THE
FIRST
BOOK
OF
THE
DIFFERENCE
BETWIXT
THE
TEMPORAL
and
ETERNAL
.
CAP.
I.
Our
Ignorance
of
what
are
the
true
Goods
:
and
not
onely
of
things
Eternal
,
but
Temporal
.
TO
use
things
aright
we
ought
to
know
their
Value
and
Estimation
;
and
we
cannot
give
them
their
true
value
,
unless
we
know
their
nature
,
and
what
they
are
;
which
knowledge
is
in
this
world
so
short
and
imperfect
,
that
it
passes
not
forth
of
it
,
nor
enters
into
the
consideration
of
things
Heavenly
and
Eternal
,
for
which
we
were
created
.
And
it
is
no
wonder
,
that
in
Matters
of
Eternity
,
being
so
far
removed
from
our
senses
,
we
know
so
little
,
since
we
are
ignorant
even
in
Temporal
things
,
which
we
see
and
daily
touch
with
our
hands
.
How
can
we
comprehend
the
things
of
the
other
world
,
when
we
know
not
those
of
this
wherein
we
are
?
and
even
to
that
stupidity
can
humane
ignorance
arrive
,
that
we
know
not
what
we
presume
to
be
best
acquainted
with
,
the
riches
,
commodities
,
honours
,
and
goods
of
this
world
,
with
which
mortal
men
so
much
converse
,
and
which
they
so
much
covet
;
for
that
they
covet
them
,
because
they
know
them
not
.
Who
shall
teach
us
what
is
good
?
The
world
is
therefore
ignorant
of
all
things
,
even
of
its
own
proper
goods
,
which
it
most
enjoyes
;
it
faring
with
us
,
as
it
did
with
the
Children
of
Israel
,
who
having
Manna
in
their
sight
,
and
holding
it
in
their
hands
,
yet
knew
it
not
,
but
demanded
,
What
is
this
?
but
unto
us
even
that
curiosity
is
wanting
:
we
enquire
not
so
much
as
what
these
riches
are
,
for
which
mortal
men
hazard
so
many
dangers
of
death
;
what
honours
are
,
for
which
mens
hearts
burst
with
envy
and
ambition
;
what
pleasures
are
,
for
which
we
endanger
our
health
,
and
often
lose
our
lives
;
what
the
goods
of
the
earth
are
,
which
are
onely
enjoyed
during
our
pilgrimage
,
in
the
exile
of
this
life
,
and
are
to
vanish
at
the
entrance
of
the
other
,
as
Manna
did
at
the
entrance
of
the
Land
of
Promise
.
With
reason
did
Christ
our
Redeemer
in
Apocalyps
call
it
the
hidden
Manna
,
because
the
Hebrews
holding
it
in
their
hands
,
knew
not
what
it
was
:
even
so
are
the
things
of
this
life
hidden
unto
our
understandings
,
which
although
we
touch
,
we
know
not
:
and
so
confounding
their
value
,
do
that
for
things
temporal
,
which
we
onely
ought
to
do
for
the
eternal
,
undervaluing
these
for
the
esteem
of
those
,
which
for
themselves
are
worthy
to
be
despised
and
contemned
.
Hence
failing
in
the
knowledge
of
things
,
we
fail
in
their
estimation
,
and
consequently
in
their
use
.
That
which
happens
in
this
,
may
be
likewise
seen
in
those
,
who
did
eat
Manna
;
for
unto
some
it
caused
a
loathing
,
and
procured
vomit
;
unto
others
it
tasted
pleasantly
,
and
like
the
meat
they
most
desired
.
So
great
difference
is
there
betwixt
the
good
and
ill
use
of
things
:
and
the
good
use
of
all
depends
upon
their
knowledge
.
Let
mortal
men
therefore
awake
and
open
their
eyes
,
and
let
them
know
the
difference
betwixt
what
is
temporal
,
and
eternal
,
that
they
may
give
to
every
thing
its
due
estimation
,
despising
that
which
time
makes
an
end
of
,
and
esteeming
that
which
eternity
preserves
;
the
which
they
ought
to
seek
during
this
life
,
and
by
these
momentary
things
purchase
the
eternal
,
unto
which
they
cannot
attain
without
the
knowledge
both
of
the
one
and
the
other
;
because
aiming
at
the
eternal
as
that
of
greatest
value
,
they
conserve
the
temporal
,
although
of
it self
of
no
worth
,
and
that
which
is
corruptible
and
transitory
they
render
firm
and
durable
.
The
Manna
also
,
which
our
Lord
gave
unto
the
Hebrews
whilest
they
wandered
in
the
Desert
,
and
was
to
serve
them
until
their
arrival
in
the
Land
of
Promise
,
amongst
other
mysterious
significations
which
it
contained
,
one
was
to
be
a
Symbol
of
the
blessings
which
we
enjoy
in
the
peregrination
of
this
life
,
until
we
come
to
the
promised
land
of
eternal
happiness
.
For
this
cause
it
putrified
and
corrupted
sodainly
,
lasting
but
a
very
short
time
,
as
all
things
of
this
world
do
,
onely
that
part
of
Manna
,
which
was
gathered
with
intention
to
keep
for
the
Sabbath
,
which
was
a
figure
of
glory
,
or
to
preserve
in
the
Ark
to
be
carried
into
the
Land
of
Promise
,
corrupted
not
,
in
so
much
as
to
gather
the
same
thing
with
different
respects
,
made
that
,
which
in
it self
was
corruptible
,
to
be
of
a
condition
eternal
,
Some
Philosophers
,
who
considered
better
the
things
of
this
life
,
although
without
attention
unto
the
eternal
,
found
in
them
many
defects
;
the
which
the
most
wise
Emperor
and
Philosopher
Aurelius
Antoninus
reduced
unto
three
,
Let
us
then
leave
the
appearance
and
painted
superficies
of
things
,
and
look
upon
the
substance
and
truth
,
and
we
shall
finde
that
what
is
temporal
is
small
,
and
what
eternal
is
great
;
the
temporal
inconstant
,
the
eternal
firm
;
the
temporal
short
and
temporal
,
the
eternal
durable
,
and
in
fine
eternal
:
and
this
onely
were
enough
to
make
it
more
esteemed
then
the
temporal
,
although
the
temporal
in
all
other
respects
did
exceed
it
;
but
the
one
being
so
short
and
mutable
,
and
the
other
great
,
firm
and
constant
,
the
difference
betwixt
them
can
be
no
less
,
Immense
is
that
which
shall
follow
and
without
limit
,
and
little
is
all
that
which
ends
.
And
the
same
Saint
notes
,
that
the
small
knowledge
and
memory
of
eternity
is
the
main
cause
of
the
deceiving
of
Mankind
,
who
have
in
esteem
the
false
goods
of
this
life
,
and
undervalue
those
spiritual
and
eternal
of
the
other
;
and
therefore
speaks
in
this
manner
:
The
thoughts
of
the
predestinated
alwayes
have
their
intentions
placed
upon
eternity
,
although
they
possess
great
felicity
in
this
life
,
and
although
they
be
not
in
danger
of
death
,
yet
ever
look
upon
it
as
present
:
to
the
contrary
do
obstinate
souls
,
who
love
this
temporal
life
,
as
a
thing
permanent
,
because
they
consider
not
how
great
is
the
eternity
of
that
which
is
to
come
;
and
not
considering
the
solidity
of
the
eternal
,
they
judge
this
Banishment
for
their
Countrey
,
this
Darkness
for
Light
,
and
this
Race
for
their
Station
;
for
those
who
know
not
greater
matters
,
are
not
able
to
judge
of
the
smallest
.
We
therefore
will
begin
to
draw
the
Curtain
,
and
from
the
consideration
of
Eternity
,
and
the
loose
condition
of
time
discover
the
distance
betwixt
the
goods
of
heaven
and
those
of
earth
;
from
whence
we
shall
come
to
handle
the
baseness
of
the
temporal
,
and
greatness
of
the
eternal
.
Wherefore
as
a
Philosopher
said
of
light
,
that
there
was
nothing
more
clear
,
nor
nothing
more
obscure
:
the
same
may
be
said
of
time
and
eternity
,
which
being
held
no
less
perspicuous
,
are
ill
understood
,
and
are
no
less
obscure
and
dark
then
the
other
.
But
we
shall
endeavour
to
make
them
more
intelligible
,
being
assisted
by
the
light
of
Faith
,
the
doctrine
of
Saints
,
and
wisdom
of
the
Philosophers
.
CAP.
II.
How
efficacious
is
the
consideration
of
Eternity
for
the
change
of
our
Lives
.
THe
thought
of
Eternity
St.
Augustine
calls
a
Great
thought
,
for
ever
,
or
eternally
,
or
world
without
end
:
there
being
no
inscription
or
title
which
he
uses
more
frequently
then
this
,
against
the
end
,
or
in
the
end
,
because
he
composed
them
with
the
consideration
of
eternity
,
which
follows
the
end
of
this
life
;
and
for
more
clearness
adds
in
some
of
them
,
against
the
end
:
for
the
Octave
;
which
according
to
St.
Augustine
signifies
Eternity
,
that
being
the
octave
after
the
7
dayes
of
the
week
,
into
which
all
time
is
to
resolve
,
which
7
dayes
being
past
,
there
are
to
be
no
more
weeks
,
but
,
as
St.
Peter
sayes
,
one
onely
day
of
perpetual
Eternity
.
In
this
Eternity
therefore
did
the
Prophet
employ
his
thoughts
by
day
,
and
his
meditations
by
night
;
this
forced
him
to
send
up
his
voice
unto
Heaven
,
and
to
cry
out
unto
God
;
this
made
him
mute
,
and
took
away
his
speech
with
men
;
this
astonished
him
and
made
his
pulses
fail
with
the
consideration
of
it
;
this
affrighted
him
,
and
mingled
wormwood
with
the
pleasures
of
this
life
;
this
made
him
know
the
littleness
of
all
that
is
temporal
,
and
made
him
enter
within
himself
,
and
examine
his
conscience
:
Finally
,
this
brought
him
to
a
most
miraculous
change
of
life
,
beginning
to
serve
the
Lord
with
more
fervor
;
all
which
effects
proceeding
from
the
thoughts
of
Eternity
are
apparent
in
the
76
Psalm
;
therefore
sayes
he
amongst
other
things
,
Mine
eyes
prevented
the
watches
,
I
troubled
myself
and
spake
not
:
immediately
after
he
gives
the
reason
,
saying
,
I
thought
upon
the
dayes
of
old
,
and
had
in
my
thoughts
the
years
of
eternity
,
and
meditated
on
them
by
night
with
my
heart
.
This
thought
was
the
occasion
of
his
long
watches
;
on
this
he
meditated
before
the
Sun
was
risen
,
and
on
this
many
hours
after
it
was
set
,
and
that
with
so
great
astonishment
of
what
Eternity
was
,
that
his
spirit
●●iled
him
,
and
he
trembled
with
the
lively
apprehension
of
what
it
was
,
either
to
perish
eternally
in
Hell
,
or
to
enjoy
a
blessedness
for
ever
in
Heaven
.
And
it
is
no
marvel
though
this
great
thought
of
Eternity
should
make
so
holy
a
King
to
tremble
,
when
as
the
Prophet
Abuc●ch
sayes
,
the
highest
hills
of
the
world
bow
down
and
quake
at
the
ways
of
Eternity
.
The
Philosophers
more
barbarous
,
and
who
had
less
light
,
were
yet
daunted
with
the
conception
of
it
,
and
in
their
Symbols
made
choice
of
things
of
the
greatest
of
terror
to
express
it
:
some
painted
it
in
the
form
of
a
Basilisk
,
a
Serpent
the
most
terrible
of
all
other
,
who
kills
with
his
onely
sight
;
there
being
nothing
more
horror
,
then
that
eternity
of
torments
,
whereinto
we
are
subject
to
fall
.
Conformable
to
this
St.
John
Damascen
represented
eternal
duration
under
the
figure
of
a
fierce
Dragon
,
which
from
a
deep
pit
lay
waiting
with
open
jawes
to
swallow
men
alive
.
Others
figured
it
by
a
horrible
and
profound
Cavern
,
which
at
the
entrance
had
four
degrees
,
one
of
iron
,
another
of
brass
,
the
third
of
silver
,
and
the
last
of
gold
,
upon
which
many
little
Children
of
several
sexes
and
ages
stood
playing
and
passing
away
the
time
,
without
regarding
the
danger
of
falling
into
that
bottomless
dungeon
.
This
shadow
they
framed
not
only
to
set
forth
how
worthy
Eternity
was
of
their
fear
and
amazement
,
but
also
to
express
their
amazement
at
the
folly
of
men
,
who
laugh
and
entertain
themselves
with
the
things
of
this
life
,
without
remembring
that
they
are
to
die
,
and
may
then
fall
into
the
bottomless
abyss
of
Hell
.
Those
children
who
were
playing
at
the
entrance
of
that
dismal
cave
,
being
no
other
than
men
in
this
life
,
whose
employments
are
but
those
of
children
,
and
who
being
so
near
their
death
,
and
therefore
unto
Eternity
which
succeeds
it
,
have
neither
fear
,
nor
care
to
leave
the
pleasures
and
vain
entertainments
of
this
world
.
Truly
it
is
a
thing
of
great
amazement
,
that
being
in
expectation
of
two
such
extreams
,
as
are
eternal
glory
,
and
torments
without
end
,
we
live
as
if
there
were
neither
.
The
reason
is
,
because
men
set
not
themselves
seriously
to
consider
what
Eternity
is
,
which
is
either
hell
whilest
God
is
God
,
or
glory
without
end
.
For
this
cause
it
is
,
that
they
remain
as
setled
and
obstinate
in
their
fading
pleasures
,
as
if
they
were
immortal
:
the
which
was
signified
by
these
degrees
of
so
hard
Mettals
.
But
in
David
,
who
seriously
meditated
and
framed
a
lively
conception
what
the
eternity
of
years
was
,
it
caused
so
great
a
fear
,
and
so
awaked
his
spirits
with
care
and
diligence
,
that
it
produced
in
him
an
extraordinary
change
of
life
:
in
so
much
as
he
said
with
great
resolution
within
himself
,
Now
I
begin
.
This
is
a
change
from
the
right
hand
of
the
most
high
.
Now
I
begin
,
And
because
he
knew
his
heart
to
be
so
much
changed
,
he
confessed
his
resolution
to
be
miraculous
,
saying
,
This
change
is
from
the
hand
of
the
most
high
;
as
if
he
had
said
,
according
to
the
same
Dionisius
,
to
have
in
this
sort
changed
me
out
of
the
darkness
of
ignorance
into
the
splendor
of
wisdom
,
from
vices
unto
vertues
,
from
a
carnal
man
unto
a
spiritual
,
is
onely
to
be
attributed
to
the
ayd
,
and
most
merciful
assistance
of
God
,
who
by
the
knowledge
of
Eternity
hath
given
so
notable
a
conversion
unto
my
heart
.
This
great
thought
of
Eternity
doth
mightily
enlighten
the
understanding
,
and
gives
us
a
true
and
perfect
knowledge
of
things
as
they
are
.
For
this
cause
in
some
of
the
Psalms
which
David
made
with
this
consideration
,
as
we
have
already
said
,
he
added
this
word
understanding
,
for
the
understanding
,
that
is
,
to
give
understanding
to
those
,
who
meditate
upon
the
end
of
this
life
,
and
the
eternity
of
the
other
,
and
therefore
despise
the
goods
of
the
world
.
By
the
experience
of
what
happened
unto
his
own
soul
the
Prophet
exhorts
all
men
,
that
they
meditate
with
quietness
and
leasure
upon
the
eternity
of
the
two
so
opposite
conditions
which
hereafter
expect
them
,
that
they
may
not
only
run
,
but
flie
unto
with
profit
,
and
suffer
with
patience
all
the
difficulty
,
which
attend
upon
vertue
:
and
therefore
with
great
mystery
promises
on
the
part
of
God
unto
those
,
who
shall
sleep
between
the
two
lots
,
that
is
,
unto
those
,
who
in
the
quietness
of
prayer
shall
meditate
upon
the
eternity
of
glory
,
and
of
hell
,
that
there
shall
be
granted
unto
them
the
silver
wings
of
the
Dove
,
and
her
shoulders
of
gold
,
because
the
spiritual
life
consists
not
onely
in
the
actions
of
our
own
good
works
,
but
also
in
the
patient
suffering
the
evil
works
of
others
;
in
lifting
up
our selves
from
the
durt
of
this
earth
,
and
and
flying
towards
Heaven
,
by
performance
of
the
Heroical
and
precious
acts
of
vertue
,
and
not
yielding
unto
the
troubles
and
afflictions
of
this
life
which
oppress
us
.
All
which
is
by
a
lively
conception
of
Eternity
effected
with
great
merit
and
perfection
;
and
for
this
reason
did
the
Prophet
express
it
by
the
similitude
of
those
things
which
men
esteem
the
most
precious
,
as
of
gold
and
silver
.
But
because
to
suffer
is
commonly
more
difficult
then
to
do
,
and
consequently
more
meritorious
,
although
both
be
very
precious
,
for
this
cause
he
said
that
the
shoulders
should
be
of
gold
,
and
the
wings
of
silver
.
This
also
did
the
Patriarch
Jacob
hold
for
so
singular
a
good
,
that
he
gave
it
unto
his
son
Isachar
for
a
blessing
,
telling
him
that
he
should
lye
down
betwixt
the
two
borders
,
that
is
,
that
he
should
at
leasure
meditate
upon
the
two
extreams
of
happiness
or
misery
eternal
.
For
this
reason
he
calleth
him
a
strong
beast
,
as
having
the
strength
of
mind
to
overcome
the
difficulty
of
vertue
,
to
support
the
troubles
and
burdens
of
this
life
,
to
suffer
the
scorns
and
disgraces
of
the
world
,
to
undergo
great
penances
and
mortifications
,
by
considering
the
two
eternal
extreams
which
attend
us
.
And
not
onely
amongst
Saints
,
but
amongst
the
Philosophers
,
did
the
quiet
and
calm
consideration
of
Eternity
produce
a
great
love
and
desire
of
things
eternal
,
and
as
great
contempt
of
all
which
was
temporal
,
even
without
looking
upon
those
two
so
different
extreams
,
which
Christian
Religion
proposes
unto
us
.
Seneca
complained
much
,
that
he
was
interrupted
in
the
meditation
of
Eternity
,
into
which
he
was
wholly
absorpt
,
his
senses
suspended
and
tied
up
as
it
were
in
a
sweet
sleep
,
by
the
content
which
he
received
from
that
consideration
.
I
delighted
my self
,
sayes
he
,
amongst
other
things
to
enquire
into
the
Eternity
of
Souls
,
and
believing
it
as
a
thing
assuredly
true
,
I
delivered
up
my self
wholly
over
unto
so
great
a
hope
,
and
I
was
now
weary
of
my self
,
and
despised
all
that
remained
of
age
,
though
with
perfect
and
entire
health
,
that
I
might
pass
into
that
immense
time
,
and
into
the
possession
of
an
eternal
world
.
So
much
could
the
consideration
of
Eternity
work
in
this
Philosopher
,
that
it
made
him
to
despise
the
most
precious
of
temporal
things
,
which
is
life
.
Certainly
amongst
Christians
it
ought
to
produce
a
greater
effect
,
since
they
not
onely
know
that
they
are
to
live
eternally
,
but
that
they
are
either
to
joy
,
or
suffer
eternally
according
unto
their
works
and
life
.
CAP.
III.
The
Memory
of
Eternity
is
of
it self
more
efficacious
then
that
of
Death
.
ANd
therefore
it
shall
much
import
us
to
frame
a
lively
conception
of
Eternity
,
and
having
once
framed
it
,
to
retain
it
in
continual
memory
,
which
of
it self
is
more
efficacious
then
that
of
Death
;
for
although
both
the
one
and
the
other
be
very
profitable
,
yet
that
of
Eternity
is
far
more
generous
,
strong
,
and
fruitful
of
good
works
:
for
by
it
did
Virgins
preserve
their
purity
,
Anchorits
perform
their
austere
penances
,
and
Martyrs
suffered
their
torments
,
the
which
were
not
comforted
and
encouraged
in
their
pains
by
the
fear
of
death
,
but
by
the
holy
reverence
and
hope
of
Eternity
,
and
the
love
of
God
.
It
is
true
the
Philosophers
,
who
hoped
not
for
the
immortality
of
the
other
life
as
we
do
,
yet
with
the
memory
of
death
retired
themselves
from
the
vanity
of
the
world
,
despised
its
greatness
,
composed
their
actions
,
and
ordered
their
lives
according
to
the
rules
of
reason
and
vertue
.
Thou
shalt
never
have
base
and
low
thoughts
,
and
desire
any
thing
with
trouble
and
anxiety
.
And
Plato
said
,
that
by
so
much
man
were
to
be
esteemed
wiser
,
by
how
much
he
more
seriously
thought
of
death
:
and
for
this
reason
he
commanded
his
Disciples
,
that
when
they
went
any
journey
,
they
should
go
barefoot
;
signifying
thereby
,
that
in
the
way
of
this
life
we
should
alwayes
have
the
end
of
it
discovered
,
which
is
death
,
and
the
end
of
all
things
.
But
Christians
who
believe
the
other
life
,
are
to
add
unto
this
contemplation
of
death
the
memory
of
Eternity
;
the
advantages
whereof
are
as
far
above
it
,
as
things
eternal
above
those
which
are
temporal
.
The
Philosophers
were
so
much
moved
with
the
apprehension
of
death
,
because
with
it
all
things
of
this
mortal
life
were
to
end
,
death
being
the
limit
whereunto
they
might
enjoy
their
riches
,
honours
,
and
delights
,
and
no
further
;
others
desired
to
die
,
because
their
evils
and
afflictions
were
to
die
with
them
.
If
then
death
amaze
some
only
because
it
deprives
them
of
the
goods
of
this
life
,
which
by
a
thousand
other
wayes
use
to
fail
,
and
which
of
themselves
even
before
the
death
of
the
owner
are
corruptible
,
dangerous
,
and
full
of
cares
:
and
if
others
hope
for
death
onely
because
it
frees
them
from
the
evils
of
life
,
which
in
themselves
are
short
and
little
,
as
all
things
temporal
are
,
why
should
not
we
be
moved
by
the
thought
of
Eternity
,
which
secures
us
goods
great
and
everlasting
,
and
threatens
us
with
evils
excessive
and
without
end
?
Without
doubt
then
if
we
rightly
conceive
of
Eternity
,
the
memory
of
it
is
much
more
powerful
,
then
that
of
death
:
and
if
of
this
wise
men
have
had
so
great
an
esteem
,
and
advised
others
to
have
the
same
,
much
more
ought
to
be
had
of
that
of
Eternity
.
Zenon
desirous
to
know
an
efficacious
means
how
to
compose
his
life
,
bridle
his
carnal
appetites
,
and
observe
the
lawes
of
vertue
,
had
recourse
unto
the
Oracle
;
which
remitted
him
unto
the
memory
of
death
:
saying
,
Go
to
the
dead
;
consult
with
them
,
and
there
thou
shalt
learn
what
thou
demandest
:
There
seeing
the
dead
possess
nothing
of
what
they
had
,
and
that
with
their
lives
they
had
breathed
out
all
their
felicity
,
he
might
learn
not
to
be
puffed
up
with
pride
,
nor
to
value
the
vanities
of
the
world
.
For
the
same
cause
some
Philosophers
did
use
to
drink
in
the
skulls
of
dead
men
,
that
they
might
keep
in
continual
memory
that
they
were
to
die
,
and
were
not
to
enjoy
the
pleasures
of
this
life
,
although
necessary
,
unless
alloid
by
some
such
sad
remembrance
.
In
like
manner
many
great
Monarchs
used
it
as
an
Antidote
against
the
blandishments
of
fortune
,
that
their
lives
might
not
be
corrupted
by
their
too
great
prosperity
.
Philip
King
of
Macedonia
commanded
a
Page
to
tell
him
three
times
every
morning
;
Philip
thou
art
a
man
,
putting
him
in
mind
that
he
was
to
die
,
and
leave
all
.
The
Emperor
Maximilian
the
first
,
four
years
before
he
died
,
commanded
his
Coffin
to
be
made
,
which
he
carried
along
with
him
whither
soever
he
went
,
which
with
a
mute
voice
might
tell
him
as
much
;
Maximilian
thou
art
to
die
,
and
leave
all
.
The
Emperors
also
of
the
East
,
amongst
other
Ensignes
of
Majesty
,
carried
in
their
left
hand
a
book
with
leaves
of
gold
,
which
they
called
Innocency
,
the
which
was
full
of
earth
and
dust
,
in
signification
of
humane
mortality
,
and
to
put
them
in
minde
hereby
of
that
ancient
doom
of
Mankind
,
dust
thou
art
,
and
into
dust
thou
shalt
return
.
And
not
without
much
conveniency
was
this
memorial
of
death
in
the
form
of
a
book
,
nothing
being
of
more
instruction
and
learning
,
then
the
memory
of
death
,
being
the
onely
School
of
that
great
truth
,
where
we
may
best
learn
to
undeceive
our selves
.
With
reason
also
was
the
book
called
Innocency
.
For
who
will
dare
to
sin
,
that
knows
he
is
to
die
?
Neither
were
the
Emperors
of
the
Abissins
careless
herein
;
But
without
doubt
the
contemplation
of
Eternity
is
far
beyond
all
Philosophy
:
it
is
a
greater
matter
and
of
far
more
astonishment
for
the
torments
of
Hell
to
last
for
ever
;
then
for
the
greatest
Empires
sodainly
to
have
an
end
:
more
horrible
to
suffer
eternal
evils
,
then
to
be
deprived
of
temporal
goods
:
greater
marvel
that
our
souls
are
immortal
,
then
that
our
bodies
are
to
die
.
Wherefore
Christians
,
especially
those
who
aim
to
be
perfect
,
are
rather
to
endeavour
in
themselves
a
strong
conception
of
Eternity
,
then
to
stir
up
the
fear
of
death
,
whose
memory
ought
not
to
be
needful
for
the
contempt
of
what
is
temporal
,
since
the
first
step
unto
Christian
perfection
(
according
to
the
Counsel
of
Christ
)
is
to
renounce
all
that
we
possess
of
earth
,
that
being
so
freed
from
those
impediments
of
Christian
perfection
,
we
may
employ
our selves
in
the
consideration
and
memory
of
that
Eternity
which
expects
us
hereafter
,
as
a
reward
of
our
holy
works
,
and
exercises
of
vertue
.
This
horrid
voice
,
Eternity
,
Eternity
,
is
to
sound
often
in
our
hearts
;
Thou
not
onely
art
to
die
,
but
being
dead
,
eternity
attends
thee
.
Remember
there
is
a
Hell
without
end
,
and
fix
it
in
thy
memory
,
that
there
is
a
Glory
for
ever
.
This
consideration
,
That
if
thou
shalt
observe
the
Law
of
God
,
thou
shalt
be
eternally
rewarded
,
and
if
thou
break
it
,
thou
shalt
suffer
pains
without
end
,
will
be
far
more
powerful
with
thee
,
then
to
know
that
the
goods
and
evils
of
this
life
are
to
end
in
death
.
Be
mindful
therefore
of
Eternity
,
and
resound
in
the
inmost
part
of
thy
soul
,
Eternity
,
Eternity
.
For
this
the
Church
when
it
consecrates
the
Fathers
of
it
,
which
are
Bishops
,
puts
them
in
minde
of
this
most
powerful
and
efficacious
memory
of
Eternity
,
bidding
them
think
of
eternal
years
,
as
David
did
.
And
in
the
assumption
and
consecration
of
Popes
they
burn
before
their
eyes
a
small
quantity
of
flax
,
with
these
words
;
Holy
Father
,
so
passes
away
the
glory
of
the
world
,
that
by
the
sight
of
that
short
and
transitory
blaze
,
he
may
call
to
minde
the
flames
eternal
.
And
Martin
the
fifth
for
his
imprese
and
devise
took
a
flaming
fire
,
which
in
short
time
burnt
and
consumed
a
Popes
Tiara
,
an
Imperial
Diadem
,
a
Regal
Crown
,
and
a
Cardinals
Hat
,
to
give
them
to
understand
,
that
if
they
complyed
not
with
the
duties
of
their
places
,
they
were
in
a
short
time
to
burn
in
the
eternal
flames
of
hell
;
the
memory
whereof
he
would
preserve
ever
present
by
this
most
profitable
Symbol
.
§.
2.
The
name
of
Isachar
,
whose
Blessing
from
his
Father
was
(
as
we
have
formerly
said
)
to
lye
down
and
rest
betwixt
the
two
limits
of
Eternity
,
signifies
him
That
hath
a
memory
,
or
The
man
of
reward
or
pay
;
The
Holy
Ghost
by
this
mystery
,
charging
us
with
the
memory
of
eternal
rewards
.
And
the
Lord
to
shew
how
precious
it
was
in
his
divine
esteem
,
and
how
profitable
for
us
,
caused
this
name
of
Isachar
to
be
engraven
in
a
precious
Amethyst
,
which
was
one
of
those
stones
worn
by
the
High-Priest
in
the
Rational
,
and
one
of
those
also
rcveal'd
unto
St.
John
to
be
of
the
foundation
of
the
City
of
God
.
By
it
,
saith
St.
Anselme
,
is
signified
the
memory
of
Eternity
,
which
is
the
most
principal
foundation
in
the
building
of
all
perfection
.
Truely
,
if
we
consider
the
properties
of
this
stone
,
they
are
so
many
marks
,
and
properties
of
the
memory
of
Eternity
,
and
of
the
benefits
which
that
soul
reaps
,
They
say
also
of
the
Amethyst
,
that
besides
the
making
him
watchful
who
carries
it
,
it
frees
him
from
evil
thoughts
;
which
how
can
that
man
have
who
bears
Eternity
in
his
mind
?
how
can
he
think
upon
the
short
pleasures
of
his
senses
,
who
considers
the
eternal
torments
due
unto
his
soul
,
if
he
shall
but
consent
to
the
least
mortal
sin
?
The
Amethyst
also
resists
drunkenness
,
preserving
him
that
wears
it
in
his
senses
and
judgment
;
and
there
is
nothing
that
more
preserves
a
mans
judgment
in
the
middest
of
the
wine
of
delights
in
this
life
,
then
the
memory
of
the
other
,
and
that
for
the
pleasure
of
one
moment
here
he
is
not
only
to
suffer
for
hours
,
for
dayes
,
for
moneths
,
for
years
,
but
for
worlds
,
and
a
world
of
worlds
hereafter
.
The
Amethyst
besides
this
preserves
the
wearer
from
the
force
of
poison
.
And
what
greater
Antidote
against
the
poison
of
sin
,
then
to
remember
Hell
,
which
he
deservs
,
and
Heaven
,
which
he
loses
by
committing
it
?
The
Amethyst
also
quiets
a
man
,
and
settles
his
thoughts
.
And
what
can
be
more
efficacious
to
free
us
from
the
disturbance
of
this
life
,
to
bridle
the
insolence
of
covetousness
,
to
repress
the
aspiring
of
ambition
,
then
to
consider
the
blessings
of
Eternity
,
which
attend
the
humble
and
poor
in
spirit
?
Finally
,
the
Amethyst
conferrs
fruitfulness
;
and
this
great
thought
of
Eternity
is
fruitful
of
holy
works
.
For
who
is
he
that
considers
with
a
lively
faith
,
that
for
a
thing
so
sleight
and
momentary
he
may
enjoy
the
reward
of
eternal
glory
,
and
will
not
be
animated
to
work
all
he
is
able
,
and
to
endure
and
suffer
what
shall
happen
for
God
Almighty
and
his
Cause
?
O
how
fruitful
of
Heroical
works
is
this
holy
thought
,
Eternal
glory
expects
me
!
the
Triumphs
of
Martyrs
,
the
Victories
of
Virgins
,
the
Mortifications
of
Confessors
are
the
effects
of
this
consideration
.
O
holy
thought
!
O
precious
Amethyst
,
that
makes
vigilant
and
attentive
the
negligent
and
careless
:
that
gives
wisdom
and
judgment
to
the
most
deceived
:
that
heals
those
,
who
are
most
ulcerated
,
and
corrupted
with
the
poison
of
sin
;
that
quiets
and
pacifies
the
motions
and
troubles
of
our
concupiscences
;
that
makes
the
most
tepid
and
barren
of
vertues
fruitful
of
holy
works
;
who
will
not
endeavour
to
obtain
and
fix
thee
in
his
Soul
?
O
that
Christians
would
so
grave
thee
in
their
heart
,
that
thou
mightest
never
be
blotted
out
nor
removed
from
thence
.
