O
my
God
,
before
I
be
tormented
eternally
in
Hell
.
Nay
,
every
wicked
man
may
pray
,
as
Manasses
did
:
Do
not
destroy
me
together
with
mine
iniquities
,
neither
be
angry
with
me
for
ever
,
reserving
evil
for
me
;
nor
condemn
me
unto
those
lowest
places
under-ground
:
Because
thou
art
the
God
of
Repentant
sinners
.
What
expressions
,
O
my
God
,
may
I
,
who
am
liker
a
Beast
,
then
a
man
,
rather
make
use
of
then
these
?
Spare
me
,
pardon
me
,
have
mercy
on
me
;
do
not
remember
mine
iniquities
.
When
Christ
our
Lord
the
day
after
Palm-Sunday
went
from
Bethania
to
Hierusalem
,
he
stept
aside
to
a
Fig
tree
to
gather
some
fruit
to
appease
his
hunger
,
but
finding
none
,
he
said
:
Never
grow
there
fruit
of
thee
for
ever
.
And
incontinent
the
Figtree
was
withered
.
Such
as
these
are
all
the
inhabitants
of
Hell
,
accursed
Figtrees
,
alwaies
barren
,
pluckt
up
by
the
roots
,
and
cast
into
the
fire
to
burn
for
ever
:
they
will
never
bring
forth
fruite
for
eternity
.
In
Behemoths
Kingdome
there
is
no
knowledge
of
patience
at
all
,
nor
of
humility
:
no
vertue
is
to
be
found
there
,
the
Soyl
is
altogether
fruitless
,
no
trees
are
to
be
found
there
,
but
such
as
sprung
up
for
fuel
:
they
will
bring
forth
no
fruit
for
ever
.
After
our
first
Parents
had
tasted
of
the
forbidden
Apple
,
they
were
quickly
banisht
from
that
Garden
of
Pleasure
,
and
an
Angel
in
Arms
placed
to
guard
the
entrance
thereof
:
this
is
attested
by
Holy
Writ
:
And
he
cast
out
Adam
,
and
placed
before
the
Paradise
of
Pleasure
Cherubims
,
and
a
flaming
and
a
turning
sword
.
This
was
a
most
signal
testimony
of
Divine
mercy
,
there
to
place
a
servant
only
,
and
not
the
Lord
of
Paradise
with
a
sword
to
hinder
all
entrance
.
It
will
not
be
so
in
the
day
of
Judgement
,
when
no
servant
shall
be
permitted
to
have
a
sword
:
Our
Lord
will
take
the
sword
himself
,
and
draw
it
against
the
damned
:
Get
ye
away
from
me
you
accursed
.
These
words
are
but
few
,
yet
do
they
make
a
volume
of
so
vast
a
bulk
as
will
never
be
sufficiently
read
over
.
It
behoves
us
therefore
now
to
look
well
〈◊〉
us
.
The
less
misery
each
one
shall
〈◊〉
to
in
the
other
world
,
the
more
〈◊〉
he
undergoes
miseries
in
this
.
CHAP.
XIV
.
What
is
the
Fuel
of
Eternal
Fire
.
With
an
Explication
of
the
grievousness
of
mortal
sin
.
VVEll
said
an
Ancient
Philosopher
:
The
begining
of
Wisdome
is
the
knowledge
of
sin
.
He
will
never
sin
grievously
,
who
with
attention
ruminates
the
gravity
and
ugliness
thereof
.
Take
sin
out
of
the
world
,
and
you
take
away
all
evil
together
with
it
.
Sin
is
the
onely
evil
in
the
world
,
yea
the
very
nursery
of
all
other
evils
,
a
most
profound
sea
of
all
miseries
,
and
a
bottomless
depth
of
torments
.
Hence
issued
that
of
St.
Chrysostome
:
Sin
is
a
willing
madness
,
a
voluntary
Devil
.
This
moved
the
Mother
of
St.
Lewis
King
of
France
,
while
he
was
young
,
to
instill
this
principle
into
his
heart
:
My
son
,
I
would
rather
thou
shouldst
dye
,
then
sin
mortally
.
well
to
our
purpose
spoke
Iohn
Climacus
:
Though
we
should
fast
a
thousand
years
continually
with
Bread
and
Water
;
though
we
should
bring
the
whole
world
to
mourn
with
us
;
though
we
should
equal
the
River
Iordan
by
weeping
drop
by
drop
,
yet
could
we
never
satisfy
for
our
faults
committed
.
This
made
the
Wise
man
cry
out
:
As
from
the
face
of
a
Serpent
,
flee
from
sins
.
Who
touches
the
cup
wherein
Death
has
Vomited
,
to
speak
with
Turtullian
,
and
in
which
Poyson
is
offered
to
the
taster
?
There
is
nothing
in
the
world
more
formidable
then
sin
:
Upon
which
subject
much
hath
been
delivered
as
well
by
word
of
mouth
as
writing
:
whereunto
we
will
annex
five
assertions
.
who
ever
sins
mortally
:
1.
Offends
God
most
grievously
,
and
makes
him
his
adversary
and
foe
.
2.
He
loseth
all
Gods
Grace
.
3.
He
becomes
guilty
of
all
miseries
and
calamities
.
4.
He
loseth
Heaven
for
all
Eternity
.
5.
He
throws
himself
headlong
into
everlasting
pains
in
Hell
.
St.
Paul
comprehends
the
whole
business
in
a
word
:
The
wages
of
sin
is
death
;
and
all
the
train
of
death
,
sorrow
,
pain
,
sickness
,
anguish
,
which
are
Harbingers
,
are
followed
by
eternal
death
.
All
this
,
t
is
meet
we
should
consider
more
exactly
,
therefore
we
will
proceed
with
our
assertions
in
order
.
SECT.
1.
THe
first
is
:
Whoever
sins
mortally
,
offends
good
grievously
,
and
makes
him
his
adversary
and
foe
.
By
sin
the
supream
God
is
wronged
,
so
far
,
as
man
places
his
final
end
in
the
creature
with
neglect
of
the
Creatour
,
This
is
an
extream
injury
,
and
not
much
unlike
to
Idolatry
:
for
which
cause
,
sins
in
Holy
Writ
are
frequently
called
Idolatry
.
Such
temerity
as
this
is
found
in
all
grievous
sin
,
and
is
worthy
of
all
punishment
whatever
.
For
in
regard
God
is
most
present
every
where
,
the
sin
is
committed
before
his
eyes
,
who
so
much
abhors
it
;
and
so
becomes
an
injury
to
God
,
who
is
both
Spectatour
and
hearer
:
Thus
we
affront
the
Soveraign
King
before
his
face
.
Yea
,
and
what
is
worse
,
we
abuse
benefits
to
the
displeasure
of
our
Benefactour
:
For
that
very
help
,
which
God
affords
us
in
every
action
,
we
turn
against
him
:
As
if
a
Father
should
provide
his
little
Son
of
a
Dagger
,
wherwith
he
might
learn
to
defend
himself
;
and
withal
should
guide
his
childs
tender
arm
:
yet
the
wicked
Boy
should
strive
to
murther
his
father
,
even
while
he
held
up
the
hand
ready
to
stab
him
.
This
is
every
ones
case
that
sins
:
While
God
both
helps
and
directs
his
actions
,
these
he
most
injuriously
converts
against
God
.
Now
for
better
manifestation
of
this
notorious
affront
take
a
view
of
what
ensues
.
So
often
as
a
man
is
about
to
sin
,
he
stands
betwixt
God
and
the
Devil
,
as
judge
and
umpire
,
whether
he
will
declare
for
.
God
explicates
his
own
Law
,
and
withal
shewes
his
Crucified
Son
,
to
withdraw
man
from
sin
.
The
Devil
sets
before
him
pleasure
,
the
bait
to
all
evil
,
hereby
to
perswade
and
entice
him
to
sin
:
Whoever
now
sins
,
declares
without
any
more
adoe
for
the
Devil
;
because
turning
away
from
God
,
he
most
unjustly
adjudges
the
cause
to
the
Devil
.
What
else
is
this
,
but
to
say
indeed
?
Let
Laws
command
,
or
prohibit
what
they
will
;
let
Gods
Son
Crucified
admonish
,
crave
,
move
,
or
manifest
what
he
please
;
let
God
himself
menace
what
he
list
from
Heaven
;
the
Devil
invites
me
so
sweetly
,
he
drinks
to
me
in
such
a
sugred
cup
,
that
he
perswades
,
he
gets
the
victory
,
I
go
,
I
run
after
the
Devil
,
I
permit
my self
to
be
drawn
by
him
:
This
Inkeeper
gives
me
content
,
what
shot
soever
he
demand
.
This
is
exactly
the
proceeding
of
every
one
that
sins
grievously
.
Thus
God
is
put
into
one
scale
,
and
Pleasure
into
the
other
:
man
comes
to
weigh
them
,
and
when
he
is
determined
to
sin
,
he
resolves
rather
to
lose
the
friendship
of
God
,
then
debar
himself
of
pleasure
:
and
so
prefers
Barabbas
the
Theif
and
Murtherer
,
before
Christ
our
Redeemer
.
What
more
base
,
horrible
,
and
unworthy
so
Soveraign
a
Majesty
,
then
for
a
creature
to
deal
thus
with
its
Creatour
?
Be
astonied
O
Heavens
upon
this
,
and
O
Gates
thereof
be
ye
desolate
exceedingly
,
saith
our
Lord
.
For
two
evils
hath
my
people
done
;
Me
they
have
forsaken
the
Fountain
of
living
water
,
a
most
clear
fountain
,
and
have
thirsted
after
muddy
water
.
Yet
for
further
Declaration
of
this
particular
:
Man
as
we
said
,
is
drawn
two
waies
;
this
way
God
draws
,
that
the
Devil
.
It
is
freely
in
mans
choice
,
whom
he
will
follow
.
The
Devil
ties
man
in
a
thread
,
(
for
he
can
do
no
more
)
and
proposes
to
him
something
which
may
either
sooth
the
flesh
or
stuffe
the
purse
,
or
puff
him
up
with
ambition
:
with
these
threds
he
draws
man
,
whom
he
has
entangled
,
whither
he
pleases
.
Now
that
man
may
satisfy
his
Lust
,
or
encrease
his
Fortune
,
or
be
seated
on
the
Throne
of
Honour
,
he
tramples
underfoot
the
express
Law
of
God
.
Contrariwise
God
binds
man
with
cords
not
easily
broken
:
He
sets
before
his
eyes
his
numberless
benefits
,
he
requires
from
him
due
service
,
he
threatens
to
banish
him
from
Heaven
,
and
throw
him
into
Hell
for
ever
,
if
he
be
disobedient
.
But
all
in
vain
,
what
ever
God
either
promises
,
or
menaces
:
The
Devil
bears
the
Bell
,
and
through
mans
wilfulness
is
obeyed
before
God
:
Man
deeming
it
more
for
his
purpose
,
to
follow
the
enticements
of
Satan
,
then
the
commands
of
our
Saviour
:
wherefore
he
resolutely
breaks
a
sunder
all
Bands
which
God
hath
imposed
upon
him
.
Tell
me
now
all
you
that
wittingly
run
into
sin
,
and
constitute
the
Devil
your
Commander
;
tell
me
what
Hells
,
what
Eternities
may
sufficiently
expiate
this
injury
done
to
God
?
Heretofore
God
bitterly
complained
of
this
proceeding
:
Thou
hast
burst
my
bonds
,
and
thou
saidst
:
I
will
not
serve
.
This
complaint
is
sutable
to
the
matter
:
for
this
in
reallity
every
one
doth
,
who
is
resolved
to
sin
;
he
bursts
his
Bonds
and
saies
;
I
will
not
serve
.
Hence
may
Satan
insult
or
upbraid
even
Christ
our
Lord
:
Behold
how
thou
art
treated
by
thine
own
;
thus
men
whom
thou
hast
created
,
love
thee
,
thus
they
honour
thee
for
whom
thou
hast
dyed
;
and
upon
whom
thou
bestowest
thy self
with
all
thou
hast
.
They
know
well
what
they
may
expect
from
me
,
and
yet
they
run
after
me
;
they
suffer
themselves
to
be
inveighled
with
a
momentary
pleasure
;
I
have
them
ready
to
serve
me
at
a
beck
;
they
are
not
ignorant
that
I
am
their
sworn
enemy
,
and
for
all
that
they
love
me
,
though
I
do
but
fobb
them
with
vain
hope
of
a
small
gain
,
Lust
,
or
a
shadow
of
Honour
.
Take
notice
,
how
many
of
these
march
under
my
standerd
.
I
was
not
buffeted
for
them
,
as
thou
was
,
Christ
,
for
thine
;
I
was
not
scourged
,
nor
carried
a
Cross
,
nor
died
on
it
as
thou
didst
Christ
for
thine
.
Besides
I
do
not
promise
them
Heaven
,
nor
offer
them
Paradise
;
as
thou
dost
,
Christ
to
thine
,
whom
thou
instructedst
with
admonitions
,
teachest
with
examples
,
terrifiest
with
threats
,
and
guidest
with
precepts
.
But
all
this
is
bootless
:
they
turn
the
deaf
ear
to
thee
,
and
willingly
hearken
to
my
suggestions
.
They
choose
rather
to
fry
in
Flames
eternally
,
then
for
a
moment
to
live
in
subjection
to
thy
Lawes
.
No
wrong
is
done
to
them
that
are
willing
;
they
shall
perish
,
because
they
will
perish
:
because
they
abandon
their
Creatour
,
they
shall
have
me
for
their
Lord
and
Master
,
to
tyrannize
over
them
.
What
have
we
to
say
to
these
things
,
my
bretheren
,
saith
St.
Cyprian
?
Do
you
not
by
this
time
palpably
perceive
,
O
Mortals
!
how
great
an
affront
this
is
to
God
?
This
then
is
that
,
which
neither
Hell
fire
nor
eternity
can
sufficiently
expiate
.
We
busy
our selves
now
and
then
with
enquiring
;
Why
God
punisheth
one
deadly
sin
,
which
is
committed
in
a
moment
,
with
flames
eternal
?
Several
answers
are
given
to
this
question
by
Divines
,
amongst
which
scarce
any
one
is
satisfactory
:
Touching
this
point
we
shall
enlarge
our selves
in
the
ensuing
Chapter
.
However
,
he
that
would
take
pains
to
consider
maturely
,
what
we
have
already
discoursed
;
would
acknowledge
,
I
doubt
not
,
that
every
heinous
crime
must
needs
be
infinitely
displeasing
to
God
;
and
that
the
injury
,
which
by
sin
redounds
to
his
Soveraign
Majesty
,
is
so
unexplicable
,
that
it
can
never
by
any
torments
be
compleatly
satisfied
.
The
matter
is
apparent
:
By
how
much
the
person
offended
is
more
noble
and
sublime
,
so
much
more
grievous
is
the
offence
.
He
that
injures
one
equal
to
himself
,
is
blame
worthy
;
but
much
more
is
he
that
being
a
Profane
person
,
is
injurious
to
one
in
Holy
Orders
;
whether
Priest
,
Bishop
,
Arch-bishop
,
or
Cardinal
;
and
more
yet
,
if
the
party
affronted
be
King
,
or
Emperour
,
but
most
of
all
(
in
the
judgement
of
men
)
if
he
offer
violence
to
the
Popes
Holiness
:
thus
the
fault
increases
,
according
as
persons
wronged
,
are
of
a
higher
rank
.
Hence
in
regard
God
,
who
is
vilified
,
is
of
infinite
Majesty
;
the
offender
is
guilty
of
infinite
malice
.
Wherefore
the
more
clear
knowledge
one
hath
of
the
Deity
,
the
more
exactly
he
perceives
and
execrates
the
malice
of
sin
.
Certainly
God
hath
so
much
hatred
for
sin
,
that
an
eminent
Divine
of
St.
Dominicks
Order
pronounced
this
assertion
:
It
is
most
certain
,
that
if
all
created
understandings
were
joyned
in
one
,
and
all
tongues
were
combined
together
,
neither
that
understanding
,
nor
this
combination
of
tongues
were
able
to
comprehend
,
or
declare
the
hatred
God
bears
towards
sin
.
For
seeing
God
is
infinitely
good
,
he
hath
infinite
love
for
goodness
,
and
infinite
hatred
for
malice
.
Whence
it
happens
,
that
the
reward
of
that
,
and
the
punishment
of
this
is
everlasting
.
These
shall
go
into
punishment
everlasting
:
but
the
just
into
life
everlasting
.
For
the
deeper
impression
of
the
great
hatred
God
hath
against
sin
,
let
us
consider
,
if
you
please
,
what
penalty
a
just
Judge
has
often
inflicted
upon
one
crime
.
The
mind
is
manifest
by
its
acting
,
and
Gods
hatred
is
declared
by
the
execution
of
his
justice
.
What
punishment
I
pray
is
that
of
the
Angels
?
Lucifer
a
stupendious
Prodegy
of
all
beauty
and
comliness
,
was
with
many
millions
of
Angels
thrown
down
headlong
into
those
flameing
gulfs
.
What
wickedness
trow
you
,
had
they
contrived
?
One
proud
thought
was
their
offence
.
Alas
!
O
God!
alas
!
must
such
a
multitude
of
Potentates
,
(
in
respect
of
one
whereof
a
thousand
Kings
are
of
small
account
)
be
for
ever
damned
?
And
have
they
no
respit
allowed
for
mercy
,
pennance
,
or
the
recovery
of
Grace
?
shall
not
all
eternity
be
of
force
to
wipe
away
the
guilt
of
one
proud
thought
?
may
not
infinite
ages
satisfy
for
one
sole
crime
,
which
was
committed
in
a
moment
?
With
good
reason
might
God
say
to
the
Rebellious
Angel
and
his
associates
:
I
could
quite
destroy
and
annihilate
you
,
but
you
shall
remain
to
my
Majesty
,
to
the
blessed
Angels
,
and
all
mankind
,
a
Prodigious
wonder
,
a
spectacle
of
wickedness
,
a
mark
of
justice
,
and
an
eternal
abysse
of
my
fury
towards
you
.
If
any
one
were
spectatour
while
the
Sons
of
a
thousand
Kings
and
Emperours
were
beheaded
,
he
would
sigh
and
say
:
This
Royal
Progeny
must
needs
be
guilty
of
some
execrable
design
,
that
makes
them
all
without
mercy
thus
generally
lose
their
heads
;
it
is
wonderfull
above
measure
that
no
place
is
left
neither
for
intercession
,
number
,
birth
,
nor
clemency
to
plead
for
their
delivery
.
The
very
same
we
may
here
think
,
and
admire
so
many
Millions
of
Angels
are
thrown
into
eternal
flames
,
without
any
hope
of
pardon
,
mercy
or
favour
;
and
that
no
regard
should
be
had
of
their
nature
and
Celestial
Origin
,
their
exceeding
great
numbers
;
nor
the
extenuation
of
their
fault
,
but
that
altogether
should
be
involved
as
it
were
in
the
same
whirlwind
,
all
condemned
of
High
Treason
,
and
adjudged
to
everlasting
death
.
Ah!
my
God
,
ah
!
how
unspeakable
is
the
malice
of
sin
,
that
so
highly
provokes
the
implacable
wrath
of
God
against
it
;
and
so
implacable
,
as
not
to
be
mitigated
with
any
revolution
of
ages
,
or
any
torments
whatever
?
Hence
all
hope
of
pardon
is
exil'd
:
These
Rebels
to
God
,
shall
be
banisht
Heaven
for
all
eternity
.
The
time
of
grace
is
past
,
no
liberty
may
be
expected
:
all
intercession
is
bootless
,
all
Petitioning
is
in
vain
.
The
whole
business
is
concluded
,
the
decree
is
setled
without
revocation
.
Heretofore
they
were
beautiful
Angels
,
now
they
are
ugly
Devils
;
heretofore
they
were
friends
of
God
,
now
as
his
sworn
enemies
they
shall
be
tormented
with
fire
everlasting
.
And
what
offence
brought
them
to
this
sad
Catastrophe
?
we
told
you
even
now
:
One
proud
thought
.
O
King
of
Nations
!
who
will
not
●and
in
●ear
of
thee
?
Here
now
let
no
one
deceive
himself
,
and
imagin
the
sin
of
the
Angels
was
of
a
far
different
rank
from
those
of
men
.
We
may
behold
the
like
example
in
our
first
Parents
,
as
in
the
Angels
.
Who
together
with
their
posterity
were
deprived
of
Gods
grace
,
robbed
of
the
garment
of
innocency
,
shut
out
of
Paradise
,
whence
they
were
perpetually
banisht
,
and
heard
this
fatal
sentence
pronounced
against
them
:
You
must
dye
.
Neither
was
it
sufficient
for
them
to
dye
once
,
they
were
lyable
to
eternal
death
,
which
now
began
to
domineer
over
immense
multitudes
of
people
;
yea
even
over
all
mankind
,
had
not
the
Son
of
God
taken
pitty
of
us
,
and
become
man
to
dye
upon
the
Cross
for
our
redemption
.
We
had
all
bin
lost
,
but
that
he
vouchsafed
to
dye
,
who
was
immortal
:
for
Original
sin
had
already
infected
the
whole
mass
of
mankind
.
What
now
I
pray
was
that
horrible
offence
of
Adam
?
He
tasted
of
the
forbidden
Apple
.
Alas
!
Was
the
only
biteing
of
an
Apple
to
be
chastised
with
so
many
Tears
,
so
many
Funerals
,
so
many
Calamities
?
But
wherefore
do
we
complain
?