How
differently
would
they
then
live
to
what
they
now
do
?
how
would
they
shine
in
their
works
?
for
although
the
memory
of
Hell
,
Heaven
,
Death
,
and
Judgment
be
very
efficacious
for
the
reformation
of
our
lives
,
yet
this
of
Eternity
is
like
the
quintescence
of
them
all
,
and
virtually
contains
the
rest
.
CAP.
IV.
The
Estate
of
Men
in
this
life
,
and
the
miserable
forgetfulness
which
they
have
of
Eternity
.
BEfore
we
come
to
declare
the
conditions
of
Eternity
,
whose
consideration
is
so
necessary
for
the
leading
of
a
holy
and
a
vertuous
life
,
let
us
set
before
our
eyes
the
forgetfulness
and
miserable
mistakes
of
the
Sons
of
Adam
in
a
matter
of
so
great
importance
,
living
as
if
Eternity
were
far
off
,
when
as
the
Philopher
sayes
it
is
not
two
fingers
distant
,
and
every
minute
threatens
them
.
What
devides
the
Mariner
from
his
death
,
but
the
thickness
of
a
plank
?
What
the
cholerick
and
hasty
man
from
Eternity
,
but
the
edge
of
a
sword
?
what
the
Souldier
from
his
end
,
but
the
reach
of
a
bullet
?
what
the
Theef
from
the
Gallows
,
but
the
distance
betwixt
that
and
the
Prison
?
Finally
,
how
far
is
the
most
healthful
and
vigorous
person
distant
from
Eternity
,
but
as
much
as
death
is
from
life
,
which
often
happens
sodainly
,
and
ought
every
moment
to
be
expected
?
The
life
of
Man
is
a
dangerous
passage
,
wherein
he
walks
upon
the
brink
of
Eternity
,
with
a
certainty
at
last
to
fall
into
it
.
How
lives
he
then
so
wretchedly
?
He
who
should
walk
close
unto
a
great
precipice
in
a
path
no
broader
then
the
breadth
of
his
foot
,
and
that
also
full
of
rubs
and
stumbling
blocks
,
how
circumspectly
would
he
look
about
him
,
and
how
carefully
would
he
order
his
steps
?
how
then
is
it
,
that
being
so
near
Eternity
he
is
so
careless
,
and
lives
as
if
he
were
out
of
danger
?
John
Damascen
excellently
declares
the
fondness
and
mistakes
of
men
in
a
most
ingenious
Parable
,
wherein
he
naturally
sets
forth
the
state
of
this
life
.
A
certain
man
,
saith
he
,
flying
from
a
furious
Unicorn
,
which
with
his
very
roaring
made
the
mountains
tremble
,
and
the
valleys
to
resound
,
not
regarding
through
fear
which
way
he
went
,
chanced
to
fall
into
a
molt
deep
pit
;
but
in
his
fall
spreading
abroad
his
armes
to
catch
at
something
,
which
might
relieve
him
,
happened
to
light
upon
the
boughs
of
a
tree
,
which
grew
out
of
the
side
of
that
pit
,
whereon
he
seized
with
much
joy
,
hoping
he
had
then
both
escaped
the
fury
of
the
beast
,
and
the
danger
of
his
fall
:
but
looking
towards
the
foot
of
the
tree
,
he
perceived
two
great
Rats
,
the
one
white
,
the
other
black
,
perpetually
gnawing
the
root
of
it
,
in
so
much
,
that
it
was
now
ready
to
fall
;
looking
afterward
into
the
bottom
of
the
pit
,
he
beheld
a
most
deformed
Dragon
with
flaming
eyes
gazing
upon
him
,
and
with
open
mouth
awaiting
his
fall
,
that
he
might
devour
him
;
then
casting
his
eyes
unto
that
side
of
the
pit
where
the
tree
grew
,
there
appeared
four
poisonful
Aspicks
,
shooting
forth
their
heads
to
bite
him
.
Yet
notwithstanding
marking
the
leaves
of
the
tree
he
might
perceive
some
of
them
to
distil
certain
drops
of
honey
,
with
which
he
was
so
greatly
pleased
,
that
forgetting
the
dangers
,
which
from
so
many
parts
threatned
him
,
he
employed
himselt
wholly
in
gathering
and
tasting
drop
by
drop
that
small
quantity
of
honey
,
without
reflecting
or
making
further
account
either
of
the
fierceness
of
the
Unicorn
above
him
,
of
the
horribleness
of
the
Dragon
beneath
him
,
of
the
poison
of
the
Aspicks
aside
him
,
or
the
weakness
of
the
tree
which
was
ready
to
fall
,
and
precipitate
him
into
that
horrid
Dungeon
.
In
this
Image
we
see
represented
the
Estates
of
men
,
who
forgetful
of
the
perils
of
this
transitory
life
,
give
themselves
wholly
over
unto
vain
pleasures
.
By
the
Unicorn
is
signified
death
,
which
even
from
the
hour
of
Man's
birth
follows
and
pursues
him
;
The
Pit
is
the
world
full
of
evils
and
miseries
;
The
Tree
is
the
course
of
this
life
;
The
two
Rats
,
the
one
black
,
the
other
white
,
which
gnaw
it
at
the
root
,
are
day
and
night
,
which
continually
seconding
one
another
go
by
hours
and
minutes
consuming
it
;
The
four
Aspicks
are
the
four
Elements
,
or
four
Humours
,
of
which
we
are
composed
,
the
which
by
the
excess
of
any
one
of
them
distemper
the
whole
frame
of
our
bodies
,
and
at
last
destroy
it
;
That
horrid
and
fearfull
Dragon
is
the
eternity
of
Hell
,
which
enlarges
his
throat
and
jawes
to
swallow
sinners
;
The
small
drops
of
honey
are
the
pleasures
and
delights
of
this
life
;
and
so
great
is
the
diversion
which
they
cause
,
that
men
for
a
short
and
momentary
content
consider
not
the
many
dangers
,
unto
which
they
are
exposed
;
and
seeing
themselves
encompassed
on
all
parts
by
as
many
dangers
of
death
,
as
there
are
wayes
and
causes
of
dying
,
which
are
infinite
,
and
are
so
many
mouths
and
gates
of
Eternity
,
yet
notwithstanding
solace
themselves
with
the
momentary
delights
of
this
small
drop
of
honey
,
which
shall
at
last
cause
them
to
disgorge
and
cast
up
their
entrals
for
a
world
without
end
.
Wonderful
it
is
,
that
so
great
a
forgetfulness
possesses
us
,
and
a
matter
full
of
amazement
,
that
we
are
not
moved
with
so
great
dangers
.
How
comes
it
about
,
that
every
minute
a
new
day
of
Eternity
dawning
upon
us
we
carelesly
pass
over
so
many
dayes
and
moneths
?
Let
the
most
strong
and
healthful
person
tell
me
,
what
one
year
he
is
assured
of
,
wherein
death
may
not
assault
him
,
and
push
him
headlong
into
an
eternal
abyss
.
But
what
speak
I
of
a
year
?
what
moneth
,
what
day
,
what
hour
,
what
instant
is
he
sure
of
?
how
then
can
he
eat
?
how
sleep
in
safety
?
If
one
should
enter
into
a
field
full
of
ambushes
and
secret
traps
,
whereon
if
he
should
chance
to
set
his
careless
foot
,
he
were
in
danger
to
fall
upon
the
points
of
Pikes
or
Halberts
,
or
into
the
mouth
of
some
terrible
Dragon
,
and
seeing
with
his
own
eyes
,
that
they
,
who
entred
with
him
into
the
same
field
,
hourly
fell
into
those
traps
,
and
appeared
no
more
,
should
notwithstanding
run
leaping
and
dancing
up
and
down
without
fear
or
apprehension
of
any
thing
amiss
,
who
would
not
say
that
man
were
a
fool
?
Certainly
more
fool
art
thou
,
who
seeing
thy
friends
fall
daily
into
the
trap
of
Death
,
thy
neighbour
swallowed
up
in
Eternity
,
thy
brother
sink
into
the
pit
of
the
Grave
,
dost
yet
notwithstanding
remain
careless
and
secure
,
as
if
the
same
fate
did
not
attend
thy self
.
Although
to
die
were
a
thing
uncertain
,
yet
for
the
doubt
and
danger
,
that
it
might
happen
,
thou
oughtest
to
be
vigilant
,
and
prepared
for
it
.
What
oughtest
thou
then
to
be
,
it
being
so
certain
,
and
that
early
or
late
thou
art
to
enter
in
at
the
gate
of
Eternity
?
A
marvelous
thing
it
is
with
what
care
men
provide
themselves
against
dangers
,
although
very
uncertain
.
If
they
hear
that
Theeves
are
in
the
way
to
rob
and
spoil
the
passengers
,
no
man
passes
that
way
but
armed
,
provided
,
and
many
in
company
:
if
they
understand
that
the
Plague
begins
to
range
,
what
antidotes
and
conterpests
are
sought
for
?
if
they
fear
a
Famine
,
every
man
in
time
provides
himself
of
corn
.
How
happens
it
then
,
that
knowing
that
there
is
a
Death
,
a
Judgment
,
a
Hell
,
an
Eternity
,
we
stand
not
upon
our
guards
,
nor
provide
our selves
for
it
?
Let
us
open
our
eyes
and
look
into
the
perils
which
environ
us
;
let
us
take
heed
where
we
set
our
feet
,
that
we
perish
not
;
for
the
paths
of
this
life
are
full
of
dangers
.
And
with
reason
did
Isidorus
Clarius
compare
it
to
a
narrow
Bridge
,
Cesarius
Arelatensis
adds
,
That
the
greatest
danger
of
of
this
Bridge
consisted
towards
the
end
,
where
it
was
narrowest
:
and
this
is
the
most
streight
passage
of
Death
.
Let
us
therefore
,
if
we
intend
to
gain
Heaven
,
look
how
we
place
our
feet
in
this
life
,
least
we
misplace
them
in
death
,
and
perish
in
that
Eternity
,
wherein
our
life
is
to
conclude
.
O
Eternity
,
Eternity
;
how
few
there
are
that
provide
for
thee
?
O
Eternity
,
peril
of
perils
,
and
(
if
we
miss
the
mark
,
whereat
we
ought
to
aim
)
above
all
dangers
,
whence
comes
it
that
we
prepare
not
for
thee
?
whence
comes
it
that
we
fear
thee
not
,
which
art
to
endure
as
long
as
God
is
God
?
this
present
life
is
but
to
last
a
very
little
time
,
our
forces
will
fail
us
,
our
senses
wax
dull
,
our
riches
leave
us
,
the
commodities
of
the
world
fly
from
us
,
the
want
of
breath
make
an
end
of
us
,
and
the
world
at
last
call
us
out
of
it
;
what
then
will
become
of
us
?
we
are
to
be
sent
into
a
strange
Countrey
for
a
long
time
:
why
do
we
not
forecast
what
to
do
when
we
come
thither
?
But
that
we
may
the
better
see
this
our
condition
,
and
so
learn
to
be
more
cautious
,
I
will
relate
another
Parable
of
the
same
St.
John
Damascen
.
he
hath
ordained
in
me
charity
;
by
which
thought
he
shall
better
preserve
the
order
of
love
,
loving
himself
the
less
,
and
God
and
all
things
for
God
the
more
;
he
shall
not
make
use
of
the
temporal
things
of
this
life
,
not
even
of
those
,
which
are
most
necessary
,
but
in
order
to
the
Eternal
.
CAP.
V.
What
is
Eternity
according
to
St.
Gregory
Nazianzen
,
and
St.
Dionysius
.
LEt
us
therefore
begin
to
declare
something
of
what
is
inexplicable
,
and
to
frame
some
kind
of
conception
of
what
is
incomprehensible
,
whereby
Christians
knowing
,
or
(
to
speak
more
properly
)
being
less
ignorant
of
what
is
Eternity
,
they
may
have
a
horrour
either
to
commit
a
sin
,
or
to
omit
an
act
of
vertue
;
trembling
in
themselves
,
that
for
matters
of
so
small
value
,
as
are
those
of
the
Earth
,
they
are
to
lose
things
so
great
and
precious
,
as
are
those
of
Heaven
.
Agrippina
perceiving
the
great
lavishness
of
her
Son
,
who
poured
out
gold
and
silver
,
as
if
it
had
been
water
,
desirous
to
reform
his
prodigality
,
upon
a
time
when
the
Emperour
had
commanded
about
a
quarter
of
a
Million
to
be
bestowed
upon
some
Minion
of
his
,
caused
that
Money
,
and
as
much
more
to
be
spread
upon
a
Table
,
and
placed
where
he
was
to
pass
,
to
the
end
,
that
seeing
with
his
own
eyes
the
mighty
mass
of
Treasure
,
which
he
so
wastfully
mispent
,
he
might
after
with
more
discretion
moderate
his
vast
expences
.
Truly
,
the
folly
and
vanity
of
Man
admits
no
other
cure
,
than
to
set
before
his
eyes
,
that
for
the
small
and
momentary
pleasure
of
a
sin
committed
against
the
Law
of
God
,
he
loses
and
unthriftily
casts
away
that
which
is
to
last
for
ever
.
For
this
cause
we
ought
to
consider
,
what
it
is
to
have
no
end
,
what
it
is
to
last
for
ever
,
what
it
is
to
be
Eternal
.
But
who
is
able
to
declare
this
,
since
Eternity
is
an
immense
Ocean
,
whose
bottom
cannot
be
found
:
a
most
obscure
abyss
,
wherein
are
sunk
all
the
faculties
of
humane
understanding
:
an
intricate
Labyrinth
,
out
of
which
there
is
no
issue
:
a
perpetual
Present
,
without
what
was
,
or
what
shall
be
:
a
continued
Circle
,
whose
Centre
is
in
every
part
,
and
Circumference
no
where
:
a
great
Year
,
which
ever
begins
,
and
is
never
ended
:
finally
,
that
which
never
can
be
comprehended
,
yet
ever
ought
to
be
pondered
,
and
thought
upon
.
But
that
we
may
say
something
,
and
frame
some
conception
of
it
,
let
us
see
in
what
manner
the
Saints
have
defined
it
.
St.
Gregory
Nazianzen
knows
not
what
it
is
,
but
only
what
it
is
not
;
and
therefore
says
,
Eternity
is
not
time
,
nor
part
of
time
;
because
time
,
and
each
part
of
time
pass
away
,
but
in
Eternity
nothing
does
nor
ever
shall
pass
.
All
the
torments
,
with
which
a
Soul
enters
into
hell
,
shall
after
millions
of
years
past
torment
him
as
lively
,
and
entirely
as
at
the
first
beginning
;
neither
shall
the
joyes
,
with
which
the
just
enter
into
Heaven
,
ever
in
the
least
sort
diminish
.
Time
hath
this
property
to
draw
along
with
it
custome
,
which
at
length
lessens
the
sense
of
what
at
first
was
grievous
;
but
Eternity
is
ever
the
same
,
ever
entire
,
in
it
nothing
passes
,
the
pains
,
with
which
the
damned
begin
,
shall
after
a
thousand
ages
be
the
same
they
were
at
first
;
and
the
glory
,
which
he
who
is
saved
receives
in
the
first
instant
,
shall
ever
appear
fresh
and
new
unto
him
.
Eternity
hath
no
parts
;
all
is
of
a
piece
;
in
it
there
is
no
diminution
,
nor
lessening
.
And
although
the
pleasures
of
this
life
,
which
go
along
with
time
,
are
of
this
condition
,
that
in
time
they
lessen
,
and
that
there
is
no
delight
in
this
world
,
which
by
long
enjoying
becomes
not
troublesome
and
tedious
:
and
that
to
the
contrary
,
even
griefs
and
and
pains
with
continuance
either
grow
less
,
or
are
absolutely
cured
;
yet
far
otherwise
is
the
web
which
Eternity
weaves
:
it
is
all
uniform
;
in
it
there
is
no
joy
which
wearies
us
,
nor
any
pain
which
by
continuance
abates
,
or
becomes
less
sensible
;
in
so
much
as
Eternity
,
according
to
St.
Dionysius
Areopagita
,
Wheresoever
the
tree
falls
,
there
it
shall
for
ever
remain
:
if
thou
shalt
fall
as
an
infernal
fire-brand
into
the
bottom
of
Hell
,
there
shalt
thou
be
for
ever
burning
whilest
God
is
God
;
it
not
being
in
the
power
of
any
to
redeem
thee
thence
,
nor
in
thy
own
so
much
as
to
turn
from
one
side
to
the
other
.
Eternity
is
immutable
,
because
incompatible
with
change
:
it
is
immortal
,
because
not
capable
of
end
:
and
incorruptible
,
because
it
cannot
suffer
diminution
.
The
evils
of
this
life
,
how
desperate
of
remedy
soever
,
yet
want
not
this
comfort
,
that
they
are
either
eased
with
change
,
or
ended
by
death
,
or
lessened
by
corruption
.
But
all
this
is
wanting
in
eternal
evils
.
The
change
of
pains
serves
for
a
refreshment
,
and
the
infirm
man
,
how
afflicted
soever
,
by
turning
from
side
to
side
receives
some
ease
;
but
eternal
pains
shall
whilst
God
is
God
remain
in
the
same
posture
,
force
,
and
vigour
without
change
at
all
.
If
the
most
pleasant
and
wholesome
food
of
Manna
,
only
because
continual
,
caused
vomiting
,
and
became
loathsome
;
What
shall
those
pains
,
which
shall
last
for
ever
?
What
torments
shall
they
cause
,
since
they
are
to
remain
still
after
the
same
manner
?
The
Sea
hath
his
ebbs
and
flows
,
the
Rivers
their
encreases
,
the
Planets
their
various
Aspects
,
the
Year
his
four
Seasons
,
the
greatest
Feavers
have
their
relaxations
,
and
the
sharpest
pain
arriving
at
the
height
uses
to
decrease
;
only
eternal
torments
shall
never
suffer
declination
;
nor
shall
the
eyes
of
the
damned
ever
see
a
change
.
The
plain
and
even
way
,
which
seems
most
easie
,
wearies
the
Traveller
,
because
it
wants
variety
.
What
weariness
shall
then
the
ways
of
Eternity
cause
,
and
those
perpetual
pains
,
which
can
neither
change
,
end
,
nor
diminish
?
The
torments
,
whereunto
Cain
entred
now
five
thousand
years
ago
,
are
after
so
many
ages
past
still
the
same
they
were
at
first
;
and
what
they
now
are
,
shall
be
so
many
ages
more
to
come
;
they
are
measured
by
the
Eternity
of
God
,
and
the
duration
of
his
unhappiness
by
the
duration
of
the
Divine
Glory
;
whilst
God
lives
he
shall
wrastle
with
death
,
and
shall
immortally
continue
dying
;
that
eternal
death
still
living
,
and
that
miserable
life
still
dying
,
containing
the
worst
of
life
,
and
the
worst
of
death
:
those
wretched
Souls
living
only
,
that
they
may
suffer
torments
,
and
dying
,
that
they
may
not
enjoy
comfort
,
having
neither
the
content
of
life
,
nor
the
end
of
death
;
but
contrariwise
for
their
greater
torment
have
the
pain
of
death
,
and
duration
of
life
.
On
the
other
part
behold
the
happy
lot
of
them
that
die
in
Grace
:
their
glory
shall
be
immortal
without
fear
of
ending
;
their
happiness
immutable
without
capacity
of
growing
old
;
their
Crown
incorruptible
without
danger
of
withering
:
where
no
day
shall
pass
without
joy
,
whose
content
shall
be
ever
new
,
and
whose
Glory
flourish
for
perpetual
Eternities
,
and
whose
happiness
shall
ever
be
the
same
.
And
that
very
Glory
,
which
St.
Michael
was
six
thousand
years
ago
possest
of
,
the
same
he
enjoys
this
very
instant
,
as
fresh
and
new
,
as
the
first
day
,
and
shall
six
millions
of
years
to
come
as
new
,
as
now
.
CAP.
VI.
What
Eternity
is
according
unto
Boëtius
and
Plotinus
.
LEt
us
now
hear
the
Opinions
of
Severinus
Boëtius
and
Plotinus
two
great
Philosophers
,
and
the
one
of
them
no
less
a
Divine
,
what
they
conceive
concerning
this
great
Mystery
and
secret
of
Eternity
.
Boëtius
defines
Eternity
to
be
,
A
total
and
perfect
possession
of
an
indeterminable
life
:
which
Definition
,
although
it
principally
belongs
unto
the
Eternity
of
God
,
yet
it
may-be
also
applied
unto
the
Eternity
of
reasonable
Creatures
:
since
they
also
enjoy
a
total
and
perfect
possession
of
happiness
in
an
eternal
life
,
never
to
end
.
With
reason
he
calls
it
a
possession
,
for
the
fulness
it
hath
of
joy
;
possession
being
the
best
way
of
enjoying
,
the
which
implies
a
ful
Dominion
of
what
it
possesses
:
for
he
who
hath
a
thing
in
loan
or
trust
,
may
be
said
to
enjoy
it
,
but
not
with
that
liberty
,
as
he
who
possesses
it
.
He
says
moreover
,
that
this
possession
is
total
,
because
it
is
of
all
goods
and
blessings
,
without
missing
of
any
one
,
and
all
of
them
at
once
,
it
not
being
necessary
for
the
enjoying
of
them
,
to
have
them
one
after
another
,
but
altogether
.
The
goods
and
blessings
of
this
life
have
not
this
condition
;
for
although
one
were
Master
of
them
all
,
yet
he
could
not
enjoy
them
all
at
once
,
but
successively
;
some
passing
away
,
and
others
succeeding
in
their
place
.
The
Emperour
Heliogabalus
,
who
most
desired
,
and
most
endeavoured
to
enjoy
them
,
for
all
the
diligence
and
haste
he
used
,
was
hardly
possest
of
three
or
four
at
once
:
for
whilst
he
was
in
his
Banquets
,
he
could
not
attend
his
Masques
and
Dances
;
whilst
he
was
in
these
,
he
enjoyed
not
the
pleasures
of
the
Shews
,
and
Spectacles
of
the
Amphitheater
;
whilst
he
was
present
at
them
,
he
could
not
apply
himself
to
Hunting
,
and
Sports
of
the
field
;
and
whilst
so
imployed
,
he
could
not
satiate
himself
in
Lust
and
Sensuality
:
Finally
,
to
enjoy
one
,
he
must
of
necessity
quit
the
other
;
insomuch
as
he
could
neither
enjoy
all
pleasures
,
those
wanting
which
were
enjoyed
by
others
:
and
of
those
,
which
he
might
enjoy
himself
,
but
few
at
a
time
.
But
unto
the
just
in
Heaven
no
blessings
or
contents
are
missing
,
no
succession
needful
for
their
enjoying
,
the
blessed
possessing
them
all
,
and
all
together
.
The
possession
of
this
happiness
is
also
perfect
in
respect
of
the
security
it
hath
,
nothing
being
of
force
to
disquiet
it
,
none
to
go
to
Law
about
it
,
none
to
steal
it
,
none
to
disturb
it
,
and
is
likewise
perfect
,
because
compleat
;
not
like
the
goods
of
the
earth
,
which
cannot
be
enjoyed
entirely
:
for
either
the
distance
of
place
,
the
imperfection
of
the
sensible
Organ
,
the
mixture
of
some
grief
or
care
,
or
at
least
the
multitude
of
Objects
,
and
their
own
opposition
distract
the
perfect
fruition
of
them
.
But
eternal
happiness
is
by
the
blessed
in
its
full
extension
perfectly
possest
,
the
joy
of
it
entirely
relisht
,
and
the
essence
and
sweetness
of
it
wholly
penetrated
,
and
imbibed
into
the
essence
of
the
Soul
,
the
which
no
mixture
of
pain
,
no
surprize
of
grief
,
no
incapacity
of
the
subject
,
no
distance
of
position
,
no
greatness
of
the
object
can
hinder
:
for
grief
and
care
have
there
no
place
,
the
subject
is
elevated
above
its
nature
,
the
object
accommodated
,
and
the
eternal
pleasure
and
delight
of
it
not
proportioned
by
space
and
distance
.
A
Life
full
and
all
at
once
:
because
in
it
all
that
hath
life
shall
be
full
and
compleat
,
the
senses
with
the
whole
capacity
of
the
soul
shall
be
replenished
with
all
happiness
and
delight
,
there
being
no
part
o●
life
in
man
which
shall
not
be
full
of
sweetness
,
joy
,
and
content
.
The
life
of
the
hearing
shall
be
full
with
the
consort
of
most
harmonious
musick
;
the
life
of
the
smell
shall
be
full
with
the
fragrancies
of
most
sweet
odours
;
the
life
of
the
eyes
shall
be
full
,
feeding
themselves
with
all
beauty
;
the
life
of
the
understanding
shall
be
full
with
the
knowledge
of
the
Creator
;
and
the
life
of
the
will
shall
be
full
in
loving
,
rejoycing
,
and
delighting
it self
in
him
.
Temporal
life
is
not
capable
of
this
fulness
and
satisfaction
even
in
small
matters
,
the
attention
of
one
sense
hinders
that
of
another
,
and
the
attention
of
the
body
that
of
the
spirit
.
This
life
cannot
be
here
enjoyed
but
by
parts
,
and
that
also
not
compleatly
:
but
in
that
eternal
felicity
the
life
shall
be
full
,
the
possession
total
,
and
the
joy
perfect
,
where
all
is
to
live
which
here
can
die
,
where
neither
the
incompossibility
of
the
objects
,
nor
the
impediment
of
the
senses
,
nor
the
incapacity
of
the
soul
shall
hinder
us
from
enjoying
all
blessings
together
with
all
our
senses
,
and
all
our
powers
joyntly
.
Over
and
above
all
this
possession
,
which
is
so
total
,
so
perfect
,
and
so
full
,
is
for
life
without
death
,
a
space
without
limit
,
a
day
eternal
,
which
is
equivalent
to
all
dayes
,
and
includes
all
years
,
imbraces
all
ages
,
and
excels
all
times
,
because
in
it
nothing
passes
,
nor
any
good
of
it
ever
shall
pass
.
To
the
contrary
it
is
with
those
wretched
sinners
,
whose
eternal
miseries
have
the
same
condition
of
bad
,
which
the
eternity
of
the
blessed
hath
of
good
:
unto
whom
their
evill
shall
not
be
extrinsecal
,
but
in
full
possession
of
them
,
and
they
shall
remain
in
their
torments
with
all
their
soul
,
body
,
powers
,
and
senses
.
That
is
called
possession
,
which
is
acquired
by
a
corporal
and
real
presence
.
These
then
unfortunate
sinners
are
to
continue
in
their
torments
with
all
what
they
have
of
being
,
not
as
in
a
thing
lent
or
distant
from
them
,
but
as
in
a
thing
so
proper
,
as
it
can
by
no
possibility
be
parted
or
separated
from
them
,
nothing
being
more
proper
and
due
,
then
punishment
is
to
sinners
.
Wherefore
all
evils
shall
take
possession
of
all
what
they
are
,
their
senses
,
their
members
,
the
joynts
of
their
bodies
,
the
powers
of
their
soul
,
their
most
spiritual
faculties
shall
be
possessed
by
fire
,
bitterness
,
grief
,
rage
,
despite
,
miserie
,
and
malediction
.
This
possession
of
those
unfortunate
creatures
shall
be
total
,
because
of
all
evils
:
for
no
evil
can
be
wanting
where
there
is
a
concourse
and
meeting
of
all
torments
and
unhappiness
.
In
the
taste
there
shall
not
want
bitterness
,
in
the
appetite
hunger
,
in
the
tongue
thirst
,
in
the
sight
horrour
,
in
the
hearing
astonishment
,
in
the
smell
stink
,
in
the
heart
pain
,
in
the
imagination
fear
,
in
every
member
grief
,
and
in
the
very
bowels
fire
.
All
evils
are
therefore
to
possess
the
damned
,
and
all
totally
;
their
torments
being
so
many
,
that
if
they
were
to
suffer
them
one
after
another
,
many
years
would
not
suffice
to
finish
them
.
And
this
only
were
sufficient
to
make
their
condition
most
terrible
.
But
above
all
their
unhappiness
this
is
the
greatest
,
that
they
are
to
suffer
them
all
at
once
.
The
pain
in
one
part
of
the
body
is
not
to
hope
it
should
cease
in
another
,
the
grief
of
the
spirit
is
not
to
expect
that
the
fire
which
burns
the
flesh
should
have
an
end
;
all
evils
are
to
set
upon
them
at
once
,
and
all
at
one
clap
are
to
fall
upon
the
heads
of
the
damned
.
The
continuance
of
one
little
drop
hollows
a
Stone
:
and
to
ruine
the
world
it
was
enough
for
God
to
rain
for
forty
dayes
.
What
shall
then
be
,
when
his
divine
justice
shall
rain
fire
,
sulphur
,
and
tempest
upon
the
heads
of
the
damned
,
not
for
forty
dayes
,
but
whilst
God
is
God
?
Besides
all
this
they
shall
not
only
be
possest
by
all
the
the
evils
,
and
all
joyntly
at
once
,
but
by
all
of
them
fully
in
their
whole
force
and
vigour
.
The
sense
of
them
shall
not
grow
less
by
their
multitude
,
nor
dull
by
their
greatness
,
but
shall
remain
as
quick
and
lively
to
them
all
,
and
shall
be
as
sensible
of
the
rigour
of
each
one
of
them
,
as
if
they
suffered
but
one
onely
:
for
the
fire
shall
not
onely
penetrate
their
bones
,
heart
,
and
entrals
,
but
the
fury
of
it
shall
search
into
the
very
soul
,
and
burn
that
with
immortal
flames
.
The
possession
of
its
misery
shall
be
Whole
,
it
shall
be
Perfect
,
it
shall
be
Full
;
Whole
,
because
it
shall
suffer
all
sort
of
evils
;
Perfect
,
because
it
shall
suffer
them
wholly
;
and
Full
,
because
it
shall
suffer
in
all
the
senses
,
and
in
all
the
faculties
that
are
capable
of
suffering
.
This
estate
and
life
,
where
we
now
are
,
is
not
to
last
,
or
,
to
speak
more
properly
,
this
death
is
not
to
live
;
but
in
the
damned
,
their
death
shall
live
as
long
as
God
shall
have
life
,
and
their
miseries
shall
endure
as
long
as
God
shall
have
glory
.
CAP.
VII
.
Wherein
is
declared
what
Eternity
is
according
to
St.
Bernard
.
ST.
Bernard
in
another
manner
describes
Eternity
,
saying
,
It
is
that
which
embraces
all
times
,
past
,
present
,
and
to
come
:
because
no
dayes
,
no
years
,
no
ages
are
able
to
fill
up
Eternity
:
it
is
that
which
devours
all
times
▪
possible
and
imaginable
,
and
yet
remains
with
a
stomach
unburthen'd
,
still
greedy
of
swallowing
more
:
It
is
said
to
embrace
all
time
,
because
it
enjoyes
all
that
in
an
instant
which
is
to
be
enjoyed
in
all
time
.
Wherefore
Marsilius
Ficinus
called
Eternity
an
eternal
moment
:
and
Lessius
said
,
it
was
both
the
longest
and
shortest
of
all
things
.
It
was
longest
,
because
it
exceeded
all
time
,
and
lasted
infinite
spaces
;
it
was
shortest
,
because
it
contained
all
that
in
an
instant
,
which
it
was
capable
of
containing
in
an
infinite
duration
.
For
as
time
is
a
fluid
instant
,
which
flies
and
passes
away
,
insomuch
as
there
is
nothing
of
time
in
being
but
the
present
,
which
is
ever
running
and
changing
from
one
moment
to
another
;
so
Eternity
is
a
permanent
instant
,
fixt
and
stable
,
in
which
all
things
remain
at
once
,
and
are
ever
existent
in
the
same
manner
and
estate
:
Before
it
all
times
pass
,
the
one
succeeding
the
other
,
whilest
it
stands
present
and
perseveres
the
same
unto
them
all
.
Time
and
things
temporal
are
like
a
Rapid
river
,
wherein
the
waves
run
rowling
down
,
each
succeeding
other
in
a
perpetual
vicissitude
:
But
Eternity
is
like
a
firm
rock
,
or
like
the
bed
of
that
river
,
which
remains
settled
and
constant
in
the
same
place
,
whilest
the
waters
pass
thorow
it
never
to
appear
again
.
In
the
like
manner
things
temporal
,
without
permancy
or
consistency
at
all
,
pass
hastily
in
the
presence
of
Eternity
,
and
never
more
return
to
salute
the
world
.
And
as
the
Bed
of
the
river
,
though
standing
still
,
contains
all
the
waters
which
run
thorow
it
,
so
Eternity
embraces
all
times
which
passes
by
it
.
Eternity
may
also
be
compared
unto
the
Centre
in
a
Circle
,
which
being
indivisibly
one
corresponds
unto
the
whole
circumference
,
and
equally
respects
each
particular
point
contained
in
it
.
In
the
same
manner
Eternity
corresponds
unto
all
time
,
and
to
each
instant
of
it
after
a
most
marvelous
way
,
containing
all
that
in
present
,
which
time
contains
successively
in
a
million
of
ages
,
and
is
an
instant
equivalent
unto
an
infinity
of
times
,
not
having
one
part
after
another
,
but
the
whole
extension
amassed
in
one
instant
,
containing
all
that
together
in
one
moment
,
which
is
extensible
unto
infinite
distances
of
time
.
For
as
the
immensity
of
God
contains
in
one
point
all
the
Divine
greatness
,
which
without
bound
or
limit
is
dilated
over
all
parts
real
and
imaginable
,
in
so
much
as
it
contains
in
one
point
,
as
much
as
in
a
million
of
leagues
:
even
so
Eternity
recollects
into
one
instant
all
the
Divine
duration
,
although
extended
through
an
infinite
time
;
which
also
the
reasonable
creatures
are
to
participate
in
the
other
life
for
as
much
as
concerns
their
glory
or
pain
,
and
after
such
a
manner
as
they
are
capable
of
.
Whence
follows
one
thing
very
much
to
be
considered
,
that
those
goods
unto
which
Eternity
is
annexed
it
makes
infinitely
better
,
and
that
after
two
manners
,
and
,
as
we
may
say
,
with
two
infinities
;
and
contrariwise
the
bad
it
makes
infinitely
worse
,
and
that
also
after
the
same
two
manners
;
The
first
in
respect
of
the
duration
which
it
conferrs
,
the
which
is
infinite
:
and
every
thing
is
to
be
esteemed
so
much
the
greater
,
by
how
much
the
duration
is
longer
.
The
content
of
a
day
is
not
so
great
as
that
of
a
week
,
nor
is
that
equal
to
the
content
of
a
moneth
or
year
;
and
as
the
duration
encreases
,
so
the
value
of
the
pleasure
grows
higher
,
in
so
much
as
if
it
last
infinitely
,
it
is
infinitely
to
be
esteemed
.
In
the
like
manner
of
pain
,
the
longer
it
lasts
the
worse
it
is
,
and
if
it
last
infinitely
,
it
becomes
an
infinite
evil
,
which
will
infinitely
exceed
any
temporal
evil
whatsoever
,
though
more
in
greatness
:
and
that
in
so
high
a
degree
,
that
if
it
should
be
left
to
ones
choice
,
either
to
be
thrown
alive
into
a
burning
Furnace
,
and
at
the
same
time
to
suffer
all
the
infirmities
and
griefs
which
Physick
knows
,
and
all
the
kindes
of
torments
which
Martyrs
have
endured
,
and
all
the
cruel
punishments
which
have
been
executed
upon
the
most
hainous
Offender
,
and
all
this
for
the
space
of
200
millions
of
years
,
but
then
to
end
and
pass
no
further
:
or
to
suffer
a
Migram
,
or
a
Tooth-ach
for
a
whole
eternity
,
certainly
he
ought
rather
to
choose
all
those
torments
together
for
that
time
limited
,
then
either
of
these
single
pains
for
ever
;
because
although
those
exceed
this
in
greatness
,
yet
this
would
infinitely
exceed
those
in
duration
.
In
summe
,
if
those
,
although
excessive
,
were
temporal
,
and
this
,
though
less
,
were
eternal
,
which
would
infinitely
encrease
the
malice
of
it
,
there
being
hopes
that
those
would
at
last
find
an
end
,
but
this
were
without
remedy
:
I
dare
be
bold
to
think
,
that
the
lively
apprehension
of
Eternity
,
which
the
damned
conceive
,
is
such
,
that
if
it
were
in
ones
election
either
to
be
exempted
from
all
the
torments
he
now
endures
,
and
to
remain
afflicted
only
with
the
Stone
for
an
eternity
;
or
to
have
added
unto
his
own
particular
torments
all
those
which
the
rest
of
the
damned
suffer
in
all
their
senses
,
but
limited
for
a
thousand
millions
of
years
,
he
would
choose
this
last
for
the
lesser
evil
;
at
least
in
reason
he
ought
to
choose
it
:
for
although
those
pains
were
greater
,
yet
they
were
to
have
an
end
,
and
this
of
the
Stone
,
though
less
,
was
to
be
eternal
.
Let
now
those
levers
and
esteemers
of
transitory
pleasures
come
to
a
reckoning
with
themselves
.
If
the
torments
of
hell
,
though
so
excessive
,
were
sufferable
if
they
were
only
temporal
,
nay
to
be
chosen
rather
,
then
so
sleight
a
grief
,
as
the
Stone
,
that
were
eternal
,
how
happens
it
,
that
they
will
not
suffer
with
patience
one
small
grief
during
the
short
time
of
this
life
in
exchange
of
being
freed
from
the
eternal
pains
of
hell
fire
during
the
other
?
If
a
Giant
in
time
(
that
we
may
so
speak
)
hath
no
bulk
or
appearance
in
the
presence
of
a
Pigmey
in
eternity
,
how
comes
it
then
that
a
Dwarf
or
Pigmey
in
time
affrights
us
,
and
an
armed
Giant
in
eternity
makes
us
not
tremble
?
how
is
it
that
eternal
hell
moves
us
not
,
and
yet
we
fear
a
temporal
pain
?
how
is
it
we
do
not
penance
for
our
sins
?
why
have
we
not
patience
in
our
afflictions
?
why
suffer
we
not
all
that
which
can
be
suffered
in
this
life
rather
than
to
suffer
one
onely
torment
in
eternity
?
The
pains
of
this
valley
of
tears
,
being
they
are
to
have
an
end
,
are
not
to
be
feared
in
comparison
of
those
which
shall
never
have
it
:
how
contentedly
then
ought
we
to
suffer
here
a
little
,
and
for
a
short
time
,
that
we
may
be
freed
from
suffering
much
hereafter
,
and
for
ever
?
What
we
have
considered
in
evils
and
afflictions
,
the
same
is
to
be
considered
in
goods
and
blessings
.
If
one
were
to
enjoy
all
the
pleasures
of
the
senses
for
a
thousand
miriads
of
years
,
but
were
to
pass
no
further
,
we
ought
to
change
them
all
for
one
onely
pleasure
,
that
would
last
for
ever
.
Why
then
exchange
we
not
one
perishing
pleasure
of
the
earth
,
which
is
to
last
but
for
a
moment
,
for
all
those
immense
joyes
,
which
we
are
to
possess
in
Heaven
for
a
world
without
end
?
All
the
temporal
goods
of
the
world
might
well
be
quitted
for
the
securing
of
only
one
that
were
eternal
;
how
is
it
then
that
we
secure
not
all
the
eternal
by
forbearing
now
and
then
one
which
is
temporal
?
It
would
infinitely
exceed
the
Dominion
of
the
whole
world
,
so
long
as
the
world
shall
last
,
to
be
Lord
but
of
one
little
Cottage
for
eternity
:
time
holds
no
comparison
with
it
,
all
that
is
temporal
how
great
soever
,
being
to
be
esteemed
vile
and
base
,
and
all
that
is
eternal
,
how
small
soever
,
high
and
precious
.
And
that
we
may
exaggerate
this
consideration
as
much
as
possible
,
the
very
being
of
God
himself
if
it
were
but
for
a
time
,
might
be
quitted
for
some
other
infinitely
less
excellent
,
which
were
eternal
.
And
shall
then
the
covetous
man
satisfie
himself
with
those
poor
treasures
,
which
death
may
quit
him
of
to
morrow
,
and
perhaps
the
Theef
to
day
,
despising
for
them
the
eternal
treasure
of
Heaven
?
For
certain
if
God
should
promise
as
to
enjoy
the
pleasure
of
one
onely
sense
for
ever
in
the
next
life
,
we
ought
for
it
to
part
with
all
the
pleasures
we
have
in
this
:
how
huge
a
folly
is
it
then
,
that
promising
all
those
immense
joyes
of
Heaven
,
we
will
not
for
all
them
together
part
with
some
of
those
poor
ones
on
earth
?
The
second
way
,
by
which
Eternity
,
unto
whatsoever
it
is
joyned
,
makes
the
good
infinitely
better
,
and
the
bad
infinitely
worse
,
is
because
it
collects
it self
wholly
into
every
instant
,
so
that
in
every
instant
it
makes
us
sensible
of
all
that
,
which
it
is
to
contain
in
its
whole
duration
:
and
being
to
endure
for
an
infinity
,
it
amasses
as
it
were
into
every
instant
a
whole
infinity
of
pleasure
or
pain
,
every
instant
being
sensible
both
of
what
it
contains
at
present
,
what
is
past
,
and
what
it
shall
contain
in
future
;
So
,
as
a
Doctor
sayes
,
In
Eternity
all
the
good
a
thing
can
contain
successively
in
an
infinite
time
,
is
recollected
into
one
instant
,
and
made
perceptible
and
enjoyable
all
at
once
.
As
if
all
the
pleasures
a
most
delicious
Banquet
could
afford
successively
by
parts
,
and
that
in
an
infinite
time
,
should
be
resumed
all
at
once
,
and
all
that
delight
should
be
conferred
joyntly
and
together
for
eternity
,
certainly
this
would
make
it
infinitely
better
,
and
of
more
esteem
.
The
same
thing
Eternity
causes
in
evils
and
pains
,
recollecting
them
in
a
certain
manner
into
one
,
and
making
them
sensible
all
at
once
;
and
although
they
be
not
all
really
and
actually
together
,
yet
it
causes
them
to
be
apprehended
altogether
,
and
so
produces
in
the
Soul
a
grief
infinite
and
without
limit
.
Those
then
are
truly
evils
,
which
are
totally
and
every
way
evils
,
both
in
extension
,
their
duration
having
no
end
,
and
in
intension
,
their
being
and
essence
having
no
limit
or
measure
.
What
afflicted
person
who
considers
this
can
be
impatient
,
since
all
the
griefs
of
this
life
have
both
an
end
and
limit
?
The
greatest
temporal
evils
are
but
as
biting
of
gnats
in
respect
of
the
least
of
those
which
are
eternal
:
and
therefore
that
we
may
escape
all
the
eternal
,
it
is
not
much
to
suffer
one
temporal
.
Let
us
tremble
at
the
consideration
of
those
two
lances
of
Eternity
,
those
two
infinities
,
whose
wounds
are
mortal
,
and
pierce
the
damned
from
side
to
side
:
those
two
unsupportable
rocks
,
which
overwhelm
and
crush
whom
they
fall
upon
into
pieces
.
All
that
we
suffer
here
is
to
be
laughed
at
,
a
fillip
with
a
finger
,
a
trifle
in
respect
of
the
eternal
,
which
embraces
all
times
,
and
with
the
evils
of
them
all
falls
every
instant
upon
the
head
of
the
damned
.
§.
2.
Besides
what
hath
been
already
said
,
Goods
and
Evils
eternal
have
this
condition
,
that
they
are
not
onely
qualified
and
augmented
by
the
future
,
but
also
by
what
is
past
,
although
temporal
;
so
as
the
blessed
Souls
in
Heaven
not
only
enjoy
the
glory
,
which
they
have
in
present
,
and
that
which
is
to
come
,
but
also
what
is
past
even
unto
those
real
and
true
goods
of
this
life
,
to
wit
their
vertues
and
good
works
,
with
the
memory
of
which
they
recreate
,
and
congratulate
themselves
for
all
eternity
:
in
so
much
as
all
goods
past
,
present
,
and
to
come
concur
in
one
to
fill
up
the
measure
of
their
joy
,
and
the
goods
of
all
times
even
of
those
of
this
life
are
amassed
,
and
heaped
up
in
their
felicity
.
How
different
from
this
are
temporal
goods
,
since
even
those
,
which
we
possess
in
present
,
suffer
not
themselves
to
be
entirely
enjoyed
?
here
is
no
good
which
is
not
alloyed
by
some
want
,
danger
,
or
imperfection
.
And
if
for
the
present
they
afford
so
little
content
,
much
less
do
they
for
the
future
,
since
the
security
of
what
we
possess
is
so
uncertain
,
that
the
fear
of
losing
it
often
disseasons
the
present
gust
.
The
same
fear
also
robbs
our
remembrance
of
the
comfort
of
what
is
past
,
since
we
fear
to
lose
that
most
,
which
we
have
formerly
taken
most
pleasure
in
enjoying
.
On
all
sides
then
the
eternal
goods
are
much
more
excellent
,
unto
which
we
ought
to
aspire
,
and
strive
to
purchase
them
even
at
the
cost
of
all
which
is
temporal
,
and
in
this
life
as
much
as
may
be
to
imitate
the
same
eternity
;
the
which
is
to
be
done
by
the
practice
of
those
three
Vertues
,
which
St.
Bernard
recommends
unto
us
in
these
words
.
With
Poverty
of
spirit
,
with
Meekness
,
and
Contrition
of
heart
is
renewed
in
the
Soul
a
similitude
and
image
of
that
Eternity
which
embraces
all
times
.
For
with
poverty
of
spirit
we
merit
the
future
;
with
meekness
we
possess
the
present
,
and
with
the
tears
of
repentance
recover
what
is
past
.
And
truely
he
,
who
esteems
Eternity
,
hath
no
more
than
to
exercise
himself
in
the
practise
of
those
three
Vertues
:
The
first
by
quitting
with
spiritual
poverty
all
that
is
temporal
,
and
changing
it
for
the
eternal
,
not
setting
his
heart
upon
any
thing
in
this
life
,
that
he
may
find
it
bettered
in
the
other
.
For
as
Eternity
does
infinitely
augment
that
good
or
evil
,
unto
which
it
is
annexed
,
so
time
diminishes
and
draws
violently
after
it
all
that
is
in
it
.
Things
therefore
which
are
to
finish
,
require
not
much
to
leave
them
,
and
those
that
are
to
end
in
nothing
,
are
to
be
reputed
for
nothing
.
For
the
second
Vertue
,
a
Christian
ought
with
patience
and
meekness
to
persist
in
doing
well
,
and
in
overcoming
the
difficulties
of
vertue
,
since
the
slight
troubles
of
this
life
are
to
be
rewarded
with
eternal
happiness
in
the
other
.
And
who
seeing
hell
open
,
and
the
abyss
of
its
evils
without
bottom
,
would
not
bear
with
patience
the
rigour
of
penance
,
and
with
meekness
suffer
the
impertinency
of
an
injury
,
not
troubling
at
all
the
interior
peace
of
his
Soul
,
but
attending
wholly
even
through
fire
and
water
to
live
vertuously
and
please
his
Redeemer
?
who
looking
upon
Heaven
,
which
awaits
him
,
will
not
be
animated
to
do
what
is
good
chearfully
,
and
to
suffer
all
crosses
for
God
Almighty's
sake
with
fervour
and
courage
?
CAP.
VIII
.
What
it
is
in
Eternity
to
have
no
end
.
But
all
these
definitions
and
declarations
of
Eternity
are
not
yet
sufficient
to
express
and
truly
set
forth
the
greatness
of
it
;
neither
is
it
well
understood
,
as
Plotinus
notes
,
what
the
Authors
,
who
define
it
,
thought
of
it
.
That
may
be
rather
said
,
which
was
said
by
Simonides
the
Philosopher
,
Dionysius
Areapagita
speakiug
of
God
,
confesses
that
it
cannot
be
said
what
he
is
,
but
onely
what
he
is
not
,
and
beside
what
he
is
.
In
like
manner
Eternity
cannot
better
be
declared
then
by
what
it
is
not
,
and
beside
what
it
is
.
Eternity
is
not
time
,
it
is
not
space
,
it
is
not
an
age
,
it
is
not
a
million
of
ages
,
but
it
is
more
then
time
,
space
,
or
millions
of
ages
.
The
life
wherein
thou
now
art
,
and
which
must
shortly
have
an
end
,
is
not
Eternity
:
the
health
which
thou
at
present
enjoyest
is
not
Eternal
:
thy
pleasures
and
entertainments
are
not
Eternal
:
thy
possessions
,
treasures
,
revenues
are
not
Eternal
:
that
wherein
thou
trustest
is
not
Eternal
:
the
goods
of
this
world
,
in
which
thou
so
much
delightest
,
are
not
Eternal
,
Thou
must
leave
them
all
.
A
far
greater
thing
is
Eternity
:
above
Kingdoms
,
above
Empires
,
and
above
all
felicities
.
Whereupon
Lactantius
and
other
Authors
,
§
2.
For
the
first
Condition
,
Dionysius
Carthusianus
,
that
an
Eternity
without
end
is
either
to
be
the
reward
of
our
good
works
,
or
the
punishment
of
our
bad
.
We
ought
to
tremble
at
the
sound
of
this
voice
,
without
end
,
for
them
,
who
do
ill
;
and
to
rejoyce
at
this
,
without
end
,
for
them
,
who
do
well
.
It
falls
not
under
our
capacity
,
what
it
is
to
he
without
end
.
We
cannot
amplifie
it
or
exaggerate
it
so
much
,
but
that
whatsoever
we
say
we
still
fall
short
.
To
declare
this
more
amply
,
I
shall
relate
what
happened
unto
Archimedes
.
There
were
some
Philosophers
of
his
time
,
who
affirmed
that
the
number
of
the
sands
of
the
Sea
were
infinite
;
others
that
although
they
were
in
themselves
finite
,
yet
they
could
not
be
comprehended
under
any
Number
.
Archimedes
,
that
he
might
confute
both
opinions
,
composed
a
most
learned
and
ingenious
Book
,
which
he
dedicated
unto
King
Gelon
;
wherein
he
proved
,
that
although
the
world
were
all
fill'd
with
sand
,
and
that
it
were
bigger
than
what
it
is
,
yet
that
the
multitude
of
those
grains
of
sands
were
limited
,
and
might
also
be
reduced
under
Numbers
;
and
he
himself
gave
the
account
,
to
what
Number
they
would
arise
.
Since
this
Philosopher
,
Father
Clavius
did
the
like
;
computing
how
many
grains
of
sand
would
fill
the
whole
space
betwixt
the
Firmament
of
the
fixed
Stars
and
the
Earth
,
making
every
grain
of
sand
so
little
and
indivisible
,
that
he
allows
10000
of
them
unto
the
bigness
of
a
poppie
,
or
mustard-seed
,
and
notwithstanding
sums
up
this
vast
Number
within
the
short
space
of
one
line
,
all
not
surpassing
one
Unite
,
and
51
Cyphers
.
If
then
so
many
millions
of
millions
may
be
contained
in
the
length
of
one
line
,
what
shall
we
say
of
the
years
in
Eternity
:
since
that
not
only
one
line
,
nor
one
book
,
nor
all
the
paper
in
the
world
,
nor
all
the
world
from
the
Firmament
downwards
filled
with
the
Figures
of
Arithmetick
were
sufficient
to
contain
one
little
particle
of
it
,
notwithstanding
the
multiplication
which
is
made
by
the
adding
of
every
figure
?
Every
Cypher
which
is
added
,
makes
the
number
ten
times
more
than
it
was
,
because
a
Cypher
put
after
one
Unit
makes
it
ten
,
the
second
Cypher
makes
it
one
hundred
,
the
third
one
thousand
,
and
in
this
manner
the
Numbers
goe
multiplying
to
an
immense
Number
in
a
few
Figures
.
Whereby
one
may
conceive
that
adding
one
hundred
Cyphers
it
makes
the
Numbers
rise
to
such
a
pitch
,
that
it
far
exceeds
the
capacity
of
Man's
imagination
to
conceive
it
.
What
then
would
it
be
,
adding
so
many
Cyphers
as
could
be
contained
in
a
parchment
as
big
as
the
whole
Heaven
?
Yet
all
this
innumerable
Number
does
not
equal
the
least
particle
of
Eternity
;
which
after
so
many
numberless
years
past
,
which
at
length
after
how
long
a
time
soever
must
meet
an
end
,
would
yet
remain
as
if
it
did
but
then
begin
.
Let
us
seriously
think
how
long
were
that
life
to
be
esteemed
,
which
should
contain
an
hundred
thousand
years
;
yet
we
have
thought
of
nothing
in
respect
of
Eternity
.
Let
us
think
of
ten
times
,
an
hundred
,
a
thousand
times
as
much
:
still
nothing
to
Eternity
;
neither
have
we
quitted
the
least
part
of
it
,
which
is
but
then
beginning
.
Wherefore
Lactantius
saith
,
With
what
years
shall
we
satiate
Eternity
,
since
it
hath
no
end
?
It
is
still
beginning
,
and
nothing
but
a
beginning
,
and
therefore
may
not
unsignificantly
be
thus
defined
:
Eternity
is
a
perpetual
beginning
,
which
still
continues
without
end
or
diminution
.
Let
us
abstract
from
Eternity
as
many
years
as
there
are
drops
in
the
Sea
,
atomes
in
the
Air
,
leaves
in
the
Fields
,
grains
of
sand
in
the
Earth
,
or
Stars
in
the
Heavens
,
it
will
yet
continue
whole
and
entire
.
Add
as
many
years
unto
it
,
it
becomes
no
greater
,
nor
is
further
distant
from
its
end
;
since
it
admits
none
,
but
in
each
point
and
instant
receives
a
beginning
.
Never
,
never
shall
it
have
an
end
,
ever
,
ever
in
beginning
.
Let
one
imagine
,
that
there
were
a
Mountain
of
sand
which
should
reach
from
the
Earth
to
Heaven
,
and
that
an
Angel
after
every
thousand
years
should
take
from
it
one
onely
grain
;
how
many
thousands
of
thousands
of
years
,
and
millions
of
millions
would
pass
before
that
Mountain
became
so
little
,
that
it
would
no
longer
remain
perceptible
?
Let
the
best
Arithmetician
,
that
is
,
cast
up
the
account
,
how
many
years
would
pass
,
before
that
Angel
had
taken
away
half
of
the
aforesaid
Mountain
.
This
seems
a
thing
endless
;
but
our
understanding
is
beguiled
;
for
it
would
have
an
end
,
and
time
would
come
when
one
half
,
and
even
the
whole
Mountain
would
be
taken
away
.
Finally
,
there
would
be
a
time
,
when
there
would
be
one
only
little
grain
remaining
:
and
this
also
would
be
removed
.
But
never
shall
we
come
to
the
end
of
Eternity
:
and
after
the
consuming
of
that
whole
Mountain
of
sand
,
nothing
would
be
diminished
from
Eternity
:
but
the
Mountain
of
Eternity
would
remain
as
entire
,
after
millions
of
millions
of
Ages
were
past
,
as
in
the
beginning
.
This
seems
to
have
been
signified
by
that
of
Abacuch
,
when
he
said
,
The
mountains
of
Ages
are
torn
in
pieces
:
and
the
hills
of
the
world
shall
be
humbled
by
the
ways
of
Eternity
;
Because
one
thousand
hills
and
mountains
as
big
as
the
whole
world
,
may
be
consumed
a
thousand
times
over
,
whilest
the
Eternity
of
the
punishment
of
sinners
pass
over
them
:
which
Eternity
can
never
make
an
end
of
passing
;
so
that
those
miserable
Souls
,
who
suffer
in
that
devouring
fire
,
shall
suffer
a
thousand
,
and
a
thousand
,
and
millions
of
millions
of
years
without
coming
neerer
to
the
end
,
than
they
were
the
first
day
.
§
2.
What
man
would
endure
to
lie
upon
one
side
resting
before
a
scorching
fire
for
the
space
of
a
whole
year
?
But
what
speak
I
of
lying
burning
?
Who
could
endure
to
be
laid
in
a
soft
bed
upon
one
side
without
being
permitted
to
rise
or
turn
unto
the
other
side
for
the
same
space
?
This
indeed
was
a
rigorous
penance
performed
by
Ezechiel
the
Prophet
at
the
Commandment
of
God
,
who
appointed
him
that
he
should
continue
laid
upon
one
side
without
rising
for
the
space
of
390
days
.
This
was
a
most
rigorous
pennance
,
but
by
Divine
Grace
accomplished
by
the
holy
Prophet
.
If
it
be
then
so
difficult
to
lie
immoveable
upon
one
side
for
so
short
a
time
as
the
space
of
one
year
,
what
shall
it
be
for
a
condemned
sinner
to
lye
stretched
upon
a
bed
of
sire
in
that
eternal
night
,
and
sadness
of
hell
,
all
sorts
of
evils
raining
down
upon
him
for
a
time
without
end
or
limit
?
What
Christian
is
there
,
who
should
consider
and
frame
a
liveconceit
of
this
,
but
would
become
another
man
?
who
could
take
delight
in
a
momentary
pleasure
of
this
life
,
running
the
danger
of
those
eternal
pains
in
the
next
?
who
would
dare
to
sin
at
the
hazard
of
so
great
a
punishment
?
O
how
powerful
a
remedy
were
it
against
the
disordered
customs
of
sinners
,
if
they
would
but
settle
themselves
seriously
to
think
that
Eternity
hath
no
end
.
O
that
they
would
think
upon
this
one
half
hour
in
a
day
,
or
but
so
much
in
a
week
,
how
quickly
would
they
amend
their
lives
.
But
this
is
a
thought
not
to
be
past
over
in
haste
,
but
leasurely
pondered
with
attention
and
profound
consideration
,
meditating
within
our selves
what
Eternity
is
:
that
it
is
that
which
shall
never
have
an
end
,
never
,
never
.
For
as
that
meat
which
is
not
chewed
,
nor
concocted
in
the
stomack
benefits
nothing
,
so
the
thought
of
Eternity
without
being
well
ruminated
and
digested
will
little
advantage
us
.
The
force
of
this
consideration
appears
by
an
accident
related
by
Benedictus
Renatus
of
a
certain
man
vain
and
vitious
,
named
Fulk
;
the
which
,
§.
4.
All
our
actions
are
still
to
be
accompanied
with
this
thought
,
For
ever
.
For
ever
shall
be
rewarded
that
which
I
do
well
;
and
that
for
ever
punished
,
wherein
I
grievously
offend
.
With
this
consideration
shall
a
Christian
not
onely
animate
himself
to
do
good
works
,
but
to
do
them
well
.
Aelianus
writes
of
Ismenias
,
The
benefit
which
David
reaped
by
this
consideraration
,
was
a
firm
resolution
to
mend
his
life
,
and
change
into
a
new
man
,
animating
himself
to
a
greater
observance
,
and
a
more
high
perfection
.
And
so
in
that
Psalm
,
wherein
he
says
,
That
he
thought
upon
the
days
of
old
,
and
the
years
of
Eternity
,
he
adds
immediately
the
effect
of
his
Meditation
,
saying
,
That
he
was
to
begin
a
new
,
because
the
change
which
he
found
in
his
heart
,
he
perceived
was
from
the
most
powerful
hand
of
God
.
Wherefore
considering
that
Eternity
never
ends
,
but
still
begins
,
and
that
it
is
wholly
a
beginning
,
he
determined
with
such
new
fervour
to
give
a
beginning
to
a
more
perfect
life
,
that
he
would
never
flagg
or
be
dismayed
in
the
prosecution
of
it
;
willing
in
this
to
imitate
Eternity
,
the
which
as
it
is
ever
beginning
,
so
he
would
ever
begin
to
deserve
it
.
And
what
great
matter
is
it
,
if
that
,
which
we
are
to
enjoy
or
suffer
,
be
ever
in
beginning
,
that
we
should
likewise
be
ever
beginning
either
to
deserve
the
one
,
or
flie
the
other
?
Our
reward
is
not
to
fail
us
:
and
therefore
there
is
no
reason
why
we
should
fail
,
and
grow
weary
in
our
service
and
endeavours
.
Our
joy
is
ever
to
begin
:
Why
should
not
then
our
endeavours
be
ever
in
beginning
?
The
repose
we
hope
for
shall
never
have
an
end
:
Why
should
then
our
deservings
ever
cease
?
With
this
considederation
St.
Arsenius
much
profited
himself
,
making
account
that
although
he
had
served
God
many
years
in
a
most
holy
life
,
yet
that
he
did
but
then
begin
,
repeating
often
that
Speech
of
David
,
Now
I
begin
,
Now
I
begin
.
We
ought
never
to
look
back
upon
our
labours
past
,
but
still
to
animate
our selves
to
labour
anew
for
God
and
his
Service
:
as
did
the
Apostle
St.
Paul
,
who
says
of
himself
,
Asia
Minor
,
all
Greece
,
and
the
better
part
of
Europe
,
converting
innumerable
Soules
:
After
he
had
distributed
great
Alms
,
gathering
them
with
much
labour
,
made
long
journeys
,
and
brought
them
unto
the
poor
in
Jerusalem
:
After
the
suffering
of
innumerable
persecutions
:
After
having
been
thrice
stoned
and
once
left
for
dead
:
After
having
been
often
whipt
,
and
often
apprehended
:
After
infinite
services
performed
for
the
Church
:
Alter
all
these
it
seemed
unto
him
,
that
he
had
suffered
nothing
,
done
nothing
for
Christ
,
and
he
forgot
it
all
,
as
if
it
had
been
the
first
day
of
his
conversion
,
determining
still
to
doe
more
,
to
suffer
more
,
to
labour
more
,
to
begin
anew
,
esteeming
himself
after
so
many
labours
and
services
to
be
an
useless
and
an
unprofitable
servant
,
following
the
counsel
of
our
Saviour
when
he
sayes
,
After
ye
have
done
all
what
I
have
commanded
you
to
doe
,
say
,
ye
are
unprofitable
servants
,
and
that
ye
have
done
what
ye
ought
have
done
.
Let
a
man
compare
his
labours
,
his
zeal
,
his
preaching
,
his
charity
with
that
of
the
Apostle
,
and
he
will
find
that
he
hath
not
yet
begun
.
If
then
the
Apostle
,
who
at
that
time
exceeded
the
merits
of
divers
Saints
who
have
dyed
in
great
holiness
,
and
yet
forgot
all
,
judging
he
had
done
nothing
,
but
turned
to
begin
afresh
,
we
who
have
not
yet
begun
,
wherefore
shall
we
be
weary
before
we
begin
?
let
us
ever
begin
anew
,
since
Eternity
which
we
hope
for
is
ever
to
be
new
,
and
ever
to
begin
.
Let
us
not
glory
,
saith
Dionysius
Carthusianus
,
in
the
merits
of
our
life
past
:
neither
let
us
esteem
our selves
for
any
thing
we
have
already
done
,
but
let
us
bestir
our selves
as
freshly
,
and
with
as
much
fervour
,
as
if
we
did
but
that
day
begin
,
and
were
that
day
also
to
dye
.
CAP.
IX
.
How
Eternity
is
without
change
.
THe
second
condition
of
Eternity
is
to
be
immutable
,
and
to
persevere
without
change
:
which
the
Ancients
gave
us
to
understand
by
many
most
mysterious
Symbols
.
Some
figured
it
by
painting
of
a
Chair
;
Others
painted
Eternity
in
the
form
of
a
Snake
;
to
note
the
condition
of
a
perpetual
continuance
not
subject
unto
change
,
but
remaining
still
in
the
same
estate
and
vigour
.
For
as
this
Serpent
wants
wings
,
feet
,
and
hands
,
which
are
the
extremities
of
other
creatures
:
so
Eternity
wants
an
end
,
which
is
the
extremity
of
things
temporal
.
Philon
Biblius
saith
,
they
die
not
,
unless
they
be
kill'd
,
and
that
they
hardly
know
a
natural
death
,
being
not
subject
to
those
changes
of
other
creatures
,
from
youth
to
age
,
and
from
health
to
sickness
,
but
preserve
themselves
still
fresh
and
young
by
the
often
renewing
and
casting
of
their
old
skins
;
neither
have
they
like
other
creatures
any
determinate
size
of
their
greatness
,
but
so
long
as
they
live
encrease
in
bigness
after
the
manner
of
Eternity
,
which
hath
no
limit
,
change
,
or
declination
;
a
condition
of
all
others
most
to
be
feared
by
the
wicked
,
who
are
for
ever
to
continue
in
those
eternal
torments
without
the
least
refreshment
,
and
without
so
much
as
the
comfort
of
changing
one
torment
for
another
.
St.
Paulinus
said
of
St.
Martin
,
that
his
rest
was
to
change
his
labours
:
and
certainly
to
change
one
pain
for
another
,
although
not
in
it self
much
less
,
is
yet
some
ease
.