This
is
the
nature
of
sin
:
it
is
infinitely
displeasing
to
God
,
it
is
punished
with
infinite
pains
,
and
in
conclusion
is
never
expiated
.
God
is
wrath
,
when
he
is
angry
at
sin
.
Take
yet
a
nearer
view
of
the
destruction
of
mankind
.
The
whole
world
served
as
a
Tomb
,
to
bury
all
men
in
,
by
a
deluge
of
waters
;
scarce
eight
persons
being
preserved
alive
from
that
inundation
.
What
was
the
cause
of
such
prodigious
mortality
?
Who
tumbled
into
the
angry
waves
so
many
hundred
thousand
men
?
Sin
,
and
especially
that
of
Lust
,
Who
consumed
with
fire
those
strately
Cities
of
Gomorrah
,
Sodom
,
and
the
rest
?
Sin
,
and
chiefly
Lust
.
Who
ruined
the
City
of
the
Sichimites
?
Sin
,
and
particularly
that
of
Lust
.
Who
slew
five
and
twenty
thousand
Benjamites
,
and
forty
thousand
Israelites
in
Battail
?
Sin
,
and
principally
that
of
Lust
.
Thus
God
proceeds
,
thus
he
vents
his
spleen
against
all
sin
;
in
this
point
he
knows
not
how
to
dissemble
.
No
sin
escapes
without
punishment
:
for
though
many
obtain
pardon
,
yet
none
goes
free
from
chastisement
.
What
punishment
is
that
of
Heli
the
Priest
for
his
carelesness
in
correcting
his
Children
?
what
of
Saul
for
disobedience
?
Of
David
for
incontinence
?
Of
Nabuchod●n●sor
for
Pride
?
Of
Ananias
and
Saphira
for
Avarice
?
What
vengeance
was
laid
upon
divers
others
for
seemingly
small
faults
?
Achan
,
for
stealing
from
the
spoils
of
the
enemies
,
lost
his
life
.
That
poor
man
,
for
gathering
sticks
on
the
Sabbath
,
was
stoned
to
death
.
Oza
for
upholding
the
Ark
from
falling
was
strook
suddainly
dead
.
The
Prophet
permitting
himself
at
unawares
to
be
deceived
,
was
strangled
by
a
Lion
.
The
Israelites
murmur
against
Moyses
,
and
are
killed
by
fiery
Serpents
.
The
Bethsamites
look
upon
the
Ark
less
reverently
,
and
above
fifty
thousand
men
are
slain
.
Boyes
scoff
at
Elizeus
,
and
forty
two
of
them
are
torn
in
peices
by
wild
Bears
.
God
doth
not
spare
offenders
.
Let
Samaria
perish
,
(
let
the
soul
perish
)
because
she
hath
stirred
up
her
God
to
bitterness
.
If
into
a
Sea
of
Honey
one
drop
of
Gall
fell
,
and
turned
the
whole
Sea
into
bitterness
,
what
would
you
say
of
that
gall
?
you
might
rightly
affirm
:
it
were
unspeakably
,
nay
infinitely
bitter
.
Of
this
nature
is
sin
:
The
goodness
and
mercy
of
God
is
infinitely
sweet
,
like
unto
an
immense
Sea
of
Honey
:
But
one
deadly
sin
is
of
that
bitterness
,
and
contains
in
it
so
much
Gall
,
as
to
turn
God
,
who
is
a
boundless
Ocean
of
sweetness
,
into
most
dreadful
bitterness
of
wrath
and
indignation
.
This
is
asserted
by
Osee
:
The
Soul
by
sin
hath
stirred
up
her
God
to
bitterness
.
Doth
she
not
therefore
deserve
to
perish
?
God
himself
complains
of
this
dealing
by
the
same
Prophet
:
Ephraim
hath
provoked
me
to
wrath
in
his
bitterness
.
St.
Hierom
expounds
it
thus
:
By
his
wickedness
he
hath
made
me
bitter
,
who
was
most
sweet
.
God
therefore
doth
not
spare
the
offender
.
I
now
leave
off
to
admire
the
saying
of
holy
Iob
:
I
feared
all
my
works
knowing
thou
didst
not
spare
the
offender
.
God
is
so
far
from
sparing
offenders
,
that
he
punished
most
severely
others
sins
in
his
own
son
.
Christ's
most
painful
death
manifestly
declares
with
what
hatred
God
persecutes
sin
.
When
a
Medicine
is
prepared
of
liquid
Gold
,
Pearls
,
or
Bezoar
stone
,
one
may
reasonably
affirm
the
Disease
is
dangerous
,
and
life
desperate
:
So
we
must
needs
acknowledge
the
grievousness
of
sin
was
excessive
,
which
could
not
be
taken
away
,
but
by
the
blood
of
Christ
,
which
is
of
infinite
value
.
Acknowledge
therefore
O
man
(
saith
St.
Bernard
)
how
grievous
are
those
wounds
,
for
whose
cure
it
was
necessary
Christ
our
Lord
should
be
wounded
.
Yea
Christ
,
when
he
went
to
be
Crucified
,
forbad
them
weep
for
his
wounds
and
death
,
that
those
tears
might
be
shed
for
sin
,
which
was
the
cause
of
so
ignominious
a
death
.
Christs
tears
alone
were
sufficient
to
wash
away
sin
:
for
if
all
the
Angels
in
Heaven
assumed
mens
bodies
,
and
with
tears
bewailed
one
mortal
sin
for
many
ages
,
all
their
weeping
would
not
be
of
force
to
Cancel
it
,
which
only
Christs
bloody
tears
would
aboundantly
expiate
.
SECT.
2.
OUr
second
assertion
is
:
He
loseth
all
Gods
grace
,
that
sins
mortally
.
Any
one
mortal
sin
robs
the
Soul
of
all
Divine
grace
.
There
is
nothing
more
amiable
then
a
Soul
adorned
with
Gods
grace
;
nothing
more
ugly
then
a
Soul
without
it
,
though
it
be
defiled
but
with
one
deadly
sin
.
Sin
is
a
most
venemous
Serpent
,
whose
sting
is
mortal
,
how
ever
his
Poyson
seem
to
enter
with
delight
.
O
that
we
might
behold
with
our
eyes
the
deformity
of
sin
,
we
should
fly
as
fast
from
it
,
as
we
now
pursue
it
!
sin
is
more
terrible
and
deformed
,
then
the
Devil
.
Lucifer
a
Prince
amongst
Angels
surpassed
the
rest
in
comeliness
,
but
all
his
beauty
was
so
defaced
with
one
sin
,
that
now
he
is
most
ugly
,
stinking
and
dreadful
to
behold
:
his
sole
aspect
,
as
many
affirm
,
is
able
to
bereave
the
Spectatour
of
his
life
.
Divine
grace
is
of
such
value
,
that
one
may
justly
pronounce
,
there
is
nothing
more
pretious
in
all
the
world
.
I
declare
my self
.
It
may
be
affirmed
of
liquid
Gold
,
or
of
the
water
of
life
,
that
one
drop
of
either
is
more
esteemable
then
a
hundred
vessels
of
the
choycest
Wine
.
This
same
may
be
patly
applyed
to
Divine
Grace
:
the
least
degree
of
it
is
far
more
pretious
then
all
the
favour
of
men
,
or
all
the
worlds
wealth
besides
.
Imagine
the
World
were
all
refined
Gold
it
were
of
no
value
in
comparison
of
Divine
Grace
.
Yet
one
mortal
sin
hath
such
opposition
with
it
,
that
when
sin
is
committed
,
it
leaves
not
one
sole
dram
of
grace
in
the
soul
.
What
merit
soever
hath
been
collected
for
many
years
,
one
sole
sin
destroyes
in
a
moment
.
This
is
asserted
by
Ecclesiastes
:
He
that
shall
offend
in
one
point
,
shall
lose
many
good
things
.
If
any
one
had
made
himself
acceptable
to
God
by
the
practise
of
all
kinds
of
Vertue
,
for
fifty
,
for
an
hundred
years
space
;
if
any
one
had
lead
a
strict
life
,
and
fasted
every
day
with
bread
and
water
;
if
any
one
had
girt
his
loins
with
an
Iron
Chain
,
whipped
himself
dayly
,
and
bestowed
all
he
had
in
Almes
;
and
after
all
this
,
should
commit
one
mortal
sin
;
he
would
lose
all
the
merits
of
his
life
past
,
all
the
Grace
of
God
,
and
of
a
bosome
Friend
,
become
a
professed
Enemy
to
God
.
The
matter
is
certain
,
and
admits
of
no
contest
:
You
may
give
credit
to
the
Prophet
Ezechiel
:
If
the
just
man
shall
turn
away
himself
from
his
justice
,
and
do
iniquity
,
all
his
justices
which
he
had
done
,
shall
not
be
remembred
.
Hast
thou
committed
one
sole
mortal
sin
?
all
thy
former
labours
are
lost
,
all
grace
is
lost
;
thou
hast
lost
Heaven
,
God
and
all
.
Wherefore
either
recover
thy
losses
,
or
resolve
to
bewail
them
Eternally
.
Amongst
other
punishments
threatned
by
God
to
Israel
,
that
as
most
dreadful
is
rehearsed
by
Osee
.
Woe
to
them
,
when
I
shall
depart
from
them
.
This
departure
of
God
from
the
Soul
is
the
death
of
it
.
An
incomparable
evil
,
an
evil
that
surpasseth
all
the
sufferings
of
Holy
Martyrs
,
yea
the
everlasting
torments
of
all
the
damned
.
Take
a
view
.
I
pray
,
of
the
misery
of
man
deserted
by
God
for
sin
:
what
ever
such
a
man
doth
,
what
ever
he
suffereth
,
while
destitute
of
Divine
Grace
,
though
he
remove
Mountains
,
leap
into
the
fire
;
pluck
the
Stars
from
Heaven
,
set
whole
Fountains
on
fire
,
and
act
wonders
to
be
admired
in
all
ages
,
yet
shall
he
not
merit
the
least
degree
of
Heavenly
bliss
,
while
he
continues
in
Gods
disfavour
.
The
reason
of
what
I
affirm
is
manifest
:
The
Origen
of
all
merit
is
divine
grace
;
therefore
let
him
either
purchase
grace
,
or
despair
of
Heaven
.
I
adjoyn
another
point
altogether
as
deplorable
.
He
that
hath
forsaken
God
,
as
aforesaid
,
might
indeed
throw
himself
down
at
his
pleasure
,
but
all
the
strength
he
hath
cannot
rise
again
:
He
cast
himself
into
a
ditch
,
out
of
which
he
can
never
escape
,
unless
God
by
his
singular
favour
lend
him
his
hand
.
An
Echo
returns
no
answer
,
but
when
provokeed
by
a
previous
noyse
:
and
he
who
has
sinned
,
doth
not
true
pennance
,
except
he
be
first
excited
by
God
.
Nevertheless
let
none
despair
of
pardon
,
though
he
have
fallen
a
thousand
times
.
Hast
thou
offended
?
Be
of
good
courage
:
After
a
slip
,
our
steps
are
more
warily
,
if
not
more
constantly
setled
.
Seeing
therefore
the
nature
of
sin
is
so
cruel
,
If
on
one
side
I
saw
the
deformity
of
sin
,
and
on
the
other
the
horrour
of
Hell
,
by
one
whereof
I
must
needs
be
overwhelmed
;
I
would
rather
throw
my self
into
those
flaming
Gulfs
,
then
admit
of
sin
:
For
I
had
rather
go
into
hell
innocent
and
free
from
sin
,
then
defiled
with
it
,
be
seated
in
Heaven
;
since
it
is
certain
only
the
wicked
are
tormented
in
Hell
,
and
the
just
alone
possess
eternal
happiness
.
Hereupon
likewise
the
same
Author
discourses
in
this
manner
:
Open
thine
eyes
,
miserable
Soul
,
and
see
what
formerly
thou
hast
bin
,
and
what
now
thou
art
:
what
was
thy
condition
then
,
and
what
now
.
Thou
wast
an
Espouse
of
the
Highest
,
a
Temple
of
the
living
God
,
a
Vessel
of
Election
,
a
Bride-chamber
for
an
eternal
King
,
a
Throne
of
the
true
Salomon
,
a
seat
of
Wisdome
,
a
Sister
of
Angels
,
an
Heir
of
Heaven
.
All
these
prerogatives
thou
didst
enjoy
;
but
now
with
tears
lament
thy
suddain
change
.
The
Espouse
of
God
is
become
an
Adultress
of
the
Devil
,
the
Temple
of
the
Holy
Ghost
is
turned
into
a
Den
of
Theives
,
the
Vessel
of
Election
into
one
of
Corruption
,
the
Bride-Chamber
of
Christ
,
into
a
puddle
for
Beasts
to
wallow
in
;
the
feat
of
Wisdome
into
a
chair
of
Pestilence
,
the
Sister
of
Angels
into
a
companion
of
Devils
;
yea
she
,
who
ere
while
like
a
Dovesoared
above
the
Heavens
,
now
like
a
Serpent
creeps
upon
the
earth
.
Bewail
therefore
,
bewail
O
wretched
Soul
,
thy
doleful
state
;
for
the
Heavens
mourn
for
thee
,
the
Angels
and
all
Saints
deplore
thy
condition
,
the
tears
of
Paul
,
and
bloody
streams
issuing
from
the
body
of
Christ
our
Lord
condole
with
thee
,
because
thou
hast
sinned
,
and
hast
not
done
pennance
for
sin
committed
.
Proceed
we
now
to
a
fuller
examination
of
this
point
:
He
who
hath
sinned
is
either
sepsible
his
Conscience
is
wounded
,
or
he
is
not
sensible
:
If
he
be
sensible
,
he
is
also
miserable
,
because
he
groans
under
most
piercing
grief
;
a
guilty
conscience
is
an
excessive
torment
.
But
if
he
have
no
feeling
of
his
inward
wounds
,
then
he
is
miserable
above
measure
:
it
is
the
worst
of
evils
to
cherish
ones
own
wickedness
without
perceiveing
it
,
and
to
have
lost
all
sense
after
one
is
mortally
wounded
.
Thus
Drunkards
while
they
are
Carousing
,
perceive
not
the
strength
of
wine
,
which
when
digested
they
are
sensible
of
.
Well
said
St.
Chrysostome
:
The
chiefest
wickedness
is
to
be
wicked
.
Not
unlike
to
this
is
that
assertion
of
Seneca
:
The
prime
and
greatest
punishment
of
sinners
is
,
to
have
sinned
.
Neither
is
any
crime
without
pain
,
because
the
torment
of
wickedness
is
in
wickedness
it self
.
The
Conscience
is
scourged
with
what
ever
is
done
amiss
.
Where
Vice
is
,
there
is
also
punishment
:
Neither
can
a
goared
Conscience
be
without
grief
.
Though
no
one
strike
a
wicked
man
,
though
no
one
maim
or
torture
him
with
rack
or
flames
;
yet
he
himself
is
his
own
Executioner
.
Peradventure
he
is
insensible
,
and
hath
lost
all
feeling
of
his
sad
condition
:
He
is
therefore
so
much
nearer
to
Hell
fire
by
how
much
he
is
farther
off
from
the
knowledge
of
his
own
offences
.
Such
an
one
may
be
rightly
termed
dead
and
buried
:
Who
hath
sinned
and
is
not
sorry
;
who
hath
grievously
transgressed
,
and
sues
not
for
pardon
;
who
hath
lost
Gods
grace
and
sighs
not
for
it
;
who
is
deprived
of
his
right
to
Heaven
,
and
esteems
it
no
damage
;
who
is
ready
to
be
tumbled
into
Hell
,
and
laughs
at
it
.
What
a
bruite
is
this
?
what
a
stone
?
what
a
block
?
this
is
the
malignant
nature
of
sin
,
so
to
transform
men
into
beasts
,
stocks
and
stones
,
as
that
they
perceive
not
their
own
scars
,
till
they
be
discovered
by
hell
fire
.
We
then
begin
to
abhor
sin
,
when
it
is
attended
by
rigorous
chastisement
.
Yea
it
often
comes
to
pass
,
that
such
as
through
impiety
have
lost
all
feeling
,
receive
a
foretast
of
hell
before
they
part
with
this
life
.
So
those
of
Sodom
and
Gomorrah
had
a
tryal
of
Hell
,
Chrysostome
:
When
mention
is
made
of
Hell
,
if
thou
want
faith
and
scoff
at
it
,
call
to
mind
the
burning
of
Sodom
.
For
we
have
beheld
,
we
have
beheld
,
I
say
,
even
in
this
life
a
representation
of
Hell
,
in
that
conflagration
of
Sodom
,
as
they
can
testify
,
who
have
travelled
to
those
places
,
and
bin
eye
witnesses
of
Divine
indignation
thundred
down
from
Heaven
.
Imagine
how
grievous
that
offence
was
,
which
brought
hell
upon
them
,
ere
they
went
down
into
Hell
.
The
wonderful
and
almost
incredible
effects
of
the
Plague
and
Lightning
,
who
is
of
sufficient
ability
to
declare
?
and
yet
much
more
exceeding
all
expression
is
that
Plague
and
Lightning
of
sin
,
which
consumes
and
layes
all
wast
.
Sin
of
all
evils
is
the
greatest
and
only
evil
:
it
is
worse
then
Death
,
then
Hell
,
then
any
punishment
,
because
it
is
the
source
from
whence
all
punishment
proceeds
.
Susanna
being
tempted
to
prostitute
her
Chastity
,
If
I
shall
do
this
,
it
is
death
to
me
:
and
if
I
do
it
not
,
I
shall
not
escape
your
hands
.
What
dost
thou
say
woman
?
mark
well
thy
words
:
For
if
thou
do
not
consent
to
the
Adulterers
,
thou
shalt
dye
:
if
thou
do
consent
,
thou
shalt
escape
death
.
Nevertheless
she
stands
to
what
she
said
:
If
I
shall
do
this
it
is
death
to
me
.
The
chast
Matron
knew
well
there
was
another
death
,
besides
that
of
the
body
,
a
perpetual
an
Eternal
death
,
Sin
when
it
is
consummate
,
ingendreth
death
.
It
is
better
for
me
without
the
act
to
fall
into
your
hands
,
then
to
sin
in
the
sight
of
our
Lord
.
Learn
of
this
noble
Matron
,
O
Christians
,
rather
to
lose
the
life
of
the
body
,
then
the
grace
of
God
.
SECT.
3.
TAke
now
our
third
assertion
:
Whoever
sins
mortally
,
doth
wilfully
draw
upon
himself
all
kind
of
miseries
and
calamities
.
Because
sin
is
the
principal
,
yea
the
sole
and
only
Origen
of
them
all
.
St.
Cyprian
in
writing
exhorts
Donatus
to
climb
up
to
the
top
of
the
Mountain
of
sublime
judgement
,
and
thence
to
take
a
view
of
the
Seas
infested
with
Pyrates
,
and
journeys
by
Land
beset
with
Robbers
,
Thieves
and
Menslayers
,
in
great
aboundance
every
where
,
Cities
rent
a
sunder
with
dissentions
,
and
whole
Kingdomes
over-run
by
wars
;
so
as
no
place
may
be
found
free
from
calamities
,
which
have
their
rise
from
sin
:
Sin
is
the
firebrand
and
root
of
all
misery
.
Most
truly
said
St.
Chrysostome
:
The
several
names
of
calamities
are
bare
names
to
them
that
discourse
aright
,
that
alone
is
calamity
indeed
to
offend
God
.
He
hath
too
mean
a
conceit
of
God
,
who
dares
prefer
before
him
any
Lucre
,
or
base
delight
.
Were
there
some
other
deity
as
amiable
,
rich
,
liberal
and
holy
,
which
we
valued
more
then
God
,
our
folly
might
have
some
colour
of
excuse
;
but
since
we
esteem
most
vile
trash
,
and
set
more
by
a
few
drops
,
then
the
whole
Ocean
;
and
put
an
higher
price
on
creatures
then
the
Creatour
of
them
;
is
not
this
down
right
madness
,
manifest
impiety
,
the
worst
of
evils
,
the
seminary
of
all
calamities
?
But
what
dare
not
fool-hardy
mortals
attempt
?
Even
Fables
themselves
discover
unto
us
mans
temerity
.
Gyants
have
a
design
against
Heaven
,
Hercules
invades
Hell
,
Jason
with
his
fellowes
dives
into
the
Bowels
of
the
Sea
,
Daedalus
takes
his
flight
through
the
air
.
This
Lesson
we
learn
from
Fictions
:
The
proud
like
Gyants
assail
Heaven
,
which
is
exposed
only
as
a
conquest
for
humility
:
Such
as
despise
God
,
make
hell
but
a
business
of
langhter
:
covetous
persons
Iason
like
,
hoyse
Sails
in
pursuit
of
the
Golden
Fleece
:
Ambitious
men
,
as
Daedalus
did
his
wings
,
open
their
jaws
to
every
breath
of
vain
glory
.
Bold
mortals
stoutly
undertake
any
enterprize
which
leads
them
by
the
hand
to
forbidden
wickedness
.
And
whence
,
I
pray
,
proceeds
Discord
,
Strife
,
War
and
utter
ruine
,
but
from
sin
alone
?
All
the
health
,
comliness
and
strength
which
is
in
mans
body
,
by
means
of
sin
becomes
a
prey
to
sickness
and
to
death
.
This
made
the
Royal
Prophet
exclaim
:
There
is
●ealth
in
my
flesh
,
my
bones
have
no
peace
at
the
face
of
my
sins
.