But
even
this
shall
be
wanting
unto
the
damned
,
who
shall
never
be
permitted
so
much
change
,
as
to
turn
from
one
side
to
another
.
A
fearful
thing
,
that
being
now
five
thousand
years
past
,
since
the
first
damned
Soul
was
plunged
into
hell
,
that
during
all
this
time
no
change
should
afford
him
the
least
ease
.
How
many
alterations
have
since
happened
in
this
world
?
yet
none
in
his
most
bitter
torments
.
The
world
hath
once
been
destroyed
by
an
universal
deluge
,
eight
onely
persons
remaining
alive
.
After
which
all
men
enjoying
an
equal
liberty
,
the
Assyrians
became
Tyrants
over
the
rest
,
and
raised
the
first
Monarchy
,
which
endured
1240
years
,
and
then
not
without
the
general
uproar
and
turmoyl
of
all
Asia
passed
unto
the
Medes
,
under
whom
it
continued
300
years
.
Which
ended
,
it
came
unto
the
Persians
;
and
from
them
unto
the
Grecians
,
from
whom
,
not
without
greater
alteration
then
any
of
the
former
,
it
passed
unto
the
Romans
;
under
whom
also
it
hath
since
failed
.
Amongst
all
which
changes
and
revolutions
of
the
world
,
none
hath
yet
passed
over
that
miserable
and
unfortunate
creature
.
Besides
these
alterations
in
government
,
what
alterations
hath
nature
it self
suffered
?
what
Islands
hath
the
Sea
swallowed
up
?
one
of
which
,
as
Plato
reports
,
was
bigger
than
all
Europe
and
Affrica
:
And
what
others
hath
it
cast
up
of
new
.
What
buildings
,
or
to
say
better
,
what
Mountains
hath
the
Earthquakes
left
secure
?
many
Hills
have
been
overwhelmed
,
or
turned
topsie turvie
;
others
have
appeared
and
sprung
up
never
known
before
.
What
Cities
have
been
sunk
?
what
Rivers
dried
up
:
and
others
vomited
forth
through
new
Channels
?
what
Towers
have
not
fallen
?
what
Walls
not
been
ruin'd
?
what
Monuments
not
defaced
?
how
often
hath
the
face
of
things
changed
?
how
many
revolutions
have
the
greatest
Kingdoms
suffered
?
and
this
miserable
sinner
hath
in
all
this
time
not
given
one
turn
.
How
many
times
hath
the
year
renewed
it self
?
how
many
Springs
:
how
many
Autumns
past
?
and
yet
he
remains
in
that
obscure
night
,
as
in
his
first
entrance
into
that
place
of
torments
,
The
Sun
hath
compassed
this
elemental
World
a
Million
,
and
700000
times
;
and
yet
this
wretched
Soul
could
never
once
change
his
posture
,
or
remove
one
pace
since
his
first
falling
into
hell
.
Besides
this
,
what
troubles
,
what
labours
have
been
passed
by
those
innumerable
people
,
who
have
lived
from
the
beginning
of
the
world
until
this
present
,
and
are
now
all
vanisht
?
what
sicknesses
have
been
suffered
?
what
torments
,
what
griefs
endured
,
and
are
now
all
forgotten
?
but
no
grief
,
nor
torment
of
that
unfortunate
Sinner
hath
in
these
5000
years
passed
away
,
or
shall
ever
become
less
.
Ptolomy
roared
out
with
the
pain
of
his
Gout
;
Aristarcus
was
grieved
with
his
Dropsie
,
Cambyses
was
afflicted
with
his
Falling-sickness
;
Theopompus
afflicted
with
his
Ptisick
;
Tobias
with
his
blindness
,
and
holy
Job
with
his
Leprosie
:
yet
those
griefs
had
their
end
.
But
all
those
evils
which
joyntly
possess
this
miserable
creature
have
not
,
or
ever
shall
have
change
or
period
.
They
of
Rabatha
were
sawed
in
the
middest
:
others
thrashed
to
death
with
Flails
:
others
burnt
alive
in
Furnaces
:
others
torn
in
pieces
by
wild
Beasts
:
Anaxarcus
was
pounded
in
a
Mortar
,
Perillus
burnt
in
a
brazen
Bull.
But
all
those
pains
passed
away
,
and
are
now
no
more
:
but
that
damned
person
hath
not
yet
made
an
end
;
or
to
say
better
,
hath
not
yet
begun
to
pass
any
one
of
his
torments
,
which
100000
years
hence
shall
be
as
new
and
sensible
unto
him
,
as
they
were
in
the
beginning
.
What
desperation
must
then
seise
upon
him
,
when
he
sees
a
change
in
all
things
,
and
in
his
pains
and
torments
none
?
for
if
even
the
pleasures
of
this
life
,
if
continued
the
same
,
convert
into
griefs
,
how
shall
those
pains
,
which
never
change
,
be
suffered
?
what
spite
and
madness
shall
possess
him
,
when
he
shall
behold
the
Flames
of
St.
Lawrence
,
the
Stripes
of
St.
Clement
of
Aneira
,
the
Cross
of
St.
Andrew
,
the
Fasts
of
St.
Hilarion
,
the
Haircloth
of
Simeon
Stylites
,
the
Disciplines
of
St.
Dominick
,
all
the
Torments
of
Martyrs
,
and
Penances
of
Confessors
now
passed
,
and
turned
into
eternal
joyes
:
but
his
own
pains
neither
to
pass
nor
change
,
neither
any
hopes
left
either
of
ending
his
torments
or
himself
?
These
are
evils
to
be
feared
,
and
not
those
transitory
ones
of
the
world
,
which
either
change
,
grow
less
or
end
,
or
at
least
make
an
end
of
him
,
who
suffers
them
.
Let
not
therefore
the
sick
person
be
grieved
and
vexed
with
his
infirmities
,
nor
the
poor
man
with
his
wants
,
nor
the
afflicted
with
his
crosses
,
since
the
evils
of
this
life
are
either
changed
with
time
,
eased
by
counsel
and
consolations
,
or
at
least
ended
by
death
.
But
this
miserable
wretch
in
Hell
cannot
so
much
as
comfort
himself
with
the
hope
of
dying
,
because
in
that
multitude
of
torments
,
if
there
were
the
least
hope
of
end
,
it
would
be
some
ease
,
some
refreshment
,
which
must
not
there
happen
,
the
Gates
on
all
parts
being
shut
to
comfort
.
Hope
beguiles
us
in
our
evils
,
and
in
some
sort
frees
us
from
the
sense
of
suffering
.
There
is
no
labour
or
toil
so
great
,
which
hope
makes
not
tolerable
.
The
most
afflicted
and
wretched
persons
live
and
subsist
with
expectation
,
that
one
day
their
miseries
will
change
or
end
.
But
that
ease
and
comfort
is
denied
the
damned
,
whose
unhappiness
is
never
to
have
an
end
,
nor
their
torments
alteration
.
They
would
esteem
it
for
a
comfort
,
if
a
thousand
years
hence
they
might
be
sure
of
that
little
drop
of
water
begg'd
by
the
rich
glutton
:
But
what
speak
I
of
a
thousand
years
?
it
after
an
hundred
thousand
,
after
a
thousand
times
so
many
,
so
that
some
certain
time
were
prefixed
,
and
the
door
but
of
some
small
hope
set
open
unto
them
.
If
all
the
space
,
which
is
taken
up
by
the
Earth
,
covered
by
the
Water
,
filled
with
the
Air
,
and
encompassed
by
the
Heavens
,
were
full
of
grains
of
Wheat
:
And
a
damned
Soul
were
told
,
that
after
all
that
Wheat
were
eaten
by
some
small
Bird
,
which
after
every
hundred
thousand
years
should
come
to
take
one
grain
,
and
when
it
should
have
taken
away
the
last
,
they
would
give
it
that
drop
of
water
which
was
demanded
by
the
assistance
of
Lazarus
,
it
would
be
comforted
to
see
this
onely
change
,
and
so
small
an
ease
in
the
midst
of
his
pains
.
Yet
it
shall
not
have
this
;
and
after
so
many
millions
of
millions
of
years
the
miserable
wretch
shall
be
in
the
same
torments
,
raging
in
the
same
manner
,
and
as
much
void
of
all
comfort
as
ever
.
This
is
it
shall
burst
the
hearts
of
the
damned
,
when
they
shall
perceive
all
remedies
to
be
then
impossible
,
which
in
this
life
were
so
easie
to
be
obtained
.
With
the
crums
of
bread
,
which
fell
from
his
table
,
the
rich
Glutton
might
have
purchased
eternal
happiness
;
and
now
the
refreshment
of
one
drop
of
water
is
denied
him
.
What
rancour
shall
they
have
against
themselves
,
when
they
shall
remember
that
by
the
forbearance
of
one
momentary
pleasure
they
might
have
escaped
eternal
torments
?
How
raging
will
their
very
entrails
be
to
consider
,
that
that
is
now
past
help
,
which
was
heretofore
so
easily
to
be
avoided
.
Let
therefore
a
Christian
open
his
eyes
,
and
,
whilest
he
may
,
remedy
that
,
which
hereafter
,
when
he
would
,
will
be
impossible
.
Now
is
the
time
acceptable
,
now
is
the
time
of
Salvation
,
now
is
the
time
of
pardon
and
indulgence
,
now
that
may
be
gained
in
a
moment
,
which
all
Eternity
cannot
hereafter
redeem
.
What
other
thing
was
signified
unto
us
by
the
flames
of
the
Babylonian
furnace
,
That
time
is
worth
as
much
as
God
;
because
by
it
God
is
gained
.
Let
us
not
therefore
fling
away
a
thing
of
that
value
,
but
let
us
make
use
of
this
cheap
bargain
,
purchasing
with
time
Eternity
,
and
God
himself
the
Lord
of
Eternity
:
fulfilling
that
which
was
said
by
Ecclesiasticus
:
Is
there
any
who
for
a
small
price
will
redeem
many
things
?
Upon
which
words
Galfridus
says
,
If
there
be
due
unto
thee
eternal
bitterness
,
and
thou
mayst
escape
it
by
suffering
what
is
temporal
,
certainly
thou
hast
redeemed
great
matters
for
a
small
price
.
In
blessings
eternal
it
is
likewise
a
great
comfort
to
have
them
free
from
change
,
so
as
they
can
neither
end
nor
diminish
;
and
that
temporal
Goods
changing
and
consuming
themselves
,
they
remain
in
the
same
firm
and
stable
condition
for
all
Eternity
.
Let
a
Christian
compare
the
brevity
,
and
inconstancie
of
the
things
of
this
life
with
the
immutability
,
and
eternal
duration
of
those
of
the
other
.
Let
him
seriously
observe
the
difference
betwixt
those
two
words
,
Now
,
and
Ever
.
The
fools
of
this
world
say
,
Let
us
now
rejoyce
;
The
wise
and
vertuous
say
,
it
is
better
that
we
forbear
our
pleasures
now
,
that
we
may
hereafter
enjoy
eternal
happiness
.
The
worldlings
say
,
Let
us
now
live
daintily
and
fare
deliciously
:
The
Servants
of
Christ
say
,
Let
us
dye
in
the
flesh
that
we
may
live
ever
without
change
.
The
Sinners
say
,
Let
us
now
enjoy
the
world
:
They
who
fear
God
say
,
Let
us
flie
from
this
unstable
world
,
that
we
may
for
ever
enjoy
the
Coelestial
.
Compare
these
two
,
and
see
who
are
the
wiser
;
those
who
aim
only
at
which
endures
but
this
momentary
instant
Now
,
or
those
who
look
after
Eternity
,
which
lasts
for
ever
;
those
who
shall
suffer
eternally
without
any
profit
at
all
,
or
those
who
are
content
to
suffer
a
little
in
this
world
for
so
great
a
gain
,
as
is
the
Kingdom
of
Heaven
.
O
most
miserable
and
disconsolate
life
of
the
damned
!
who
are
n●ither
to
have
end
in
their
torments
,
change
in
their
griefs
,
nor
to
reap
profit
by
the
pains
which
they
suffer
.
Three
things
onely
afford
us
comfort
in
the
troubles
of
this
life
,
that
either
they
may
end
,
or
become
more
supportable
by
change
,
or
at
least
that
we
shall
be
recompensed
by
some
benefit
for
our
sufferance
;
all
which
will
fail
in
eternal
pains
,
in
which
there
is
no
hope
either
of
end
,
change
,
or
profit
.
A
fearful
mistake
to
suffer
for
a
whole
Eternity
without
benefit
hereafter
,
for
not
suffering
a
moment
now
,
with
so
great
a
reward
as
is
the
eternal
Glory
of
God
,
and
Kingdom
of
Heaven
.
CAP.
X.
How
Eternity
is
without
comparison
.
FRom
what
is
already
spoken
may
be
collected
the
third
Quality
of
Eternity
,
which
is
to
be
without
comparison
.
For
as
there
is
no
comparison
betwixt
what
is
infinite
and
what
is
finite
,
so
there
can
be
none
betwixt
what
is
Eternal
,
and
what
is
Temporal
.
And
as
the
Mountain
Olympus
(
or
if
any
greater
in
the
world
)
is
as
far
distant
from
the
immensity
of
God
,
as
the
smallest
grain
of
sand
,
so
a
thousand
years
are
as
far
short
of
Eternity
as
the
twinckling
of
an
eye
.
Wherefore
Boëtius
says
,
that
there
is
more
similitude
betwixt
a
moment
of
time
and
ten
thousand
years
,
than
betwixt
ten
thousand
years
and
Eternity
.
There
is
no
expression
which
can
sufficiently
set
forth
the
greatness
of
what
is
Eternal
,
nor
which
can
explicate
the
brevity
of
time
,
and
littleness
of
what
is
Temporal
.
Wherefore
David
,
I
thought
upon
the
days
of
old
.
And
it
is
not
much
that
he
should
call
Ages
dayes
,
when
in
another
place
he
sayes
a
thousand
years
in
the
presence
of
God
are
but
as
yesterday
.
they
shall
shine
like
Stars
for
perpetual
Eternities
;
it
seeming
unto
him
,
that
the
ordinary
Number
did
not
suffice
to
declare
what
Eternity
was
:
and
therefore
explicates
it
by
the
number
of
many
Eternities
,
adding
for
more
amplification
the
Epithete
of
perpetual
.
That
if
a
man
had
lived
many
years
,
and
those
all
in
pleasure
,
yet
ought
he
to
remember
the
time
of
darkness
,
and
the
many
dayes
,
(
for
so
he
calls
Eternity
)
the
which
when
they
shall
come
,
all
that
is
past
will
be
found
to
be
vanity
.
If
Cain
had
lived
and
enjoyed
all
the
felicities
of
the
Earth
even
until
this
day
,
and
at
this
instant
died
,
what
should
he
now
possess
of
all
his
delights
?
What
would
remain
unto
him
of
all
his
dayes
past
?
Certainly
no
more
than
remained
unto
his
brother
Abel
,
whom
he
murdred
more
than
5500
years
ago
;
equally
had
both
their
dayes
disappeared
,
and
Cain
had
no
more
left
of
his
sports
and
pleasures
,
so
fully
and
for
so
long
a
time
enjoyed
,
than
Abel
of
his
short
life
,
but
more
to
suffer
in
that
time
of
darkness
,
and
the
many
dayes
of
Eternity
.
The
evils
of
one
hour
make
many
pleasures
to
be
forgotten
,
and
the
moment
wherein
a
man
dyes
bereaves
him
of
all
he
did
in
life
either
for
delight
or
appetite
,
why
shall
not
then
the
torments
of
Hell
make
him
forget
all
the
pleasures
of
the
earth
,
and
the
Eternity
of
evils
strip
him
of
a
few
and
momentary
pastimes
?
If
with
the
grief
of
one
hour
the
pleasures
of
many
years
are
forgotten
,
why
shall
not
the
pleasure
of
one
moment
,
for
which
thou
fallest
into
Hell
,
be
forgotten
with
the
malice
of
many
years
?
And
if
the
instant
of
thy
bodily
death
deprive
thee
of
all
thy
vain
contents
and
entertainments
past
,
what
shall
be
done
by
the
eternal
death
of
thy
Soul
?
In
that
instant
,
wherein
Heliogabolus
dyed
,
what
continued
with
him
of
all
his
sports
and
delights
?
Nothing
.
At
this
present
,
after
so
many
years
measured
in
the
Eternity
of
Hell
,
what
now
remains
with
him
but
torments
upon
torments
,
griefs
upon
griefs
,
pains
upon
pains
,
evils
upon
evils
,
and
a
perpetual
Woe
is
me
,
which
shall
last
as
long
as
God
is
God
?
The
moment
wherein
we
dye
(
as
touching
the
things
of
this
life
)
makes
all
men
equal
.
He
who
lived
long
,
and
he
who
died
shortly
:
he
who
enjoyed
much
,
and
he
who
had
but
little
:
he
who
was
glutted
with
all
sorts
of
delights
,
and
he
who
was
fed
with
the
bread
of
sorrow
,
and
vexed
with
all
sorts
of
griefs
and
misfortunes
,
all
are
now
the
same
,
all
are
ended
in
death
;
the
one
is
not
sensible
of
his
pleasure
,
nor
the
other
grieved
with
his
labours
.
After
the
expiration
of
an
hundred
years
in
a
most
rigid
life
what
felt
St.
Romualdus
of
all
his
austerities
?
What
the
most
penitent
Simeon
Stylites
,
after
fourscore
years
of
a
prodigious
penance
,
wherein
he
quitted
not
his
hair-shirt
by
day
or
night
?
What
felt
he
at
his
death
of
his
continual
fasts
and
long
prayers
?
Certainly
of
pain
no
more
,
than
if
he
had
spent
all
that
long
time
in
the
wanton
pleasures
of
Sardanapalus
.
Of
griefs
he
found
nothing
,
but
of
joy
and
glory
he
now
does
,
and
ever
shall
in
abundance
.
What
felt
St.
Clement
of
Ancira
of
his
twenty
eight
years
torments
suffered
by
the
furious
rage
and
madness
of
Tyrants
?
Certainly
of
Pain
no
more
,
then
if
during
that
time
he
had
enjoyed
all
the
delights
of
the
world
,
but
of
Glory
an
Eternity
.
For
if
the
malice
of
one
hour
make
the
contents
of
an
hundred
years
to
be
forgotten
:
much
more
will
the
happiness
of
an
Eternity
blot
out
the
remembrance
of
28
years
sufferance
.
O
prodigious
moment
of
death
,
which
gives
an
end
unto
all
that
is
Temporal
;
which
transmits
and
changes
all
things
;
which
concludes
the
gusts
and
pleasures
of
sinners
,
and
begins
their
torments
;
which
ends
the
labours
and
austerities
of
Saints
,
and
begins
their
Glory
and
joyes
Eternal
.
Let
therefore
a
Christian
seriously
consider
,
that
the
pleasures
,
by
which
he
sins
,
and
the
mortifications
;
by
which
he
satisfies
,
are
equally
to
have
an
end
:
and
that
the
torments
which
he
deserves
by
the
one
,
and
the
joyes
which
he
merits
by
the
other
,
are
equally
never
to
have
an
end
:
and
let
him
then
make
election
of
that
which
shall
be
best
for
him
.
Let
him
see
if
it
be
not
better
to
work
himself
an
eternal
Crown
of
glory
out
of
the
sleight
and
momentary
sufferings
of
this
life
;
And
let
not
the
length
of
life
affright
him
:
for
there
is
nothing
long
in
respect
of
Eternity
.
It
was
therefore
well
laid
of
St.
Augustine
,
all
which
hath
an
end
is
short
.
A
hundred
years
of
penance
have
an
end
,
and
are
therefore
short
:
a
thousand
years
,
a
hundred
thousand
Millions
have
their
end
,
and
are
therefore
in
the
appearance
of
what
is
immense
but
little
,
and
in
respect
of
Eternity
no
more
then
an
instant
.
In
the
same
manner
we
are
to
look
upon
a
thousand
years
as
upon
an
hour
;
and
for
it self
a
long
life
is
no
more
to
he
desired
then
a
short
,
since
both
in
respect
of
Eternity
bear
the
same
bulk
.
And
as
in
respect
of
a
solid
body
a
thousand
superficies's
bear
no
more
proportion
then
one
,
all
of
them
together
being
as
incapable
of
making
up
the
least
particle
of
solidity
,
as
one
onely
:
so
in
respect
of
Eternity
one
year
is
not
less
then
a
thousand
,
nor
a
thousand
more
than
one
.
And
upon
all
time
,
although
it
were
a
Million
of
ages
,
we
are
to
look
as
upon
an
instant
,
and
upon
all
,
which
is
temporal
,
as
upon
a
superficies
,
which
hath
onely
an
appearance
,
but
nothing
of
substance
;
neither
can
all
time
,
and
all
temporal
goods
together
make
up
one
onely
good
of
Eternity
.
If
the
whole
earth
be
but
a
point
in
respect
of
the
Heavens
,
which
are
notwithstanding
of
a
finite
and
limited
greatness
,
what
great
matter
is
it
,
if
all
time
be
but
as
an
instant
in
respect
of
Eternity
,
which
is
infinite
and
without
limit
?
Betwixt
the
Earth
,
nay
betwixt
the
least
grain
of
sand
,
and
the
highest
Heaven
there
is
a
proportion
:
both
have
quantity
;
but
betwixt
a
thousand
years
and
Eternity
none
at
all
,
and
are
therefore
less
then
a
point
.
O
blindness
of
men
,
who
are
so
besotted
with
time
,
that
in
life
they
desire
pleasure
,
and
in
death
a
memorial
,
and
both
in
death
and
life
a
fame
and
renown
;
for
what
?
even
for
a
moment
,
for
an
instant
.
Wherefore
desirest
thou
pleasure
in
life
,
which
to
morrow
is
to
end
?
Wherefore
desirest
thou
a
vain
memory
after
death
,
which
can
endure
no
longer
than
the
world
,
whose
end
will
not
be
long
deferred
?
And
although
it
should
yet
last
for
a
million
of
ages
,
it
were
but
short
,
since
those
also
must
conclude
,
and
all
were
but
as
a
moment
in
resped
of
Eternity
.
As
the
Immensity
of
God
is
in
respect
of
place
,
so
is
Eternity
in
respect
of
time
;
and
as
in
respect
of
the
immensity
of
God
the
whole
Sea
is
no
greater
than
a
drop
of
water
,
nor
an
atome
in
the
air
less
than
the
whole
world
;
so
in
respect
of
Eternity
a
hundred
thousand
years
,
and
half
a
quarter
of
an
hour
are
the
same
.
If
God
then
should
bestow
upon
thee
this
life
onely
for
a
quarter
of
an
hour
,
and
that
thou
knowest
likewise
that
the
world
within
an
hour
after
thy
death
were
to
end
also
,
wouldest
thou
spend
that
short
time
in
ostentation
and
setting
forth
thy self
,
whereby
to
raise
a
fame
,
that
might
endure
that
short
time
after
thy
life
?
no
certainly
:
thou
wouldest
busie
thy self
with
other
thoughts
,
thou
wouldest
think
of
providing
to
die
well
,
and
not
trouble
thy self
in
leaving
a
vain
fame
and
memory
,
which
were
so
small
a
time
to
over-last
thee
.
Know
then
that
thou
oughtest
to
do
the
same
,
although
thou
wert
certain
to
live
a
hundred
years
,
and
the
world
to
endure
a
hundred
thousand
after
thee
.
For
all
which
hath
an
end
,
is
short
,
and
all
time
in
respect
of
Eternity
is
but
a
day
,
an
hour
,
a
moment
.
Remember
therefore
the
saying
of
St.
John
,
who
said
his
time
was
in
the
last
hour
of
the
world
,
although
there
then
wanted
many
years
:
all
which
in
respect
of
Eternity
were
but
as
one
hour
.
So
then
if
thou
wouldest
not
be
sollicitous
of
leaving
a
Name
behind
thee
,
if
the
world
were
to
continue
but
an
hour
,
no
more
oughtest
thou
to
be
now
,
although
it
were
to
endure
for
many
ages
.
If
thou
knewest
for
certain
that
thou
had'st
to
live
a
hundred
years
,
and
that
during
that
time
thou
shouldest
have
nothing
to
eat
,
or
sustain
thy self
,
but
what
thou
drewest
from
the
store
and
treasure
of
some
great
King
,
and
that
too
in
the
small
space
of
an
hour
,
wouldest
thou
spend
that
hour
in
walking
abroad
,
in
vain
conversation
and
entertainments
?
certainly
no
:
thou
wouldest
not
cease
from
labouring
and
making
haste
to
load
thy self
with
those
treasures
.
How
art
thou
then
so
careless
,
knowing
that
thy
Soul
is
to
live
for
an
eternity
,
and
that
thou
hast
nothing
to
sustain
it
with
hereafter
,
but
what
thou
gainest
by
thy
merits
within
the
space
of
this
short
life
?
look
how
short
a
time
is
allowed
thee
to
provide
for
Eternity
:
How
art
thou
then
so
negligent
,
as
to
pass
it
in
vain
pleasures
?
how
comest
thou
then
to
laugh
,
and
not
to
weep
rather
,
and
tear
thy
flesh
with
rigid
penance
and
mortifications
?
More
is
an
hour
in
respect
of
a
hundred
years
,
than
a
hundred
thousand
are
in
respect
of
Eternity
:
And
therefore
if
in
that
hour
,
because
the
time
appeared
but
short
,
thou
wouldest
not
be
sloathful
in
furnishing
thy self
for
a
hundred
years
,
much
less
oughtest
thou
to
be
slow
in
those
hundred
years
of
life
to
provide
for
Eternity
.
Consider
also
what
a
hundred
years
are
in
respect
of
a
million
;
and
a
million
of
years
in
respect
of
Eternity
.
If
for
a
hundred
years
spent
in
torments
thou
wert
to
enjoy
a
million
of
years
in
pleasure
and
content
,
certainly
thou
hadst
a
most
advantagious
bargain
,
since
thou
receivest
ten
thousand
times
more
than
thou
gavest
.
What
a
purchase
hast
thou
then
,
if
not
for
a
hundred
years
of
pain
,
but
for
a
short
hour
spent
in
the
mortification
of
some
one
vain
pleasure
thou
receivest
an
Eternity
of
glory
,
in
respect
of
which
a
million
of
years
are
but
as
air
instant
?
See
then
how
short
is
the
space
of
this
life
to
gain
the
eternal
;
see
how
short
is
all
time
to
merit
Eternity
.
Well
did
St.
Augustin
say
,
For
an
eternal
rest
thou
wert
in
reason
to
undergoe
an
eternal
labour
,
and
for
an
eternal
felicity
to
endure
eternal
pains
.
How
then
can
the
short
labours
of
this
life
seem
tedious
unto
thee
?
questionless
there
is
no
just
Soul
in
Heaven
,
nor
damned
in
Hell
,
that
so
often
as
he
casts
his
eyes
upon
Eternity
,
is
not
astonisht
,
that
so
short
a
thing
,
as
this
life
,
should
be
the
Key
of
so
long
a
happiness
in
the
one
,
or
misery
in
the
other
.
See
then
how
cheap
thou
hast
an
Eternity
of
glory
,
the
which
is
an
infinite
for
a
finite
.
Weigh
a
thousand
years
,
weigh
a
thousand
millions
in
counterpoise
with
Eternity
;
they
weigh
nothing
:
all
is
bat
smoak
and
straw
;
there
is
no
comparison
betwixt
infinite
and
finite
;
betwixt
what
is
real
,
and
what
is
painted
.
Well
did
Plotinus
say
,
that
Time
wat
the
Image
of
Eternity
;
conformable
unto
which
David
said
,
That
man
passes
away
in
an
Image
;
as
if
he
should
have
said
he
passes
away
in
time
.
The
same
which
is
said
of
Time
,
may
be
said
of
Goods
and
Evils
temporal
,
which
pass
along
in
time
,
which
are
all
but
counterfeited
and
painted
stuff
in
respect
of
those
,
which
are
eternal
.
See
then
how
cheap
thou
hast
a
glory
without
end
even
for
a
short
and
transitory
toyle
,
a
true
and
real
happiness
for
a
painted
labour
.
Certainly
thou
oughtest
not
onely
to
eschew
the
pleasures
of
this
life
,
but
even
to
abhorre
them
,
and
to
seek
Eternity
through
troubles
,
fire
and
swords
.
For
as
Eternity
holds
no
comparison
with
Time
,
so
it
ought
during
Time
to
be
sought
with
fervour
,
diligence
and
incomparable
follicitude
.
Salomon
said
of
Wisdom
,
CAP.
XI
.
What
is
Time
according
unto
Aristotle
and
other
Philosophers
;
And
the
little
consistence
of
life
.
ALthough
it
may
be
collected
out
of
that
which
is
spoken
what
Time
is
,
and
what
temporal
life
,
and
those
things
,
which
pass
along
in
Time
,
are
:
let
us
notwithstanding
,
having
already
treated
of
Eternity
,
consider
it
now
more
particularly
,
that
we
may
from
thence
frame
a
more
lively
conception
of
the
baseness
of
things
Temporal
,
and
greatness
of
Eternal
.
Aristotle
defines
Time
to
be
the
Measure
of
Motion
;
because
where
there
is
no
change
or
succession
,
there
is
no
time
.
This
Speusippus
declares
more
fully
,
saying
Time
is
the
measure
of
the
swift
and
speedy
course
of
the
Sun
;
and
Proclus
will
have
it
to
be
The
number
of
the
courses
and
revolutions
of
the
Celestial
Bodies
;
The
Pythagoreans
of
the
motion
of
the
highest
Sphere
,
which
turns
the
rest
of
the
inferior
Orbs.
Conformable
unto
which
Albertus
Magnus
said
it
was
The
measure
of
the
motion
of
the
Primum
Mobile
;
Besides
this
of
swiftness
,
we
are
to
consider
that
other
condition
of
time
noted
by
Aristotle
,
that
it
is
The
measure
of
motion
acc●rding
to
the
precedent
,
&
subsequent
;
which
is
the
same
,
as
it
he
should
have
said
,
Time
is
the
measure
of
motion
,
in
as
much
as
it
contains
parts
after
parts
in
a
continual
succession
;
the
which
,
as
Averroes
notes
,
is
essentially
included
in
the
definition
of
time
,
as
not
having
capacity
to
present
things
at
once
and
together
,
but
successively
and
by
parts
:
some
leaving
to
be
,
that
others
may
succced
,
the
first
parts
every
moment
dying
,
that
the
second
may
possess
their
places
.
Those
goods
of
life
,
which
accompany
our
infancy
,
leave
us
in
our
youth
:
and
those
of
our
youth
,
when
we
become
old
.
The
candor
,
sincerity
,
and
innocency
of
children
is
lost
when
they
leave
their
coats
;
and
the
strength
and
vigour
of
youth
consists
not
with
the
wisdom
and
judgment
of
age
.
It
is
not
in
the
power
of
Time
to
give
us
altogether
,
but
the
goods
of
life
being
limited
,
it
bestows
them
with
a
limited
and
restrained
hand
:
Even
life
it self
it
gives
us
but
by
peeces
,
and
mingles
as
many
parts
of
death
,
as
it
gives
of
life
.
The
age
of
Infancy
dies
,
when
we
enter
into
that
of
Childhood
;
that
of
Childhood
,
when
we
become
Youths
;
that
of
youth
,
when
we
come
to
the
age
of
Manhood
;
that
,
when
we
are
old
,
and
even
old
age
it self
expires
,
when
we
become
decrepit
:
so
that
during
the
same
life
we
find
many
deaths
,
and
yet
can
hardly
perswade
our selves
that
we
shall
die
one
.
Let
us
cast
our
eyes
upon
our
life
past
,
let
us
consider
what
is
become
of
our
Infancy
,
Childhood
,
and
Youth
;
they
are
now
dead
in
us
.
In
the
same
manner
shall
those
ages
of
our
life
,
which
are
to
come
,
die
also
.
Neither
do
we
onely
die
in
the
principal
times
of
life
,
but
every
hour
,
every
moment
includes
a
kinde
of
death
in
the
succession
and
change
of
things
.
What
content
is
there
in
life
,
which
quickly
dies
not
by
some
succeeding
sorrow
?
what
affliction
of
pain
,
which
is
not
followed
by
some
equal
or
greater
grief
then
it self
?
why
are
we
grieved
for
what
is
absent
,
since
it
offends
us
being
present
?
what
we
desire
with
impatience
,
being
possest
,
brings
care
and
sollicitude
,
loss
,
grief
,
and
affliction
.
The
short
time
which
any
pleasure
stayes
with
us
,
it
is
not
to
be
enjoyed
wholly
,
and
all
at
once
,
but
tasted
by
parts
;
so
as
when
the
second
part
comes
,
we
feel
not
the
pleasure
of
the
first
,
lessening
it self
every
moment
:
and
we
our selves
still
dying
with
it
,
there
being
no
instant
of
life
,
wherein
death
gains
not
ground
of
us
.
The
motion
of
the
Heavens
is
but
the
swift
turn
of
the
spindle
,
which
rol's
up
the
thread
of
our
lives
:
and
a
most
fleet
horse
,
upon
which
death
runs
post
after
us
.
There
is
no
moment
of
life
,
wherein
death
hath
not
equal
jurisdiction
;
and
,
as
a
Philosopher
saith
,
there
is
no
point
of
life
,
which
we
divide
not
with
death
:
so
as
,
if
well
considered
,
we
live
but
one
onely
point
,
and
have
not
life
,
but
for
this
present
instant
.
Our
years
past
are
now
vanisht
,
and
we
enjoy
no
more
of
them
,
than
if
we
were
already
dead
;
the
years
to
come
we
yet
live
not
,
and
possess
no
more
of
them
,
than
if
we
were
not
yet
born
.
Yesterday
is
gone
,
to
morrow
we
know
not
what
shall
be
:
of
to
day
many
hours
are
past
,
and
we
live
them
not
,
others
are
to
come
,
and
whether
we
shall
live
them
or
no
,
is
uncertain
;
so
that
,
all
counts
cast
up
,
we
live
but
this
present
moment
,
and
in
this
also
we
are
dying
;
so
that
we
cannot
say
that
life
is
any
thing
,
but
the
half
of
an
instant
,
and
an
indivisible
point
divided
betwixt
it
and
death
.
With
reason
,
as
Zacharias
said
,
may
this
temporal
life
be
called
The
shadow
of
death
,
since
under
the.
shadow
of
life
death
steals
upon
us
;
and
as
at
every
step
the
body
takes
,
the
shadow
takes
another
,
so
at
every
pace
our
life
moves
forward
,
death
equally
advances
with
it
.
And
as
Eternity
hath
this
proportion
,
that
it
is
ever
in
beginning
,
and
is
therefore
a
perpetual
beginning
,
so
life
is
ever
ending
and
concluding
:
and
may
therefore
be
called
a
perpetual
end
,
and
a
continual
death
.
There
is
no
pleasure
in
life
,
which
,
although
it
should
last
twenty
continued
years
,
that
can
be
present
with
us
longer
than
an
instant
,
and
that
with
such
a
counterpoise
,
that
in
it
death
no
less
approaches
,
than
life
is
enjoyed
.
Time
is
of
so
small
a
being
and
substance
,
and
consequently
our
life
,
Albertus
Magnus
saith
,
it
hath
no
essence
permanent
and
stable
,
but
only
violent
and
successive
,
with
which
(
not
being
able
to
detain
it self
in
its
Careere
)
it
precipitates
into
Eternity
;
and
like
an
ill
mouthed
horse
runs
headlong
on
,
and
tramples
under
toot
all
it
meets
with
,
and
without
stopping
ruins
what
it
finds
before
it
.
And
as
we
cannot
perfectly
enjoy
the
sight
of
some
gallant
Cavalier
deckt
with
jewels
,
and
adorned
with
glitterring
bravery
,
who
with
bridle
on
the
neck
passed
in
a
full
Careere
before
us
:
so
are
we
not
able
perfectly
to
enjoy
the
things
of
this
life
,
which
are
still
in
motion
,
and
never
rest
one
moment
,
but
run
headlong
on
,
until
they
dash
themselves
in
peeces
upon
the
rock
of
death
,
and
perish
in
their
end
.
The
name
which
the
Emperour
Marcus
Aurelius
gave
unto
Time
,
a
furious
and
a
raging
wave
,
did
not
a
little
express
this
condition
of
it
:
for
as
such
a
wave
sinks
and
overwhelms
the
Vessel
,
not
permitting
the
Merchant
to
enjoy
the
treasures
with
which
she
was
laden
:
so
Time
with
his
violence
and
fury
ruins
and
drowns
all
that
runs
along
in
it
.
This
Philosopher
considering
the
brevity
and
fleeting
of
Time
,
judged
a
long
and
a
short
life
to
be
the
same
;
whole
opinion
for
our
further
understanding
I
shall
here
relate
.
If
some
of
the
Gods
,
saith
he
,
should
tell
thee
that
thou
wert
to
die
to
morrow
,
or
the
day
after
,
thou
wouldest
not
(
except
thou
wert
of
a
base
and
abject
spirit
)
make
any
account
whether
,
since
the
difference
and
distance
betwixt
the
two
dayes
were
so
small
.
In
the
same
manner
thou
art
to
judge
of
the
difference
of
dying
to
morrow
and
a
thousand
years
hence
.
Consider
seriously
how
many
Physicians
,
who
with
knit
brows
have
handled
the
pulses
of
their
sick
Patients
,
are
now
themselves
dead
;
how
many
Mathematicians
,
who
gloried
in
foretelling
the
death
of
others
;
how
many
Philosophers
,
who
have
disputed
subtilly
of
death
and
mortality
;
how
many
famous
Captains
,
who
have
kill'd
and
destroyed
a
multitude
of
poor
people
;
how
many
Kings
and
Tyrants
,
who
with
insolency
have
used
their
power
over
their
oppressed
Vassals
;
how
many
Cities
(
If
I
may
so
say
)
have
dyed
,
as
Helice
,
Pompeios
,
Herculanum
,
and
innumerable
others
?
Add
unto
these
how
many
thou
thy self
hast
known
to
die
,
and
assisted
at
their
Exequies
,
and
that
which
yesterday
was
fish
,
and
fresh
,
is
to
day
laid
in
pickle
,
or
dust
.
Momentary
then
is
all
time
.
All
this
from
this
most-wise
Prince
.
CAP.
XII
.
How
short
Life
is
,
for
which
respect
all
things
temporal
are
to
be
despised
.
BEhold
then
what
is
Time
,
and
what
thy
Life
,
and
see
if
there
can
be
any
thing
imagined
more
swift
,
and
more
inconstant
than
it
.
Compare
Eternity
,
which
continues
ever
in
the
same
state
,
with
Time
,
which
runs
violently
on
,
and
is
ever
changing
;
and
cousider
that
as
Eternity
gives
a
value
and
estimation
un●●
those
things
,
which
it
preserves
,
so
Time
disparages
and
takes
away
the
value
of
those
that
end
in
it
.
The
least
joy
of
Heaven
is
to
be
esteemed
as
infinite
,
because
it
is
infinite
in
duration
;
and
the
greatest
content
of
the
earth
is
to
be
valued
as
nothing
,
because
it
ends
and
concludes
in
nothing
.
The
least
torment
in
hell
ought
to
cause
an
immense
fear
,
because
it
is
to
last
without
end
,
and
the
greatest
pains
of
this
world
are
not
to
affright
us
,
since
they
are
to
cease
and
determine
.
By
how
much
Eternity
enobles
and
adds
unto
the
greatness
of
those
things
which
are
eternal
,
by
so
much
doth
Time
vilifie
,
and
debase
those
things
,
which
are
temporal
:
and
therefore
as
all
which
is
eternal
,
although
it
were
little
in
it self
ought
to
be
esteemed
as
infinite
,
so
all
which
is
temporal
,
although
it
were
infinite
,
yet
is
to
be
esteemed
as
nothing
,
because
it
is
to
end
in
nothing
.
If
a
man
were
Lord
of
infinite
worlds
,
and
possest
infinite
riches
,
if
they
were
at
last
to
end
,
and
he
to
leave
them
,
they
were
to
be
valued
as
nothing
;
and
if
all
things
temporal
have
this
evil
property
to
sail
and
perish
,
they
ought
to
have
no
more
esteem
,
then
if
they
were
not
.
with
good
reason
then
is
life
it self
to
be
valued
as
nothing
,
since
nothing
is
more
frail
,
nothing
more
perishing
,
and
in
conclusion
is
little
more
than
if
it
had
no
being
at
all
.
Possessions
,
Inheritances
,
Riches
,
Titles
,
and
other
goods
of
fortune
remain
when
man
is
gone
,
but
not
his
Life
.
A
little
excess
of
cold
or
heat
makes
and
end
of
that
;
a
sharp
winde
,
the
infectious
breath
of
a
sick
person
,
a
drop
of
poison
makes
it
vanish
;
in
so
much
as
no
glass
is
so
frail
as
it
.
Glass
without
violence
may
last
long
,
but
the
life
of
man
ends
of
it self
;
glass
may
with
care
be
preserved
for
many
ages
,
but
nothing
can
preserve
the
life
of
man
,
it
consumes
it self
.
All
this
was
well
understood
by
King
David
,
who
was
the
most
powerful
and
happy
Prince
the
Hebrews
ever
had
,
as
ruling
over
both
the
Kingdoms
of
Judah
and
Israel
with
all
which
was
promised
by
God
unto
the
Israelites
,
but
not
until
his
time
possessed
;
his
Dominions
besides
extending
over
many
other
Provinces
,
Thou
hast
put
,
O
Lord
,
a
measure
unto
my
dayes
,
and
my
substance
is
as
nothing
;
all
my
Rents
,
all
my
Kingdoms
,
all
my
Trophies
,
all
my
Treasures
,
all
which
I
possess
,
although
so
powerful
a
King
,
all
is
nothing
:
And
presently
adds
,
Doubtless
all
is
vanity
all
what
living
man
is
,
to
crie
aloud
:
unto
whom
the
Prophet
replied
,
What
is
it
O
Lord
that
I
must
crie
aloud
?
The
Lord
said
,
That
all
flesh
is
grass
,
and
all
the
glory
of
it
,
at
the
flowers
of
the
field
.
For
as
the
grass
,
which
is
cut
in
the
morning
,
withers
before
night
,
and
as
the
flower
is
quickly
faded
,
so
is
the
life
of
all
flesh
,
the
beauty
and
splendour
of
it
passing
and
withering
in
a
day
.
Upon
which
place
saith
St.
Hierome
,
He
who
shall
look
upon
the
frailty
of
our
flesh
,
and
that
every
moment
of
an
hour
we
increase
and
decrease
without
ever
remaining
in
the
same
state
,
and
that
even
what
we
now
speak
,
dictate
,
or
write
,
flyes
away
with
some
part
of
our
life
,
will
not
doubt
to
say
,
his
flesh
is
grass
,
and
the
glory
of
it
as
the
flower
of
the
field
.
And
presently
after
;
He
that
was
yesterday
an
Infant
is
now
a
Boy
,
and
will
suddenly
be
a
Youth
,
and
even
until
old
age
runs
changing
through
uncertain
conditions
of
lite
,
and
perceaves
himself
first
to
be
an
old
man
,
before
he
begins
to
admire
that
he
is
not
still
a
Boy
.
In
another
place
the
same
Saint
meditating
upon
the
death
of
Nepotianus
,
who
died
in
the
flower
of
his
age
,
breaks
out
into
these
complaints
.
O
miserable
condition
of
humane
nature
;
Vain
is
all
that
we
live
without
Christ
:
all
flesh
is
hay
,
and
all
the
glory
of
it
as
the
flower
of
the
field
.
Where
is
now
,
that
comely
visage
?
where
is
now
the
dignity
of
the
whole
body
,
with
which
as
with
a
fair
garment
the
beauty
of
the
Soul
was
once
cloathed
?
Ay
pitty
▪
the
Lilly
is
withered
by
a
Southern
blast
,
and
the
purple
of
the
Violet
turned
into
paleness
.
And
immediately
adds
,
Why
do
we
not
therefore
consider
what
in
time
must
become
of
us
,
and
what
,
will
we
or
will
not
,
cannot
be
far
off
?
for
should
our
life
exceed
the
terme
of
900
years
,
and
that
the
dayes
Mathusalam
were
bestowed
upon
us
,
yet
all
this
length
of
life
once
past
(
and
pass
it
must
)
were
nothing
:
and
betwixt
him
who
lives
but
ten
years
,
and
him
who
lives
a
thousand
,
the
end
of
life
and
the
unavoidable
necessity
of
death
once
come
,
all
is
the
same
,
save
onely
he
who
lives
longer
,
departs
heavier
loaden
with
his
sins
.
This
frailty
therefore
and
brevity
of
humane
life
being
so
certain
and
evident
,
yet
our
Lord
would
have
his
Prophet
publish
it
together
with
the
most
hidden
and
unknown
mysterie
of
his
incarnation
,
and
the
manner
of
the
worlds
redemption
,
which
even
the
most
high
Scraphins
did
not
conceive
possible
;
and
all
because
men
will
not
suffer
themselves
to
be
perswaded
of
this
truth
,
nor
practically
apprehend
the
shortness
of
their
life
:
Nay
seeing
death
seiseth
upon
others
,
yet
they
will
not
believe
that
it
shall
happen
unto
themselves
;
and
although
they
hear
of
it
hourly
,
yet
it
appears
unto
them
as
a
hidden
mysterie
,
which
they
cannot
understand
.
God
therefore
commanded
the
Prophet
Isaiah
,
that
he
should
proclaim
and
publish
it
with
a
loud
voice
,
as
a
thing
new
and
of
great
importance
,
that
it
might
so
penetrate
and
link
into
the
hearts
of
men
.
Let
us
therefore
receive
this
truth
from
God
himself
:
All
flesh
is
grass
,
All
age
is
short
,
All
time
flyes
,
All
life
vanishes
,
and
a
great
multitude
of
years
are
but
a
great
nothing
.
Let
us
also
hear
how
true
this
is
from
those
who
lived
the
longest
,
My
dayes
,
saith
he
,
are
nothing
.
Nothing
he
calls
them
,
although
they
lasted
almost
three
ages
.
In
other
places
speaking
of
the
shortness
of
life
,
and
declaring
it
with
many
Comparisons
and
Metaphors
,
sometimes
he
sayes
,
His
days
were
more
speedy
than
a
Messenger
,
and
that
they
passed
as
a
Ship
under
sail
,
or
as
an
Eagle
which
stoops
furiously
upon
his
prey
;
sometimes
,
that
They
were
more
swift
than
a
Weavers
Shuttle
;
in
one
place
he
compares
his
life
unto
a
withered
leaf
,
born
up
and
down
by
the
wind
,
or
unto
drie
stubble
;
in
another
he
sayes
,
That
the
life
of
man
is
like
the
flower
,
which
springs
up
to
day
,
and
to
morrow
is
trodden
under
foot
:
and
that
it
flies
like
a
shadow
,
without
ever
remaining
in
the
same
state
.
How
poor
a
thing
then
is
life
,
since
holy
Job
calls
it
but
a
shadow
,
though
then
three
or
four
times
longer
,
than
at
present
?
And
it
is
no
marvel
,
since
those
whose
life
exceeded
nine
hundred
years
,
who
lived
before
the
deluge
,
and
are
now
most
of
them
in
hell
,
complain
as
the
Wise
man
relates
it
in
this
manner
.
What
hath
our
pride
profited
us
,
or
the
pomp
of
our
riches
availed
us
?
all
those
things
are
passed
as
a
shadow
,
or
as
a
messenger
,
who
runs
post
,
or
as
a
ship
,
which
breaks
the
unquiet
waves
,
and
leaves
no
track
or
path
behinde
it
,
or
like
the
bird
,
which
flies
through
the
air
,
and
leaves
no
signe
after
her
,
but
with
the
noise
of
her
wings
beats
the
light
wind
,
and
forces
her self
a
passage
without
leaving
any
knowledge
which
way
she
made
her
flight
,
or
like
the
arrow
shot
at
the
mark
,
which
hath
scarce
divided
the
subtil
Element
,
when
it
closes
and
joyns
again
in
such
manner
as
it
cannot
be
perceived
which
way
it
went
:
Even
so
we
were
hardly
born
when
upon
a
sodain
we
ceased
to
be
.
These
were
the
words
even
of
those
who
were
damned
,
who
lived
more
than
800
years
:
and
if
they
esteemed
so
long
a
life
but
as
a
shadow
,
and
in
the
instant
when
they
died
judged
they
were
scarce
born
;
how
canst
thou
think
to
live
long
in
a
time
,
wherein
it
is
much
to
reach
the
age
of
60
?
A
life
then
of
800
years
being
no
more
than
the
flirting
up
and
down
of
a
little
Sparrow
,
the
flight
of
an
arrow
,
or
,
to
say
better
,
the
passage
of
a
shadow
;
what
then
are
fifty
years
,
unto
which
perhaps
thou
mayst
attain
?
certainly
the
longest
tearm
,
whereunto
humane
life
extends
,
was
compared
by
Homer
but
unto
the
leaves
of
a
tree
,
which
at
most
endure
but
a
Summers
season
.
Euripides
judged
that
too
much
,
and
said
that
humane
felicity
was
to
be
valued
but
as
the
length
of
a
day
.
And
Demetrius
Phalareus
allowed
it
hut
a
moments
space
.
Plato
thought
it
too
much
to
give
it
any
being
at
all
,
and
therefore
calls
it
but
the
dream
of
a
waking
man
.
And
St.
John
Chrysostome
yet
lessens
that
,
calling
it
but
a
dream
of
those
who
sleep
.
It
seems
the
Saints
and
Philosophers
could
find
no
Symbol
,
no
comparison
sufficient
to
express
the
shortness
of
mans
life
,
since
neither
a
Curriere
by
land
,
nor
a
Ship
by
sea
,
nor
a
Bird
in
the
air
passes
with
that
speed
.
All
these
things
which
we
have
now
mentionled
,
and
others
though
esteemed
swift
,
yet
have
not
such
equality
of
motion
,
but
that
they
sometimes
slacken
their
pace
,
and
sometimes
stand
still
.
But
the
impetuous
course
of
our
life
,
by
which
it
hastens
unto
death
,
stops
not
so
much
as
whilst
we
sleep
;
and
therefore
appeared
unto
Philemius
so
swift
and
rapid
,
that
he
said
this
life
was
no
more
but
to
be
borne
and
die
,
and
that
at
our
birth
we
issued
forth
of
a
dark
Prison
,
and
at
our
death
entred
into
a
more
sad
and
dreadful
Sepulcher
.
Quit
from
this
short
life
the
time
of
sleep
,
and
thou
quittest
from
it
the
third
part
:
Take
from
it
Infancy
,
and
other
accidents
which
hinder
the
seuse
and
fruit
of
living
,
and
there
hardly
remains
the
half
of
that
nothing
,
which
thou
esteemest
so
much
.
That
which
Averroes
affirmed
of
Time
,
when
he
said
,
Consider
then
how
vile
are
all
things
temporal
,
and
how
frail
is
all
the
glory
of
the
world
,
being
grounded
upon
so
feeble
a
foundation
:
The
goods
of
the
earth
can
be
no
greater
than
is
life
,
which
gives
them
their
value
;
and
if
that
be
so
poor
and
short
,
what
shall
they
be
?
.
what
can
the
delights
of
man
be
,
since
his
life
is
but
a
dream
,
a
shadow
,
and
as
the
twinkling
of
an
eye
?
If
the
most
long
lite
be
so
short
,
what
can
be
the
pleasure
of
that
moment
,
by
which
is
lost
eternal
happiness
?
what
good
can
be
of
value
which
is
sustained
by
a
life
so
contemptible
and
full
of
misery
?
A
figure
of
this
was
the
Statue
of
Nebuchodonosor
,
which
although
made
of
rich
mettal
,
as
of
gold
and
silver
,
yet
was
founded
upon
feet
of
clay
,
so
as
a
little
stone
falling
upon
it
overthrew
it
unto
the
earth
.
All
the
greatness
and
riches
of
the
world
have
for
foundation
the
life
of
him
who
enjoyes
them
,
which
is
so
frail
and
slippery
,
that
not
a
little
stone
,
but
even
the
grain
of
a
grape
hath
been
able
to
ruine
and
overthrow
it
.
With
reason
did
David
say
,
that
all
which
is
living
man
is
universal
vanity
:
since
the
brevity
of
his
lite
suffices
to
vilifies
and
make
vain
all
the
goods
which
he
is
capable
of
enjoying
.
Vain
are
the
honours
,
vain
are
the
applauses
,
the
riches
and
pleasures
of
life
,
which
being
it self
so
short
and
frail
,
makes
all
things
vain
which
depend
upon
it
,
and
so
becomes
it self
a
vanity
of
vanities
,
and
an
universal
vanity
.
What
account
wouldest
thou
make
of
a
Tower
founded
upon
a
quick-sand
?
or
what
safety
wouldest
thou
hope
for
in
a
Ship
bored
with
holes
?
certainly
thou
oughtest
to
give
no
more
esteem
unto
the
things
of
this
world
,
since
they
are
founded
upon
a
thing
so
unstable
as
this
life
.
What
can
all
humane
glory
be
,
since
life
,
which
sustains
it
,
hath
(
according
to
David
)
no
more
consistence
than
smoke
,
or
(
according
to
St.
Thomas
)
then
a
little
vapour
,
which
in
a
moment
vanishes
?
And
although
it
should
endure
a
thousand
years
,
yet
coming
to
an
end
,
it
were
equal
unto
that
which
lasted
but
a
day
:
For
as
well
the
felicity
of
a
long
as
a
short
life
is
but
smoke
and
vanity
,
since
they
both
pass
away
and
conclude
in
death
.
Guerricus
the
Dominican
,
a
great
Philosopher
and
Physician
,
and
afterwards
a
most
famous
Divine
,
hearing
them
reade
the
sift
Chapter
of
Genesis
,
wherein
are
recounted
the
Sons
and
Descendants
of
Adam
in
these
terms
,
The
whole
life
of
Adam
was
930
years
,
and
he
died
;
The
life
of
his
Son
Seth
was
912
years
,
and
he
died
,
and
so
of
the
rest
,
began
to
think
with
himself
,
that
if
such
and
so
great
men
after
so
long
a
life
ended
in
death
,
it
was
not
sate
to
lose
more
time
in
this
world
,
but
so
to
secure
his
life
,
that
losing
it
here
,
he
might
find
it
hereafter
;
and
with
this
thought
entred
into
the
Order
of
St.
Dominick
,
and
became
of
a
most
religious
life
.
O
what
fools
are
men
,
who
seeing
life
so
short
,
endeavour
to
live
long
,
and
not
to
live
well
,
CAP.
XIII
.
What
is
Time
according
to
St.
Augustine
.
LEt
us
also
see
what
the
great
Doctor
of
the
Church
Saint
Augustine
thought
of
the
nature
of
Time
:
If
thou
wert
to
live
3000
years
and
30000
more
above
those
,
yet
oughtest
thou
to
remember
that
no
man
lives
any
other
life
,
than
what
he
lives
at
present
:
and
therefore
the
most
long
and
the
most
short
space
of
life
is
the
same
,
that
which
is
present
being
the
same
unto
all
,
although
not
that
which
is
already
past
.
So
as
it
seems
there
is
but
one
only
point
of
time
;
and
that
no
man
can
lose
either
that
which
is
past
,
or
that
which
is
to
come
:
since
no
man
can
lose
what
he
hath
not
.
wherefore
these
two
things
ought
to
be
preserved
in
memory
:
The
one
,
that
from
the
beginning
all
things
keep
the
same
form
,
and
return
as
it
were
in
a
circle
to
the
same
estate
;
so
as
there
is
no
difference
betwixt
the
beholding
of
them
for
a
100
,
for
200
years
,
or
much
more
incomparable
.
The
other
is
,
that
he
who
lives
long
,
and
he
who
dies
shortly
lose
the
same
thing
,
being
both
deprived
of
the
present
,
of
which
they
onely
are
possest
,
and
and
no
man
loses
what
he
hath
not
.
So
much
from
this
wise
Prince
:
why
found
no
other
substance
in
time
,
but
onely
this
present
moment
.
If
the
present
that
it
may
be
called
time
,
is
because
it
is
to
pass
into
the
praeterit
,
how
can
it
be
said
to
be
,
since
the
onely
cause
,
why
it
is
,
is
because
it
shall
not
be
?
so
as
we
cannot
affirm
it
to
have
a
being
,
but
in
as
much
as
it
is
a
way
into
a
not
being
.
Behold
then
whereunto
thou
trusts
thy
felicity
.
See
upon
what
pillar
of
brass
thou
placest
thy
hopes
;
even
on
so
slight
a
thing
,
that
its
whole
existence
is
in
leaving
to
be
,
and
receives
its
being
(
if
it
have
any
)
from
its
passing
into
nothing
.
For
what
can
that
have
,
which
is
,
and
is
not
,
ever
leaving
to
be
with
that
impetuous
fury
,
that
thou
art
not
able
to
detain
it
for
one
small
moment
,
since
even
during
that
moment
it
is
in
a
perpetual
motion
?
Let
him
,
who
is
in
the
flower
of
his
age
,
tell
me
by
what
power
he
is
able
to
detain
the
years
of
his
life
but
for
one
day
:
or
whether
he
can
keep
the
pleasure
,
which
he
now
enjoyes
,
but
one
hour
from
leaving
him
.
Let
him
endeavour
to
lay
hold
on
time
:
But
it
is
in
vain
;
He
knows
not
where
to
fasten
:
Time
hath
no
substance
,
and
yet
runs
with
that
violence
,
that
it
will
sooner
hale
thee
after
it
,
than
thou
shalt
be
able
to
keep
it
back
.
Wherefore
the
same
holy
Doctor
speaking
of
life
,
sayes
,
That
the
time
of
life
is
a
Careere
unto
death
,
the
which
is
so
swift
and
mixt
with
so
many
deaths
,
that
he
began
to
doubt
,
whether
the
life
of
mortals
were
to
be
called
a
life
or
death
;
and
therefore
thus
discourses
.
From
the
instant
that
we
begin
to
be
in
this
body
,
Presently
after
he
adds
:
For
what
else
is
daily
and
hourly
done
,
until
death
which
was
still
a
working
be
consummated
,
and
that
time
,
which
follows
death
,
begin
to
be
,
which
time
was
then
in
death
whilest
there
was
a
continual
decay
of
lite
?
From
hence
it
follows
that
man
was
never
in
lite
whilest
he
was
in
this
body
,
which
rather
dies
than
lives
:
if
perhaps
he
be
not
at
the
same
time
both
in
life
and
death
joyntly
:
that
is
,
in
life
which
he
lives
untill
that
be
ended
,
and
in
death
which
he
dies
,
who
is
every
moment
deprived
of
some
part
of
life
.
For
the
same
reason
Quintilian
said
:
That
we
died
every
moment
before
the
time
of
death
was
come
.
And
Seneca
;
We
erre
when
we
look
upon
death
,
as
upon
a
thing
to
succeed
,
since
it
hath
both
preceded
,
and
is
also
to
follow
;
for
all
what
hath
been
before
us
is
death
.
And
what
imports
it
,
whether
thou
begin
not
at
all
,
or
end
,
since
the
effect
of
both
is
not
to
be
?
Every
day
we
die
,
and
every
day
we
lose
some
part
of
life
,
and
in
our
very
growth
our
life
decreases
and
grows
less
,
and
this
very
day
,
wherein
we
live
,
we
divide
with
death
.
Our
lite
in
the
book
of
wisdom
is
compared
unto
the
passing
of
a
shadow
,
which
,
as
it
may
be
said
to
be
a
kind
of
night
,
so
our
life
may
be
called
a
kind
of
death
.
For
as
the
shadow
hath
some
part
of
light
,
some
of
darkness
,
so
our
life
hath
some
part
of
death
,
and
some
of
life
,
untill
it
come
to
end
in
a
pure
and
solid
death
.
And
since
it
is
to
end
in
a
not
being
,
it
is
very
little
to
be
regarded
,
especially
compared
with
eternity
,
which
hath
a
being
constant
and
for
ever
.
§.
2
All
(
as
hath
been
said
)
which
hath
an
end
is
little
,
since
it
is
to
end
in
nothing
.
Why
therefore
wilt
thou
lose
much
for
that
which
is
so
little
,
that
which
is
true
for
what
is
false
,
and
a
substance
for
a
dream
?
Hear
what
St.
John
Chrysostome
sayes
;
All
which
passes
in
time
Christ
our
Redeemer
calls
a
very
little
.
A
very
little
did
he
call
the
time
of
his
passion
,
and
all
those
bitter
pains
which
he
suffered
in
it
;
a
very
little
that
of
the
Martyrdome
of
his
Apostles
,
endured
with
so
many
sorts
of
torments
:
a
little
,
a
very
little
is
all
which
in
this
life
can
be
suffered
in
respect
of
eternal
years
.
this
little
,
because
we
are
yet
in
it
,
appears
great
,
but
when
it
shall
be
ended
,
then
we
shall
perceive
how
small
and
contemptible
it
is
.
Let
us
place
our selves
in
the
end
of
life
:
from
that
prospect
we
shall
discern
how
small
are
all
things
which
now
seem
great
unto
us
.
Unto
a
most
observant
and
religious
Father
of
the
Company
of
Jesus
,
called
Christopher
Caro
,
our
Lord
was
pleased
to
give
this
lesson
,
that
he
should
often
consider
these
two
things
,
O
how
much
,
and
O
how
little
;
That
is
,
how
much
is
eternity
without
end
,
how
little
is
the
time
of
this
life
;
how
much
is
God
enjoyed
for
ever
,
how
little
the
contents
of
this
earth
,
which
we
are
to
leave
behinde
us
;
how
much
it
is
to
raign
with
Christ
,
how
little
to
serve
our
own
appetite
;
how
much
is
eternal
glory
,
and
how
little
to
live
long
in
this
valley
of
tears
.
Wherefore
Eccksiasticus
said
,
The
number
of
the
dayes
of
man
,
when
many
,
are
an
hundred
years
,
and
are
reputed
as
a
drep
of
water
,
and
as
a
grain
of
sand
.
So
sew
are
our
years
in
the
day
of
eternity
.
Little
will
all
time
whatsoever
appear
to
merit
that
which
is
eternal
.
With
reason
did
St.
Bernard
often
inculcate
unto
his
Monks
that
saying
of
St.
Hierome
:
No
labour
ought
to
appear
hard
,
no
torments
long
,
by
which
is
gained
the
glory
of
eternity
.
Unto
Jacob
the
seven
years
,
which
he
served
Laban
,
seemed
short
for
the
love
he
bare
unto
Rachel
;
why
should
then
the
service
of
God
for
a
small
time
seem
long
unto
us
?
consider
whom
thou
servest
,
and
wherefore
:
and
mark
whom
Jacob
served
,
and
for
what
.
Thou
servest
the
true
God
,
and
for
eternal
glory
;
he
served
a
deceitful
Idolater
for
a
frail
and
fading
beauty
.
Compare
thy
services
with
those
of
Jacob
;
see
if
thou
hast
served
God
,
as
he
served
Laban
;
By
day
I
was
scorched
with
heat
,
and
by
night
benummed
with
cold
;
sleep
fled
from
mine
eyes
,
and
in
this
manner
I
served
thee
twenty
years
.
It
with
such
fidelity
this
Servant
of
God
served
a
Pagan
,
how
oughtest
thou
to
serve
God
himself
?
If
thou
beest
truly
his
servant
,
all
ought
to
seem
little
unto
thee
,
since
thou
servest
so
good
a
Master
,
and
for
so
great
a
reward
.
Look
how
thou
imployest
thy
years
,
which
,
being
but
few
for
the
meriting
of
so
great
a
thing
as
Eternity
,
thou
sufferest
to
pass
thorow
thy
fingers
without
any
profit
at
all
.
Well
,
saith
St.
Augustin
,
Our
years
did
meditate
,
or
as
another
lection
hath
it
,
Did
exercis
as
the
spiders
;
because
Spiders
spin
not
wool
,
or
flax
,
but
the
excrements
of
their
own
entrails
,
consuming
and
dissembowelling
themselves
to
weave
a
webb
,
which
they
work
with
their
feet
of
so
sleight
a
substance
,
that
in
a
moment
it
is
rent
in
pieces
;
and
so
little
profit
,
that
it
serves
for
no
other
use
,
than
to
catch
flies
.
The
life
of
man
is
full
of
vain
labours
,
vexations
of
various
thoughts
,
plots
,
suspitions
,
fears
and
cares
,
in
which
it
is
wholly
exercised
and
imployed
,
linking
and
weaving
one
care
into
another
,
still
troubling
it self
with
more
,
being
scarcely
freed
from
one
employment
,
when
it
entangles
it self
in
another
;
and
all
so
ill
ordered
and
composed
,
as
if
they
had
been
managed
by
feet
instead
of
hands
;
still
adding
labour
unto
labour
,
and
toyl
unto
toyl
,
as
the
Spider
does
one
thread
unto
another
;
first
thinking
how
to
obtain
what
we
desire
,
then
how
to
keep
it
,
after
how
to
advance
and
encrease
it
,
then
how
to
defend
it
,
and
lastly
how
to
enjoy
it
:
and
yet
in
conclusion
all
falls
to
pieces
in
the
handling
,
and
becomes
nothing
.