This
likewise
moved
our
Heavenly
Physitian
to
arm
us
against
all
Maladies
with
this
wholesome
document
:
Now
sin
no
more
,
least
some
thing
worse
happen
to
thee
.
Pestilence
and
all
sorts
of
diseases
made
their
entrance
into
the
world
by
the
Portal
of
sin
.
Turn
over
the
History
of
Kings
,
and
you
shall
manifestly
observe
,
Pride
brought
them
under
the
lash
;
read
Ezechiel
,
and
you
may
find
Rapine
chastised
,
as
well
as
Luxury
by
the
Prophet
Ioels
testimony
.
No
place
wants
examples
of
divine
justice
:
What
misery
did
sin
involve
the
Kings
of
Israel
in
,
what
the
Corites
,
Sodomites
,
Dathan
and
Abiran
with
multitudes
of
the
Jewish
race
,
and
infinite
others
?
How
many
hundred
thousands
how
many
millions
of
men
hath
sin
bereaved
of
life
by
Famine
,
Plague
,
Warr
,
Fire
,
Water
,
and
other
untimely
means
?
They
have
perished
for
their
iniquity
.
Because
they
that
are
malignant
,
shall
be
cast
out
.
So
unto
all
men
death
did
pass
by
sin
,
that
life
is
no
beter
then
a
continual
death
.
This
truth
receives
light
from
the
rehearsal
of
some
of
those
many
instruments
of
death
invented
to
take
away
life
.
Wherefore
are
Prisons
in
the
world
?
wherefore
have
we
stocks
Pillories
,
Shackles
,
Bolts
,
Halters
,
Racks
,
Scourges
,
Grid-irons
,
Wheels
,
Scorpions
,
Frying-pans
,
Iron-combs
,
Gallows
and
such
like
provision
?
had
not
these
a
begining
to
revenge
sin
committed
,
or
were
they
not
found
out
by
such
as
were
resolved
to
do
amiss
by
tyrannizing
over
the
innocent
?
I
must
needs
acknowledge
the
Variety
of
Punishments
to
be
great
,
but
far
greater
is
the
diversity
of
crimes
which
deserve
punishment
.
Proteus
never
put
on
so
many
several
faces
,
nor
Empedocles
changes
,
nor
Pythagoras
trasmigrations
,
nor
Chaldeans
varieties
,
nor
Evantius
shapes
,
as
sin
doth
different
forms
and
representations
.
Now
as
honesty
and
innocency
of
life
elevate
a
man
above
the
ordinary
strain
,
so
lewdness
and
impiety
cast
him
down
below
the
meanest
of
men
,
and
rank
him
amongst
bruite
beasts
.
Is
he
worthy
the
name
of
a
man
,
who
for
ravenousness
contends
with
the
Wolf
;
who
by
anger
resembles
the
dog
,
by
Pride
,
the
Peacock
,
by
Avarice
the
Toad
,
by
Levitv
the
Sparrow
,
by
subtilty
the
Fox
,
by
Greediness
the
Vulture
,
by
Fury
the
Lion
,
by
Fearfulness
the
Heart
,
by
Laciviousness
the
Goat
?
Hence
King
David
gave
unto
Snakes
and
Asps
the
Epithete
of
angry
,
and
of
foolish
to
Mules
;
Hieremy
termed
Horses
Adulterers
;
Ezechiel
called
Pharao
a
Dragon
;
St.
Iohn
likened
the
Pharasees
to
a
brood
of
Vipers
;
Christ
branded
the
shameless
with
the
name
of
Dogs
and
Swine
,
as
he
did
Herod
with
that
of
Fox
.
Sin
changes
men
into
beasts
;
as
is
apparent
out
of
Holy
Writ
:
Man
when
he
was
in
honour
did
not
understand
:
he
was
compared
to
beasts
without
understanding
,
and
became
like
to
them
.
This
is
no
great
change
:
Sin
converts
a
man
into
a
Devil
,
as
Christ
plainly
said
to
his
Discisples
:
Of
you
one
is
a
Devil
.
He
objected
likewise
unto
the
Jews
:
You
are
of
your
Father
the
Devil
.
St.
An
envious
man
is
worse
then
the
Devil
:
the
Devil
indeed
bears
envy
,
but
to
men
,
not
to
his
own
companions
:
whereas
thou
being
a
man
dost
envy
men
,
and
practise
hatred
against
those
of
the
same
kind
and
nature
with
thy self
,
which
Satan
doth
not
.
A
wicked
man
may
rightly
be
stiled
a
Devil
,
yea
hell
it self
:
And
Hell
and
death
(
saith
the
Apostle
)
were
cast
into
the
Pool
of
fire
.
How
could
this
be
?
was
hell
cast
into
hell
?
it
was
so
,
if
we
credit
Expositours
upon
this
place
:
because
he
who
steers
a
wicked
course
,
may
justly
be
termed
an
Hell
.
For
as
hell
is
a
place
of
torments
,
and
an
abode
for
Devils
;
so
a
man
of
debaucht
carriage
suffers
the
pangs
of
a
guilty
Conscience
;
wherein
the
Devil
hath
taken
up
his
quarters
.
Thus
then
this
Hell
shall
be
cast
into
Hell
.
O
sin
,
O
blasting
and
pestiferous
whirlwind
!
which
killest
in
the
budd
both
blossoms
,
leaves
and
fruit
of
humane
actions
:
which
deprivest
man
of
justice
and
innocency
,
and
robbest
him
of
himself
.
O
Poyson
,
which
dost
murther
when
beloved
,
and
infectest
even
the
very
Marrow
of
the
Soul
;
and
canst
not
be
asswaged
by
an
Ocean
of
calamities
,
nor
extinguished
by
the
flames
of
Hell
!
God
makes
this
question
to
our
first
Parent
after
his
fall
:
Adam
where
art
thou
?
Adam
might
with
reason
have
returned
this
answer
:
I
am
no
where
.
He
was
then
no
no where
indeed
:
For
by
sin
committed
he
was
separated
from
God
;
and
punishment
for
his
fault
exiled
him
from
Paradise
:
Neither
was
he
in
himself
,
by
reason
of
the
remorse
his
Conscience
endured
;
neither
was
he
in
other
creatures
,
which
his
offence
had
moved
to
Rebellion
;
nor
in
the
world
,
because
of
his
own
inconstancy
.
He
was
then
no
no where
,
alas
!
he
was
no
where
,
where
he
might
find
repose
:
But
he
was
like
unto
a
swift
running
torrent
,
whose
streams
in
regard
of
their
rapid
motion
can
neither
be
affirmed
to
be
here
,
nor
there
.
Do
you
desire
to
know
what
sin
is
?
Take
a
leisurely
view
of
Adams
fall
.
How
many
millions
of
men
were
plunged
into
the
depth
of
miseries
by
it
?
from
it
sprung
Famine
,
War
and
Pestilence
;
from
it
all
Calamities
,
Disasters
,
yea
death
it self
.
Such
a
tree
might
well
bring
forth
such
fruits
;
from
such
a
cause
such
effects
were
easily
produced
.
True
it
is
,
the
Son
of
God
was
fastned
to
a
Cross
to
expiate
this
crime
;
and
yet
how
many
millions
suffer
wrack
in
hell
through
sin
?
Who
ever
will
attentively
consider
these
things
,
when
soothing
pleasure
invites
him
to
offend
,
may
freely
say
:
I
will
not
buy
eternal
repentance
at
so
dear
a
rate
.
When
the
Heavens
frown
and
burst
forth
into
storms
of
Hail
,
Snow
,
Whirlwinds
,
Thunder
and
Lightning
;
the
cause
is
,
that
Exhalations
and
Vapours
,
through
their
native
lightness
are
easily
drawn
up
,
and
afterwards
in
various
tempests
fall
down
to
the
earth
again
.
No
otherwise
descend
from
Heaven
upon
us
violent
storms
of
Dearth
,
Warr
,
Plague
,
Sickness
and
other
miseries
;
which
God
indeed
rains
down
amongst
us
,
but
after
the
Exhalations
and
Vapours
of
our
transgressions
had
ascended
on
high
:
that
lecture
we
learn
from
the
Schools
of
Phylosophy
,
this
of
Divinity
.
St.
Gregory
speaks
to
the
purpose
:
The
evil
we
suffer
,
our
sins
have
deserved
.
The
same
is
attested
by
Ecclesiasticus
:
Death
,
Bloud
,
Contention
and
Sword
,
Oppressions
,
Famine
,
and
Contrition
,
and
Scourges
:
For
the
wicked
all
these
were
created
.
Sin
Banisht
us
from
Paradise
into
this
vale
of
tears
,
into
this
tempestuous
Sea
,
where
boysterous
Winds
,
and
lofty
Surges
cause
frequent
Ship-wracks
,
and
all
other
miseries
.
Sin
maketh
people
miserable
saith
Salomon
.
I
must
needs
deliver
my
mind
in
Seneca's
words
:
He
is
deceived
that
thinks
God
can
have
a
will
to
do
hurt
:
he
cannot
.
God
neither
doth
evil
,
nor
hath
evil
:
Albeit
he
chastise
some
,
and
keep
them
in
awe
with
punishments
.
His
eyes
are
clean
from
seeing
evil
,
and
cannot
look
toward
iniquity
:
Therefore
he
bears
extream
hatred
against
sin
.
Even
as
light
of
its
own
nature
hath
opposition
with
darkness
,
Comliness
with
Deformity
,
Goodness
with
Malice
,
Purity
with
Uncleanness
,
Life
with
Death
:
So
hath
sanctity
with
all
wickedness
.
Wherefore
as
God
loves
sanctity
beyond
expression
,
in
like
manner
his
aversion
from
sin
is
infinite
.
Marks
of
his
aversion
are
these
that
follow
.
First
he
withdraws
himself
and
his
grace
from
a
sinner
.
Then
he
punisheth
sin
with
many
calamities
as
with
present
coyn
,
even
in
this
life
.
Thirdly
he
takes
from
the
Malefactour
all
right
to
Heaven
:
Therefore
we
must
either
do
true
pennance
,
or
bid
adieu
to
Heaven
.
Fourthly
every
mortal
sin
he
chastiseth
with
flames
eternal
,
and
yet
(
which
cannot
be
exprest
without
admiration
)
the
chastisement
is
less
then
the
sin
deserves
.
All
Divines
unanimously
affirm
,
an
everlasting
torment
is
decreed
for
every
mortal
sin
,
neither
can
it
ever
truly
be
said
:
This
sin
hath
been
punisht
sufficiently
.
What
then
is
a
mortal
sin
?
Alas
!
alas
!
Let
all
Angels
answer
this
question
,
which
yet
they
are
not
able
fully
to
declare
,
that
which
lurks
under
one
deadly
sin
is
infinitely
abominable
.
That
which
Ludovicus
Blosius
recounts
to
stir
up
detestation
of
mortal
sin
is
exceeding
dreadful
:
If
the
Mother
of
our
Lord
,
the
most
Blessed
Virgin
,
had
sinned
mortally
,
and
had
dyed
without
contrition
,
she
had
never
attained
Heaven
,
but
must
have
been
tormented
with
the
Devils
in
Hell
.
So
rigorous
is
Gods
justice
.
This
likewise
was
revealed
to
St.
The
nature
of
one
mortal
sin
is
wonderful
to
amazement
.
Pliny
admires
Silver
,
Gold
and
Brass
,
sealed
up
in
a
bag
can
be
melted
with
Lightning
,
and
both
seal
and
bag
remain
untoucht
.
Much
more
worthy
admiration
it
is
,
that
the
soul
can
be
so
murthered
by
the
secret
admission
of
one
deadly
sin
,
as
thereby
to
become
a
prey
to
eternal
death
without
ever
dying
,
or
being
destroyed
.
St.
Chrysostome
gives
this
prudent
admonition
:
Brethren
,
be
not
children
in
your
understanding
,
but
as
to
malice
become
little
ones
;
for
it
is
a
childish
fear
to
fear
death
,
as
children
do
who
are
afraid
of
Vizards
,
and
not
of
fire
to
which
they
apply
their
hand
:
after
the
same
manner
we
stand
in
fear
of
death
,
which
is
but
a
contemptible
bug-bear
,
and
fear
not
sin
,
which
indeed
ought
to
be
feared
.
Because
it
robs
us
of
all
Gods
grace
;
makes
us
lyable
to
all
sorts
of
miseries
,
and
guilty
of
eternal
Flames
.
Thus
much
concerning
our
third
assertion
.
SECT.
4.
THe
fourth
assertion
is
:
Who
ever
sins
mortally
,
loseth
Heaven
for
all
Eternity
.
Sin
shuts
against
us
the
gate
of
Heaven
,
the
Empyrial
Heaven
,
which
is
adorned
with
all
delight
,
which
is
for
situation
most
sublime
,
for
extent
most
ample
,
and
in
every
respect
most
compleat
,
in
a
word
the
worlds
wonder
:
from
this
heaven
doth
only
deadly
sin
debar
us
.
We
acknowledge
the
Soveraign
Kings
decree
promulgated
by
St.
Paul
:
No
Fornicator
,
or
Unclean
,
or
covetous
person
(
which
is
the
service
of
Idols
)
hath
inheritance
in
the
Kingdome
of
Christ
and
of
God
.
This
loss
is
not
the
last
,
though
it
be
the
worst
:
For
in
case
no
other
harm
proceeded
from
sin
,
yet
this
alone
were
abundantly
enough
and
too
too
great
,
to
be
for
ever
excluded
from
the
joyes
of
Heaven
.
We
may
mention
this
damage
,
t
is
true
;
yet
are
we
unable
to
make
a
right
estimate
of
it
.
well
said
St.
Austin
:
If
it
were
in
our
power
brethren
,
to
hinder
the
coming
of
the
day
of
judgement
;
yet
in
my
opinion
we
ought
not
to
lead
a
wicked
life
.
Suppose
then
,
the
fire
of
divine
judgement
should
afflict
no
body
,
but
each
one
might
swim
in
what
pleasures
he
listed
for
ever
;
notwithstanding
if
they
were
separated
from
the
face
of
God
,
and
never
must
enjoy
the
sight
of
their
Creatour
,
their
loss
would
be
infinite
,
their
punishment
immense
:
so
as
(
to
speak
with
St.
Austin
)
they
would
have
cause
for
all
eternity
to
bewail
their
condition
,
though
they
were
not
guilty
of
sin
.
That
expression
seems
to
have
been
framed
amongst
Rhetoricians
:
Who
will
furnish
me
with
Parchment
as
large
as
the
heavens
?
who
will
provide
me
of
Quills
,
which
for
number
should
equal
the
leaves
of
the
trees
?
Who
will
give
me
a
Sea
of
Ink
,
that
I
may
write
down
the
harms
which
proceed
from
mortal
sin
?
yet
this
is
no
exaggaration
,
for
though
there
were
so
many
Quils
,
so
much
Parchment
and
Ink
to
write
with
,
still
it
would
go
beyond
the
art
of
man
to
summ
up
what
damage
accrues
to
man
by
sin
,
since
it
is
eternal
.
Truth
it self
proclaims
to
the
world
:
It
were
good
for
him
,
if
that
man
had
not
been
born
.
Since
God
hath
quite
blotted
out
his
image
in
Heaven
,
and
that
most
deservedly
,
in
regard
of
that
infinite
affront
offered
to
so
Soveraign
a
Majesty
:
which
is
so
much
more
notorious
,
by
how
much
the
good
preferred
before
God
is
of
less
value
.
But
all
treasure
,
delight
and
Honour
are
infinitely
below
God
:
therefore
the
wrong
done
to
God
is
infinite
,
and
consequently
the
punishment
must
be
proportionable
.
Is
not
he
much
obleiged
to
the
giver
,
who
bestows
on
him
gratis
an
hundred
Marks
in
Gold
?
Now
our
Tongue
,
or
Eyes
alone
,
which
God
hath
freely
gigen
us
,
are
infinitely
more
worth
then
a
thousand
Marks
in
Gold
:
to
say
nothing
thing
of
our
Soul
and
Body
,
which
are
far
more
estimable
then
a
thousand
worlds
.
Giles
,
one
of
St.
Francis
his
companions
,
Catechising
an
ignorant
person
,
said
:
A
certain
man
wanted
Hands
,
Feet
and
Eyes
;
to
whom
one
of
his
friends
spoke
in
this
manner
:
My
friend
if
one
should
restore
thee
both
Hands
,
Feet
and
Eyes
,
what
requital
wouldst
thou
make
him
?
I
would
quoth
he
,
become
his
servant
all
the
dayes
of
my
life
.
Well
then
replyed
Giles
,
who
gave
thee
Hands
,
Feet
,
Eyes
,
Tongue
,
Ears
,
Soul
and
Body
,
together
with
the
good
thou
injoyest
?
God
without
doubt
.
If
then
thou
wouldst
be
his
servant
that
only
restored
some
few
Limbs
,
what
is
it
meet
thou
shouldst
do
for
God
,
who
gave
thee
all
?
Tell
me
now
what
a
base
part
it
is
to
offend
him
with
thine
eyes
,
that
bestowed
them
on
thee
?
or
to
affront
God
by
word
or
deed
,
who
framed
both
tongue
and
hands
for
thee
?
Hence
ariseth
in
us
an
infinite
obligation
to
serve
God
;
from
which
if
we
swerve
by
transgression
,
both
fault
and
punishment
must
needs
be
infinite
.
Because
(
according
to
St.
Bernard
)
what
was
short
in
time
or
action
,
was
certainly
long
in
the
setled
resolution
of
the
will
.
Now
as
he
is
justly
condemned
that
wilfully
persists
in
vice
,
so
is
he
blame-worthy
that
strives
not
to
better
himself
in
vertue
.
In
like
manner
,
he
who
dies
in
sin
,
hath
a
living
death
in
eternal
pain
;
wherein
he
must
abide
for
ever
,
that
he
may
suffer
torment
for
ever
,
but
never
be
consumed
.
Alas
!
one
merry
moment
of
nimble
winged
time
we
prefer
before
treasures
of
glory
and
delights
eternal
:
we
lose
a
needle
,
and
are
sorry
for
the
loss
;
Heaven
is
snatcht
from
us
,
and
we
laugh
at
it
.
We
know
full
well
,
that
upon
every
greivous
crime
an
happy
,
or
wretched
eternity
depends
:
the
privation
of
that
,
and
possession
of
this
is
due
to
every
great
offence
.
Thus
much
we
know
,
and
yet
sin
boldly
;
especially
while
we
are
not
certain
of
one
minute
of
life
.
For
who
I
pray
,
after
sin
committed
,
hath
so
much
as
one
sole
moment
sure
to
do
pennance
in
?
Nevertheless
in
a
business
of
huge
consequence
,
and
such
extreme
uncertainty
,
we
expose
our
eternal
weal
to
manifest
hazard
of
eternal
wo
:
so
freely
do
we
exchange
everlasting
glory
for
endless
torments
:
and
in
effect
,
fools
as
we
are
,
demonstrate
our
hatred
to
Heaven
:
For
Heaven
he
hates
,
who
by
contempt
or
carelesness
intangles
his
soul
with
sin
.
A
Lacedemonian
,
saies
Plutarch
,
made
a
vow
to
throw
himself
headlong
from
the
Summit
of
Lucas
.
But
when
he
beheld
the
dreadful
height
of
the
Rock
,
he
was
strook
with
horrour
,
and
altered
his
purpose
.
Afterwards
being
upbraided
for
want
of
courage
,
he
answered
:
I
did
not
imagine
that
for
performance
of
my
vow
I
needed
a
greater
vow
.
Who
ever
designs
to
execute
some
difficult
exployt
,
must
take
upon
him
a
resolution
sutable
to
the
exploit
.
But
alas
!
what
comparison
betwixt
this
precipe
from
a
high
Mountain
,
to
casting
ones
self
headlong
from
Heaven
to
Hell
?
How
then
do
so
many
throw
themselves
down
from
the
fruition
of
bliss
,
to
thraldome
amongst
Devils
?
They
shut
their
eyes
ere
they
attempt
to
do
so
,
they
consider
not
the
infinite
malice
of
sin
,
nor
the
inexplicable
windings
of
eternity
:
They
jogg
on
towards
Hell
blindfolded
.
He
that
is
not
pleased
with
his
own
blindness
,
endeavours
by
all
means
possible
to
escape
this
downfal
;
and
chooses
rather
to
undergo
what
ever
happens
,
then
to
be
cast
into
that
abisse
whence
there
is
no
redemption
.
SECT.
5.
OUr
fifth
assertion
is
:
Who
ever
commits
a
mortal
sin
,
throws
himself
into
Hell
fire
for
ever
.
Fire
everlasting
is
an
unexplicable
punishment
of
sin
.
Were
there
no
other
mischief
in
sin
,
this
assuredly
would
be
an
abridgement
of
all
evils
.
The
reward
of
sin
is
death
eternal
.
The
soul
that
shall
sin
,
the
same
shall
dye
:
the
justice
of
the
just
shall
be
upon
him
,
and
the
impiety
of
the
impious
shall
be
upon
him
.
Admirable
is
St.
How
great
a
punishment
is
it
,
only
to
be
deprived
of
the
sight
of
God
?
Such
as
have
not
tasted
of
that
sweetness
,
if
they
do
not
desire
to
see
the
face
of
God
,
let
them
at
least
be
afraid
of
fire
;
those
who
are
not
invited
with
reward
,
may
be
terrified
with
torments
.
If
what
God
promiseth
seem
to
thee
of
small
account
,
tremble
at
what
he
threatens
.