What
labour
doth
it
cost
the
poor
Spider
to
weave
his
webb
,
passing
incessantly
from
one
part
unto
another
,
and
often
returning
unto
the
same
place
where
he
began
,
consuming
himself
with
threads
drawn
from
his
proper
entrails
for
the
forming
of
his
Pavilion
,
which
with
many
journeys
having
placed
on
high
,
and
at
last
finisht
this
goodly
artifice
,
one
touch
of
a
broom
defaces
and
brings
to
ground
all
his
labour
.
Just
such
are
the
employments
of
humane
life
,
of
much
toyl
,
and
of
little
profit
,
robbing
us
of
sleep
,
and
filling
us
with
cares
and
anxieties
,
spending
the
most
part
of
our
time
in
useless
projects
and
vain
imaginations
,
which
of
themselves
fall
to
nothing
,
and
in
the
end
vanish
without
effect
.
For
which
reason
David
said
,
Our
lives
meditated
as
the
Spiders
,
who
labour
and
toyl
all
day
in
making
of
Cobwebs
;
so
the
life
of
man
passes
in
the
continual
cares
and
thoughts
of
what
he
is
to
be
,
what
to
endeavour
,
what
to
obtain
,
and
all
(
as
the
Wise-man
sayes
)
is
vanity
of
vanities
,
and
affliction
of
spirit
;
and
for
those
things
,
which
concern
the
service
of
God
,
we
onely
sometimes
afford
them
our
thoughts
,
but
seldom
our
works
.
With
much
reason
did
Aristotle
say
,
that
the
hope
of
our
life
yet
to
come
was
like
the
dream
of
one
who
watches
.
And
Plato
in
the
same
manner
calls
the
life
past
a
dream
of
people
awake
.
For
in
this
both
humane
hope
and
life
resemble
a
dream
,
that
neither
of
them
have
either
being
or
subsistence
;
and
there
is
no
man
who
after
a
discourse
within
himself
of
his
life
past
will
not
say
,
that
dreams
and
truths
are
the
same
thing
,
since
he
possesses
no
more
of
what
he
once
enjoyed
,
than
of
what
he
dreamed
,
all
his
delights
and
pleasures
appearing
so
short
unto
him
,
t
hat
their
beginning
and
ending
seem
to
be
joyned
together
without
a
Medium
.
CAP.
XIV
.
Time
is
the
occasion
of
Eternity
:
and
how
a
Christian
ought
to
benefit
himself
by
it
.
TIme
,
although
short
,
frail
and
slippery
,
yet
hath
one
condition
most
precious
,
which
is
to
be
the
occasion
of
Eternity
;
since
by
it
we
gain
that
in
a
small
time
,
which
we
are
to
enjoy
for
ever
.
For
this
reason
when
st.
John
said
,
that
Time
is
at
hand
,
the
Gerek
renders
it
,
Occasion
is
at
hand
,
because
the
time
of
this
life
is
the
occasion
of
gaining
Eternity
,
and
that
once
past
and
overslipt
,
there
will
be
no
remedy
or
hope
left
of
obtaining
the
other
.
Let
us
therefore
endeavour
to
employ
our
time
well
,
and
not
lose
the
opportunity
of
so
great
a
good
,
whose
loss
is
irrepairable
,
and
will
be
lamented
with
eternal
,
but
unprofitable
complaints
.
Let
us
consider
how
great
is
the
good
which
occasion
brings
along
with
it
,
and
how
the
resentment
which
is
usually
caused
by
the
loss
of
it
,
that
we
may
from
thence
know
how
to
profit
our selves
by
temporal
occasions
in
order
unto
eternal
happiness
,
and
that
we
may
be
freed
from
that
inconsolable
and
fruitless
repentance
of
the
damned
,
who
have
made
no
use
of
it
.
It
is
a
great
business
this
of
our
salvation
,
and
depends
wholly
upon
the
swift
time
of
this
life
,
which
once
past
is
irrevocable
,
and
the
end
of
it
most
uncertain
:
and
therefore
we
ought
with
a
hundred
eyes
to
watch
occasion
that
it
overpass
us
not
,
and
with
a
hundred
hands
to
lay
hold
on
it
.
The
Ancients
knowing
the
importance
of
it
,
feigned
it
to
be
a
Goddess
,
thereby
to
declare
the
great
good
(
when
timely
apprehended
)
which
it
brought
unto
mankind
,
Theophrastus
and
Democritus
called
Time
a
most
precious
expence
.
Terence
The
first
and
most
principal
of
all
things
.
Zenon
said
that
There
was
nothing
which
men
wanted
more
,
nor
whereof
they
stood
in
greater
necessity
than
time
.
Pliny
made
that
account
of
it
,
that
he
would
not
so
much
as
one
moment
of
it
should
be
lost
:
and
therefore
reprehended
his
Nephew
for
spending
a
short
time
in
walking
for
his
recreation
,
telling
him
that
those
hours
might
be
better
imployed
;
and
being
present
when
the
same
Nephew
caused
one
which
in
reading
pronounced
a
word
with
an
ill
▪
accent
to
repeat
it
again
,
admonisht
him
that
too
much
time
was
lost
in
that
useless
repetition
.
Seneca
esteemed
time
above
all
price
and
value
,
and
in
this
manner
sayes
,
Redeem
thy self
unto
thy self
;
recover
and
preserve
that
time
,
which
hitherto
hath
been
taken
,
surprised
,
or
slipt
from
thee
.
For
whom
wilt
thou
give
me
,
that
shall
set
a
price
upon
time
,
or
give
a
value
unto
a
day
,
who
understands
himselt
daily
to
die
?
If
therefore
the
Gentils
,
who
had
no
hope
by
time
to
purchase
Eternity
,
made
so
great
account
of
it
,
what
shall
we
Christians
,
unto
whom
it
is
an
occasion
of
eternal
happiness
?
Let
us
therefore
hear
St.
Bernard
.
There
is
nothing
(
sayes
he
)
more
precious
than
time
.
But
out
alass
!
nothing
at
this
day
is
more
vilified
.
A
day
of
salvation
is
past
,
and
no
man
reflects
on
it
,
no
man
thinks
,
no
man
complains
that
he
hath
lost
a
day
,
which
shall
never
r●●rn
.
But
as
a
hair
from
the
head
,
so
a
moment
of
time
shall
not
perish
.
The
same
Saint
also
grieving
to
see
a
thing
so
precious
so
much
mispent
,
speaks
in
this
manner
.
Let
no
man
make
a
small
esteem
of
the
time
which
is
spent
in
idle
words
.
Say
some
,
We
may
yet
chat
and
talk
untill
this
hour
be
past
.
O
wretched
speech
,
Vntil
this
hour
be
past
!
This
being
the
hour
,
which
the
goodness
of
thy
Creator
hath
bestowed
upon
thee
,
that
in
it
thou
mayest
do
penance
for
thy
sins
,
obtain
pardon
,
acquire
grace
,
and
merit
glory
.
O
lamentable
speech
,
Whilst
this
hour
passes
!
this
being
the
hour
wherein
thou
mayst
gain
divine
mercy
and
commiseration
.
In
another
part
he
speaks
much
to
the
same
purpose
,
exhorting
us
to
benefit
our selves
by
the
time
.
of
this
life
.
His
words
are
these
.
Whilest
we
have
time
let
us
do
good
unto
all
,
especially
since
our
Lord
said
plainly
,
that
the
night
would
come
when
no
man
could
work
.
Art
thou
perhaps
to
find
some
other
time
in
the
world
to
come
,
wherein
thou
mayst
seek
God
,
and
wherein
thou
mayst
do
good
:
This
being
the
time
wherein
he
hath
promised
to
remember
thee
,
and
is
therefore
the
day
of
mercy
,
because
here
our
God
and
King
hath
long
agoe
wrought
thy
salvation
in
the
middest
of
the
earth
?
goe
then
and
expect
thy
salvation
in
the
middest
of
hell
.
What
possibility
doest
thou
dream
of
obtaining
pardon
in
the
middest
of
eternal
flames
,
when
the
time
of
mercy
is
already
past
?
No
sacrifice
tor
sin
remains
tor
thee
being
dead
in
sin
;
no
more
shall
the
Son
of
God
be
crucified
for
thee
.
Once
he
died
,
and
shall
now
die
no
more
.
That
blood
which
he
spilt
upon
the
earth
,
shall
not
descend
into
hell
.
The
sinners
of
the
earth
have
drunk
it
up
.
There
is
no
part
left
for
the
devils
,
or
for
sinners
,
which
are
the
companions
of
devils
,
wherewith
to
quench
their
flames
.
Once
descended
thither
not
the
blood
but
the
soul
of
Christ
;
This
only
visit
made
by
the
presence
of
the
soul
when
the
body
hung
without
life
upon
the
Cross
,
was
the
portion
of
them
who
were
in
prison
.
The
blood
watered
the
dry
land
,
the
blood
was
poured
upon
the
thirsty
earth
,
and
did
as
it
were
inebriate
it
.
The
blood
wrought
peace
for
those
who
were
upon
earth
,
and
those
who
are
in
heaven
:
but
not
for
those
which
were
in
hell
beneath
the
earth
.
Once
only
,
as
we
have
said
,
the
soul
went
thither
,
and
made
in
part
redemption
,
(
speaking
of
the
souls
of
the
Holy
Fathers
,
who
were
in
Limbo
)
that
even
for
that
moment
the
works
of
charity
might
not
be
wanting
;
but
it
passed
no
farther
.
Now
is
the
time
acceptable
,
now
is
the
time
fit
wherein
to
seek
God
:
And
certainly
he
that
seeks
him
shall
finde
him
;
if
so
be
he
seek
him
,
when
,
and
where
he
ought
to
do
.
All
this
from
St.
Bernard
.
§
2.
Consider
what
an
eternal
repentance
will
follow
thee
,
if
thou
makest
not
use
of
this
occasion
of
time
for
the
purchasing
of
the
Kingdom
of
Heaven
;
especially
when
thou
shalt
see
that
with
so
little
adoe
thou
mightest
have
gained
that
everlasting
glory
,
which
to
satisfie
a
short
pleasure
thou
hast
lost
tor
ever
.
In
what
to
fury
and
madness
was
Esau
,
wherefore
although
it
be
true
that
the
whole
time
of
our
life
is
an
occasion
of
obtaining
eternal
glory
,
yet
in
the
passage
of
life
there
are
some
particular
actions
and
successes
,
upon
which
our
salvation
doth
more
especially
depend
,
by
which
we
do
either
disoblige
God
Almighty
by
rejecting
them
,
or
by
embracing
them
oblige
him
(
if
I
may
so
say
)
to
favour
us
.
Such
a
one
was
that
of
holy
Joseph
,
who
rather
than
he
would
offend
his
Creator
,
fled
from
his
wanton
Mistress
,
and
left
his
Garment
in
her
hands
.
This
was
an
excellent
act
,
by
which
he
much
obliged
God
Almighty
,
and
deserved
to
receive
those
favours
which
were
after
bestowed
upon
him
.
In
the
same
manner
Susanna
layd
hold
on
a
great
occasion
for
the
saving
of
her
soul
,
when
she
chose
rather
to
die
,
than
to
consent
to
the
filthy
pleasure
,
whereunto
she
was
invited
by
those
wicked
Elders
.
No
opportunity
ought
to
pass
us
without
shewing
our selves
quick
and
active
in
laying
hold
of
it
,
greedy
of
pleasing
God
Almighty
,
obliging
him
by
some
brave
and
heroical
act
,
with
which
occasion
shall
present
us
.
Wherefore
the
Wiseman
said
,
Be
not
defrauded
of
thy
good
day
,
and
let
no
portion
of
a
good
gift
overslip
thee
.
Tully
defined
occaon
to
be
a
part
of
time
fitted
for
the
doing
of
something
.
Mithridates
said
it
was
the
Mother
of
all
things
which
were
to
be
done
.
And
Polibius
that
which
ruled
all
humane
affairs
.
And
there
is
no
doubt
but
some
conjunctures
of
times
happen
,
which
present
us
with
great
occasions
of
merit
by
working
excellent
vertues
,
and
performing
most
heroical
actions
,
which
if
made
good
use
of
,
do
much
assure
our
salvation
.
Wherefore
it
is
by
some
placed
amongst
the
signes
of
predestination
to
have
performed
some
great
and
noble
action
of
vertue
.
Let
us
see
what
benefit
some
have
made
of
occasion
in
temporal
businesses
,
that
we
may
not
be
less
careful
and
sollicitous
in
matters
eternal
.
Rachel
with
what
diligence
did
she
run
to
hide
and
cover
the
Idols
which
she
had
stoln
from
her
Father
?
with
what
diligence
did
Abigail
goe
forth
to
meet
David
,
omiting
nothing
whereby
she
might
appease
his
fury
?
and
certainly
it
she
had
protracted
never
so
little
time
,
she
had
run
into
evident
danger
of
losing
the
lives
of
her Self
,
her
Husband
,
and
Family
.
With
what
sollicitude
did
Abrahan
pursue
the
five
Kings
which
carried
away
Captive
his
Nephew
Loth
?
With
what
speed
did
Saul
gather
together
his
Army
for
the
relief
of
Jabes
Galaad
?
It
behooves
us
no
less
to
gain
Heaven
.
Let
us
not
be
more
dull
and
slow
in
gaining
that
,
then
they
were
in
getting
and
procuring
things
of
the
earth
.
Let
us
hear
with
what
diligence
and
haste
the
Wise-man
advises
us
to
accomplish
the
promise
we
have
made
unto
a
mortal
man
.
My
Son
if
thou
shalt
be
surety
for
a
friend
,
and
hast
struck
hands
with
a
stranger
,
thou
hast
ensnared
thy self
in
the
words
of
thy
mouth
,
and
art
taken
in
thy
own
speeches
.
Do
therefore
,
my
son
,
what
I
say
unto
thee
,
and
deliver
thy self
,
because
th●u
art
fallen
into
the
hands
of
thy
neighbour
.
Run
,
make
haste
,
awake
thy
friend
,
give
no
sleep
unto
thy
eyes
,
nor
let
,
thy
eye-lids
slumber
:
rid
thy self
from
his
hands
,
as
the
mountain-goat
,
or
the
bird
from
the
hand
of
the
hunter
.
Those
who
are
engaged
unto
the
Devil
by
their
sins
,
let
them
mark
with
what
diligence
they
ought
to
free
themselves
,
without
losing
time
or
occasion
;
and
those
who
are
obliged
unto
God
for
his
infinite
benefits
,
and
have
passed
unto
him
their
promises
of
amendment
,
let
them
mark
how
they
ought
to
satisfie
them
by
making
use
of
all
means
possible
of
being
reconciled
unto
him
:
let
them
make
haste
,
as
the
Wise-man
sayes
,
let
them
not
be
tepid
and
slow
,
let
them
not
give
sleep
unto
their
eyes
,
or
close
their
eye-lids
,
that
they
may
without
losing
the
least
occasion
escape
from
hell
,
and
the
slavery
of
Satan
.
Pitty
it
is
that
any
occasion
should
slip
from
us
without
benefit
;
a
lamentable
misery
that
our
lives
should
pass
away
in
the
things
of
the
earth
without
seeking
after
those
of
heaven
,
mans
life
being
so
short
and
narrow
for
the
meriting
of
a
thing
so
long
and
infinite
as
are
the
joyes
of
eternity
.
With
reason
did
the
Apostle
admonish
us
:
This
I
say
unto
you
bretheren
,
Time
is
short
;
that
which
remains
is
,
that
those
who
have
wives
be
as
if
they
had
them
not
,
and
those
who
weep
as
if
they
did
not
weep
,
and
those
who
rejoyce
as
if
they
rejoyced
not
,
and
those
who
buy
as
if
they
possessed
not
,
and
those
which
use
this
world
as
if
they
used
it
not
,
because
the
figure
of
this
world
passes
.
The
Apostle
considering
the
great
shortness
of
time
wills
us
so
to
settle
our selves
in
the
matters
of
our
salvation
and
of
the
other
life
,
that
we
remain
in
those
of
this
as
strangers
,
using
them
as
if
we
used
them
not
.
Let
us
consider
then
that
if
we
suffer
occasion
in
the
short
time
of
this
life
to
over-slip
us
,
that
all
hope
of
remedy
will
fail
us
in
the
next
.
It
is
not
void
of
instruction
which
is
feigned
by
the
Ancients
,
That
Jupiter
bestowed
upon
a
certain
person
a
Vessel
fill'd
with
all
sorts
of
goods
and
blessings
:
who
overjoyed
with
the
greatness
of
the
gift
,
which
contained
all
that
was
to
be
wished
for
,
and
impatient
of
enjoying
them
one
by
one
,
and
every
good
in
his
proper
time
and
season
,
would
needs
have
them
all
at
once
.
Whereupon
he
hastily
and
undiscreetly
opened
the
Vessel
;
but
they
were
no
sooner
discovercel
,
but
all
flew
into
the
air
and
vanished
,
and
for
all
the
diligence
and
haste
he
was
able
to
use
in
shutting
it
,
he
could
retain
none
but
Hope
,
which
onely
remained
behind
.
But
far
otherwise
is
it
with
the
occasion
of
our
salvation
:
which
although
it
contains
all
happiness
and
blessings
,
yet
being
suffercd
to
pass
,
there
remains
not
behind
so
much
as
hope
,
but
in
the
place
of
it
repentance
,
despair
,
and
eternal
sorrow
,
and
so
much
the
more
in
that
it
happens
by
our
own
faults
.
when
King
Joas
smote
the
ground
thrice
,
and
was
told
by
the
Prophet
Elizeus
,
that
if
he
had
smitten
it
six
or
seaven
times
,
he
had
ruin'd
and
utterly
made
an
end
of
the
Syrians
,
what
grief
and
affliction
did
he
conceive
in
his
mind
,
that
having
had
an
occasion
of
so
much
happiness
,
he
had
not
made
use
of
it
,
although
the
misfortune
chanced
without
his
fault
?
But
the
miserable
damned
in
hell
,
when
they
shall
perceive
that
by
their
own
fault
they
have
lost
the
occasion
of
so
great
blessings
as
are
those
of
heaven
,
it
is
incredible
what
grief
and
resentment
shall
possess
them
.
CAP.
XV.
What
is
Time
according
to
Plato
and
Plotinus
,
and
how
deceitful
is
all
that
which
is
temporal
.
THat
we
may
yet
better
understand
the
smalness
and
baseness
of
all
which
is
temporal
,
I
will
not
pass
in
silence
the
description
of
Time
made
by
Platinus
,
a
famous
Philosopher
amongst
the
Platonicks
,
who
sayes
that
Time
is
an
Image
,
or
Shadow
of
Eternity
.
The
which
is
conformable
unto
holy
Scripture
;
not
onely
unto
that
of
David
,
when
he
sayes
,
that
Man
passes
in
a
figure
,
that
is
,
in
time
:
but
unto
that
of
the
Wise-man
,
Our
Time
is
the
passing
of
a
Shadow
:
The
which
is
no
other
than
the
imperfect
,
moveable
,
and
vain
Image
of
a
thing
consistent
and
solid
.
As
a
shadow
are
our
dayes
upon
the
earth
.
And
the
Prophet
David
elsewhere
,
My
dayes
have
slided
away
as
a
shadow
.
And
in
many
other
places
of
Scripture
the
same
comparison
is
used
,
to
signifie
the
swiftness
of
Time
and
the
vanity
of
our
life
.
Neither
is
it
without
mystery
,
that
the
same
comparison
is
so
often
used
in
those
sacred
Writings
.
For
truly
few
comparisons
can
be
found
more
apt
and
proportionable
for
the
expressing
of
what
is
Time
and
Eternity
,
than
that
of
a
Statue
and
the
Swadow
of
it
.
For
as
a
Statue
remains
for
many
years
and
Ages
firm
,
stable
,
and
immoveable
,
without
encrease
or
diminution
,
whilest
the
Shadow
is
in
continual
motion
,
now
greater
,
now
lesser
:
So
is
it
with
Time
and
Eternity
.
Eternity
is
firm
,
fixed
,
and
immoveable
,
without
receiving
less
or
more
.
Time
is
ever
moving
and
changing
as
the
Shadow
,
which
is
great
in
the
morning
,
less
at
mid-day
,
and
towards
night
returns
to
its
former
greatness
,
every
moment
changing
and
moving
from
one
side
unto
another
.
In
the
same
manner
the
life
of
man
hath
no
instant
fixt
,
but
still
goes
on
in
perpetual
changes
,
and
in
the
greatest
prosperity
is
for
the
most
part
shortest
.
Aman
the
same
day
he
thought
to
sit
at
the
Table
of
King
Assuerus
,
Moreover
how
great
is
the
difference
betwixt
a
Statua
of
Gold
or
Marble
,
and
the
Shadow
?
That
is
solid
,
and
of
a
precious
substance
:
and
this
hath
no
being
or
body
.
In
the
same
manner
the
life
eternal
is
most
precious
and
of
great
concernment
,
the
temporal
vain
and
miserable
without
substance
.
The
Shadow
hath
no
other
being
but
to
be
a
privation
of
the
most
excellent
quality
in
nature
,
and
of
the
most
beautiful
thing
the
world
produces
,
which
is
the
light
of
the
Sun
.
In
the
same
manner
this
life
without
substance
or
being
is
a
privation
of
our
greatest
happiness
.
Wherefore
Job
said
,
That
his
dayes
vanished
like
smoak
and
grew
towards
an
end
like
a
shadow
;
joyning
together
the
shadow
and
smoak
,
two
things
the
most
vain
of
any
in
the
world
.
Even
Pindarus
exaggerates
it
yet
more
,
saying
,
That
it
was
no
shadow
,
but
the
dream
of
a
shadow
;
and
what
is
it
else
but
to
dream
,
to
perswade
ones
self
that
this
life
is
long
,
and
hope
for
prosperity
in
it
?
This
certainly
is
the
greatest
deceit
which
is
put
upon
man
,
and
the
chief
cause
of
all
his
evils
,
that
he
suffers
not
himself
to
be
perswaded
what
life
is
,
and
the
shortness
of
it
.
For
as
the
Shadow
is
nothing
less
than
the
Statua
whole
Shadow
it
is
,
yet
appears
like
it
,
and
is
the
figure
of
it
:
so
although
this
life
be
most
short
,
and
nothing
less
than
eternity
,
yet
it
looks
like
it
,
and
unto
us
it
seems
as
if
it
were
eternal
.
This
is
a
most
hurtful
and
costly
cosenage
.
For
if
life
should
appear
what
it
is
,
and
not
lie
unto
us
,
we
should
not
put
our
trust
in
it
,
nor
make
such
esteem
of
those
goods
and
blessings
,
which
it
promises
,
which
in
themselves
are
so
deceitful
and
uncertain
;
but
being
as
it
is
an
image
and
a
shadow
,
all
which
it
proposes
unto
us
,
is
but
feigned
and
dissembled
,
promising
great
happiness
,
when
it
is
onely
full
of
misery
and
calamity
,
although
disguis'd
in
such
manner
as
we
know
them
not
.
How
contented
goes
the
Bride
unto
her
Marriage
Bed
,
and
yet
within
a
short
time
laments
her
unfortunate
choice
?
with
what
gust
does
the
ambitious
man
enter
upon
his
office
,
which
is
but
a
Seminary
of
future
sorrow
and
vexation
?
what
joy
doe
those
riches
bring
along
with
them
,
which
in
the
end
are
to
be
the
death
of
the
possessor
?
All
is
deceit
,
dissimulation
,
falshood
and
prejudice
:
and
yet
we
like
frantick
people
are
not
sensible
of
our
mischiefs
.
Unto
how
many
infirmities
is
the
body
of
a
man
exposed
?
with
what
imaginations
is
he
afflicted
and
deceived
?
with
how
many
labours
and
toyls
does
he
daily
wrestle
?
with
what
thoughts
and
apprehensions
doth
he
torment
himself
?
what
dangers
of
soul
and
body
doth
he
run
into
?
what
fopperies
is
he
forced
to
behold
?
what
injuries
to
suffer
?
what
necessities
and
afflictions
?
Nay
such
is
our
whole
life
,
that
it
seemed
unto
St.
Bernard
little
less
evil
than
that
of
hell
,
THE
SECOND
BOOK
OF
THE
DIFFERENCE
BETWIXT
THE
TEMPORAL
and
ETERNAL
.
CAP.
I.
Of
the
End
of
Temporal
Life
.
LEt
us
now
consider
how
contrary
unto
the
conditions
of
Eternity
are
those
which
accompany
this
our
miserable
life
.
Let
us
begin
with
the
first
;
Which
is
to
be
limited
and
subject
to
an
end
.
In
the
which
two
things
are
to
be
considered
,
The
End
,
and
the
Manner
of
it
,
which
perhaps
is
of
more
misery
than
the
end
it self
.
And
truly
although
the
end
of
life
should
fall
under
humane
election
,
and
that
it
were
in
the
power
of
Man
to
make
choice
how
many
years
he
would
continue
in
life
,
and
after
what
manner
he
would
then
leave
it
,
and
that
it
might
conclude
some
other
way
than
by
death
or
sickness
,
yet
the
consideration
,
that
it
,
and
all
things
temporal
were
to
perish
,
and
at
last
to
have
an
end
,
were
sufficient
to
make
us
despise
it
,
and
that
very
thought
would
drown
all
the
pleasures
and
contents
which
it
could
afford
us
.
For
as
all
things
are
of
greater
or
lesser
esteem
according
to
the
length
and
shortness
of
their
duration
,
so
life
being
to
end
,
be
it
in
what
manner
soever
,
is
much
to
be
disvalued
.
A
fair
Vessel
of
Chrystal
,
if
it
were
as
consistent
and
durable
as
Gold
,
were
more
precious
than
Gold
it self
:
but
being
frail
and
subject
to
break
,
it
loses
its
estimation
;
and
although
of
it self
it
might
last
long
,
yet
being
capable
by
some
careless
mischance
of
being
broken
,
it
becomes
of
much
less
value
.
In
the
same
manner
our
life
which
is
much
more
frail
than
glass
,
being
subject
to
perish
by
a
thousand
accidents
,
and
though
none
of
them
should
happen
,
could
not
long
continue
,
since
it
consumes
it self
,
must
needs
together
with
those
temporal
goods
which
attend
it
,
be
most
contemptible
.
But
considering
that
the
ending
of
it
is
by
the
way
of
death
,
infirmities
,
and
misfortunes
,
which
are
the
Harbingers
,
and
prepare
the
way
for
death
,
it
is
to
be
admired
that
Man
,
who
knows
he
is
to
die
,
makes
account
of
temporal
felicity
,
seeing
the
misery
,
in
which
the
prosperity
of
this
world
,
and
the
Majesty
of
the
greatest
Monarchs
are
at
last
to
finish
.
Wherein
ended
King
Antiochus
,
Lord
of
so
many
Provinces
,
Persians
,
Indians
,
and
the
best
part
of
the
known
world
,
and
should
after
behold
him
conquered
by
a
Calenture
,
feeble
,
exhausted
in
body
,
dejected
in
spirit
,
dried
up
and
parched
with
thirst
,
without
taste
in
his
mouth
,
or
content
in
his
life
,
his
eyes
sunk
,
his
nose
sharp
,
his
tongue
cleaving
to
his
pallat
,
not
being
able
to
pronounce
one
word
?
What
an
amazement
is
it
that
the
heat
of
a
poor
Fever
should
consume
the
mightiest
power
and
fortune
of
the
world
:
and
that
the
greatest
of
temporal
and
humane
prosperities
should
be
drowned
by
the
overflowing
of
one
irregular
and
inordinate
humour
?
How
great
a
Monster
is
Humane
Life
since
it
consists
of
so
disproportionable
parts
,
the
uncertain
felicity
of
our
whose
life
ending
in
a
most
certain
misery
?
How
prodigious
were
that
Monster
which
should
have
one
arm
of
a
Man
,
and
the
other
of
an
Elephant
,
one
foot
of
a
Horse
,
and
the
other
of
a
Bear
?
Truly
the
parts
of
this
life
are
not
much
more
sutable
.
Who
would
marry
a
woman
though
of
a
comely
and
well
proportioned
body
,
who
had
the
head
of
an
ugly
Dragon
?
certainly
although
she
had
a
great
Dowry
,
none
would
covet
such
a
Bed-fellow
.
Wherefore
then
do
we
wed
our selves
unto
this
life
,
which
although
it
seems
to
carry
along
with
it
much
content
and
happiness
,
yet
is
in
effect
no
less
a
Monster
:
since
although
the
body
appear
unto
us
beautiful
and
pleasant
,
yet
the
end
of
it
is
horrible
and
full
of
misery
?
And
therefore
a
Philosopher
said
well
,
that
the
end
of
things
was
their
head
:
and
as
men
were
to
be
known
and
distinguished
by
their
faces
,
so
things
by
their
ends
;
and
therefore
who
will
know
what
life
is
,
let
him
look
upon
the
end
.
And
what
end
of
life
is
not
full
of
misery
?
Let
no
man
flatter
himself
with
the
vigour
of
his
health
,
with
the
abundance
of
his
riches
,
with
the
splendor
of
his
authority
,
with
the
greatness
of
his
fortune
:
for
by
how
much
he
is
more
fortunate
,
by
so
much
shall
he
be
more
miserable
;
since
his
whole
life
is
to
end
in
misery
.
Wherefore
Agesilaus
hearing
the
King
of
Persia
cried
up
for
a
most
fortunate
and
happy
Prince
,
reprehended
those
who
extolled
him
,
saying
,
Have
patience
;
Cabrias
,
Iphicrates
,
or
himself
,
Answered
,
that
whilest
they
lived
no
man
could
judge
,
but
that
the
last
day
of
their
lives
would
deliver
the
Sentence
,
and
give
each
one
their
due
.
Let
no
man
be
deceived
in
beholding
the
prosperity
of
a
rich
man
;
let
him
not
measure
his
felicity
by
what
he
sees
at
present
,
but
by
the
end
,
wherein
he
shall
conclude
:
not
by
the
sumptuousness
of
his
Palaces
,
not
by
the
multitude
of
his
Servants
,
not
by
the
bravery
of
his
Apparel
,
not
by
the
lustre
of
his
Dignity
;
but
let
him
expect
the
end
of
that
which
he
so
much
admires
,
and
he
shall
then
perceive
him
at
best
to
die
in
his
Bed
,
dejected
,
dismayed
,
and
strugling
with
the
pangs
and
anxieties
of
death
;
and
if
so
he
comes
off
,
Well
;
otherwise
wise
the
daggers
of
his
enemy
,
the
teeth
of
some
wild
beast
,
or
a
tyle
thrown
upon
his
head
by
some
violent
wind
may
serve
to
make
an
end
of
him
,
when
he
least
thinks
of
it
.
This
reason
tells
us
,
although
we
had
no
experience
of
it
.
But
we
see
it
daily
confirmed
by
the
testimony
of
those
,
who
are
already
in
the
gates
of
death
:
and
no
man
can
better
judge
of
life
than
he
who
stands
with
his
back
towards
it
.
Mago
,
O
how
great
a
madness
is
it
to
glory
in
an
Eminent
Command
!
The
estate
of
the
most
powerful
is
subject
to
most
impetuous
storms
,
whose
end
is
to
be
sunk
and
overthrown
.
O
how
wavering
and
uncertain
is
the
height
of
the
greatest
honours
!
false
is
the
hope
of
man
,
and
vain
is
all
his
glory
,
affected
with
feigned
and
fawning
flatteries
.
O
uncertain
life
due
unto
perpetual
toyl
and
labour
!
what
doth
it
now
profit
me
to
have
fired
so
many
stately
and
lofty
buildings
,
to
have
destroyed
so
many
Cities
and
their
people
?
What
doth
it
now
profit
me
(
O
Brother
)
to
have
raised
so
many
costly
Palaces
of
Marble
,
when
I
now
die
in
the
open
field
,
and
in
the
sight
of
heaven
?
O
how
many
things
doest
thou
now
think
of
doing
,
not
knowing
the
bitterness
of
their
end
?
Thou
beholdest
me
now
dying
,
and
know
that
thou
also
shalt
quickly
follow
me
.
§
2.
But
let
us
forbear
to
look
upon
those
several
kindes
of
death
,
which
are
incident
to
humane
nature
.
Let
us
onely
consider
that
,
which
is
esteemed
the
most
happy
,
when
we
die
not
suddenly
or
by
violence
,
but
by
some
infirmity
,
which
leasurely
makes
an
end
of
us
,
or
by
a
pure
resolution
which
naturally
brings
death
along
with
it
.
What
greater
misery
of
mans
life
than
this
,
that
that
death
should
be
accounted
happy
:
not
that
it
is
so
,
but
because
it
is
less
miserable
than
others
?
for
what
grief
and
sorrow
doth
not
he
pass
,
who
dies
in
this
manner
?
how
do
the
accidents
of
his
infirmities
afflict
him
?
The
heat
of
his
Fever
which
scorches
his
entrails
,
The
thirst
of
his
mouth
which
suffers
him
not
to
speak
,
The
pain
of
his
head
which
hinders
his
attention
,
The
sadness
and
melancholy
of
his
heart
proceeding
from
the
apprehension
that
he
is
to
die
,
besides
other
grievous
accidents
,
which
are
usually
more
in
number
than
a
humane
body
hath
members
to
suffer
,
together
with
remedies
which
are
commonly
no
less
painful
than
the
evils
themselves
.
To
this
add
the
grief
of
leaving
those
he
loves
best
:
and
above
all
,
the
uncertainty
whither
he
is
to
goe
,
to
heaven
or
hell
.
And
if
onely
the
memory
of
death
be
said
to
be
bitter
,
what
shall
be
the
experience
?
Saul
,
who
was
a
man
of
great
courage
,
oncly
because
it
was
told
him
that
the
next
day
he
was
to
die
,
fell
half
dead
upon
the
ground
with
fear
.
For
what
news
can
be
more
terrible
unto
a
sinner
,
than
that
he
is
to
die
,
to
leave
all
his
pleasure
in
death
,
and
to
give
an
account
unto
God
for
his
life
past
?
If
lots
were
to
be
cast
,
whether
one
should
have
his
flesh
pluckt
off
with
burning
pincers
,
or
be
made
a
King
,
with
what
fear
and
anxiety
of
mind
would
that
man
expect
the
issue
?
how
then
shall
he
look
who
in
the
agony
of
his
death
wrastles
with
Eternity
,
and
within
two
hours
space
looks
for
glory
or
torments
without
end
?
What
life
can
be
counted
happy
,
if
that
be
happy
which
ends
with
so
much
misery
?
If
we
will
not
believe
this
,
let
us
ask
him
who
is
now
passing
the
traunces
of
death
,
what
his
opinion
is
of
life
.
Let
us
now
enquire
of
him
when
he
lies
with
his
breast
sticking
forth
,
his
eyes
sunk
,
his
feet
dead
,
his
knees
cold
,
his
visage
pale
,
his
pulses
without
motion
,
his
breath
short
,
a
Crucifix
in
one
hand
,
and
a
Taper
in
the
other
,
those
who
assist
at
his
death
bidding
him
say
,
Jesus
,
Jesus
,
and
advising
him
to
make
an
Act
of
Contrition
,
what
will
this
man
say
his
life
was
,
but
by
how
much
more
prosperous
,
by
so
much
more
vain
,
and
that
all
his
felicity
was
false
and
deceitful
,
since
it
came
to
conclude
in
such
a
period
?
what
would
he
now
take
for
all
the
honours
of
this
world
?
Certainly
I
believe
he
would
part
with
them
at
an
easie
rate
.
Nay
,
if
they
have
been
offensive
to
God
Almighty
,
he
would
give
all
in
his
power
he
had
never
enjoyed
them
,
and
would
willingly
change
them
all
for
one
Confession
well
made
.
Philip
the
third
was
of
this
mind
,
and
would
at
that
time
have
exchanged
his
being
Monarch
of
all
Spain
,
and
Lord
of
so
many
Kingdomes
in
the
four
parts
of
the
world
for
the
Porters
Keyes
of
some
poor
Monastery
.
Death
is
a
great
discoverer
of
truth
.
What
thou
wouldest
then
wish
to
have
been
,
be
now
,
whilest
it
is
in
thy
power
.
A
fool
thou
art
,
if
thou
neglect
it
now
when
thou
mayst
,
and
then
wish
it
when
it
is
too
late
.
He
who
unto
the
hour
of
his
death
hath
enjoyed
all
the
delights
the
world
can
give
him
,
at
that
hour
what
remains
with
him
?
Nothing
;
or
,
if
any
thing
,
a
greater
grief
.
And
what
of
all
his
penances
and
labours
suffered
for
Christ
?
Certainly
,
if
he
had
endured
more
than
all
the
Martyrs
,
he
shall
then
feel
no
pain
or
grief
of
them
all
,
but
much
comfort
.
Judge
then
if
it
shall
not
be
better
for
thee
to
do
that
now
,
which
thou
shalt
then
know
to
have
been
the
better
.
Consider
of
how
little
substance
all
temporal
things
will
appear
,
when
thou
shalt
be
in
the
light
of
eternal
.
The
honours
,
which
they
have
given
thee
,
shall
be
no
more
thine
:
the
pleasures
,
wherein
thou
hast
delighted
,
can
be
no
more
thine
:
thy
riches
are
to
be
anothers
.
See
then
whether
the
happiness
of
this
life
,
which
is
not
so
long
as
life
it self
,
be
of
that
value
,
that
for
it
we
should
part
with
eternal
felicity
.
I
beseech
thee
ponder
what
is
life
,
and
what
is
death
.
Life
is
the
passing
of
a
shadow
,
short
,
troublesome
,
and
dangerous
;
a
place
,
which
God
hath
given
us
in
time
for
the
deserving
of
Eternity
.
Consider
with
thy self
why
God
leads
us
about
in
the
Circuit
of
this
life
,
when
he
might
at
the
first
instant
have
placed
us
in
heaven
.
Was
it
perhaps
that
we
should
here
mispend
our
time
like
beasts
,
and
wallow
in
the
base
pleasures
of
our
senses
,
and
daily
invent
new
Chimera's
of
vain
and
frivolous
honours
?
No
certainly
,
it
was
not
:
but
that
by
vertuous
actions
we
might
gain
heaven
,
shew
what
we
owe
unto
our
Creator
,
and
in
the
middest
of
the
troubles
and
afflictions
of
this
life
discover
how
loyal
and
faithful
we
are
unto
our
God
.
For
this
he
placed
us
in
the
Lists
,
that
we
should
take
his
part
,
and
defend
his
honour
;
for
this
he
entred
us
into
this
Militia
and
Warfare
,
(
for
,
as
Job
sayes
,
the
life
of
man
is
a
warfare
upon
earth
,
)
that
here
we
might
fight
for
him
,
and
in
the
middest
of
his
and
our
Enemies
shew
how
true
and
faithful
we
are
unto
him
.
Were
it
fit
that
a
Souldier
in
the
time
of
Battail
should
stand
disarmed
,
passing
away
his
time
at
Dice
upon
a
Drum-head
?
and
what
laughter
would
that
Roman
Gladiator
cause
,
who
entring
into
the
place
of
Combat
should
set
him
down
upon
the
Arena
and
throw
away
his
Arms
?
This
does
he
who
seeks
his
ease
in
this
life
,
and
sets
his
affections
upon
the
things
of
the
earth
,
not
endeavouring
those
of
heaven
,
nor
thinking
upon
death
,
where
he
is
to
end
.
A
Peregrination
is
this
life
;
and
what
passenger
is
so
besotted
with
the
pleasures
of
the
way
,
that
he
forgets
the
place
whither
he
is
to
goe
?
How
comest
thou
then
to
forget
death
,
whither
thou
travellest
with
speed
,
and
canst
not
,
though
thou
desirest
,
rest
one
small
minute
by
the
way
?
For
time
,
although
against
thy
will
,
will
draw
thee
along
with
it
.
The
way
of
this
life
is
not
voluntary
like
that
of
Travellers
,
but
necessary
like
that
of
condemned
persons
from
the
prison
unto
the
place
of
execution
.
To
death
thou
standest
condemned
,
whither
thou
art
now
going
:
how
canst
thou
laugh
?
A
Malefactor
after
sentence
past
is
so
surprised
with
the
apprehension
of
death
,
that
he
thinks
of
nothing
but
dying
.
We
are
all
condemned
to
die
;
how
come
we
then
to
rejoyce
in
those
things
which
we
are
to
leave
so
sodainly
?
Who
being
led
to
the
Gallows
could
please
himself
in
some
little
flower
that
was
given
him
by
the
way
,
or
play
with
the
Halter
which
was
shortly
to
strangle
him
?
Since
then
all
of
us
,
even
from
the
instant
we
issue
out
of
our
Mothers
wombs
,
walk
condemned
unto
death
,
and
know
not
whether
we
shall
from
thence
pass
into
hell
,
(
at
least
we
may
,
)
how
come
we
to
please
our selves
with
the
flower
,
or
,
to
say
better
,
with
the
hay
,
of
some
short
gust
of
our
appetites
;
since
,
according
to
the
Prophet
,
all
the
glory
of
the
flesh
is
no
more
than
a
little
hay
,
which
quickly
withers
?
How
come
we
to
delight
in
riches
,
which
oftentimes
hasten
our
deaths
?
Why
consider
we
not
this
,
when
we
are
certain
that
all
that
we
do
in
this
life
is
vanity
,
except
our
preparation
for
death
?
In
death
,
when
as
there
is
no
time
nor
remedy
left
us
,
we
shall
too
late
perceive
this
truth
,
when
as
all
the
goods
of
this
life
shall
leave
us
by
necessity
,
which
we
will
not
now
leave
with
merit
.
Death
is
a
general
privation
of
all
goods
,
temporal
:
an
universal
Pillager
of
all
things
,
which
even
despoils
the
body
of
the
soul
.
For
this
it
is
compared
unto
a
Theef
,
who
not
onely
robs
us
of
our
treasure
and
substance
,
but
bereaves
us
of
our
lives
.
Since
therefore
thou
art
to
leave
all
,
Why
doest
thou
load
thy self
in
vain
?
What
Merchant
,
knowing
,
that
so
soon
as
he
arrived
unto
the
Ports
,
his
Ship
and
Goods
should
both
be
sunk
,
would
charge
his
Vessel
with
much
Merchandise
?
Arriving
at
death
thou
,
and
all
thou
hast
,
are
to
sink
and
perish
:
why
doest
thou
then
burthen
thy self
with
that
which
is
not
needful
,
but
rather
a
hinderance
to
thy
salvation
?
How
many
,
forbearing
to
throw
their
Goods
over-board
in
some
great
Tempest
,
have
therefore
both
themselves
and
Goods
been
swallowed
by
the
raging
Sea
?
How
many
who
out
of
a
wicked
love
to
these
Temporal
riches
have
lost
themselves
in
the
hour
of
death
,
and
will
not
then
leave
their
wealth
when
their
wealth
leaves
them
,
but
even
at
that
time
busie
their
thoughts
more
about
it
than
their
Salvation
?
Whereupon
St.
Gregory
sayes
,
That
is
never
lost
without
grief
,
which
is
possest
with
love
.
My
Soul
all
this
I
promise
thee
,
and
thou
shalt
enjoy
it
all
,
if
thou
wilt
not
now
leave
my
Body
;
and
greater
things
I
will
bestow
upon
thee
,
rich
Possessions
and
sumptuous
Houses
,
upon
condition
thou
wilt
yet
stay
with
me
.
But
finding
his
infirmity
still
to
encrease
,
and
no
hope
left
of
life
,
in
a
great
rage
and
fury
he
fell
into
these
desperate
speeches
:
But
since
thou
wilt
not
do
what
I
desire
thee
,
nor
abide
with
me
,
I
recommend
thee
unto
the
Devil
:
and
immediately
with
these
words
miserably
expired
.
In
this
story
may
be
seen
the
vanity
of
Temporal
things
,
and
the
hurt
he
receives
by
them
,
who
possesses
them
with
too
much
affection
.
What
greater
vanity
then
not
to
profit
us
in
a
passage
of
the
greatest
necessity
and
importance
?
and
what
greater
hurt
then
,
when
they
cannot
avail
our
bodies
,
to
prejudice
our
souls
?
That
they
put
an
impediment
to
our
salvation
when
our
affections
are
too
much
set
upon
them
,
were
a
sufficient
motive
not
onely
to
contemn
them
,
but
also
to
detest
them
.
Robertus
de
Licio
writes
,
that
whilest
he
advised
a
sick
person
to
make
his
Confession
,
and
take
care
of
his
Soul
,
his
Servants
and
other
Domesticks
went
up
and
down
the
house
,
laying
hold
every
one
of
what
they
could
;
the
sick
man
taking
notice
of
it
,
and
attending
more
to
what
They
stole
from
him
,
than
to
what
He
spake
to
him
about
the
salvation
of
his
Soul
,
made
deep
sighs
,
and
cried
out
,
saying
:
Wo
be
to
me
,
Wo
be
to
me
,
who
have
taken
so
much
pains
to
gather
riches
,
and
now
am
compelled
to
leave
them
,
and
they
snatch
them
from
me
violently
before
my
eyes
.
O
my
Riches
!
O
my
Moneys
!
O
my
Jewels
!
into
whose
possession
are
you
to
fall
?
and
in
these
cries
he
gave
up
the
ghost
,
making
no
more
account
of
his
Soul
,
than
if
he
had
been
a
Turk
.
Vincentius
Veluacensis
relates
also
of
one
,
This
is
the
Salary
which
the
goods
of
the
earth
bestow
on
those
who
serve
them
,
that
if
they
do
not
leave
or
ruine
them
before
their
death
,
they
are
then
certain
at
least
to
leave
them
,
and
often
hazard
the
salvation
of
those
that
dote
upon
them
.
O
foolish
Sons
of
Adam
!
this
short
life
Is
bestowed
upon
us
for
gaining
the
goods
of
heaven
,
which
are
to
last
eternally
,
and
we
spend
it
in
seeking
those
of
the
earth
,
which
are
to
perish
instantly
.
Wherefore
do
we
not
employ
this
short
time
for
the
purchasing
eternal
glory
,
since
we
are
to
possess
no
more
hereafter
than
what
we
provide
for
here
?
Wherefore
do
we
not
consider
this
?
Wherefore
busie
we
our selves
about
Temporal
things
and
the
affairs
of
this
life
,
which
we
are
instantly
to
leave
,
and
enter
into
a
Region
of
Eternity
?
Less
are
a
thousand
years
in
respect
of
Eternity
,
than
a
quarter
of
an
hour
in
respect
of
threescore
years
.
Why
are
we
then
negligent
in
that
short
time
we
are
to
live
in
acquiring
that
which
is
to
endure
for
a
world
of
worlds
?
Death
is
a
moment
placed
betwixt
this
life
and
the
next
,
in
which
we
are
to
traffick
for
eternity
.
Let
us
not
therefore
be
careless
,
but
let
us
remember
how
much
it
imports
us
to
die
well
,
and
to
that
end
let
us
endeavour
to
live
well
.
§.
3.
Besides
all
this
,
although
one
should
die
the
most
happy
death
that
can
be
imagined
,
yet
it
suffices
to
behold
the
dead
Body
,
when
the
Soul
hath
left
it
,
how
ugly
and
noisome
the
miserable
Carcass
remains
,
that
even
friends
flye
from
it
,
and
scarce
dare
stay
one
night
alone
with
it
.
The
nearest
and
most
obliged
Kindred
procure
it
in
all
haste
to
be
carried
forth
a
doors
,
and
having
wrapt
it
in
some
course
Sheet
throw
it
into
the
Grave
,
and
within
two
dayes
forget
it
:
and
he
who
in
life
could
not
be
contained
in
great
and
sumptuous
Palaces
,
is
now
content
with
the
narrow
lodging
of
seaven
foot
of
earth
;
he
who
used
to
rest
in
rich
and
dainty
Beds
,
hath
for
his
Couch
the
hard
ground
,
and
,
as
Isaias
saith
,
for
his
Mattress
moths
,
and
for
his
Covering
Worms
,
his
Pillows
,
at
best
,
the
bones
of
other
dead
persons
;
then
heaping
upon
him
a
little
earth
,
and
perhaps
a
Gravestone
,
they
leave
his
flesh
to
be
feasted
on
by
the
worms
,
whilest
his
heirs
triumph
in
his
riches
.
He
who
gloried
in
the
exercise
of
Armes
,
and
was
used
to
revel
at
Balls
and
Festivals
,
is
now
stiffe
and
could
,
his
hands
and
feet
without
motion
,
and
all
his
senses
without
life
.
He
who
with
his
power
and
pride
trampled
upon
all
,
is
now
trod
under
foot
by
all
.
Consider
him
eight
dayes
dead
drawn
forth
of
his
Grave
,
how
gastly
and
horrible
a
spectacle
he
will
appear
;
and
wherein
differ
from
a
dead
Dog
thrown
upon
a
Dunghil
?
Behold
then
what
thou
pamperst
;
a
Body
,
which
shall
perhaps
within
four
dayes
be
eaten
by
loathsome
vermin
.
Whereupon
doest
thou
found
thy
vain
pretensions
,
which
are
but
Castles
in
the
air
,
founded
upon
a
little
earth
,
which
turning
into
dust
the
whole
Fabrick
falls
to
ground
?
See
wherein
all
humane
greatness
concludes
,
and
that
the
end
of
man
is
no
less
loathsome
and
miserable
than
his
beginning
.
Let
this
Consideration
serve
thee
,
as
it
hath
done
many
Servants
of
Christ
,
to
despise
all
things
of
this
life
.
Alexander
Faya
writes
,
that
having
opened
the
Vault
,
wherein
lay
interred
the
Body
of
a
principal
Count
,
they
who
were
present
perceived
upon
the
face
of
the
dead
person
a
Toad
of
an
extraordinary
greatness
,
which
accompanied
with
many
other
filthy
and
loathsome
wormes
and
vermin
,
was
feeding
upon
his
flesh
:
which
caused
so
great
a
horror
and
amazement
,
that
they
all
fled
;
The
which
so
soon
as
it
came
unto
the
knowledge
of
the
Son
of
that
Count
,
who
was
then
in
the
flower
of
his
age
,
he
would
needs
goe
and
behold
the
spectacle
:
and
looking
seriously
upon
it
he
broke
into
these
speeches
;
These
are
the
friends
,
which
we
breed
and
provide
for
with
our
delicacies
;
for
these
we
rest
upon
soft
Beds
,
and
lodge
in
gilt
Chambers
adorned
with
Tapestries
,
and
make
them
grow
and
encrease
with
the
vanity
of
our
dainties
.
Were
it
not
better
to
prevent
them
by
Fasts
,
and
Penances
,
and
Austerities
in
our
life
,
that
they
may
not
thus
insult
upon
us
after
death
?
With
this
conderation
quitting
his
fair
Possessions
,
and
flying
privately
away
,
accompanied
onely
with
a
lively
desire
of
being
poor
for
Christ
,
which
he
accounted
for
the
greatest
riches
,
he
came
to
Rome
,
where
chastising
the
body
with
much
rigour
,
and
living
in
the
holy
fear
of
the
Lord
,
he
at
last
became
a
Collier
,
and
by
his
labour
sustained
his
poor
life
.
Finally
,
coming
one
day
unto
the
City
to
sell
his
coles
,
he
fell
into
a
grievous
sickness
,
which
having
endured
with
marvelous
patience
,
he
at
last
delivered
his
most
happy
Soul
into
the
hands
of
his
Redeemer
:
and
that
very
instant
of
his
death
all
the
Bells
of
the
City
rung
themselves
;
with
which
Miracle
the
Pope
and
the
Roman
Court
being
marvelously
astonished
,
his
Confessor
related
unto
them
all
that
happened
,
and
informed
them
both
of
the
condition
,
and
sanctity
of
the
dead
person
;
and
there
being
at
the
same
time
in
Rome
some
Gentlemen
and
Souldiers
belonging
to
the
same
Prince
,
who
came
in
search
of
their
Master
,
and
finding
him
deceased
,
carried
home
his
holy
Body
with
much
joy
and
reverence
unto
his
Country
.
The
Sight
of
the
dead
Body
of
the
Empress
Donna
Isabella
,
Wife
unto
the
Emperour
Charles
the
fift
,
wrought
no
less
effect
in
the
heart
of
Blessed
Francesc●
de
Borgia
,
then
Marquess
of
Lombay
,
who
being
appointed
to
wait
upon
the
Coarse
unto
Granada
,
where
it
was
to
be
interred
,
and
being
to
deliver
it
bare-faced
according
to
custome
,
to
the
end
it
might
appear
to
be
the
same
Body
,
he
caused
the
sheet
of
Lead
,
wherein
it
was
wrapped
,
to
be
opened
,
which
immediately
cast
forth
so
horrible
a
stench
,
that
those
who
were
present
,
not
able
to
endure
it
,
were
forced
to
retire
;
and
withal
the
face
appeared
so
foul
and
deformed
,
that
not
any
of
the
attendants
durst
take
their
oath
that
that
was
the
Empress's
Body
.
Who
sees
not
here
the
vanity
of
the
world
?
what
is
of
more
respect
and
esteem
than
the
Bodies
of
great
Kings
and
Princes
whilest
they
live
,
and
now
dead
the
Guards
and
Gentlemen
which
are
to
wait
upon
them
flye
from
them
?
Who
are
accounted
more
happy
than
they
who
have
the
fortune
to
be
near
their
persons
?
They
are
spoken
unto
upon
the
knee
as
if
they
were
Gods
,
but
being
dead
all
forsake
them
,
and
even
Toads
,
Worms
,
and
Dogs
dare
approach
and
eat
them
.
A
good
testimony
of
this
was
Queen
Jezabell
,
whose
pamperd
Body
adored
,
whilest
she
lived
,
was
being
dead
ignominiously
torn
in
pieces
by
Dogs
.
But
to
return
to
our
Story
;
The
Marquess
remaining
alone
behind
the
rest
,
began
to
consider
what
the
Empress
once
was
,
and
what
he
now
beheld
her
.
Where
was
the
beauty
of
that
face
,
but
become
worms
and
putrifaction
:
where
that
Majesty
and
gravity
of
countenance
,
which
made
all
reverence
her
,
and
those
people
happy
who
beheld
her
,
but
now
grown
so
hideous
,
that
her
most
obliged
Servants
leave
and
abandon
her
?
Where
is
now
the
Royal
Scepter
,
but
resolved
into
filth
and
corruption
?
This
consideration
so
changed
his
heart
,
that
despising
what
was
temporal
,
and
now
wholly
seeking
what
was
eternal
,
he
determined
never
after
to
serve
that
Lord
who
was
mortal
.
The
very
memory
of
the
loathsomness
of
a
dead
Body
may
serve
to
make
us
despise
the
beauty
of
that
which
is
living
,
as
St.
Peter
Damian
advises
us
,
If
the
subtle
Enemy
shall
set
before
thee
the
frail
beauty
of
the
flesh
,
send
thy
thoughts
presently
unto
she
Sepulcher
of
the
Dead
:
and
let
them
there
see
what
they
can
finde
agreeable
to
the
touch
,
or
pleasing
to
the
sight
.
Consider
that
poison
which
now
stinks
intollerably
,
that
corruption
which
engenders
and
feeds
worms
.
That
dust
and
dry
ashes
was
once
soft
and
lively
flesh
,
and
in
its
youth
was
subject
to
the
like
passions
as
thou
art
.
Consider
those
rigid
nerves
,
those
naked
teeth
,
the
disjoynted
disposition
of
the
bones
and
articles
,
and
that
horrible
dissipation
of
the
whole
Body
:
and
by
this
means
the
Monster
of
this
deformed
and
confused
figure
will
pluck
from
thy
heart
all
deceits
and
illusions
.
This
from
St.
Peter
Damian
.
All
this
is
certainly
to
happen
unto
thy self
.
Wherefore
doest
thou
not
amend
thy
evil
conditions
?
this
is
to
be
thy
end
;
unto
this
therefore
direct
thy
life
and
actions
.
From
hence
spring
all
the
errors
of
men
,
that
they
forget
the
end
of
their
lives
,
which
they
ought
to
have
still
before
their
eyes
,
and
by
it
to
order
themselves
for
the
complyance
with
their
obligations
.
With
reason
had
the
Brachmans
their
Sepulchers
placed
still
open
before
their
doors
,
that
by
the
memory
of
death
they
might
learn
to
live
.
In
this
sense
is
that
Axiome
of
Plato
most
true
,
when
he
sayes
,
That
Wisdom
is
the
Meditation
of
Death
:
because
this
wholesome
thought
of
Death
undeceives
us
in
the
vanities
of
the
world
,
and
gives
us
force
and
vigour
to
better
our
lives
.
Think
that
thou
art
to
dye
;
who
having
often
heard
this
admonition
,
and
and
profoundly
considered
it
with
himself
,
he
at
last
returned
unto
his
Confessor
,
well
disposed
to
admit
of
such
penance
as
should
be
enjoyned
him
.
The
same
thing
happened
to
another
,
who
having
confessed
to
to
the
Pope
very
hainous
crimes
,
said
,
that
he
could
not
fast
,
nor
wear
hair-shirts
,
nor
admit
of
any
other
kinds
of
austerity
.
His
Holiness
having
commended
the
matter
to
God
,
gave
him
a
Ring
with
this
Poesie
:
Memento
m●ri
;
Remember
thou
art
to
dye
:
charging
him
,
that
as
often
as
he
looked
upon
the
Ring
,
he
should
read
those
words
,
and
call
death
to
mind
.
Few
hours
after
the
memory
hereof
caused
such
a
change
in
his
heart
,
that
he
offered
to
fulfil
what
ever
penance
his
Holiness
should
please
to
impose
upon
him
.
For
this
reason
it
seems
God
commanded
the
Prophet
Jeremias
that
he
should
goe
into
the
house
of
the
Potter
,
and
that
he
should
there
hear
his
words
.
Well
might
the
Lord
have
sent
his
Prophet
into
some
place
more
decent
to
receive
his
sacred
words
,
then
where
so
many
men
were
daily
imployed
in
dirt
and
clay
;
but
here
was
the
particular
mysterie
,
whereby
we
are
given
to
understand
,
that
the
presence
of
Sepulchers
,
wherein
is
preserved
as
in
the
house
of
a
Potter
the
clay
of
humane
nature
,
it
was
a
place
most
proper
for
God
to
speak
unto
us
,
that
the
memory
of
death
might
more
deeply
imprint
his
words
in
our
hearts
.
For
this
very
reason
the
Devil
strives
with
all
his
power
and
cunning
to
obstruct
in
us
the
memory
of
death
.
For
what
other
cause
can
be
assigned
why
the
meer
suspicion
of
some
loss
or
notable
damage
should
bereave
us
of
our
sleep
,
and
that
the
certainty
of
death
,
which
of
things
terrible
is
most
terrible
,
should
never
trouble
us
?
CAP.
II.
Remarkable
Conditions
of
the
end
of
Temporal
Life
.
BEsides
the
misery
wherein
all
the
felicity
of
this
world
is
to
determine
,
the
end
of
our
life
hath
other
most
remarkable
conditions
very
worthy
to
be
considered
,
and
by
which
we
may
perceive
the
goods
of
it
to
be
most
contemptible
.
We
will
now
principally
speak
of
three
.
First
,
that
death
is
most
infallible
,
certain
,
and
no
way
to
be
avoided
.
The
second
,
that
the
time
is
most
incertain
,
because
we
know
neithe●
when
,
nor
how
it
will
happen
.
The
third
,
that
it
is
bu●
only
one
,
and
but
once
to
be
experienced
,
so
that
w●
cannot
by
a
second
death
correct
the
errors
of
the
firs●
Concerning
the
certainty
and
infallibility
of
death
,
it
imports
us
much
to
perswade
our selves
of
it
;
for
as
it
is
infallible
that
the
other
life
shall
be
without
end
;
so
it
is
as
certain
that
this
shall
have
it
;
And
as
the
Damned
are
in
despair
to
find
an
end
in
their
torments
,
so
are
we
practically
to
despair
that
the
pleasures
and
contents
of
this
world
are
to
endure
for
ever
.
God
hath
not
made
a
Law
more
inviolable
than
that
of
death
.
For
having
often
dispensed
in
other
Laws
,
and
by
his
omnipotent
power
and
pleasure
violated
,
as
I
may
say
,
divers
times
the
rights
of
Nature
,
he
neither
hath
nor
will
dispense
with
the
Law
of
death
,
but
hath
rather
dispensed
with
other
Laws
,
that
this
should
stand
in
force
;
and
therefore
hath
not
onely
executed
the
sentence
of
death
upon
those
,
who
in
rigour
ought
to
dye
,
but
upon
those
,
unto
whom
it
was
no
wise
due
.
In
the
conception
of
Christ
our
Saviour
those
establisht
Lawes
of
Nature
,
that
men
were
not
to
be
born
but
by
propagation
from
men
,
and
breach
of
the
Mothers
integrity
,
were
dispensed
with
.
God
,
that
his
Lawes
should
have
no
force
in
Christ
,
working
two
most
stupendious
Miracles
,
and
infringing
the
Lawes
of
Nature
,
that
his
Son
might
be
born
of
a
Virgin
Mother
,
was
so
far
from
exempting
him
from
the
Law
of
death
,
that
death
not
belonging
to
him
,
as
being
Lord
of
the
Law
,
and
wanting
all
sin
,
even
original
,
by
which
was
contracted
death
,
nay
immortality
,
and
the
four
gifts
of
glory
,
being
due
unto
his
most
Holy
Body
,
as
resulting
from
the
clear
vision
of
the
Divine
essence
,
which
his
Soul
ever
enjoyed
,
yet
all
this
notwithstanding
God
would
not
comply
with
this
right
of
Nature
,
but
rather
miraculously
suspended
by
his
omnipotent
Arm
those
gifts
of
glory
from
his
Body
,
that
he
might
become
subject
unto
death
;
in
so
much
as
God
observes
this
Law
of
Death
with
such
rigour
,
that
doing
Miracles
that
the
Law
of
Nature
should
not
be
kept
in
other
things
,
he
works
Miracles
,
that
the
Law
of
Death
should
be
observed
even
by
his
own
Son
who
deserved
it
not
,
and
unto
whom
it
was
in
no
sort
due
.
And
now
that
the
Son
of
God
had
taken
upon
him
the
redemption
of
Mankind
,
for
whom
out
of
his
most
infinite
charity
it
was
convenient
for
him
to
dye
the
death
of
the
Cross
,
which
reason
failing
in
his
most
holy
Mother
,
unto
whom
death
was
not
likewise
due
from
Original
sin
,
she
being
priviledged
,
according
to
the
opinion
of
most
Universities
,
as
well
in
that
as
many
other
things
by
her
blessed
Son
,
yet
would
he
not
exempt
her
from
that
inviolable
Law
of
Death
.
What
inchantment
than
is
this
,
that
,
Death
being
so
certain
,
we
will
not
suffer
our selves
to
understand
it
,
nor
be
perswaded
that
it
is
so
?
Thou
art
to
dye
:
assure
thy self
of
that
.
An
irrevocable
Law
is
this
,
and
without
remedy
:
Thou
must
dye
.
The
time
will
come
,
when
those
eyes
,
with
which
thou
readest
this
,
shall
be
burst
and
lose
their
sight
:
those
hands
,
which
thou
now
imployest
,
be
without
sense
or
motion
:
that
body
,
which
thou
movest
from
place
to
place
with
such
agility
,
shall
be
stiffe
and
cold
:
this
mouth
,
which
now
discourses
,
shall
be
mute
without
breath
or
spirit
:
and
this
flesh
,
which
thou
now
pamperest
,
shall
be
consumed
and
eaten
by
loathsome
worms
and
vermin
.
An
infallible
thing
it
is
that
the
time
will
come
,
when
thou
shalt
be
covered
with
earth
,
thy
body
stink
and
rot
,
and
appear
more
noysome
and
more
horrible
unto
the
senses
than
a
dead
Dog
putrified
upon
a
Dunghil
.
The
time
will
come
when
thou
shalt
be
forgotten
as
if
thou
hadst
never
been
,
and
those
that
passe
shall
walk
over
thee
without
remembring
that
such
a
man
was
born
.
Consider
this
and
perswade
thy self
that
thou
must
dye
as
well
as
others
;
that
which
hath
happened
to
so
many
must
happen
also
unto
thee
;
thou
which
art
now
afraid
of
the
dead
,
must
dye
thy self
;
thou
which
loathest
to
behold
an
open
Sepulcher
where
lie
the
half
putrified
bones
and
flesh
of
others
,
must
putrifie
and
rot
thy self
.
Think
upon
this
seriously
,
and
reflect
with
thy self
soberly
how
thou
shalt
look
,
when
thou
art
dead
;
and
this
consideration
will
give
thee
a
great
knowledge
what
thy
life
is
,
and
make
thee
despise
the
pleasures
of
it
.