The
sweetness
of
his
presence
is
offered
to
thee
,
and
thou
art
not
changed
,
nor
moved
,
nor
sighest
after
,
nor
desirest
it
.
Thou
still
huggest
thine
own
sins
;
and
the
delights
of
thy
flesh
:
Thou
heapest
to
thy self
straw
,
and
fire
will
come
upon
thee
.
Fire
will
burn
in
his
sight
.
That
fire
will
not
be
like
thine
,
into
which
notwithstanding
if
thou
wert
compelled
to
thrust
thy
hand
,
thou
would
rather
do
any
thing
then
that
.
If
he
that
compels
thee
should
say
:
Either
sign
this
wrighting
against
the
life
of
thy
Father
,
and
Children
,
or
thrust
thy
hand
into
thy
own
fire
;
thou
wouldst
obey
him
rather
then
burn
thy
hand
,
or
any
member
of
thy
body
,
which
could
not
abide
in
pain
forever
.
Thy
enemy
therefore
threatens
a
sleight
evil
,
and
thou
dost
evil
;
God
threatens
eternal
evil
,
and
wilt
thou
not
do
good
?
What
trouble
soever
the
Devil
causeth
in
our
souls
,
it
is
by
means
of
sin
.
Hence
our
passions
rebel
,
and
we
are
molested
with
fear
,
suspicion
,
inconstancy
,
grief
,
anxiety
,
despair
;
whereby
mans
soul
is
reduced
by
sin
to
resemble
Hell
.
There
is
no
peace
to
the
impious
;
saith
our
Lord
.
Such
as
abandon
themselves
to
sin
,
are
loaden
with
so
many
Chains
by
the
Devil
,
till
at
length
with
their
own
weight
they
sink
down
into
hell
.
While
they
live
they
draw
nearer
to
hell
;
as
a
great
stone
tumbled
from
the
top
of
a
Mountain
,
tumbles
so
often
,
till
in
the
end
it
lye
in
the
bortome
.
In
this
manner
,
while
a
notorious
theif
went
up
the
Ladder
,
the
Hangman
encouraged
him
saying
:
You
have
but
one
step
further
to
go
:
and
so
he
turned
him
off
.
In
this
manner
little
birds
with
others
of
the
same
feather
fly
again
and
again
to
take
their
food
,
till
at
last
they
are
ensnared
.
In
this
manner
Drunkards
animate
their
pot-companions
;
this
one
cup
and
no
more
:
This
course
they
continue
,
till
they
drown
each
other
in
strong
liquor
.
And
the
like
method
is
observed
by
sinners
:
In
the
beginning
they
think
it
much
to
commit
one
sin
;
by
and
by
they
double
,
redouble
and
multiply
offences
,
till
they
come
to
hundreds
.
Thus
he
who
at
first
sinned
privately
and
with
much
bashfulness
,
by
degree●s
puts
on
a
bold
face
,
and
dares
now
a●●t
confidently
what
ere
while
he
blusht
to
think
on
.
Thus
the
first
naughtiness
is
seldome
acted
alone
,
but
drawes
after
it
a
long
train
of
impurities
.
The
beggining
was
ind●ed
with
one
crime
,
then
two
,
afterwards
more
,
till
in
proces●s
of
time
the
number
encreased
almost
above
number
.
Thus
a
sprout
growes
up
into
a
wood
;
thus
a
drop
swells
into
an
Ocean
;
thus
a
spark
becomes
a
fire
of
that
greatness
as
it
is
not
to
be
extinguisht
for
all
eternity
.
All
these
proceedings
serve
to
recompence
sin
.
Whence
some
have
arrived
to
such
a
generous
resolution
,
that
they
choose
rather
to
dye
then
admit
of
one
sin
.
The
most
chast
Ioseph
would
rather
lose
his
good
name
together
with
his
life
,
then
to
undergo
the
least
impeachment
of
Chastity
.
It
is
better
for
me
without
the
act
to
fall
into
your
hands
,
then
to
sin
in
the
sight
of
our
Lord
.
It
was
more
pleasing
to
her
to
be
stoned
to
death
,
then
stained
with
Adultery
.
Blessed
St.
Paul
was
sure
,
that
death
it self
could
not
separate
him
from
the
love
of
Christ
.
St.
Ambrose
was
resolved
to
undergoe
all
hardship
whatever
,
rather
then
act
any
thing
misbecoming
his
profession
.
Fo●t
when
Ruffinus
put
Theodosius
the
Emperour
in
hope
the
Holy
Bishop
would
change
his
resolution
.
No
,
quoth
Theo●dosius
,
I
know
well
the
constancy
of
Amb●rose
;
no
fear
of
temporal
Majesty
can
make
him
forsake
the
Law
of
God
.
St.
Chrysostome
with
equal
fortitude
opposed
himself
against
the
menaces
of
Eudoxia
the
Empress
,
and
was
so
far
from
being
dismaied
with
her
fury
,
that
she
was
told
in
these
express
words
:
It
is
in
vain
to
go
about
to
terrify
the
man
;
he
fears
nothing
but
sin
.
Lewis
King
of
France
,
being
yet
a
child
,
learned
this
lesson
of
his
Mother
Blanch
;
Rather
to
part
with
life
,
then
consent
to
a
mortal
sin
.
St.
Anselm
Bishop
of
Canterbury
would
rather
leap
into
Hell
then
commit
a
mortal
sin
.
St.
Edmund
his
successour
in
the
same
See
,
frequently
said
:
I
would
rather
throw
my self
into
a
burning
Furnace
,
then
wittingly
commit
any
sin
against
God
.
Democles
,
a
comely
youth
,
to
escape
the
unnatural
dealing
of
King
Demetrius
,
leapt
into
a
hot
boyling
Cauldron
.
Such
a
death
suted
better
with
his
generous
mind
,
then
an
unchast
life
.
So
Papinian
the
Lawyer
,
though
no
Christian
,
resolved
to
dye
before
he
would
Patronise
the
design
of
Caracalla
Emperour
,
against
his
Brother
.
A
man
defiled
with
mortal
sin
is
more
vile
and
contemptible
then
a
Dog
,
a
Swine
or
a
Toad
:
For
these
owe
but
one
death
to
nature
,
he
two
;
the
first
to
nature
,
which
is
soon
past
;
the
second
to
God
,
which
continues
for
eternity
.
A
man
plunged
in
sin
,
may
fitly
be
termed
a
nest
of
Basiliskes
,
a
Den
of
infernal
Theives
:
of
whom
take
St
Pauls
affirmation
:
They
shall
suffer
eternall
pains
in
destruction
from
the
face
of
our
Lord
and
from
the
Glory
of
his
Power
—
they
are
quite
excluded
for
ever
.
Out
alas
!
What
age
ever
brought
forth
such
a
Monster
,
that
would
not
have
its
fury
satisfied
with
one
death
?
What
Executioner
,
what
Tyrant
contented
not
their
cruelty
with
Malefactors
dying
once
,
but
after
that
would
proceed
to
a
second
death
?
One
death
hath
been
sufficient
to
appease
most
barbarous
Tyranny
.
Whereas
sin
,
more
cruel
then
any
Monster
,
or
Tyrant
,
is
not
glutted
with
murthering
man
once
,
but
murthers
him
eternally
.
When
you
behold
an
Offender
hurried
to
Execution
,
and
his
flesh
pluckt
off
with
hot
Pincers
;
you
forthwith
imagine
his
crimes
were
hainous
,
since
his
punishment
is
so
excessive
:
How
grievous
then
must
that
fault
be
,
which
can
never
be
expiated
with
flames
eternal
?
This
point
is
often
treated
,
these
pains
are
frequently
denounced
by
God
,
and
yet
we
are
backward
in
forbearing
sin
.
These
particulars
we
are
assured
of
,
and
still
hold
on
to
violate
divine
Laws
with
extreme
temerity
.
This
fault
we
know
,
deserves
to
be
eternally
banisht
from
Heaven
,
that
crime
makes
its
Actour
punishable
with
fire
everlasting
,
both
in
soul
and
body
;
in
so
much
,
as
sin
may
seem
to
blow
the
Coals
,
and
to
subminister
Fuel
for
the
duration
of
torments
.
He
that
would
seriously
weigh
what
is
here
delivered
,
would
he
not
bridle
his
unruly
appetites
?
would
he
not
restrain
himself
from
sin
,
and
tread
a
better
path
?
It
is
down
right
madness
to
choose
rather
to
perish
,
then
amend
ones
life
.
O
Mortals
consider
these
things
:
this
matter
is
exceeding
ferious
,
and
of
mighty
consequence
.
Heaven
is
not
purchased
with
doing
nothing
.
All
this
notwithstanding
men
sin
with
as
much
freedome
and
security
,
as
if
God
were
ignorant
of
their
acting
:
they
go
on
as
boldly
,
as
if
God
had
not
forbidden
them
;
and
offend
as
confidently
as
though
God
did
nor
look
on
while
they
offend
.
We
admire
the
foolishness
of
Esau
,
who
valued
a
dish
of
Pottage
above
his
birth-right
:
Let
us
now
admire
no
more
all
we
that
esteem
a
bruitish
pleasure
at
a
higher
rate
,
then
our
title
to
the
Kingdome
of
God
;
all
we
that
sell
our
Inheritance
of
Glory
for
an
empty
blast
of
humane
praise
.
What
is
now
become
of
those
Heroick
resolutions
;
I
will
rather
lose
my
life
,
then
sin
?
Plutarch
tells
you
how
Lysimachus
was
reduced
to
that
extremity
by
thirst
,
that
he
gave
himself
and
his
Army
up
into
the
hands
of
his
enemies
;
and
after
he
had
swallowed
a
cup
of
cold
water
,
he
cryed
our
;
wo
is
me
,
base
fellow
that
I
am
,
that
have
parted
with
a
Kingdome
for
so
small
pleasure
!
With
how
much
more
reason
may
one
that
sins
mortally
exclaime
:
O
wretch
that
I
am
,
and
unworthy
the
name
of
man
,
who
for
a
fleeting
and
beastly
delight
sell
my
right
to
Heaven
,
prefer
creatures
before
my
Creatour
,
Vice
before
Vertue
,
Death
before
Life
,
and
Perdition
before
Salvation
!
Ah!
covetous
miscreant
,
for
how
slender
gain
dost
thou
sell
away
Heaven
?
Alas
!
Lacivious
beast
,
why
dost
thou
change
eternal
joyes
for
a
moments
pleasure
?
O
wrathful
and
envious
man
,
how
seldome
dost
thou
meditate
on
hell
?
And
thou
O
Drunkard
,
why
wilt
thou
quaff
away
an
Ocean
of
Celestial
Nectar
?
Good
Lord
!
what
height
of
folly
is
it
,
when
a
blessed
eternity
lyes
at
stake
,
to
part
with
everlasting
happiness
for
a
minutes
delight
?
Lust
,
Revenge
,
Drunkenness
,
and
all
other
vices
please
but
for
a
moment
,
and
merit
torments
for
an
entire
eternity
.
Wherefore
do
we
now
wonder
,
that
God
eternally
punishes
the
wicked
,
since
the
reward
of
the
vertuous
is
without
end
?
Again
,
he
that
sins
mortally
for
a
transitory
pleasure
,
sells
away
himself
to
the
Devil
;
what
marvail
if
the
buyers
title
become
perpetual
?
This
made
Elias
speak
plainly
to
King
Achab
:
I
have
found
thee
mine
enemy
,
for
that
thou
art
sold
,
to
do
evil
in
the
sight
of
our
Lord
.
Moreover
it
is
notorious
,
that
he
who
grows
obstinate
in
sin
,
augments
his
own
pain
:
seeing
therefore
those
in
Hell
are
obstinate
in
their
sins
(
for
in
Hell
there
is
neither
pennancenor
amendment
)
they
likewise
increase
their
injury
.
Understand
(
then
)
these
things
you
that
forget
God
:
lest
sometime
he
take
you
violently
,
and
there
be
none
to
deliver
you
.
The
very
same
,
who
is
now
offended
,
will
be
your
Judge
:
from
whom
there
lyes
no
appeal
to
any
other
;
no
frivolous
defence
,
or
foolish
excuse
will
then
be
admitted
;
favour
at
that
time
is
bootless
,
intercession
vain
,
pleading
comes
too
late
,
delayes
may
not
be
expected
:
For
the
judge
cannot
be
moved
with
flattery
,
nor
corrupted
with
Bribes
;
the
last
sentence
is
irevocable
,
the
decree
eternal
aswell
,
as
the
punishment
ensuing
.
CHAP.
XV.
Why
one
Mortal
Sin
is
punished
with
Eternal
Torment
.
NOne
wonders
to
hear
one
say
,
a
magnificent
City
was
burnt
to
the
ground
by
neglecting
to
have
care
of
one
spark
of
fire
.
We
know
by
experience
the
activity
of
fire
,
and
its
unsatiable
appetite
,
it
has
a
devouring
stomach
,
while
competent
matter
is
set
before
it
,
it
feeds
greedily
,
and
by
feeding
grows
bigger
:
it
spares
nothing
that
is
fitly
disposed
for
its
pallate
,
it
swallowes
up
Houses
,
Cities
and
Kingdomes
:
it
makes
no
distinction
betwixt
friends
and
foes
,
it
layes
all
wast
,
it
consumes
all
:
it
has
inflamed
whole
towns
,
and
we
beleive
it
will
bring
the
world
into
conflagration
.
What
Jaws
,
what
Panch
may
I
say
it
hath
,
whose
hunger
so
much
provision
of
sustenance
is
not
able
to
asswage
?
We
do
not
therefore
wonder
that
by
one
spark
entire
Cities
become
desolate
,
but
that
the
flames
were
no
sooner
extinguisht
.
In
like
manner
,
we
do
not
gain-say
any
one
that
affirms
our
life
to
be
but
a
moment
;
and
indeed
compared
to
Eternity
it
scarcely
deserves
to
be
called
a
moment
.
Now
if
you
say
further
,
Eternity
depends
on
this
moment
,
I
shall
not
contradict
you
,
because
I
know
,
an
eternal
reward
is
acquired
with
temporal
pains
;
for
in
case
the
labour
were
eternal
,
the
recompence
could
not
be
perpetual
.
Neither
shall
I
contest
with
any
who
avoucheth
,
everlasting
joy
may
●e
obtained
in
the
twinkling
of
an
eye
;
since
this
blessing
is
not
due
to
our
deserts
but
to
the
merits
of
Christ
.
This
then
is
that
which
holds
us
in
admiration
;
that
eternal
punishment
is
frequently
incurred
in
a
short
time
,
in
a
moments
space
with
one
sole
thought
.
Actions
vertuously
performed
deserve
an
endless
Crown
,
by
reason
of
our
Saviours
merits
,
which
are
of
infinite
value
:
But
how
our
sins
should
be
of
infinite
malice
,
and
consequently
merit
infinite
pain
,
this
passes
our
understanding
,
this
argument
of
Divinity
we
are
not
capable
of
.
For
what
malice
I
pray
,
lurks
under
the
sweetness
of
a
filthy
Lust
,
in
which
one
freely
lingers
for
an
hour
,
or
part
of
an
hour
,
or
a
minutes
space
,
which
may
not
for
all
eternity
be
sufficiently
expiated
,
even
in
flames
eternal
?
This
it
is
we
mervail
at
,
this
altogether
transcends
our
capacity
.
Something
in
answer
to
this
difficulty
hath
formerly
been
alledged
;
yet
in
regard
the
matter
is
weighty
,
and
hard
to
be
understood
,
we
shall
enlarge
our selves
in
the
declaration
of
it
,
and
unfold
this
Riddle
,
Why
a
sin
committed
in
a
moment
is
punisht
with
eternal
torment
?
where
by
the
way
we
shall
discover
the
efficient
cause
of
this
doleful
Eternity
.
SECT.
1.
IN
Christian
Religion
several
mysteries
are
contained
,
which
humane
reason
is
not
able
to
comprehend
:
Of
this
nature
we
particularize
five
.
The
mystery
of
the
blessed
Trinity
;
the
Incarnation
of
Christ
;
the
miracle
of
the
Holy
Eucharist
;
the
resurrection
of
the
dead
,
and
eternity
of
torment
.
Now
for
as
much
as
these
points
are
hard
to
beleive
,
therefore
Divine
Providence
hath
in
a
singular
maner
confirmed
them
by
Scriptures
,
Councils
and
Miracles
.
Our
talk
in
this
place
is
to
discourse
of
pains
eternal
,
and
why
God
,
whose
nature
is
to
have
mercy
would
have
them
eternal
.
Divines
in
this
point
have
gone
different
wayes
to
answer
the
difficulty
.
Some
say
,
the
Damned
alwaies
sin
,
therefore
they
are
alwaies
punished
.
What
injustice
therefore
is
it
for
him
to
groan
under
pain
,
who
persevers
in
doing
injury
?
This
answer
is
not
amiss
:
For
not
only
the
damned
sin
perpetually
in
Hell
,
but
even
here
,
while
they
lived
amongst
us
,
they
found
out
a
certain
kind
of
eternity
to
sin
in
;
which
is
the
matter
we
are
to
weigh
with
maturity
.
Who
ever
heaps
sin
upon
sin
till
death
,
sins
during
his
eternity
(
let
us
call
it
so
)
:
Therefore
in
Gods
eternity
he
is
most
justly
punisht
.
Both
truly
and
elegantly
said
St
Gregory
:
It
is
manifest
and
certain
beyond
controul
,
that
neither
the
blessed
have
an
end
of
their
joyes
,
nor
the
damned
of
their
sufferings
.
It
is
an
Oracle
of
truth
:
And
they
shall
go
into
punishment
everlasting
:
but
the
just
into
life
everlasting
.
This
might
well
be
objected
,
if
the
severe
Judge
weighed
only
deeds
,
and
not
the
hearts
of
men
:
for
the
wicked
therefore
had
an
end
in
sinning
,
because
they
had
an
end
in
living
;
since
they
were
resolved
,
if
it
had
been
in
their
power
,
to
have
lived
alwaies
,
that
they
might
alwaies
have
sinned
.
It
is
apparent
,
they
desire
to
live
perpetually
in
sin
;
who
while
they
live
,
never
give
over
sinning
.
Therefore
it
appertains
to
the
great
justice
of
the
judge
,
that
they
never
want
pain
,
who
in
this
life
would
never
be
without
fault
.
Here
I
would
by
all
means
have
this
observed
:
This
circumstance
goes
along
with
sin
,
Not
only
to
have
sinned
,
but
also
to
desire
to
sin
yet
more
:
justly
is
this
desire
punished
with
hell
:
because
God
doth
not
only
look
upon
sins
committed
,
but
likewise
the
eagerness
and
longing
to
commit
more
:
as
will
appear
by
this
example
.
Imagine
a
man
of
thirty
years
old
is
adjudged
to
hell
,
because
he
did
not
leave
off
sining
:
had
he
lived
fifty
,
sixty
,
seventy
years
,
he
had
continued
so
long
his
sinful
course
:
Nay
if
he
had
lived
a
hundred
,
a
thousand
years
,
he
had
still
held
on
sining
:
Yea
,
if
his
life
had
been
without
end
,
so
likewise
had
been
his
sins
.
Seeing
then
his
desire
to
sin
was
so
great
,
as
to
be
even
eternal
in
desire
,
deservedly
is
his
punishment
eternal
.
Therefore
as
St.
Gregory
inculcates
;
Let
them
never
be
without
pain
,
who
in
this
life
would
never
be
without
fault
.
SECT.
2.
MOreover
the
damned
do
not
expiate
faults
committed
;
they
do
not
lay
aside
that
malice
,
which
begun
with
them
during
life
:
for
they
have
not
so
much
grace
of
God
as
to
repent
.
That
which
followes
is
most
dreadful
,
and
unexplicable
:
The
damned
are
so
deprived
of
divine
grace
,
that
for
eternity
none
of
them
will
ever
say
:
Have
mercy
on
me
O
God
:
none
of
them
shall
ever
have
that
grace
.
In
which
perticular
they
resemble
much
the
Devils
,
from
whom
no
torments
what
ever
shall
be
of
force
to
squeez
these
words
:
We
have
sinned
spare
us
.
Hence
one
may
rightly
affirm
:
In
Hell
are
only
Devils
,
that
is
,
most
obstinate
and
desperate
enemies
of
God
;
such
as
are
not
the
devils
alone
,
but
likewise
all
the
damned
.
And
in
this
point
the
wicked
man
during
life
,
and
the
damned
in
torments
,
are
both
a
like
;
neither
of
them
being
able
with
their
own
forces
to
recal
their
soul
from
sin
.
In
this
case
help
from
God
is
necessary
:
which
he
never
denies
while
we
live
,
albeit
we
lose
his
Grace
a
thousand
times
:
but
withal
he
gives
us
this
admonition
;
Look
to
thy self
,
lo
,
now
I
pardon
this
fault
,
which
I
shall
not
alwaies
do
.
I
forewarn
thee
,
and
covenant
with
thee
;
while
thy
Soul
is
in
the
body
,
the
gates
of
mercy
stand
open
for
thee
;
enter
in
:
but
so
soon
as
the
soul
is
gone
out
of
the
body
,
these
gates
shall
be
close
shut
.
This
proceeding
of
God
is
most
just
:
For
if
the
damned
,
while
he
lived
,
had
asked
pardon
,
ten
,
twenty
,
thirty
thousand
times
,
he
might
have
obtained
it
.
But
when
death
has
once
bereaved
us
of
life
,
it
is
in
vaine
to
hope
for
any
more
pardon
,
help
or
grace
.
God
made
this
agreement
with
us
,
and
added
a
thousand
admonitions
,
that
we
should
not
reject
grace
when
it
was
offered
,
nor
mercy
while
we
might
find
it
.
But
we
resolved
to
embrace
neither
,
Grace
is
vanisht
,
Mercy
neglected
,
we
had
a
mind
to
be
miserable
,
we
were
determined
to
perish
:
Therefore
if
we
perish
,
we
may
thank
our selves
,
we
cut
our
own
throats
,
and
refused
to
be
friends
of
God
,
and
so
by
our
own
choice
we
never
shall
be
.
Furthermore
,
wicked
actions
are
directly
opposite
to
good
:
to
those
everlasting
pain
is
due
,
to
these
eternal
recompence
.
For
according
to
that
Maxime
of
Phylosophy
,
the
same
rule
holds
in
contraries
.
The
perfection
of
beatitude
is
to
be
happy
without
end
:
Then
the
accomplishment
of
torments
in
Hell
is
to
be
miserable
for
eternity
.
Christ
closes
all
his
divine
Sermons
with
this
sentence
:
And
these
shall
go
into
punishment
everlasting
:
but
the
just
into
life
everlasting
.
For
so
St.
Matt.
testifies
:
And
it
came
to
pass
,
when
Jesus
had
ended
all
these
words
.
Behold
,
our
Lord
concludes
his
exhortations
with
this
clause
,
of
reward
and
pain
everlasting
:
he
is
equally
just
and
merciful
;
whence
he
hath
decreed
to
his
friends
joy
,
and
to
his
enemies
torment
in
the
highest
degree
.
SECT.
3.
THese
things
I
must
confess
,
are
spoken
with
much
congruity
.
But
do
we
yet
dive
to
the
bottome
of
the
matter
in
debate
?
For
my
own
particular
I
imbrace
with
reverence
that
wise
principle
of
St.
Austin
:
He
is
become
worthy
of
eternal
ill
,
who
destroyed
in
himself
that
good
,
which
might
have
been
eternal
.
This
is
the
very
cause
of
everlasting
torment
,
the
infinite
malice
of
every
mortal
sin
.
For
being
an
infinite
goodness
is
offended
,
the
offence
discovers
infinite
malice
which
was
bold
to
violate
the
supream
Good
with
such
temerity
.
Sr.
Thomas
the
Prince
of
Divines
avoucheth
,
that
Sin
is
nothing
else
but
an
ill
humane
act
.
To
every
mortal
sin
he
ascribes
a
twofold
malice
:
The
one
,
an
act
differing
from
the
rule
of
reason
:
The
other
,
an
injury
done
to
God
,
by
contemning
him
.
Now
this
malice
is
no
other
then
a
voluntary
aversion
from
God
,
which
deserves
infinite
pain
,
because
it
refuseth
an
infinite
good
.
Certainly
every
mortal
sin
carries
with
it
a
contempt
of
God
,
as
will
appear
by
this
example
.
There
is
a
Law
enacted
under
pain
of
death
in
a
City
of
Italy
:
Let
none
wear
Sword
nor
Daggar
.
He
that
knows
this
Law
,
and
yet
will
carry
Sword
and
Daggar
;
either
contemns
the
Magistrate
,
or
the
Prince
who
made
it
.
God
in
like
manner
has
published
to
the
world
:
Let
none
Steal
,
none
Lye
,
none
commit
Adultery
,
&c.
Nevertheless
,
what
ever
the
Law
say
,
this
man
Steals
in
the
sight
of
God
,
that
Lyes
,
and
the
other
commits
Adultery
.
Is
not
this
to
contemn
God
?
He
that
violates
Caesars
edict
,
sins
against
Caesar
:
and
he
that
despiseth
Divine
Laws
,
despiseth
God
.
This
is
manifest
out
of
Holy
Writ
:
The
soul
that
shall
sin
,
and
contemning
the
Lord
,
shall
deny
unto
his
Neighbour
the
thing
delivered
to
his
custody
.
So
in
St.
Austins
opinion
:
Sin
is
,
contemning
an
unchangeable
Good
,
to
adhere
to
things
subject
to
change
.
Hence
comes
to
light
that
infinite
malice
of
sin
:
For
by
how
much
the
Majesty
offended
is
greater
,
by
so
much
is
the
offence
more
grievous
.
To
affront
a
Noble
man
is
grievous
;
to
offer
an
abuse
to
a
Lord
is
more
grievous
;
and
more
yet
to
injure
an
Earle
:
but
much
more
a
Prince
,
and
most
of
all
a
King
or
Emperour
.
These
degrees
are
observed
amongst
men
to
lay
open
the
nature
of
injuries
offered
.
What
injury
is
it
then
to
contemn
God
,
who
is
a
Law-giver
of
infinite
Majesty
?
Whence
it
comes
to
pass
,
that
the
infinite
malice
of
one
mortal
sin
,
though
in
an
unclean
thought
only
,
wittingly
consented
to
,
cannot
be
Cancelled
by
any
humane
actions
what
ever
.
For
if
into
one
Scale
of
Divine
justice
all
the
merits
of
the
most
glorious
Virgin-Mother
,
and
all
other
Blessed
were
cast
;
and
into
the
other
side
of
the
Ballance
were
put
one
only
mortal
sin
,
this
would
outweigh
them
all
,
so
as
for
this
they
would
never
be
able
to
make
due
satisfaction
.
It
is
altogether
dreadful
to
express
,
that
all
holy
actions
of
all
the
just
are
counterpoysed
by
one
mortal
sin
.
This
notwithstanding
he
will
cease
to
admire
,
who
knows
how
to
frame
a
right
estimate
of
God
and
his
immense
Majesty
.
It
is
an
unspeakable
temerity
for
a
creature
to
contemn
its
Creatour
.
St.
Mark
testifies
:
He
shall
be
guilty
of
an
eternal
sin
.
SECT.
4.
SO
great
therefore
,
and
infinite
is
the
malice
of
one
mortal
sin
,
that
all
acts
of
virtue
joyned
together
cannot
counterballance
it
,
unless
the
Soveraign
judge
be
pleased
gratiously
to
pardon
it
.
In
which
work
Gods
inexplicable
liberallity
appears
,
who
pardons
one
mans
sin
a
thousand
,
and
a
thousand
times
;
but
under
this
condition
,
that
he
sin
no
more
,
or
if
he
do
,
that
he
do
true
pennance
before
he
dye
:
which
the
sinner
often
times
disters
and
dyes
indebted
;
whereby
he
is
guilty
of
an
eternal
sin
.
Admirable
to
the
purpose
speaks
St
Austin
:
When
any
one
is
put
to
death
for
some
heinous
crime
,
do
the
lawes
esteem
that
short
space
of
his
execution
a
sufficient
punishment
,
or
rather
his
removeal
for
ever
from
the
company
of
the
living
?
For
as
the
Lawes
of
this
City
cannot
recal
to
life
one
that
is
killed
:
no
more
can
he
that
is
condemned
to
the
second
death
be
recalled
to
eternal
life
.
If
a
Magistrate
take
away
from
an
offender
a
life
,
which
he
gave
not
;
may
not
God
with
more
reason
do
as
much
?
Seeing
therefore
the
malice
of
a
mortal
sin
is
infinite
,
it
deserves
also
infinite
punishment
:
which
forasmuch
as
it
cannot
be
inflicted
by
way
of
intension
(
as
Schools
teach
)
it
is
requisite
it
be
done
by
extension
:
that
is
,
what
sharpness
of
torment
was
not
able
to
do
,
let
length
of
time
recompence
.
He
will
give
fire
,
and
worms
into
their
flesh
,
that
they
may
be
burnt
,
and
may
feel
for
ever
.
While
we
consider
these
things
,
methinks
we
should
be
so
disposed
,
as
they
are
,
who
being
guilty
of
frequent
robberies
,
cannot
behold
others
executed
for
the
same
fault
,
as
they
deserve
to
be
without
sighing
.
It
falls
out
sometimes
that
a
person
of
good
repute
passes
by
the
Gallows
,
and
secretly
sobs
within
himself
,
while
he
ruminates
these
particulars
in
his
mind
:
Lo
,
these
poor
wretches
which
totter
in
the
air
,
as
a
scorn
to
others
,
and
to
us
an
object
of
sadness
,
even
after
death
pay
for
faults
committed
in
their
life
.
And
what
crimes
they
were
hanged
for
?
some
of
them
perchance
,
if
all
their
theivery
were
put
together
,
have
not
stoln
above
ten
or
twelve
shillings
:
Whereas
thou
who
hast
purloined
some
thousands
of
crowns
,
walks
at
thy
liberty
,
clothed
in
Silk
and
Sattin
;
and
art
honourably
treated
by
all
,
having
perhaps
been
instrumental
in
their
death
,
which
thy self
deserved
a
hundred
times
more
then
they
;
who
filcht
away
trifles
,
and
hang
for
them
;
thou
having
carried
away
bags
of
Gold
,
and
yet
goest
scot-free
.
Take
heed
:
the
Gods
(
said
the
Ancients
)
tread
upon
Wooll
with
a
slow
pace
,
but
in
the
end
they
recompense
their
slowness
with
sharpness
of
revenge
.
In
this
manner
must
we
employ
our
thoughts
,
when
we
meditate
on
hell
:
Alas
!
how
many
mortal
sins
have
I
committed
,
and
yet
feel
no
smart
of
burning
?
How
many
fry
in
those
flames
of
Hell
,
and
must
fry
for
ever
,
who
are
guilty
of
far
fewer
crimes
then
I
,
and
perhaps
had
commited
but
one
deadly
sin
?
The
Sun
of
Gods
bounty
yet
shines
upon
me
;
they
,
whose
sins
were
neither
so
many
nor
grievous
,
as
mine
,
are
buried
in
eternal
darkness
.
Take
heed
:
Gods
vengeance
creeps
on
with
a
slow
,
but
sure
pace
.
Thou
stands
upon
a
tickle
point
,
and
dost
thou
not
tremble
?
a
small
matter
will
throw
thee
down
;
albeit
thou
hast
kept
footing
long
,
yet
a
moment
serves
to
turn
up
thy
heels
:
and
then
whither
wilt
thou
fall
?
An
Abisse
and
Chaos
of
flames
will
bid
thee
welcome
.
Take
heed
:
If
thou
stir
up
a
finger
,
thou
fallest
;
one
small
Feavour
,
an
Apoplexie
,
or
Palsey
;
one
slender
prick
with
a
Rapier
,
or
Pistol-bullet
will
send
thee
packing
into
Eternity
.
If
when
thou
fallest
,
thou
be
a
friend
of
God
,
his
Angels
will
bear
thee
up
:
If
otherwise
,
the
Devils
will
snatch
thee
away
,
and
hell
fire
will
give
thee
entertainment
.
St.
Ignatius
was
of
opinion
that
perchance
many
were
condemned
to
Hell
for
one
sole
mortal
sin
,
either
of
Perjury
,
desire
of
Revenge
,
some
Lacivious
thought
,
or
some
other
way
in
thought
,
word
or
deed
.
We
may
here
seriously
reflect
,
that
many
of
the
damned
were
men
as
well
as
we
,
and
amongst
those
many
Christians
,
who
by
Sacraments
and
Sermons
,
by
pious
books
and
wholesome
admonitions
were
induced
to
a
vertuous
life
,
which
perhaps
for
some
time
they
continued
,
even
in
great
familiarity
with
God
:
but
by
degrees
growing
tepid
and
remiss
,
they
fell
into
mortal
sin
,
and
so
by
Gods
just
judgement
were
condemned
to
eternal
flames
.
O
mortals
,
Set
your
hearts
(
cryes
out
the
Prophet
Aggaeus
)
upon
your
waies
.
SECT.
5.
SIgismund
the
Emperour
,
as
Aeneus
Silvius
relates
,
demanded
of
Theorick
Bishop
of
Colen
,
a
man
of
great
Authority
with
Princes
;
By
what
means
may
that
happiness
be
obtained
,
which
will
make
a
man
truly
happy
?
to
whom
Theodorick
replyed
:
It
is
in
vain
to
seek
for
that
amongst
men
.
The
Emperour
urged
again
:
Which
is
the
best
way
then
to
that
Heavenly
Beatitude
?
To
whom
the
Bishop
said
:
There
is
neither
a
more
certain
nor
safe
way
,
then
an
upright
intention
in
all
our
works
.
How
,
said
the
Emperour
,
must
we
enter
into
this
way
?
Theodvrick
answered
:
It
is
not
difficult
,
so
we
be
such
when
we
are
in
health
,
as
we
promised
to
be
,
when
we
were
sick
.
In
this
as
well
as
the
rest
he
answered
prudently
.
Here
indeed
is
no
true
felicity
,
which
we
may
seek
for
,
but
not
find
.
Great
inconstancy
waits
upon
all
our
actions
;
all
things
totter
,
nothing
is
stable
:
all
pleasure
is
base
,
when
compared
to
a
blessed
Eternity
.
The
ready
way
to
Caelestial
delights
,
is
indeed
a
pure
intention
in
all
our
actions
:
which
we
then
set
footing
on
,
when
we
perform
our
promises
,
undertaken
either
in
eminent
dangers
violent
diseases
,
or
the
Sacrament
of
Confession
;
and
make
that
shine
in
our
actions
,
which
seemed
specious
in
our
expressions
.
O
how
various
and
changeable
are
mens
resolutions
!
Ecclesiasticus
exclaims
:
He
that
is
washed
from
the
dead
,
and
toucheth
him
again
,
what
doth
his
washing
profit
?
He
toucheth
the
dead
after
washing
,
who
itterates
sin
after
repentance
.
Esay
admonisheth
:
Wash
you
be
clean
.
Bind
not
together
double
sins
,
for
neither
in
one
shalt
thou
be
free
from
punishment
.
Iterate
not
a
word
in
thy
speech
.
To
iterate
a
word
in
ones
speech
,
is
after
sorrow
to
commit
that
for
which
thou
must
greive
a
new
.
Which
St.
Gregory
confirms
in
these
words
:
He
that
mourns
for
his
sins
,
and
doth
not
forsake
them
;
goes
with
a
sad
heart
,
but
refuseth
to
humble
it
.
Therefore
,
saith
he
,
such
as
bewail
their
faults
,
and
do
not
leave
them
,
are
to
be
warned
that
they
weep
in
vain
to
cleanse
themselves
,
who
by
wicked
life
defile
their
souls
again
;
since
they
therefore
wash
themselves
with
tears
,
that
they
may
return
clean
to
their
former
filthiness
.
Hence
it
is
written
:
A
dog
returning
to
his
vomit
.
How
often
I
pray
,
Behold
thou
art
made
whole
:
sin
no
more
,
lest
some
worse
thing
chance
to
thee
.
We
give
ear
to
,
and
after
a
short
time
sleight
this
admonition
.
Therefore
St.
Bernard
delivers
his
mind
in
plain
terms
:
He
is
a
dissembler
,
and
no
true
penitent
,
that
still
doth
that
for
which
he
did
pennance
.
If
therefore
thou
desire
to
become
truly
penitent
,
leave
off
sin
,
and
offend
no
more
.
So
bewail
faults
committed
,
that
thou
commit
no
more
for
which
thou
must
renew
thy
forrow
.
For
that
pennance
is
fruitless
,
which
is
stained
with
subsequent
offences
.
SECT.
6.
VVEE
are
not
ignorant
of
this
truth
,
yea
when
the
execution
of
our
duty
is
required
from
us
,
we
make
fair
promises
,
and
perform
nothing
.
Ah!
how
often
and
seriously
do
we
engage
to
do
great
matters
,
but
in
effect
pass
no
farther
then
to
a
bare
engagement
;
we
fall
out
with
our
former
bad
courses
,
we
profess
perpetual
enmity
with
unchast
familiarity
,
and
still
wallow
in
the
same
puddle
of
impurity
;
we
frequently
purpose
amendment
,
and
that
's
even
all
:
we
are
big
with
mighty
resolutions
,
and
when
the
time
comes
bring
forth
a
little
Mouse
,
that
is
,
a
small
tepid
and
customary
work
.
Valerius
tels
us
of
a
Mare
which
in
that
vast
Army
prepared
by
Xerxes
,
Such
as
these
are
our
endeavours
:
In
one
day
we
resolve
to
become
Saints
,
we
undertake
Heroick
Enterprises
,
we
broach
new
purposes
tending
to
eminent
sanctity
,
and
promise
to
rectify
out
misdemeanours
:
but
our
resolutions
fall
to
the
ground
,
our
undertakings
are
blasted
in
the
budd
,
our
purposes
are
frustrate
of
their
effect
,
and
what
we
promised
to
amend
works
no
further
with
us
,
but
either
to
leave
us
as
it
found
us
,
or
else
to
let
it
pass
from
bad
to
worse
:
thus
our
generous
Horse
is
Sire
to
a
Hare
,
and
high
swoln
Mountains
are
delivered
of
a
Mouse
.
It
must
not
be
so
hereafter
;
we
must
stand
our
ground
,
and
what
we
reasonably
determined
,
we
must
press
forward
to
execution
.
Mens
dayes
are
short
,
and
the
slender
thread
of
our
life
is
quickly
broken
.
Our
life
is
not
unlike
the
Spiders
Web
,
whose
Artifice
appears
in
the
thinness
of
the
threads
,
which
being
laid
cross
each
other
,
as
if
they
were
neatly
interwoven
,
compleat
a
circular
net
with
maskes
handsomely
knit
together
,
thereby
to
ensnare
little
flies
,
that
serve
to
make
a
Feast
for
the
Artist
,
as
a
just
recompence
of
his
labours
.
This
I
say
,
is
a
representation
of
our
life
,
which
yet
some
utterly
dislike
should
be
spun
out
with
so
small
a
thread
,
and
are
angry
with
the
Poets
for
measuring
our
years
by
the
length
of
the
Distaffe
.
Nevertheless
King
David
confirms
our
similitude
:
Our
years
shall
be
considered
as
a
Spider
.
Well
then
may
the
course
of
our
life
resemble
the
slender
building
of
the
Spiders
Web.
Mans
days
are
short
,
and
we
go
on
forward
in
a
path
by
which
we
do
not
return
.
Mean
while
we
draw
near
to
eternity
;
none
of
us
is
far
distant
from
that
period
,
whereto
we
must
be
brought
early
,
or
late
.
Who
can
tell
,
how
many
steps
he
is
off
from
Eternity
?
To
day
perchance
,
or
to
morrow
it
will
entertain
thee
with
large
embracements
.
Wherefore
then
do
we
loyter
?
why
do
we
trifle
in
a
business
of
such
consequence
?
Let
every
one
save
his
Soul
.
He
is
wise
indeed
,
that
doth
not
prefer
a
minutes
pleasure
before
a
blessed
Eternity
.
CHAP.
XVI
.
The
incredible
blindness
of
mankind
,
and
dreadful
stupidity
,
as
well
in
committing
sins
,
as
in
considering
the
Eternity
of
Torment
due
to
them
.
SECT.
1.
VVHat
ever
we
deliver
by
word
,
or
writing
,
whether
we
inculcate
the
Predictions
of
the
Prophets
,
or
the
menaces
or
Oracles
of
Christ
,
or
the
writings
of
the
Apostles
,
our
endeavours
for
the
most
part
take
small
effect
:
we
talke
to
the
deaf
,
we
call
upon
those
that
hear
not
,
promises
and
threats
are
commonly
rejected
with
contempt
.
Yea
although
that
most
fearful
noyse
of
Eternity
,
eternity
eternity
sound
in
our
ears
,
we
are
but
little
moved
therewith
.
How
often
have
we
heard
this
Proclamation
?
We
are
the
children
of
Holy
ones
,
and
look
for
that
life
,
which
God
will
give
to
them
,
that
never
change
their
Faith
from
him
.
Another
life
will
succeed
this
,
an
eternal
and
ever
blessed
life
,
replenisht
with
never
ending
and
perpetual
delight
.
Have
patience
therefore
yet
a
while
:
Our
momentary
and
light
tribulation
worketh
an
eternal
weight
of
glory
in
us
.
We
shall
one
day
remember
with
joy
,
what
we
now
have
difficulty
to
endure
.
Whatsoever
sufferings
therefore
occur
,
In
all
Patience
and
longanimity
,
with
joy
giving
thanks
to
God
.
These
and
many
other
particulars
are
much
inculcated
to
little
purpose
,
whereunto
scarce
any
other
answer
is
returned
,
With
these
charms
they
strive
to
stop
your
mouth
:
but
,
O
miserable
,
and
blind
mortals
!
do
you
not
know
these
pleasures
,
you
thirst
after
,
are
forbidden
?
doth
not
your
own
Conscience
Preach
this
Doctrine
to
you
?
doth
not
reason
disswade
you
?
do
not
Gods
Laws
command
the
contrary
?
Tell
me
,
I
pray
,
do
you
not
beleive
all
the
pleasure
this
world
affords
,
how
lasting
soever
it
be
,
lasts
but
a
moment
,
withers
in
a
trice
,
and
ends
in
eternal
sorrow
?
All
Eternity
of
this
world
compared
to
true
Eternity
is
but
a
minute
,
a
point
,
and
less
then
nothing
.
But
do
you
consider
,
or
give
credit
to
these
things
?
If
you
will
be
known
by
the
name
of
Christians
,
you
must
both
think
on
and
beleive
them
.
If
you
acknowledge
mans
condition
to
be
such
,
that
we
are
unmindful
of
eternal
,
and
eagerly
pursue
things
present
;
which
is
the
cause
why
you
have
so
many
scars
,
are
so
grievously
wounded
,
and
drowned
in
the
sink
of
Vice
.
I
shall
own
your
Confession
as
good
,
in
case
it
be
accompanied
with
amendment
of
life
.
SECT.
2.
GIve
me
leave
to
propose
yet
another
question
:
Do
you
beleive
these
Vices
which
are
so
familiar
with
you
,
are
punisht
eternally
by
God
?
We
do
beleive
it
,
say
they
.
Why
then
are
you
both
so
forgetful
and
bold
,
as
to
tread
under
foot
so
confidently
the
laws
of
God
?
insomuch
as
neither
fear
of
chastisement
,
nor
dread
of
hell
,
nor
horrour
of
everlasting
fire
,
nor
love
of
Heaven
,
are
able
to
restrain
you
from
sin
.
From
want
of
this
fear
proceeds
your
debaucht
life
,
your
impatience
in
adversity
,
your
forgetfulness
of
Hell
in
prosperity
,
and
that
multitude
of
vices
which
ensnare
you
.
Indeed
Eternity
hath
no
place
in
your
thoughts
,
which
though
you
beleive
,
you
do
not
consider
it
with
attention
.
There
is
none
that
considereth
in
the
heart
.
Eternity
is
frequently
in
our
mouth
,
seldome
in
our
heart
.
Admonitions
concerning
Eternity
knock
at
our
Ears
,
but
are
not
admitted
to
enter
.
Scarce
any
one
weighs
attentively
the
Secrets
of
eternity
.
Now
and
then
perchance
we
have
some
thoughts
of
those
endless
windings
of
eternity
,
but
they
quickly
vanish
:
we
sometimes
read
what
others
have
written
of
eternity
,
but
we
soon
forget
it
:
we
hear
in
Sermons
of
that
bottomless
Gulf
of
Eternity
,
but
even
that
too
,
stayes
not
long
with
us
:
a
croud
of
other
thoughts
stifle
in
our
minds
those
wholesome
considerations
.
So
eternity
ere
it
be
well
entred
into
our
souls
,
is
overwhelmed
with
pernicio●●
desires
:
whence
all
the
blandishments
of
our
former
impurities
creep
into
our
hearts
,
and
nestle
there
,
as
before
.
Thus
our
Faith
which
we
boast
of
,
is
a
drowsy
or
indeed
a
dead
faith
.
Michael
Mercatus
the
elder
(
as
Baronius
relates
from
persons
of
undoubted
credit
)
entered
into
a
league
of
intimate
friendship
with
Marsilius
Ficinus
,
Michael
Mercatus
being
early
one
morning
busiy
at
his
study
of
Philosophy
,
he
heard
a
horseman
in
the
next
street
posting
amain
towards
his
Gates
,
and
Marsilius
his
voice
calling
aloud
:
Michael
,
Michael
,
those
things
are
true
they
are
true
indeed
,
they
are
most
true
.
Michael
acquainted
with
the
voice
of
his
familier
friend
left
his
books
,
ran
to
the
window
,
looked
forth
,
and
saw
Marsilius
his
back
,
riding
on
a
white
horse
,
and
now
almost
out
of
sight
at
a
turning
:
whom
he
pursued
with
a
nimble
voice
,
and
called
Marsilius
,
Marsilius
:
but
the
rider
in
white
admitting
no
delay
,
was
presently
out
of
sight
.
Mercatus
astonisht
with
this
unexpected
apparition
,
was
solicitous
to
know
,
what
was
become
of
his
Marsilius
.
After
a
while
he
understood
Marsilius
was
dead
at
Florence
that
very
hour
,
wherein
he
both
heard
and
saw
him
at
his
own
house
.
From
that
time
forward
Mercatus
,
though
otherwise
a
man
of
an
upright
life
,
and
approved
integrity
,
took
his
leave
of
Philosophy
and
resolved
to
adhere
more
exactly
to
the
principles
of
a
better
Philosophy
taught
Christian
Religion
.
Whereupon
being
dead
to
himself
and
the
world
,
be
bestowed
the
remainder
of
his
life
upon
things
to
come
,
and
meditated
every
day
upon
eternity
.
SECT.
3.
AN
attentive
meditation
on
eternity
,
is
the
beginning
of
a
better
life
.
Vertue
is
commended
but
coldly
where
love
of
eternal
life
is
wanting
.
The
road
is
smooth
and
easy
to
hell
,
when
the
mind
is
not
dayly
employed
with
the
consideration
of
a
blessed
,
or
damned
eternity
.
These
things
we
both
know
and
beleive
,
and
yet
we
loyter
,
and
neglect
our
chiefest
good
.
T
is
true
,
you
may
hear
some
say
;
O
Eternity
!
But
in
the
interim
they
cheerfully
lay
fast
hold
on
a
full
cup
,
and
carouse
so
long
,
till
the
liquor
damm
at
the
top
of
their
throat
Now
and
then
with
a
deep
sigh
we
breath
out
Eternity
,
and
in
the
mean
while
our
heart
swimms
in
impure
and
lacivious
thoughts
;
it
digests
secret
lust
,
and
by
hidden
contrivances
steals
away
it self
from
God
.
We
run
in
quest
after
the
treasures
of
Heaven
,
but
cease
not
to
smile
upon
money
,
which
is
the
scum
of
the
earth
,
and
privately
offer
sacrifice
to
Mammon
.
We
make
a
shew
,
as
if
we
were
afraid
of
flames
eternal
,
and
yet
hold
on
to
kindle
in
our
own
bosoms
the
coals
of
wrath
and
envy
.
We
greedily
expect
everlasting
repose
,
but
still
continue
our
sloathful
courses
;
as
if
we
meant
to
make
a
business
of
idleness
,
and
when
industry
is
required
to
falter
in
the
very
onset
.
O
we
men
,
who
do
not
offer
violence
to
Heaven
!
But
rather
,
O
we
blind
men
,
who
choose
rather
to
erre
in
the
broad
and
smooth
way
,
then
to
go
right
in
the
rough
and
narrow
!
Christ
and
his
Saints
call
upon
us
:
Strive
to
enter
by
the
narrow
gate
,
Because
many
shall
seek
to
enter
,
and
shall
not
be
able
,
Make
hast
,
run
,
we
must
cope
with
difficulties
,
if
we
will
overcome
.
Strive
.
But
God
knows
,
we
neither
run
,
nor
hasten
our
pace
,
nor
strive
at
all
:
we
yawn
and
gape
,
and
like
unto
Camels
and
Lyons
go
slowly
after
,
step
by
step
.
And
God
grant
we
go
after
,
and
do
not
rather
stand
still
!
Our
resolutions
and
purposes
are
like
to
the
feeble
endeavours
of
one
Sick
:
who
now
and
then
raiseth
himself
up
,
crawls
off
his
bed
,
and
attempting
to
go
,
points
his
foot
to
the
ground
,
and
strives
to
walk
;
but
by
and
by
for
want
of
strength
falls
upon
his
bed
again
:
his
Thighes
and
Legs
are
far
too
weak
to
bear
the
weight
of
his
body
:
he
would
fain
take
a
turn
but
is
not
able
.
Not
much
unlike
are
our
endeavours
;
we
design
great
matters
,
we
attempt
many
things
,
we
resolve
to
become
Saints
,
we
seem
to
have
a
will
to
do
gallantly
.
But
these
attempts
are
frivelous
without
strength
,
we
want
alacrity
of
spirit
,
we
languish
in
all
our
actions
.
Whence
we
willingly
slide
back
into
our
former
vices
,
which
we
only
intermitted
for
a
time
;
but
did
not
quite
abandon
.
Thus
we
fall
down
again
upon
our
bed
,
which
we
were
about
to
leave
,
and
are
overwhelmed
with
our
old
Lethargy
.
We
read
over
the
Legends
of
Saints
,
and
extol
them
;
but
follow
them
not
,
nor
imitate
them
at
all
.
We
honour
vertue
with
specious
titles
,
but
express
it
not
in
our
actions
:
we
gape
after
a
blessed
Eternity
but
shun
with
all
wariness
the
troublesome
way
which
leads
us
to
it
.
After
Prayers
are
ended
,
and
the
Sermon
is
past
,
we
pack
home
,
sit
down
to
table
,
and
within
a
short
space
renew
our
old
customs
.
It
is
our
fashion
,
to
go
to
Church
,
to
hear
a
Sermon
,
to
fetch
now
and
then
a
sigh
,
which
may
manifest
we
are
fallen
out
with
our
sins
,
and
are
angry
with
our selves
for
sining
.
But
how
long
I
pray
is
this
fashion
in
request
?
Almost
in
the
turning
of
your
hand
all
our
former
Sanctity
is
joyfully
buried
in
oblivion
.
We
do
something
t
is
true
;
but
that
with
extream
tepidity
:
and
so
what
we
do
is
either
worth
nothing
,
or
very
imperfect
.
Whence
it
falls
out
,
that
after
six
hundred
Sermons
we
are
no
better
,
then
before
:
we
swear
as
we
did
,
we
are
as
impatient
as
ever
,
Lust
,
Envy
and
wrath
have
as
much
power
over
us
,
as
formerly
.
The
wings
of
our
Pride
are
nothing
clipt
,
we
are
big
swoln
with
the
same
avarice
,
and
gluttony
domineers
as
it
was
wont
to
do
:
our
old
sloth
still
keeps
us
under
,
we
defile
our
Souls
with
our
accustomed
stains
,
&
weare
without
changing
the
ragged
cloathes
of
our
bad
habits
.
O
strange
blindness
of
mankind
,
which
with
an
Ocean
of
tears
may
not
be
sufficiently
deplored
!
the
Pulpit
in
every
Church
rings
with
Eternity
,
Eternity
,
Eternity
:
and
yet
we
are
drawn
away
with
pleasures
present
,
such
a
desire
we
have
of
our
own
Perdition
.
SECT.
4.
MUch
after
the
same
manner
as
we
hear
Sermons
and
neglect
them
,
which
come
in
at
one
ear
,
and
pass
out
at
the
other
;
so
we
run
over
spiritual
books
,
from
which
we
draw
no
profit
,
but
presently
forget
what
we
read
:
Out
of
sight
out
of
mind
.
Inculcate
Eternity
as
often
as
you
will
,
we
are
resolved
to
spin
out
the
thread
we
have
begun
:
we
approve
of
good
things
,
but
follow
worser
;
we
put
on
Piety
,
and
quickly
throw
it
off
again
;
as
if
we
were
still
minded
to
stick
in
the
same
mud
.
O
Christians
Look
up
,
and
lift
up
your
heads
and
hearts
:
because
your
redemption
is
at
hand
:
Fix
your
eyes
and
hearts
in
Heaven
.
Do
all
things
fall
out
cross
and
trouble
you
?
it
will
not
alwaies
be
so
,
Heaven
promiseth
you
something
better
,
which
a
little
patience
will
put
you
in
possession
of
.
Do
matters
go
well
on
with
you
,
doth
all
succeed
to
your
mind
?
Put
no
confidence
in
that
success
,
nothing
is
permanent
in
this
world
:
all
things
ebb
and
flow
in
their
several
seasons
.
Eternity
still
remains
the
same
,
it
is
only
Eternity
which
admits
no
change
.
These
things
we
deliver
by
word
and
writing
,
these
things
we
represent
unto
you
with
variety
of
Pictures
.
But
who
gives
them
leave
to
take
impression
in
his
heart
?
Who
understands
these
points
aright
?
Who
groundedly
strives
to
beleive
them
?
O
therefore
once
again
blind
mortals
,
who
then
act
most
carelesly
,
when
the
great
business
of
Eternity
is
in
agitation
,
when
our
eternal
welfare
lies
at
stake
.
Lewis
of
Granada
,
famous
for
Learning
and
Religion
,
gives
an
account
of
one
who
appeared
again
after
death
to
a
friend
of
his
in
this
life
,
and
discovered
unto
him
this
stupendious
blindness
of
mankind
.
Two
intimate
friends
,
quoth
he
,
there
were
;
you
may
call
one
of
them
Theseus
,
the
other
Pirithous
,
which
were
almost
as
one
Soul
in
two
Bodies
.
Both
of
them
lead
an
upright
life
;
both
loved
each
other
so
tenderly
,
and
were
so
agreed
amongst
themselves
,
as
that
they
desired
nothing
more
then
to
dy
together
.
But
Death
crost
their
agreement
,
and
dissolved
their
amity
,
by
dispatching
one
out
of
this
life
before
the
other
.
However
all
their
familiarity
could
not
be
extinct
by
death
:
For
not
long
after
they
were
parted
,
he
that
was
dead
appeared
to
his
surviveing
friend
,
both
in
habit
and
countenance
composed
to
sadness
,
as
if
he
meant
he
should
ask
him
some
question
.
At
first
the
living
man
was
almost
dead
with
fear
,
to
see
his
friend
so
unexpectedly
present
in
so
doleful
a
posture
:
But
after
a
while
taking
courage
,
he
demanded
,
if
his
portion
were
among
the
blessed
,
or
how
matters
stood
with
him
?
In
answer
to
which
demands
the
dead
man
fetching
a
deep
sigh
,
repeared
thrice
in
a
distinct
but
mournful
tone
,
these
words
:
No
one
beleives
no
one
beleives
,
no
one
beleives
.
The
other
with
trembling
asked
again
,
what
that
was
,
which
no
one
beleives
?
No
one
,
said
the
dead
man
,
beleives
how
exactly
God
calls
men
to
an
account
,
how
rigorously
he
judges
,
how
severely
he
punnishes
.
After
which
words
he
disappeared
,
leaving
the
other
surprized
with
horrour
,
and
ruminating
with
himself
in
silence
the
whole
passage
.
SECT.
5.
O
words
most
true
,
No
one
beleives
,
now
accurate
every
way
are
the
judgements
of
God
,
and
how
severe
his
punishments
!
these
particulars
are
frequently
delivered
in
Sermons
,
that
of
St.
Iohn
is
often
inculcated
:
Do
pennance
:
for
now
the
Ax
is
put
to
the
root
of
the
trees
.
And
few
there
are
that
find
it
.
Our
Faith
wherewith
we
beleive
Heaven
,
is
a
drowsy
and
dull
Faith
:
whence
it
comes
,
that
Heroick
acts
,
and
generous
attempts
are
so
seldome
heard
of
.
From
the
same
root
also
sprung
that
Religious
Oracle
:
The
world
promiseth
temporal
and
small
things
,
and
is
served
with
great
diligence
:
Christ
promiseth
most
high
and
eternal
things
,
and
the
hearts
of
men
are
nothing
moved
with
it
.
A
thing
of
small
value
is
sought
after
greedily
:
for
a
penny
sometimes
there
is
foul
contention
:
for
a
vain
thing
and
slight
promise
,
men
cease
not
to
toyl
day
and
night
:
Who
is
so
vigorous
and
active
in
persuit
of
Heaven
?
How
many
are
not
sensible
of
their
watching
all
night
,
when
they
are
Gameing
,
Dancing
or
Carousing
?
Who
watches
so
cheerfully
for
the
service
of
Christ
,
for
Heaven
,
for
everlasting
reward
?
We
may
repeat
a
thousand
times
:
And
no
one
beleives
.
Now
where
Faith
is
lively
,
and
apprehends
the
immense
joyes
of
Heaven
,
as
well
as
the
endless
torments
in
Hell
,
there
is
a
new
course
of
life
,
and
a
special
reformation
of
our
manners
:
We
thirst
not
after
base
and
fading
delights
,
we
esteem
labour
for
God
at
a
high
rate
,
as
also
suffering
sweet
and
pleasing
.
Francis
Borgia
Duke
of
Gandia
being
brought
low
by
a
hot
Feavour
,
learned
this
lesson
,
that
in
humane
affairs
there
was
nothing
permanent
,
nothing
perpetual
.
Another
time
when
this
Feaver
was
so
rageing
,
that
his
marrow
seemed
to
boyl
within
the
bones
,
this
pious
thought
possest
his
mind
:
What
flames
scorch
them
,
who
for
their
crimes
sustain
eternal
torments
?
This
thought
was
of
singular
use
to
him
all
the
rest
of
his
life
.
A
thought
indeed
most
profitable
,
whether
we
be
opprest
with
Sickness
,
or
environed
with
other
calamities
:
since
,
what
is
burdensome
to
the
body
;
serves
to
instruct
the
Soul
.
He
walks
through
pleasant
fields
to
Prison
,
Consider
whence
thou
camest
,
and
blush
;
consider
where
thou
art
,
and
sigh
;
consider
whither
thou
goest
and
tremble
.
Affected
blindness
,
which
involves
many
,
will
excuse
none
.
We
were
warned
long
agoe
,
the
gate
is
narrow
,
and
the
way
streit
,
which
leads
to
life
.
The
ready
way
to
Hell
is
by
Luxury
and
sensual
pleasure
:
If
thou
once
begin
to
walk
this
path
,
thy
journey
will
be
so
quickly
over
had
,
as
if
thou
didst
not
go
,
but
run
,
and
fly
thither
.
This
made
that
Learned
and
Holy
man
,
Sir
Thomas
More
affirm
what
he
left
written
in
these
verses
:
He
that
the
ready
way
to
Hell
would
know
'
Let
him
in
Baths
,
in
Wine
,
and
Venus
flow
.
These
things
have
been
so
often
inculcated
unto
us
,
that
we
almost
loath
to
hear
them
any
more
:
Yea
and
what
is
yet
worst
of
all
,
we
value
more
a
merry
moment
of
brutish
delight
,
then
the
chast
fruition
of
eternal
joyes
:
Whence
we
make
it
appear
we
have
an
earnest
desire
of
our
own
destruction
.
Wherefore
we
are
constrained
again
and
again
to
say
,
And
no
one
beleives
.
CHAP.
XVII
.
An
Abridgement
and
Conclusion
of
what
was
treated
before
.
T
Is
certain
no
mans
tongue
is
able
,
though
after
an
unpolisht
strain
to
set
forth
the
pains
of
Hell
,
much
less
to
declare
them
eaxactly
,
or
in
their
proper
colours
.
Admonitions
in
this
matter
pass
from
the
lips
to
the
ears
,
but
for
the
most
part
touch
not
the
Soul
to
the
quick
.
Exceeding
great
is
the
difference
between
a
real
and
painted
fire
,
which
nevertheless
appear
sometimes
much
alike
:
but
our
pains
when
compared
with
those
of
the
damned
,
Good
Lord
!
how
unlike
are
they
?
since
betwixt
a
thing
finite
and
infinite
there
is
no
proportion
.
T
is
likewise
certain
,
which
many
Christians
say
,
they
do
not
seriously
beleive
the
guilty
are
punished
in
Hell
,
otherwise
they
would
certainly
lead
another
life
.
The
saying
of
our
lord
points
out
this
truth
:
The
Son
of
man
coming
,
shall
he
find
,
trow
you
,
Faith
in
the
earth
?
It
may
be
as
truly
affirmed
of
others
,
that
either
never
,
or
seldome
do
they
think
on
the
pains
of
Hell
;
and
when
they
do
lend
a
thought
to
this
matter
,
they
do
not
stay
upon
,
nor
attentively
consider
,
or
imprint
these
sad
passages
in
their
imagination
:
but
if
it
chance
they
fix
their
cogitations
upon
this
subject
,
that
wholesome
flame
is
quickly
extinguished
with
a
world
of
cares
,
and
worldly
business
;
and
so
both
Deaf
and
Dumb
they
go
down
into
Hell
:
For
all
that
go
thither
are
Deaf
and
Dumb
,
like
that
Citizen
of
Jerusalem
,
who
murthered
Lazarus
,
and
who
then
begun
to
open
his
eyes
,
when
he
was
arrived
at
his
journeys
end
.
But
now
to
summe
up
what
we
treated
at
large
,
in
those
nine-fold
torments
of
that
doleful
eternity
;
we
judge
it
fit
to
renew
the
memory
of
each
one
in
particular
.
The
first
Torment
is
Darkness
.
THe
Royal
Prophet
saith
:
Day
unto
day
uttereth
word
:
and
night
unto
night
sheweth
knowledge
.
Who
is
able
now
to
perswade
the
wicked
,
that
they
go
astray
and
commit
wickedness
?
The
best
of
their
time
they
spend
in
Toyes
and
Fooleries
,
which
yet
they
will
not
be
perswaded
till
they
meet
with
that
darksome
and
eternal
night
in
Hell
,
Night
unto
night
sheweth
knowledge
.
Even
as
the
day
of
everlasting
happiness
will
manifest
to
the
blessed
,
how
seasonably
they
imployed
their
daies
in
works
of
Piety
;
so
that
dreadful
night
will
discover
night
eternal
,
which
the
impious
spend
in
their
impieties
,
and
must
ere
long
be
buried
in
perpetual
darkness
.
O
night
!
O
darkness
!
wherein
the
curr
of
Conscience
barks
,
the
favour
of
men
sleeps
,
all
pleasure
is
exil'd
,
no
glitter
of
Gold
nor
Silver
dazles
the
eyes
,
Friends
are
silent
,
Physitians
are
absent
,
Shades
terrify
,
Flames
environ
,
Eternity
holds
fast
what
she
hath
gotten
.
O
night
!
O
darkness
!
Please
to
look
upon
two
wealthy
Marchants
sitting
up
till
late
in
the
night
at
the
Chess-play
:
Lo
here
is
the
Table
,
whereon
stands
the
King
and
Queen
,
two
Bishops
,
two
Knights
,
two
Rooks
and
eight
Pawns
on
a
side
,
which
doubled
make
up
an
Army
of
two
and
thirty
men
;
and
so
each
man
hath
sixteen
in
Battel
Array
.
Upon
the
board
is
placed
a
burning
Taper
to
give
light
to
the
Combate
:
the
sport
goes
merrily
on
,
the
Gamesters
grow
warm
with
study
,
and
in
fine
almost
all
their
Gold
is
layd
down
to
make
good
the
stake
.
One
of
them
after
a
long
contest
,
wins
the
game
,
and
carries
away
the
Goal
:
leaving
the
loser
to
fret
and
chafe
,
who
utters
his
discontent
in
this
manner
:
O
unhappy
Fortune
!
O
base
Villains
!
How
shall
I
recover
my
Gold
again
?
In
this
humor
he
goes
home
,
venting
his
spleen
with
furious
complaints
,
he
disquiets
his
whole
Family
,
miscals
his
Servants
,
and
turns
all
topsy turvy
:
Thus
he
wasts
the
night
,
and
after
the
loss
of
his
money
,
scarcely
retains
his
Wits
.
This
Chest-table
decyphers
mans
life
,
which
doth
not
want
the
light
of
reason
;
the
different
Chest-men
represent
the
diversity
of
States
and
Qualities
amongst
mortals
:
Some
are
Kings
and
Queens
,
some
Peers
and
Nobles
,
some
Country
and
City
Peasants
,
who
for
Dignities
and
Riches
are
much
unequal
amongst
themselves
.
He
that
is
skilful
carries
away
the
Victory
,
and
leaves
the
ignorant
in
the
Lurch
.
Afterwards
ensues
a
perpetual
night
,
a
night
enveloped
in
horrid
darkness
and
eternal
despair
.
They
shall
not
see
light
for
ever
.
O
dismal
night
!
O
disconsolate
darkness
.
The
second
Torment
is
Weeping
.
THe
Angel
as
an
Herauld
from
Heaven
,
As
much
as
she
hath
glorified
her self
,
and
hath
been
in
delecacies
;
so
much
give
her
torment
and
mourning
.
Hell
is
a
place
allotted
for
lamentation
:
where
they
weep
without
shedding
a
tear
,
or
diminishing
their
grief
with
weeping
.
O
mortals
,
why
do
we
bewail
the
loss
of
money
,
the
death
of
friends
,
or
the
troublesomness
of
the
times
?
These
Tears
are
in
vain
:
these
accidents
hurt
none
,
but
such
as
hurt
themselves
by
their
own
crimes
.
Weep
not
upon
me
said
our
Saviour
,
but
weep
upon
your selves
.
T
is
a
matter
worthy
of
lamentation
,
to
be
cast
for
ever
from
the
Face
of
God
;
this
no
Sea
of
Tears
may
sufficiently
bewail
.
If
you
consider
all
the
Prophets
,
and
their
Predictions
;
they
commonly
denounce
great
miseries
,
they
foretel
great
calamities
.
But
by
and
by
they
turn
over
the
leaf
,
and
seem
to
say
,
all
damages
are
repaired
,
all
things
are
in
a
good
condition
.
Hence
are
those
words
of
comfort
:
The
Hills
shall
flow
with
Milk
and
Honey
.
And
these
likewise
:
The
threshing
of
your
Harvest
shall
reach
unto
Vintage
,
and
the
Vintage
shall
reach
unto
sowing
time
:
and
you
shall
eat
the
bread
to
your
fill
.
Thus
storms
and
fair
weather
succeed
each
other
:
The
reason
is
manifest
.
There
is
no
wound
in
this
world
so
uncurable
,
whereunto
God
cannot
lay
a
Playster
;
no
evil
so
great
,
which
may
not
have
a
remedy
.
Tobias
was
poor
and
blind
,
but
continuing
in
patience
was
cured
with
a
fishes
Gall
;
Naaman
was
a
Leaper
,
but
was
wealthy
and
healed
with
the
water
of
Iordan
.
Thessaly
abounds
with
Poyson
,
but
is
not
destitute
of
Antidotes
;
The
Philippine
Islands
bring
forth
no
Vines
,
but
Palmes
which
store
them
with
a
liquor
more
pretious
then
Wine
:
Italy
is
bare
of
Woods
,
but
enjoyes
a
milder
Winter
,
and
great
variety
of
fruits
.
So
God
substituted
Christ
instead
of
Adam
,
the
Blessed
Virgin
for
Eve
grace
was
provided
to
take
away
sin
,
obedience
satisfied
for
transgression
,
and
life
is
a
comfort
against
death
.
No
sore
can
here
be
found
without
a
cure
,
no
malady
without
a
remedy
.
But
in
that
doleful
Eternity
all
calamities
want
releif
;
there
be
many
Vlcers
,
but
no
salve
;
there
is
the
worst
of
evils
,
and
that
eternal
,
without
the
least
mitigation
.
M.
Marcellus
,
at
the
taking
of
that
flourishing
City
of
Siracusa
,
wept
for
compassion
.
The
Damned
may
weep
tears
of
blood
,
when
they
behold
themselves
in
thraldome
for
all
Eternity
:
this
this
were
just
cause
of
such
tears
,
if
they
were
available
.
There
shall
be
weeping
without
the
least
mixture
of
consolation
.
The
third
Torment
is
Hunger
THe
wicked
here
feasted
too
magnificently
at
dinner
,
wherefore
they
must
now
sit
down
with
a
short
supper
.
they
did
not
restrain
their
immoderate
appetite
to
meat
and
drink
,
whereupon
they
became
guilty
of
many
sins
by
Gluttony
,
as
of
Drunkenness
,
and
all
that
train
of
vices
which
attend
it
.
They
did
not
eat
to
live
,
but
live
to
eat
:
their
mind
lived
amongst
their
dishes
,
since
they
regulated
their
lives
by
the
rules
of
Cookery
.
Of
these
St.
Seeing
they
should
eat
to
live
,
they
think
they
should
live
to
eat
:
but
every
wise
man
blames
such
Gluttons
,
Drunkards
,
and
Gurmandisers
,
and
especially
Holy
Writ
reproves
them
,
whose
belly
is
their
God
.
These
people
come
not
to
meat
for
want
of
food
,
but
to
please
their
Palate
:
and
so
become
slaves
to
meat
and
drink
.
What
men
are
these
,
who
place
their
happiness
in
their
Table
,
as
Beasts
do
in
their
Manger
?
They
did
eat
,
drink
,
and
vomit
;
but
now
they
hunger
,
thirst
,
and
suffer
for
their
Gluttony
,
without
the
least
mitigation
of
either
hunger
or
thirst
.
The
Famine
of
Samaria
,
or
saguntum
would
be
esteemed
as
dainties
in
hell
,
where
their
famine
is
more
cruel
and
rageing
:
where
a
drop
of
water
is
as
eagerly
begged
,
as
justly
denied
.
Thus
gluttony
is
chastised
,
thus
a
small
delight
in
eating
is
punisht
with
pains
everlasting
.
Albidius
,
a
Prodigal
young
man
,
after
he
had
consumed
his
inheritance
in
gluttony
,
returned
home
in
despair
.
Whom
Cato
espying
,
said
:
O
what
a
Religious
yongster
are
you
,
that
with
such
liberality
offer
sacrifice
to
Protervia
!
It
was
the
custome
in
sacrificing
to
Protervia
,
that
what
was
not
wasted
in
feasting
,
should
be
devoured
by
Vulcan
or
consumed
by
fire
.
So
many
as
are
condemned
to
Hell
,
have
indeed
sacrificed
to
folly
,
by
lavishing
most
shamefully
their
Patrimony
,
by
contemning
the
Law
of
God
,
and
riotously
glutting
themselves
with
Feasting
.
Wherefore
now
both
they
and
their
habitations
burn
,
and
must
burn
eternally
.
Of
whose
miserable
condition
thus
speaks
St.
Austin
:
There
is
no
voice
but
groaning
,
no
rest
but
fire
without
ceasing
:
there
is
no
refreshment
in
that
flame
but
continual
burning
of
perpetual
fire
.
They
shall
never
see
light
,
nor
want
darkness
:
they
shall
have
no
remembrance
of
good
,
who
are
possest
with
forgetfulness
of
God
.
Their
food
is
their
torment
,
their
abode
is
not
Abrahams
bosome
,
but
Satans
Den.
Amend
thy
life
,
while
it
is
in
thy
power
;
call
upon
God
,
ere
it
be
too
late
:
mourn
,
while
mourning
is
available
,
and
do
not
differ
to
do
true
pennance
.
The
fourth
Torment
is
Stench
.
TO
the
end
the
whole
man
may
be
chastised
with
all
sorts
of
pain
,
the
nostrils
shall
be
filled
with
most
pestilent
stink
.
Poverty
and
needy
persons
are
exceeding
noysome
to
some
mens
smelling
:
others
,
when
they
meet
with
Perfumes
,
wish
with
Catullus
they
were
all
nose
.
O
that
these
nicelings
would
consider
,
what
kind
of
odours
are
burning
in
Hell
!
What
wonder
I
pray
,
if
that
loathsome
prison
be
replenisht
with
stink
?
it
is
a
stable
for
Kids
and
Goats
:
for
so
they
are
called
by
the
Soveraign
Judge
:
He
shall
set
the
sheep
at
his
right
hand
,
but
the
Goats
at
his
left
.
These
creatures
have
a
scent
neither
of
Fish
nor
Flowers
:
they
are
fitter
for
a
sty
,
or
Augias
Stable
,
and
as
Goats
and
Swine
are
banisht
from
the
delights
of
Heaven
.
shall
not
enter
any
polluted
thing
,
nor
that
doth
abomination
.
That
herd
of
Goats
shall
then
be
of
more
loathsome
scent
,
the
more
immoderately
they
have
here
sought
after
Perfumes
.
Some
of
your
odoriferous
smells
are
incentives
to
Gluttony
,
some
to
Lust
:
and
certainly
an
eager
desire
of
them
is
an
argument
of
incontinency
.
But
to
make
short
,
this
kind
of
allurements
,
which
are
perceived
by
the
ears
,
eyes
,
and
nostrils
,
are
either
marks
of
Levity
or
Lasciviousness
.
To
become
a
slave
to
sensual
delight
above
measure
,
is
no
less
then
vanity
,
or
impurity
.
Perfumes
and
pretious
Oyntments
have
been
prejudicial
and
destructive
to
many
.
Muleasses
King
of
Tuny's
faught
against
his
Son
Amida
for
the
recovery
of
his
Kingdome
,
but
being
worsted
in
the
encounter
,
and
seeking
by
flight
to
save
himself
,
all
besmeared
with
blood
and
dust
was
discovered
by
his
persumes
and
brought
into
Captivity
:
where
his
son
with
a
hot
penknife
cut
out
both
the
Apples
of
his
Eyes
and
blinded
him
.
A
young
Gallant
richly
annoynted
,
went
to
render
thanks
to
Vespatian
the
Emperour
for
a
curtesy
he
had
lately
done
him
.
But
the
Emperour
being
sensible
of
the
sweet
scent
he
breathed
,
began
to
be
angry
,
and
frowning
on
him
spoke
sharply
,
saying
:
I
would
rather
thou
hadst
stunk
of
Garlick
.
Thus
Caesar
recalled
his
grant
,
and
the
Gallant
after
a
sound
check
was
cashiered
of
his
pretended
Honour
.
C.
Plotinus
Plancus
being
sent
into
banishment
,
and
for
fear
of
death
lying
privately
at
Salernum
,
was
betrayed
by
his
costly
odours
;
and
so
lost
his
life
,
and
furnisht
his
adversaries
with
an
excuse
for
their
cruel
proceeding
.
So
true
it
is
,
that
perfumes
are
disgraceful
and
dangerous
.
Here
by
the
way
we
may
please
to
observe
,
that
many
things
which
we
beleive
to
be
mere
trifles
,
are
lookt
upon
by
God
with
a
rigorous
eye
.
For
sweet
savour
there
shall
be
stink
.
Forget
not
I
pray
this
admonition
of
the
Prophet
Micheas
;
I
will
shew
thee
O
man
,
what
is
good
,
And
what
our
Lord
requireth
of
thee
:
verily
to
do
judgement
,
and
to
love
mercy
,
and
to
walk
solicitous
with
thy
God
.
The
fifth
Torment
is
fire
.
OF
this
fire
admirably
speaks
Isidorus
Pelusiota
:
You
may
be
pleased
to
take
notice
,
my
friend
,
that
none
can
lye
hid
from
that
All-seeing
and
watchful
eye
,
no
,
not
in
the
most
secret
retreat
if
you
do
any
thing
amiss
:
For
all
things
are
naked
and
open
to
him
,
though
they
seem
to
be
never
so
private
,
and
out
of
sight
.
Wherefore
such
as
sin
,
and
do
not
true
pennance
,
shall
be
plunged
in
certain
perpetual
floods
,
boyling
with
dreadful
fire
;
whose
streams
are
no
other
then
flames
prepared
for
torment
.
Let
us
therefore
fear
the
Majesty
of
God
.
This
fire
alas
!
may
not
with
any
revolution
of
years
,
nor
as
St.
Gregory
Nazianzen
speaks
,
with
any
numberless
number
of
ages
be
extinguisht
.
What
way
soever
you
turn
,
all
is
Fire
,
Pitch
,
Brimstone
,
Anger
,
and
Wrath
of
our
Lord
.
Where
you
may
note
amongst
our
fires
a
main
difference
;
that
of
the
Thunderbolt
being
more
active
,
then
our
usual
fire
;
and
that
eternal
,
devouring
fire
of
hell
more
powerful
then
either
.
Now
let
me
demand
with
Esay
:
Which
of
you
can
dwell
with
devouring
fire
?
which
of
you
shall
dwell
with
everlasting
heats
?
What
fiery
Salt-Sea
,
though
it
be
hot
night
and
day
,
yet
in
the
year
it
hath
its
intermission
from
heat
several
dayes
,
when
it
remains
quiet
and
free
from
burning
,
In
Hell
after
an
hundred
,
a
thousand
,
yea
ten
thousand
years
are
past
,
Austin
,
who
hath
,
a
sound
consideration
,
and
beleives
what
God
hath
revealed
,
fears
more
eternal
fire
,
then
the
Sword
of
any
Tyrant
,
though
never
so
barbarous
:
He
dreads
more
perpetual
death
,
then
any
death
here
whatever
.
How
many
houres
then
,
how
many
moneths
or
years
must
those
Traitours
to
God
abide
in
that
fire
?
Neither
hours
dayes
,
nor
years
may
be
numbred
:
the
hours
shall
be
eternal
,
the
dayes
and
moneth
eternal
,
the
years
and
fire
shall
be
eternal
.
Why
will
God
reject
for
ever
?
The
triumpher
in
Israel
will
not
spare
,
and
he
will
not
be
turned
with
repentance
.
He
that
is
afraid
of
these
things
(
saith
St.
Bernard
)
bewares
of
them
,
he
that
sleights
them
slips
into
them
.
The
like
advice
is
instilled
by
Climacus
:
Let
the
memory
of
eternal
fire
sleep
with
thee
every
night
.
The
sixth
Torment
is
the
Worm
of
Conscience
.
A
Guilty
Conscience
though
but
for
a
day
,
good
Lord
!
what
a
punishment
is
it
?
What
then
will
it
be
when
it
lasts
for
ever
?
The
conscience
of
the
damned
is
throughly
wounded
,
which
makes
it
ever
afflicted
,
alwaies
in
despair
without
comfort
.
Pathetically
writes
St.
Amongst
so
great
a
multitude
of
spectators
,
no
ones
eye
will
be
more
troublesome
,
then
every
one
s
to
himself
.
There
is
no
sight
either
in
Heaven
or
Earth
,
which
the
dark
some
conscience
would
rather
avoid
,
but
cannot
.
Darkness
is
not
covered
from
its
self
;
it
beholds
it self
,
that
can
discover
nothing
else
.
The
works
of
darkness
follow
them
,
they
can
hide
themselves
no
no where
from
darkness
,
no
not
in
darkness
it self
.
This
is
the
worm
that
dyeth
not
,
the
remembrance
of
things
past
;
which
being
once
cast
into
,
or
rather
bred
in
the
soul
by
sin
,
sticks
so
fast
,
that
henceforth
it
can
never
be
pluckt
away
.
It
doth
not
cease
to
gnaw
the
conscience
,
wherewith
being
fed
,
as
with
inconsumptive
food
,
it
preserves
its
life
perpetually
.
Here
the
truth
of
those
words
will
experimentally
appear
:
I
will
reprove
thee
,
and
set
it
against
thy
face
.
In
Hell
are
no
Clocks
,
Neither
work
,
nor
reason
,
nor
wisdome
,
nor
knowledge
shall
be
in
Hell
,
whither
thou
dost
hasten
.
Here
only
the
Clock
of
Conscience
is
heard
,
but
much
out
of
order
.
It
is
irksome
to
one
that
is
sick
,
and
cannot
sleep
,
to
hear
no
Clock
,
nor
to
be
able
to
know
how
the
time
passeth
.
Hence
one
quarter
seems
as
long
as
an
hour
,
and
an
hour
as
long
as
a
whole
night
:
and
yet
after
six
or
seven
hours
are
gone
,
the
little
birds
with
chirping
melody
,
welcome
in
the
morning
;
the
Sun
by
degrees
rises
out
of
his
dayly
tomb
,
the
feaverish
heat
remits
,
and
a
gentle
slumber
seises
on
the
temples
:
all
things
that
by
approaching
night
grew
worse
,
by
this
time
are
become
more
mild
:
Anon
some
will
come
in
to
ask
how
the
sick
man
doth
,
and
will
not
only
cheer
him
up
with
comfortable
words
,
but
also
with
other
necessaries
.
Nothing
of
all
these
O
my
God!
is
to
be
found
in
Hell
;
no
Day
,
no
Sun
,
no
Dew
,
no
Morning
,
no
Birds
,
but
Devils
,
no
refreshment
,
not
so
much
as
a
drop
of
water
:
there
is
perpetual
darkness
,
everlasting
dolours
,
and
butchery
of
Conscience
without
end
.
Amongst
a
hundred
thousand
men
you
shall
scarce
find
one
,
who
seriously
endeavours
to
dive
into
these
matters
,
or
frequently
ruminates
them
in
his
mind
.
Our
life
would
be
far
otherwise
,
our
manners
would
be
reformed
,
if
our
thoughts
were
other
then
they
use
to
be
.
Whence
it
comes
,
that
our
Conscience
which
was
strook
deaf
with
vices
,
receives
its
hearing
in
torments
;
so
much
more
sharply
now
is
it
afflicted
and
desperate
,
by
how
much
ere
while
it
was
lulled
a
sleep
in
a
drowsy
security
.
St.
Austins
assertion
is
true
:
In
Hell
there
shall
be
pennance
,
but
too
late
.
Their
worm
shall
never
dye
.
The
seventh
Torment
is
the
company
and
place
.
A
convenient
house
with
ill
neighbours
,
is
a
great
inconvenience
:
but
an
inconvenient
house
with
most
wicked
neighbours
,
is
the
worst
of
inconveniences
.
This
kind
of
habitation
is
in
Hell
:
Their
Sepulchres
are
their
house
for
ever
.
The
Damned
shall
burn
as
if
they
were
shut
up
in
Sepulchres
:
which
are
houses
very
incommodious
,
but
they
are
debarred
from
hiering
any
other
.
Besides
their
neighbours
are
the
worst
imaginable
,
such
as
would
make
even
Heaven
infamous
and
hareful
,
a
croud
of
damned
men
and
Devils
.
O
what
neighbours
are
these
!
Take
our
lords
sentence
of
them
:
It
were
good
for
those
men
,
if
they
never
had
bin
born
:
It
were
good
for
those
spirits
if
they
never
had
been
created
.
Look
upon
damned
men
:
As
sheep
they
are
put
in
Hell
:
death
shall
feed
upon
them
.
But
how
are
they
now
become
sheep
?
were
they
not
while
they
lived
,
Tigers
Swine
,
Vultures
,
Wolves
,
Lions
?
They
were
indeed
,
but
the
vengeance
of
God
hath
made
them
sheep
,
and
so
tamed
them
,
that
they
cannot
withstand
any
punishment
inflicted
on
them
:
Death
shall
feed
upon
them
.
For
as
sheep
feed
upon
grass
,
without
plucking
up
the
roots
;
and
clip
it
so
,
as
they
leave
the
root
entire
,
to
spring
again
,
that
it
may
be
cropt
again
;
so
doth
death
feed
upon
those
captives
in
hell
:
It
bereaves
them
not
of
life
,
that
they
may
be
kept
alive
to
be
perpetually
slaughtered
.
This
is
the
second
death
,
which
ever
lives
;
whereof
St.
Austin
makes
this
discourse
:
The
misery
of
those
which
do
not
belong
to
this
City
,
shall
be
perpetual
,
which
is
called
the
second
death
:
because
the
soul
there
cannot
be
said
to
live
,
as
being
estranged
from
the
life
of
God
;
nor
the
body
,
which
shall
groan
under
the
weight
of
eternal
torments
.
Wherefore
this
second
death
will
be
worse
then
death
,
because
it
can
never
have
and
end
by
death
.
There
pain
continues
,
that
it
may
afflict
;
and
nature
is
maintained
in
being
,
that
it
may
be
sensible
of
affliction
:
both
which
are
preserved
without
decaying
,
least
punishment
should
decay
.
Here
I
am
almost
in
a
mind
to
imitate
Solon
,
who
carried
a
mournful
Citizen
to
the
top
of
an
high
Tower
,
whence
he
commanded
him
to
look
over
all
the
buildings
of
the
City
underneath
,
saying
:
think
with
your self
how
much
grief
hath
heretofore
been
in
these
houses
,
how
much
is
at
this
present
,
and
will
be
hereafter
,
and
then
cease
to
bewail
the
misery
of
mortals
,
as
if
they
were
your
own
.
The
like
in
some
measure
may
I
say
:
Behold
O
mortals
,
and
consider
that
dreadful
den
of
sorrow
in
hell
;
O
how
much
wailing
is
contained
in
those
Caverns
of
Eternity
!
what
a
mass
of
calamities
will
be
there
after
infinite
ages
are
past
!
Cease
therefore
to
deplore
your
flea-bitings
,
as
if
they
were
unsupportable
evils
.
Here
indeed
is
a
receptacle
of
all
miseries
;
a
forge
of
lamentation
.
Who
ever
thou
be
,
which
travellest
yet
upon
the
way
;
take
heed
thou
so
order
thy
journey
,
that
this
place
of
torments
serve
thee
not
for
a
perpetual
Inn.
The
Eighth
Torment
is
Despair
.
THis
world
we
live
in
is
replenisht
with
many
afflictions
,
yet
in
process
of
time
all
of
them
meet
with
an
end
.
Such
as
are
opprest
with
poverty
,
I
see
find
an
end
of
it
:
such
as
are
aspersed
with
slanders
,
are
cleared
of
them
in
the
end
:
such
as
are
sick
,
are
in
the
end
delivered
of
their
malady
.
On
this
side
I
behold
stripes
,
racks
,
and
other
engines
prepared
to
torture
:
on
that
,
blood-thirsty
enemies
,
proud
Citizens
,
gripeing
Landlords
;
but
I
likewise
behold
the
stroke
of
death
brings
all
those
to
nothing
,
and
frees
these
from
barbarous
usage
.
But
in
those
fiery
Gulfs
where
Devils
abide
,
I
contemplate
many
horrid
and
unexplicable
torments
;
yet
I
cannot
espy
any
end
of
them
,
no
,
there
is
no
end
at
all
to
be
found
.
Death
is
the
best
invention
of
nature
,
death
ends
all
,
it
relieves
some
,
by
others
it
is
desired
,
and
deserves
better
of
none
,
then
of
those
to
whom
it
comes
before
it
be
sent
for
.
Death
sets
slaves
at
liberty
,
even
against
their
masters
will
,
death
unchains
Captives
,
and
looses
Prisoners
:
death
is
a
present
remedy
against
all
injuries
of
this
life
.
But
alas
!
there
is
none
of
this
in
hell
.
I
take
a
view
of
all
their
lurking
holes
,
yet
can
espy
no
death
at
all
:
unless
it
be
that
living
death
;
which
incessantly
renews
its
own
pangs
.
As
in
hell
there
is
no
end
of
sorrow
,
so
is
there
none
of
dying
.
The
Damned
themselves
as
Dionisius
notes
,
cast
up
their
own
reckoning
:
After
ten
thousand
years
are
gone
,
an
hundred
thousand
more
will
come
;
and
after
them
as
many
millions
as
there
are
Sands
in
the
Sea
,
or
stars
in
the
Firmament
.
And
when
those
long
revolutions
of
ages
are
over
,
as
if
we
had
suffered
nothing
at
all
,
we
shall
begin
to
suffer
a
new
:
so
without
ceasing
,
end
,
or
measure
the
wheel
of
our
torments
will
be
perpetually
rowled
about
.
Hence
will
ensue
most
piercing
despair
,
to
the
most
cruel
torture
both
of
Memory
,
Understanding
and
Will.
What
ever
their
memory
represents
unto
them
,
will
afflict
them
;
what
ever
their
understanding
thinks
on
,
will
redound
to
their
torment
;
their
very
will
will
be
astonisht
at
its
own
obstinacy
,
for
it
can
never
will
what
God
wills
;
and
so
shall
ever
find
within
it self
a
torture
of
its
own
malice
.
How
dreadful
a
thing
is
it
to
know
for
certain
,
they
shall
have
God
for
their
eternal
foe
,
they
shall
never
escape
his
severe
hand
,
they
shall
for
ever
be
trampled
under
his
feet
!
Hence
will
arise
in
them
a
continual
and
most
desperate
fury
,
and
an
implacable
hatred
of
God
.
All
grief
will
rush
in
upon
them
.
All
evil
will
be
thrown
upon
their
guilty
heads
.
O
ye
wretched
new
inhabitants
of
the
night
,
your
delights
are
gone
,
and
to
speak
with
St
Iohn
Apostle
;
The
Apples
of
the
desire
of
your
Soul
are
departed
from
you
and
all
fat
and
goodly
things
are
perished
from
you
.
Now
only
despair
is
left
,
all
hope
is
quite
vanisht
away
.
You
shall
call
upon
death
,
and
it
will
not
come
:
you
are
now
entred
that
Dungeon
,
whence
no
death
will
ever
set
you
free
.
You
have
now
nothing
left
you
but
only
despair
.
You
may
remember
how
greedily
like
Bears
,
you
sought
after
the
honey
of
pleasure
:
the
honey
is
past
,
but
the
Bees
sting
remains
with
you
,
and
will
do
for
eternity
:
so
as
now
you
have
nothing
left
but
despair
.
This
it
was
you
looked
for
,
after
an
hundred
,
a
thousand
admonitions
to
the
contrary
:
you
have
found
what
you
looked
for
,
keep
it
with
you
.
The
worst
of
evils
is
despair
The
ninth
Torment
is
Eternity
.
LEt
all
Angels
make
use
of
their
tongues
,
and
they
shall
never
sufficiently
declare
that
eternity
of
torments
in
Hell
,
For
what
I
pray
is
Hell
?
An
extream
,
an
everlasting
torment
without
intermission
.
The
eight
foregoing
pains
,
albeit
most
grievous
,
yet
would
they
be
very
tollerable
,
if
they
were
but
to
be
endured
for
many
thousands
of
years
.
But
in
regard
they
are
eternal
,
out
alas
!
they
are
unexplicable
,
and
thereby
become
more
unsufferable
,
although
they
must
be
for
ever
suffered
.
I
consider
,
saies
an
ancient
Divine
,
a
thousand
years
,
I
consider
a
thousand
thousand
,
I
consider
so
many
thousand
years
as
torments
,
or
Minutes
have
passed
from
the
worlds
Creation
to
its
consummation
,
and
yet
I
have
nothing
of
eternity
.
They
shall
labour
for
ever
,
and
shall
live
yet
unto
the
end
.
This
eternity
of
pains
is
a
singular
torment
:
For
this
reason
many
Saints
condemned
themselves
to
austerity
of
life
,
while
they
lived
,
that
they
might
escape
that
eternity
of
pains
.
The
meditation
of
eternity
intoxicates
like
new
Wine
.
Most
Saints
have
done
through
the
consideration
of
eternity
,
what
others
might
censure
,
as
mad
pranks
of
men
in
drink
.
Some
perchance
might
say
of
them
:
That
these
are
full
of
new
Wine
.
Let
rottenness
enter
in
my
bones
,
and
swarm
under
me
,
that
I
may
rest
in
the
day
of
tribulation
.
And
to
say
the
truth
,
it
is
better
to
dye
a
thousand
times
,
it
is
better
to
be
slaughtered
a
thousand
and
a
thousand
times
more
,
then
to
become
a
prey
to
eternal
death
.
He
must
either
be
a
bruite
or
a
stone
,
whom
Eternity
doth
not
reclaim
from
his
bad
courses
.
Some
years
ago
in
Flanders
,
Bretrandus
son
to
Cornelius
,
was
a
yong
man
so
violent
troublesome
,
vitious
and
addicted
to
quarrelling
that
all
the
City
over
he
was
called
,
The
King
of
Turmoyls
;
besides
he
was
much
given
to
drinking
matches
,
Gameing
and
dancing
.
One
night
next
before
Ash-wednesday
,
while
he
was
Feasting
,
Dancing
and
Reveling
,
God
touched
him
to
the
quick
with
a
glimpse
of
eternity
,
whereat
he
withdrew
himself
from
company
under
pretence
to
take
fresh
air
.
By
and
by
his
comerades
look
after
him
,
and
find
him
pensive
,
and
absorpt
with
other
thoughts
.
They
besought
him
courteously
he
would
cast
away
care
and
return
to
the
dancing
;
or
if
he
would
rather
to
engage
in
carousing
some
new
healths
,
he
had
now
taken
fresh
air
enough
.
Notwithstanding
his
thoughts
are
now
so
far
embarked
in
the
consideration
of
Death
,
Judgement
and
Eternity
;
that
albeit
in
the
begining
they
conceived
he
was
but
in
jest
,
yet
so
soon
as
they
perceived
he
was
in
good
earnest
,
and
heard
him
discourse
with
much
resolution
,
they
were
exceedingly
amazed
.
In
fine
he
concluded
his
discourse
with
these
words
:
I
am
determined
my
companions
,
henceforth
to
become
another
man
,
to
abstain
from
these
toyes
,
to
reform
my
misdemeanours
,
and
to
live
like
a
Christian
.
And
truly
if
I
be
wise
hereafter
I
must
let
pass
no
occasion
,
that
may
conduce
to
save
my
soul
.
In
my
opinion
it
is
not
too
late
to
do
well
;
though
I
am
very
sorry
I
began
no
sooner
,
being
I
am
now
fully
convinced
,
these
fleeting
pleasures
are
attended
by
an
entire
eternity
.
This
is
my
resolution
.
As
for
you
I
wish
you
may
look
well
to
your
own
security
.
After
he
had
ended
his
speech
,
he
took
his
leave
of
them
,
and
left
them
astonisht
with
this
suddain
change
;
amongst
whom
some
were
perswaded
to
lead
a
better
life
:
and
all
that
knew
the
mans
violent
disposition
were
strook
with
admiration
.
About
that
time
it
fell
out
opportunely
,
Eleutherius
Pontanus
Menenas
a
Priest
of
the
Society
of
Jesus
,
came
into
those
parts
,
and
being
acquainted
with
Betrandus
,
was
entertained
at
his
house
.
Of
whose
arrival
when
Betrandus
had
notice
,
he
cast
himself
at
his
feet
,
To
know
that
a
wretched
eternity
depends
on
every
mortal
sin
,
and
yet
to
sin
grievously
is
an
argument
of
extream
madness
.
Eternal
fire
is
an
Epitome
of
all
chastisements
.
All
which
is
excellently
coucht
in
anoration
by
Sr.
What
grief
(
saith
he
)
what
sorrow
,
what
lamentation
will
then
be
,
when
the
wicked
shall
be
separated
from
the
Society
of
Saints
,
and
from
the
sight
of
God
;
and
being
delivered
over
into
the
power
of
Devils
,
shall
go
with
them
into
fire
everlasting
,
and
there
must
continue
for
ever
in
perpetual
sobs
and
mourning
?
For
being
exiled
from
the
blessed
Country
of
Paradise
,
they
shall
be
eternally
tormented
in
hell
,
they
shall
never
behold
the
face
of
God
,
they
shall
never
enjoy
any
ease
,
but
shall
for
thousand
thousands
of
years
be
there
punished
,
without
ever
being
delivered
thence
.
Where
neither
the
torturer
is
at
any
time
weary
,
nor
the
tortured
ever
dyes
.
Because
the
fire
in
that
place
so
consumes
,
as
it
still
keeps
them
alive
:
So
are
their
pains
inflicted
,
as
that
they
alwaies
seem
new
.
Every
one
according
to
the
quality
of
his
fault
,
shall
abide
pain
in
hell
proportionable
:
and
such
as
are
equal
in
fault
,
shall
be
equally
punisht
with
their
fellowes
in
equal
guilt
.
Nothing
else
shall
be
heard
there
,
but
Weeping
and
wailing
,
sighing
and
howling
,
mourning
and
gnashing
of
teeth
:
nothing
shall
be
seen
there
,
but
worms
,
gastly
Visages
of
Tormentors
,
and
ugly
Monsters
of
Devils
.
Those
cruel
Worms
shall
pinch
their
very
heart
strings
:
whence
will
proceed
pain
,
trembling
,
sighing
,
amazement
,
and
horrid
fear
.
The
miserable
wretches
shall
fry
in
eternal
flames
for
Eternity
,
and
longer
.
In
body
they
shall
be
tormented
by
fire
,
and
in
spirit
by
the
worm
of
Conscience
.
There
shall
be
pain
intollerable
,
horrible
fear
,
and
stink
incomparable
,
death
both
of
soul
and
body
,
without
hope
either
of
pardon
or
mercy
.
And
yet
shall
they
so
dye
as
that
they
shall
alwaies
live
;
and
so
live
;
as
that
they
shall
ever
dye
.
Thus
the
soul
of
a
sinner
is
either
in
hell
tormented
for
sins
,
or
for
good
works
placed
in
Paradise
.
Now
therefore
let
us
choose
one
of
the
two
,
either
to
be
for
ever
tormented
with
the
wicked
,
or
to
rejoyce
with
Saints
perpetually
.
For
good
and
evil
,
life
and
death
are
set
before
us
,
that
we
may
stretch
forth
our
hand
to
which
we
choose
.
If
pains
do
not
terrify
us
,
at
least
let
rewards
invite
us
.
These
things
we
are
tought
by
Faith
,
which
yet
(
as
we
declared
before
)
we
either
permit
to
degenerate
into
drowsness
and
sloath
,
or
wholly
to
perish
.
Peter
Barocius
,
At
the
hour
of
Death
in
matters
of
Faith
I
was
shamefully
deceived
by
the
Devil
,
In
which
condition
death
found
me
,
carried
me
away
,
and
presented
me
to
the
judge
:
by
whom
I
was
commanded
to
depart
into
flames
.
Which
though
they
be
excessive
,
yet
should
I
deem
them
tollerable
,
if
after
a
thousand
thousand
years
they
were
to
have
an
end
.
But
they
are
eternal
,
and
so
sharp
,
as
the
like
was
never
seen
in
this
world
.
Accursed
be
that
knowledge
,
which
threw
me
headlong
into
so
great
misery
.
After
he
had
spoken
thus
he
disappeared
,
but
his
surviveing
friend
astonisht
at
the
relation
,
and
especially
strook
with
his
friends
eternal
damnation
,
consulted
with
his
best
friends
what
advice
were
most
profitable
for
him
in
this
case
.
He
became
a
new
man
,
and
dyed
holily
.
The
Conclusion
.
THerefore
St.
would
not
drink
off
a
cup
of
temporal
tribulation
for
fear
of
hell
fire
?
And
who
would
not
despise
the
sweetness
of
worldly
pleasure
,
out
of
love
to
the
delights
of
everlasting
life
?
a
greater
fear
makes
us
contemn
smaller
matters
,
and
a
greater
longing
after
Eternity
makes
us
loath
all
temporal
things
.
As
much
(
saith
St.
Chrysostome
)
as
a
grain
of
Sand
,
or
a
drop
comes
short
of
the
immense
abiss
;
so
far
doth
this
present
life
differ
from
eternal
and
never
ending
treasures
.
The
things
we
have
,
we
do
not
truly
possess
,
we
only
make
use
of
them
,
and
that
improperly
too
.
T
is
vertue
alone
which
will
bear
us
company
in
our
journey
hence
.
T
is
vertue
alone
which
hath
admittance
into
everlasting
life
.
Let
us
then
at
length
open
our
eyes
and
quite
extinguish
all
appetite
to
worldly
wealth
,
that
all
our
desire
may
be
placed
on
eternal
.
But
alas
!
how
great
want
of
consideration
is
to
be
found
amongst
men
,
how
great
blindness
!
we
wrangle
for
a
half
penny
,
and
make
a
laughter
and
jest
on
't
to
lose
Heaven
.
Thus
we
are
infected
with
the
ordinary
contagion
of
madness
,
and
take
pleasure
to
perish
for
company
.
Dost
thou
not
blush
(
saith
St.
Chrysostome
)
to
be
so
wedded
to
things
present
?
When
wilt
thou
part
with
thy
youth
toyes
,
and
lay
a
side
thy
wonted
folly
?
What
ever
is
here
troublesome
,
is
of
small
continuance
;
what
is
delightful
there
,
is
everlasting
.
Remove
therefore
thy
mind
from
transitory
and
fading
goods
,
and
settle
it
on
better
and
eternal
:
eagerly
thirst
after
Heaven
,
that
thou
maiest
enjoy
delights
to
come
.
Is
not
reward
of
force
to
invite
thee
?
at
least
let
fear
of
torment
keep
thee
in
awe
.
Those
punishments
therefore
(
saith
Valerianus
)
ought
to
have
the
first
place
in
our
thoughts
,
where
man
lives
while
the
pain
lasts
;
where
neither
pains
are
wanting
to
the
body
,
nor
the
body
to
pains
.
To
the
like
intent
writes
St.
Chrysostome
:
If
the
Ninivites
had
not
been
afraid
of
destruction
,
they
had
bin
destroyed
.
If
in
the
time
of
Noe
they
had
feared
the
deluge
,
they
had
not
been
drowned
.
If
the
Sodomites
had
dreaded
the
fire
,
they
had
not
been
burned
.
It
is
a
great
misery
to
contemn
menaces
.
Nothing
is
so
profitable
as
frequently
to
treat
of
hell
:
speak
of
it
every
day
,
that
you
may
never
fall
into
it
.
A
soul
solicitous
to
escape
hell
,
cannot
easily
commit
sin
.
None
of
those
,
who
have
a
lively
remembrance
of
hell
will
fall
into
it
:
as
none
who
sleight
hell
,
will
escape
it
.
A
certain
man
(
as
Iohn
Moscus
relates
)
came
to
Alexander
,
Father
,
I
have
a
design
to
flit
from
my
old
habitation
,
because
the
unpleasant
situation
of
it
is
irksome
to
me
.
To
whom
the
good
old
man
spoke
in
this
manner
:
Son
this
is
a
manifest
sign
,
you
never
consider
with
attention
either
the
joyes
of
heaven
,
or
the
pains
of
hell
:
for
if
you
did
seriously
weigh
these
things
in
your
mind
,
beleive
me
you
would
find
no
fault
with
your
old
habitation
.
This
was
an
Oracle
of
truth
:
for
who
ever
meditates
attentively
on
heaven
or
hell
,
either
is
not
sensible
of
difficulty
,
though
never
so
great
;
or
if
he
be
,
he
makes
his
benefit
of
it
,
and
is
most
ready
to
undergo
greater
hardships
,
so
he
may
avoid
eternal
pains
.
Of
this
temper
was
Abbot
Olympius
(
as
Clymacus
testifies
)
who
being
asked
how
he
could
abide
to
live
in
such
a
Cave
,
how
he
could
endure
such
excessive
heats
,
or
pass
so
many
daies
amongst
whole
swarms
of
gnats
and
flies
?
he
returned
this
answer
:
I
suffer
these
things
willingly
,
that
I
may
be
freed
from
future
torments
:
I
am
content
to
be
bitten
with
gnats
,
because
I
am
afraid
of
the
worm
that
never
dyes
:
heat
is
welcome
to
me
,
in
regard
I
stand
in
fear
of
fire
everlasting
:
for
those
sufferings
pass
away
with
time
,
and
will
quickly
have
an
end
,
but
these
are
without
end
and
continue
for
eternity
.
Wherefore
these
things
deserve
our
dayly
consideration
,
and
ought
to
be
ruminated
when
our
thoughts
are
most
active
.
As
Physick
is
taken
by
way
of
prevention
,
even
when
the
body
is
well
in
health
:
so
likewise
must
our
soul
be
prepared
with
these
considerations
to
withstand
vice
.
I
confess
these
thoughts
are
somewhat
bitter
,
but
they
are
wholesome
too
:
they
do
not
become
familiar
upon
a
suddain
,
but
by
degrees
;
time
,
place
and
practise
will
nourish
,
and
bring
them
to
maturity
.
All
idleness
is
a
sworn
enemy
unto
them
,
which
as
it
is
pernitious
to
vertue
so
it
opens
an
easy
passage
to
let
in
all
kind
of
vices
.
Go
too
then
,
who
ever
thou
be
,
and
provide
in
time
for
thy
own
salvation
.
Give
ear
to
the
Prophesy
of
Ecclesiasticus
If
thou
hold
not
thy self
instantly
in
the
fear
of
our
Lord
,
thy
house
shall
quickly
be
subverted
.
It
is
now
in
thy
choice
whether
thou
wilt
reign
or
perish
.
A
soft
bed
seldome
makes
a
Souldier
more
valiant
:
remember
that
beatitude
is
a
daughter
of
labour
and
vertue
.
Let
none
(
saith
St.
he
ashamed
to
do
pennance
,
who
was
not
ashamed
to
commit
sin
:
but
let
him
strive
without
delay
to
renew
himself
by
good
works
:
that
he
may
be
owned
for
a
child
by
his
father
,
least
being
excluded
from
the
Wedding
feast
,
and
shut
out
from
eternal
bliss
he
have
his
hands
and
feet
bound
,
and
be
cast
into
exteriour
darkness
.
Excellently
said
Turtullian
,
The
ceasing
from
sin
is
the
root
of
pardon
,
the
meditation
of
hell
is
the
begining
of
salvation
.
seeing
hell
abounds
with
all
evil
,
it
wants
chiefly
that
good
which
is
the
best
amidst
evils
▪
an
end
of
Torment
.