Truly
such
is
the
condition
of
death
,
that
although
to
dye
were
onely
contingent
and
no
wise
certain
,
yet
,
because
it
might
happen
,
it
ought
to
make
us
very
careful
and
sollicitous
.
If
God
had
at
first
created
the
world
replenished
with
people
,
and
some
one
,
before
it
was
known
what
death
was
,
had
fallen
sick
of
a
pestilential
Fever
,
and
should
have
suffered
in
the
sight
of
the
rest
the
accidents
of
that
infirmity
,
those
violent
fits
of
heat
,
that
scorching
thirst
,
that
restless
unquietness
of
mind
and
body
tossing
and
tumbling
from
side
to
side
,
that
raging
frenzie
which
bereaves
him
of
his
judgment
,
and
at
last
they
should
behold
him
pale
and
wan
,
wholly
disfigured
,
strugling
with
death
,
and
giving
the
last
gasp
,
the
Body
after
to
remain
stiffe
,
cold
,
and
immoveable
,
how
would
they
remain
astonisht
with
the
sight
of
that
misery
?
which
would
appear
much
greater
,
when
after
three
or
four
dayes
the
Body
begun
to
smell
and
corrupt
,
to
be
full
of
worms
and
filth
.
Without
doubt
a
mortal
sadness
would
seise
upon
them
all
,
and
every
one
would
fear
lest
some
such
miserable
condition
might
happen
unto
himself
.
And
although
God
should
say
,
I
will
not
that
all
shall
dye
;
I
will
content
my self
with
the
death
of
some
few
,
but
should
leave
those
uncertain
,
whom
,
this
would
suffice
to
make
all
to
tremble
:
each
one
would
fear
lest
he
were
one
of
those
designed
for
that
misfortune
.
If
then
in
this
case
,
death
being
uncertain
,
all
would
quake
;
because
all
might
dye
,
why
remain
we
so
supinely
careless
,
since
it
is
sure
all
must
dye
?
If
death
being
doubtful
cause
such
a
terrour
,
why
do
we
not
fear
it
being
certain
?
Nay
though
God
should
further
say
,
that
onely
one
of
all
those
in
the
world
should
dye
,
but
did
not
declare
who
that
one
were
,
yet
all
would
fear
.
Why
then
doest
thou
not
now
fear
,
when
all
men
must
infallibly
dye
,
and
perhaps
thou
the
first
?
But
if
God
should
yet
further
proceed
to
reveal
that
one
appointed
to
dye
,
and
he
should
notwithstanding
live
in
that
loose
and
careless
manner
as
thou
now
doest
,
how
would
the
rest
of
the
world
admire
his
negligence
,
and
vain
temerity
?
what
would
they
say
?
certainly
they
would
cry
out
unto
him
,
Man
,
thou
that
art
to
turn
into
dust
,
why
livest
thou
in
that
loose
man●er
?
Man
,
that
art
to
be
eaten
by
wormes
,
why
doest
thou
pamper
thy self
?
Man
,
which
art
to
appear
before
the
Tribunal
of
God
,
why
doest
thou
not
think
upon
the
account
that
shall
be
demanded
from
thee
?
Man
,
which
art
to
end
,
and
all
things
with
thee
,
why
doest
thou
make
such
esteem
of
vanity
?
We
who
are
to
live
ever
,
well
may
we
build
houses
and
provide
riches
,
because
we
look
for
no
other
life
than
this
,
which
is
never
to
end
;
but
thou
who
art
but
in
this
life
as
a
Passenger
,
and
art
to
leave
it
to
morrow
,
what
hast
thou
to
do
to
build
houses
?
what
hast
thou
to
doe
with
the
cares
and
business's
of
this
world
?
Wherefore
doest
thou
take
thought
for
those
temporal
things
whereof
thou
hast
no
need
?
Care
for
those
of
the
other
life
wherein
thou
art
to
remain
for
ever
.
Thou
,
thou
art
he
whom
God
hath
designed
to
dye
,
why
doest
thou
not
believe
it
?
or
if
thou
doest
,
why
doest
thou
laugh
?
why
doest
thou
rejoyce
?
why
doest
thou
live
so
much
at
ease
in
a
place
where
thou
art
a
Pilgrim
and
not
to
rest
?
leave
off
the
thoughts
of
the
earth
,
and
consider
whither
thou
art
to
goe
.
It
is
not
fitting
for
thee
to
live
here
in
mirth
and
jollity
,
but
to
retire
into
some
solitary
wilderness
,
and
there
dispose
thy self
for
that
terrible
traunce
which
expects
thee
.
Let
every
man
therefore
say
within
himself
,
It
is
I
who
am
to
dye
and
resolve
unto
dust
;
I
have
nothing
to
do
with
this
world
;
the
other
was
made
for
me
:
and
I
am
onely
to
care
for
that
;
in
this
I
am
onely
a
Passenger
,
and
am
therefore
to
look
upon
the
eternal
,
whither
I
am
going
,
and
am
there
to
make
my
abode
for
ever
.
Certain
it
is
,
that
death
will
come
and
hurry
me
along
with
him
.
All
the
business
therefore
I
have
now
,
is
to
dispose
my self
for
so
hard
an
encounter
;
and
since
it
is
not
in
the
power
of
man
to
free
me
from
it
,
I
will
onely
serve
that
Lord
who
is
able
to
save
me
in
so
certain
and
imminent
a
danger
.
Much
to
this
purpose
for
our
undeceiving
is
that
Story
set
forth
by
John
Major
.
§
2.
Let
us
now
come
unto
the
second
condition
,
which
is
the
Uncertainty
of
time
in
the
Circumstances
.
For
as
it
is
most
certain
that
we
are
to
dye
,
so
it
is
most
uncertain
How
we
are
to
dye
:
and
as
there
is
nothing
more
known
than
that
death
is
to
seise
upon
all
,
so
there
is
nothing
less
understood
than
When
,
and
in
What
manner
.
Who
knows
whether
he
is
to
dye
in
his
old
age
,
or
in
his
youth
?
if
by
sickness
,
or
struck
by
a
Thunder-bolt
?
if
by
grief
,
or
stabbed
by
Poniards
?
if
suddenly
,
or
slowly
?
if
in
a
City
,
or
in
a
Wilderness
?
if
a
year
hence
,
or
to
day
?
the
doors
of
death
are
ever
open
,
and
the
enemy
continually
lies
in
ambush
,
and
when
we
least
think
of
him
will
assault
us
.
How
can
a
man
be
careless
to
provide
for
a
danger
which
ever
threatens
him
?
Let
us
see
with
what
art
men
keep
their
temporal
things
,
even
at
such
time
as
they
run
no
hazard
.
The
Shepheards
guard
their
Flocks
with
watchful
Dogs
,
although
they
believe
the
Wolf
to
be
far
off
,
onely
because
he
may
come
:
And
walled
Towers
are
kept
by
Garrisons
in
time
of
peace
,
because
an
enemy
either
has
or
may
approach
them
.
But
when
are
we
secure
of
death
?
when
can
we
say
that
now
it
will
not
come
?
why
do
we
not
then
provide
our selves
against
so
apparent
danger
?
In
frontier
Towns
the
Centinels
watch
day
and
night
,
although
no
Enemy
appears
,
nor
any
assault
is
feared
;
why
do
we
not
alwayes
watch
since
we
are
never
secure
from
the
assaults
of
death
?
He
who
suspected
that
Theeves
were
to
enter
his
house
,
would
wake
all
night
,
because
they
should
at
no
hour
find
him
unprovided
.
It
being
then
not
a
suspicion
,
but
an
apparent
certainty
that
death
will
come
,
and
we
know
not
when
,
why
do
we
not
alwayes
watch
?
We
are
in
a
continual
danger
,
and
therefore
ought
to
be
continually
prepared
.
It
is
good
ever
to
have
our
Accompts
made
with
God
,
since
we
know
not
but
he
may
call
us
in
such
haste
as
we
shall
have
no
time
to
perfect
them
.
It
is
good
to
play
a
sure
game
,
and
be
ever
in
the
grace
of
God
.
Who
would
not
tremble
to
hang
over
some
vast
precipice
,
wherein
if
he
fell
he
were
certain
to
be
dashed
in
a
thousand
pieces
,
and
that
by
so
weak
a
supporter
as
a
thread
?
This
,
or
in
truth
much
greater
is
the
danger
of
him
,
who
is
in
mortal
sin
,
who
hangs
over
hell
by
the
thread
of
life
,
a
twist
so
delicate
,
that
not
a
knife
,
but
the
wind
and
the
least
fit
of
sickness
breaks
it
.
Wonderful
is
the
danger
wherein
he
stands
,
who
continues
to
the
space
of
one
Ave
Maria
in
mortal
sin
.
Death
hath
time
enough
to
shoot
his
arrow
in
the
speaking
a
word
,
the
twinkling
of
an
eye
suffices
.
Who
can
laugh
and
be
pleased
whilest
he
stands
naked
and
disarmed
in
the
middest
of
his
Enemies
?
Amongst
as
many
Enemies
is
man
,
as
there
are
wayes
to
death
,
which
are
innumerable
.
The
breaking
of
a
vein
in
the
body
,
The
bursting
of
an
Imposthume
in
the
entrails
,
A
vapour
which
flyes
up
to
the
head
,
A
passion
which
oppresses
the
heart
,
A
tyle
which
falls
from
a
house
,
A
piercing
air
which
enters
by
some
narrow
cranny
,
Vn
yerro
de
cuenta
,
A
hundred
thousand
other
occasions
open
the
doors
unto
death
,
and
are
his
Ministers
.
It
is
not
then
safe
for
man
to
be
disarmed
and
naked
of
the
grace
of
God
in
the
middest
of
so
many
adversaries
and
dangers
of
death
,
which
hourly
threaten
him
.
We
issue
from
the
wombs
of
our
Mothers
as
condemned
persons
out
of
prison
,
and
walk
towards
execution
for
the
guilt
which
we
have
contracted
by
Original
sin
.
Who
being
led
to
execution
would
entertain
himself
by
the
way
with
vain
conceipts
and
frivolous
jests
?
we
are
all
condemned
persons
who
go
to
the
Gallows
though
by
different
wayes
,
which
we
our selves
know
not
:
Some
the
straight
way
,
and
some-by
by-paths
,
but
are
all
sure
to
meet
in
death
.
Who
knows
whether
he
goe
the
direct
way
,
or
windes
about
by
turns
?
whether
he
shall
arrive
there
soon
or
stay
later
?
all
that
we
know
,
is
,
that
we
are
upon
the
way
,
and
are
not
far
from
thence
.
We
ought
therefore
still
to
be
prepared
and
free
from
the
distracting
pleasures
of
this
life
for
fear
we
fall
suddenly
and
at
unawares
upon
it
.
This
danger
of
sudden
death
is
sufficient
to
make
us
distaste
all
the
delights
of
the
earth
.
Dionysius
King
of
Sicily
,
that
he
might
undeceive
a
young
Philosopher
,
who
therefore
held
him
to
enjoy
the
chief
felicity
,
because
he
wanted
nothing
of
his
pleasure
,
caused
him
one
day
to
be
placed
at
a
Royal
Table
,
and
served
with
all
variety
of
splendid
entertainments
,
but
over
the
place
,
where
he
was
seated
,
caused
secretly
a
sharp-pointed
Sword
to
be
hung
directly
over
his
head
,
sustained
only
by
a
horses
hair
.
This
danger
was
sufficient
to
make
the
poor
Philosopher
to
forbear
his
dinner
,
and
not
to
relish
one
morsel
of
the
Feast
with
pleasure
.
Thou
then
who
art
no
more
secure
of
thy
life
than
he
,
how
canst
thou
delight
in
the
pleasures
of
the
world
?
he
who
every
moment
expects
death
,
ought
no
moment
to
delight
in
life
.
This
onely
consideration
of
death
according
to
Ricardus
was
sufficient
to
make
us
distaste
all
the
pleasures
of
the
earth
.
A
great
danger
or
fear
suffices
to
take
away
the
sense
of
lesser
joyes
;
and
what
greater
danger
then
that
of
Eternity
?
Death
is
therefore
uncertain
,
that
thou
shouldest
be
ever
certain
to
despise
this
life
,
and
dispose
thy self
for
the
other
.
Thou
art
every
hour
in
danger
of
death
to
the
end
that
thou
shouldest
be
every
hour
prepared
to
leave
life
.
What
is
death
but
the
way
unto
eternity
?
A
great
journey
thou
hast
to
make
;
wherefore
doest
thou
not
provide
in
time
,
and
the
rather
because
thou
knowest
not
how
soon
thou
mayest
be
forced
to
depart
?
The
People
of
God
,
because
they
knew
not
when
they
were
to
march
,
were
for
forty
years
which
they
remained
in
the
Wilderness
ever
in
a
readiness
.
Be
thou
then
ever
in
a
readiness
,
since
thou
mayst
perhaps
;
depart
to
day
.
Consider
there
is
much
to
do
in
dying
;
prepare
thy self
whilest
thou
hast
time
,
and
do
it
well
.
For
this
many
years
were
necessary
;
wherefore
since
thou
knowest
not
whether
thou
shalt
have
one
day
allowed
thee
,
why
doest
thou
not
this
day
begin
to
dispose
thy self
?
If
when
thou
makest
a
short
journey
,
and
hast
furnished
and
provided
thy self
of
all
things
fitting
,
yet
thou
commonly
findest
something
to
be
forgotten
,
how
comes
it
to
pass
that
for
so
long
a
journey
,
as
is
the
Region
of
Eternity
,
thou
thinkest
thy self
sufficiently
provided
,
when
thou
hast
scarce
begun
to
think
of
it
?
Who
is
there
who
does
not
desire
to
have
served
God
faithfully
two
years
before
death
should
take
him
?
if
then
thou
art
not
secure
of
one
,
why
doest
thou
not
begin
?
Trust
not
in
thy
health
or
youth
,
for
death
steals
treacherously
upon
us
when
we
least
look
for
it
;
for
according
to
the
saying
of
Christ
our
Redeemer
it
will
come
in
an
hour
when
it
is
not
thought
on
.
And
the
Apostle
said
,
the
day
of
the
Lord
would
come
like
a
theef
in
the
night
when
none
were
aware
of
it
,
and
when
the
Master
of
the
house
was
in
a
profound
sleep
.
Promise
not
thy self
to
morrow
,
for
thou
knowest
not
whether
death
will
come
to
night
.
The
day
before
the
Children
of
Israel
went
forth
of
Egypt
,
how
many
of
that
Kingdom
,
young
Lords
and
Princes
of
Families
,
promised
themselves
to
doe
great
matters
the
next
day
,
or
perhaps
within
a
year
after
?
yet
none
of
them
lived
to
see
the
morning
.
Wisely
did
Messodamus
,
who
,
as
Guido
Bituricensis
writes
,
when
one
invited
him
forth
the
next
day
to
dinner
,
answered
,
My
friend
,
why
doest
thou
summon
me
for
to
morrow
,
since
it
is
many
years
that
I
durst
not
promise
any
thing
for
the
day
following
?
every
hour
I
look
for
death
;
there
is
no
trust
to
be
given
to
strength
of
Body
,
youthful
years
,
much
riches
,
or
humane
hopes
.
Hear
what
God
sayes
to
the
Prophet
Amos
;
In
that
day
the
Sun
shall
set
at
midday
,
and
I
will
over-cast
the
earth
with
darkness
in
the
day
of
light
.
What
is
the
setting
of
the
Sun
at
midday
,
but
when
men
think
they
are
in
the
middest
of
their
life
,
in
the
flower
of
their
age
,
when
they
hope
to
live
many
years
to
possess
great
wealth
,
to
marry
rich
wives
,
to
shine
in
the
world
?
then
death
comes
and
over-shadows
the
brightness
of
their
day
with
a
cloud
of
sorrow
;
as
it
happened
in
the
Story
related
by
Alexander
Faya
.
Since
then
thou
knowest
not
when
thou
art
to
dye
,
think
thou
must
dye
to
day
,
and
be
ever
prepared
for
that
which
may
ever
happen
.
Trust
in
the
mercies
of
God
,
and
imploy
them
incessantly
,
but
presume
not
to
deferre
thy
conversion
for
a
moment
.
For
who
knows
whether
thou
shalt
ever
from
hence
forward
have
time
to
invoke
him
,
and
having
invoked
him
,
whether
thou
shalt
deserve
to
be
heard
?
Know
that
the
mercy
of
God
is
not
promised
to
those
,
who
therefore
trust
in
him
that
they
may
sin
with
hope
of
pardon
,
but
unto
those
who
fearing
his
Divine
Justice
cease
to
offend
him
.
wherefore
St.
Cregory
says
;
The
mercies
of
Almighty
God
forget
him
,
who
forgets
his
Justice
;
nor
shall
he
find
him
merciful
,
who
does
not
fear
him
just
.
For
this
it
is
so
often
repeated
in
Scripture
,
That
the
mercy
of
God
is
for
those
who
fear
him
.
And
in
one
part
it
is
said
,
The
mercy
of
the
Lord
from
eternity
unto
eternity
is
upon
those
who
fear
him
.
And
in
anoth●r
,
As
the
Father
hath
mercy
on
his
Son
,
so
the
Lord
hath
mercy
on
these
who
fear
him
.
In
another
,
According
to
the
height
from
earth
unto
heaven
▪
he
has
corroborated
his
mercy
upon
those
that
fear
him
.
Finally
the
very
Mother
of
mercy
sayes
in
her
Divine
Canticle
,
That
the
mercy
of
the
Lord
is
from
generation
to
generation
upon
those
who
fear
him
.
Thou
seest
then
that
the
Divine
mercy
is
not
promised
unto
all
:
and
that
thou
shalt
remain
excluded
from
it
whilest
thou
presumest
and
doest
not
fear
his
justice
.
And
where
,
I
beseech
thee
,
is
the
fear
of
his
justice
,
when
knowing
that
thou
mayest
dye
to
day
thou
deferrest
thy
conversion
for
so
many
years
,
so
as
thy
vices
may
be
rather
said
to
leave
thee
,
than
thou
them
?
Mark
what
St.
Augustin
sayes
;
Repentance
in
death
is
very
dangerous
;
for
in
the
holy
Scripture
there
is
but
one
onely
found
,
to
wit
the
good
Theef
,
who
had
true
repentance
in
his
end
.
There
is
one
found
,
that
none
should
despair
,
and
but
one
,
that
none
should
presume
.
For
in
a
sound
man
repentance
is
sound
,
in
an
infirm
man
infirm
,
and
in
a
dead
man
dead
.
Many
deal
with
God
,
as
King
Dionysius
did
with
the
Statue
of
Apollo
,
from
which
when
he
took
his
Cloak
of
massie
gold
,
he
said
,
This
Cloak
is
good
neither
for
Summer
nor
Winter
;
for
Summer
it
is
too
heavy
,
for
Winter
too
cold
.
So
some
can
find
no
time
for
the
service
of
God
Almighty
;
In
youth
they
say
,
It
is
too
early
,
and
that
we
ought
to
allow
that
age
its
time
of
freedom
and
pleasure
:
that
when
they
are
old
they
will
seriously
think
of
vertue
and
amendment
of
life
:
that
the
vigour
of
youth
is
not
to
he
enfeebled
with
the
austerities
of
penance
,
which
renders
us
infirm
and
useless
the
rest
of
our
succeeding
lives
;
But
arriving
at
old
age
,
if
by
chance
they
attain
it
,
they
have
then
many
excuses
,
and
pretend
that
they
want
health
and
strength
to
perform
their
penances
.
After
this
manner
they
would
deceive
God
Almighty
,
but
they
remain
deceived
themselves
.
To
the
Apostle
St.
James
this
manner
of
speech
seemed
not
well
;
To
morrow
we
will
goe
to
such
a
City
;
and
there
we
will
stay
a
year
,
because
we
know
not
what
shall
be
to
morrow
.
If
then
in
temporal
things
it
be
not
good
to
say
,
I
will
do
this
to
morrow
,
what
shall
it
be
in
procuring
the
salvation
of
our
Souls
,
to
say
,
Ten
or
twenty
years
hence
,
when
I
am
old
,
(
which
who
knows
whether
ever
shall
be
?
)
I
will
then
serve
God
and
repent
?
to
what
purpose
deferre
we
that
untill
tomorrow
,
which
imports
so
much
to
be
done
to
day
,
especially
since
it
absolutely
imports
,
and
perhaps
will
not
be
to
morrow
,
if
not
to
day
?
I
felt
my self
(
saith
he
)
detained
;
and
I
often
repeated
these
words
,
Miserable
man
,
Until
when
?
until
when
?
To
morrow
,
and
to
morrow
.
And
why
is
there
not
to
day
an
end
of
'
my
lewd
life
?
This
I
said
and
wept
with
most
bitter
contrition
of
my
heart
.
§
3.
To
this
Uncertainty
of
death
is
to
be
added
the
Third
Condition
of
being
onely
one
,
and
onely
once
to
be
tryed
;
so
as
the
error
of
dying
ill
cannot
be
amended
by
dying
well
another
time
.
God
gave
unto
Man
his
senses
and
other
parts
of
his
body
doubled
;
he
gave
him
two
eyes
,
that
if
one
failed
,
he
might
serve
himself
of
the
other
:
he
gave
him
two
ears
,
that
if
one
grew
deaf
,
he
might
supply
the
defect
by
the
other
:
he
gave
him
two
hands
,
that
if
one
were
lost
,
yet
he
might
not
wholly
be
disabled
;
but
of
deaths
he
gave
but
one
,
and
if
that
one
miscarry
,
all
is
ruin'd
.
A
terrible
case
,
that
the
thing
which
most
imports
us
,
which
is
to
dye
,
hath
neither
tryal
,
experience
,
or
remedy
:
it
is
but
onely
once
to
be
acted
,
and
that
in
an
instant
,
and
upon
that
instant
all
Eternity
depends
,
in
which
if
we
fail
,
the
error
is
never
to
be
amended
.
Plutarch
writes
of
Lamachus
the
Centurion
,
that
reprehending
a
Souldier
for
some
error
committed
in
warre
,
the
Souldier
promised
him
he
would
do
so
no
more
;
Unto
whom
the
discreet
Centurion
replyed
,
Thou
sayest
well
,
for
in
warre
the
mischief
which
follows
the
first
error
is
so
great
,
that
thou
canst
not
erre
twice
.
And
if
in
warre
you
cannot
erre
twice
,
in
death
you
ought
not
to
erre
once
,
the
error
being
wholly
irrepairable
.
If
an
ignorant
Peasant
,
who
had
never
drawn
a
Bow
,
should
be
commanded
to
shoot
at
at
a
mark
far
distant
,
upon
condition
that
if
he
hit
it
,
he
should
be
highly
rewarded
with
many
brave
and
rich
gifts
,
but
if
he
mist
it
,
and
that
at
the
first
shoot
,
he
should
be
burnt
alive
,
in
what
streights
would
this
poor
man
find
himself
?
how
perplexed
,
that
he
should
be
forced
upon
a
thing
of
that
difficulty
,
wherein
he
had
no
skill
,
and
that
the
failing
should
cost
him
so
dear
as
his
life
,
but
especially
that
it
was
only
once
to
be
essayed
,
without
possibility
of
repairing
the
first
fault
by
a
second
trial
?
This
is
our
case
.
I
know
not
how
we
are
so
jocund
;
We
have
never
dyed
,
we
have
no
experience
or
skill
in
a
thing
of
so
great
difficulty
,
we
are
onely
once
to
dye
,
and
in
that
all
is
at
stake
,
either
eternity
of
torments
in
hell
,
or
of
happiness
in
heaven
;
how
live
we
then
so
careless
and
forgetful
of
dying
well
,
since
for
it
we
were
born
,
and
are
but
once
to
try
it
?
This
action
is
the
most
important
of
all
our
life
,
the
which
is
to
pass
in
the
presence
of
God
and
Angels
;
upon
it
depends
all
eternity
,
and
if
mist
,
without
repair
or
amendment
,
Those
human
actions
which
may
be
repeated
,
if
one
miss
,
the
other
may
hit
,
and
that
which
is
lost
in
one
may
be
regained
in
another
.
If
a
rich
Merchant
has
this
year
a
Ship
sunk
in
the
Ocean
,
another
may
arrive
the
next
loaden
with
such
riches
as
may
recompence
the
loss
of
the
former
.
And
if
a
great
Oratour
miscarry
in
his
declamation
and
lose
his
credit
,
he
may
with
another
recover
it
:
but
if
we
once
fail
in
death
,
the
loss
is
never
to
be
restored
.
That
which
is
but
onely
one
is
worthy
of
more
care
and
esteem
,
because
the
loss
of
it
is
irrepairable
.
Let
us
then
value
the
time
of
this
life
,
since
there
is
no
other
given
us
wherein
to
gain
Eternity
:
Let
us
esteem
that
time
wherein
we
may
practice
a
precious
death
,
or
,
to
say
better
,
both
a
precious
life
and
death
,
learning
in
life
how
to
dye
.
It
was
well
said
by
a
pious
Doctor
,
If
those
who
are
to
execute
some
office
,
or
perform
some
matter
of
importance
,
or
if
it
be
but
of
pleasure
,
as
to
dance
or
play
at
Tennis
,
yet
study
first
before
they
come
to
do
it
:
why
should
we
not
then
study
the
art
of
dying
,
which
to
do
well
is
an
action
more
dfficult
and
important
than
all
others
?
If
a
man
were
obliged
to
leap
some
great
and
desperate
leap
,
upon
condition
,
that
if
he
performed
it
well
he
should
be
made
Master
of
a
wealthy
Kingdom
,
but
if
ill
,
he
should
be
chained
to
an
Oar
and
made
a
perpetual
Galley-slave
,
Without
all
doubt
this
man
would
use
much
diligence
in
preparing
himself
for
so
hazardous
an
undertaking
,
and
would
often
practice
before
an
action
of
so
great
consequence
,
from
which
he
expected
so
different
fortunes
.
How
far
more
different
are
those
which
we
expect
from
so
great
a
leap
as
is
that
from
life
to
death
,
since
the
Kingdoms
of
Earth
compared
with
that
of
Heaven
are
trash
and
rubbish
,
and
the
tugging
at
an
Oar
in
the
Gallies
,
compared
with
Hell
,
a
Glory
?
When
the
leap
is
great
and
dangerous
,
he
who
is
to
leap
it
uses
to
fetch
his
Careere
backwards
,
that
he
may
leap
further
and
with
greater
force
.
We
therefore
knowing
the
danger
of
the
leap
from
life
to
death
,
that
we
may
perform
it
better
,
ought
to
fetch
our
Careere
far
back
even
from
the
beginning
of
our
short
life
,
and
from
our
first
use
of
reason
,
from
which
we
shall
know
,
that
the
life
we
live
is
mortal
,
that
at
the
end
of
it
we
have
a
great
debt
to
pay
,
and
that
we
are
to
discharge
both
use
and
principal
when
we
least
think
of
it
.
St.
John
Eleemosynarius
relates
,
that
anciently
when
they
crowned
an
Emperour
,
the
principal
Architects
presented
him
with
some
peeces
of
several
sorts
of
Marble
,
wishing
him
to
make
choice
of
such
as
best
pleased
him
for
his
Sepulcher
,
giving
him
thereby
to
understand
,
that
his
Reign
was
to
last
so
short
a
time
,
that
it
was
convenient
for
him
immediately
to
begin
his
Tomb
,
that
it
might
be
finished
before
his
life
were
ended
:
and
that
withal
he
could
not
govern
well
his
Vassals
,
unless
he
first
governed
himself
by
the
memory
of
death
.
The
others
present
were
also
admonished
by
this
mystery
,
that
so
soon
as
reason
began
to
command
and
have
Dominion
in
us
,
that
it
was
then
time
to
provide
for
death
,
and
that
in
the
preparation
for
our
end
consisted
the
good
government
and
perfection
of
life
.
A
perfect
life
,
saith
St.
Gregory
,
is
the
meditation
of
death
:
Let
us
husband
Time
,
in
which
we
may
gain
Eternity
;
which
being
once
lost
,
we
shall
lose
both
the
Time
of
this
life
,
and
the
Eternity
of
the
other
.
How
many
millions
are
now
in
Hell
,
who
whilest
they
were
in
this
world
dispised
time
,
and
would
now
be
content
to
suffer
thousands
of
years
all
the
torments
of
the
damned
for
the
redemption
but
of
one
instant
,
in
which
they
might
by
repentance
recover
the
eternal
life
of
glory
,
which
is
now
lost
without
remedy
?
and
yet
thou
casts
away
not
onely
instants
,
but
hours
,
dayes
,
and
years
.
Consider
what
a
damned
person
would
give
for
some
part
of
that
time
,
which
thou
losest
;
and
take
heed
that
thou
hereafter
,
when
there
shall
be
no
repair
of
that
time
which
thou
now
so
lavishly
mispendest
,
be
not
thy self
in
the
same
grief
and
bitterness
.
O
fools
,
as
many
as
seek
vain
etertainments
to
pass
away
the
time
,
as
though
time
would
stand
still
,
if
they
found
not
divertisements
to
make
it
pass
.
The
time
of
this
life
flyes
and
over-runs
thee
,
and
thou
layest
not
up
for
the
other
.
Consider
how
thou
mayest
by
Time
gain
Eternity
;
look
not
then
upon
the
loss
of
it
as
upon
the
loss
of
Time
,
but
of
Etenity
.
Time
,
as
saith
Nazienzen
,
is
the
Market
or
Fair
of
Eternity
.
Endeavour
then
,
whilest
it
lasts
,
to
get
a
good
bargain
:
for
this
life
once
past
there
is
no
more
occasion
of
traffick
;
the
time
appointed
for
storing
up
is
but
short
,
and
the
gain
and
profit
is
eternal
.
Hear
what
a
Heathen
teaches
thee
,
who
knew
not
this
great
good
,
that
by
Time
might
be
purchased
Eternity
,
and
yet
he
sayes
in
this
manner
,
Nature
did
not
bestow
Time
upon
us
with
such
liberality
,
St.
John
Climacus
.
The
present
day
is
not
well
past
,
unless
we
esteem
it
to
be
the
last
of
our
life
.
He
is
a
good
man
,
who
every
hour
expects
death
:
but
he
is
a
Saint
,
that
every
hour
desires
it
.
At
least
let
us
behave
our selves
as
mortals
,
and
let
us
believe
we
are
so
,
shewing
by
our
works
that
we
know
we
are
to
dye
.
Let
us
ask
that
of
God
which
was
prayed
for
by
David
.
Lord
let
me
know
the
fewness
of
my
dayes
.
It
is
apparent
that
we
are
to
dye
;
it
is
apparent
that
we
know
not
when
;
it
is
apparent
that
we
are
dye
but
once
;
but
it
is
much
more
available
,
as
St.
Ambrose
notes
,
when
God
saith
it
,
and
we
discourse
it
in
our selves
.
Let
us
therefore
practically
perswade
our selves
of
this
truth
,
and
let
not
that
time
slip
from
betwixt
our
hands
,
which
once
past
will
never
return
.
Let
us
blush
at
the
counsel
of
a
Heathen
,
Marcus
Aurelius
the
Emperour
,
who
advises
us
to
proceed
alwayes
constantly
in
vertuous
actions
.
Reflect
,
sayes
he
,
upon
the
end
of
that
time
which
is
assigned
thee
,
the
which
if
thou
shalt
not
spend
in
procuring
the
peace
of
thy
mind
whilest
thou
livest
,
it
will
pass
away
and
never
return
unto
thee
being
dead
;
every
hour
apply
thy
mind
to
mark
seriously
what
thou
takest
in
hand
,
and
doe
it
accurately
with
fortitude
as
becomes
a
Roman
,
with
an
unfeigned
gravity
,
humanity
,
liberality
,
justice
,
and
in
the
mean
time
withdraw
thy
mind
from
all
other
thoughts
;
which
thou
shalt
easily
doe
,
if
thou
shalt
so
perform
each
action
without
the
mixture
of
vain
glory
,
as
if
it
were
the
last
of
thy
life
.
This
is
admirable
counsel
,
that
since
thou
knowest
thou
art
to
dye
,
and
knowest
not
when
,
that
thou
perform
each
action
as
if
it
were
thy
last
,
and
as
if
in
ending
it
thou
wert
to
expire
thy self
.
Above
all
let
us
endeavour
to
leave
sin
and
evil
inclinations
:
to
leave
the
cares
of
the
earth
,
and
to
elevate
our
whole
heart
and
affections
unto
heaven
,
and
there
to
place
our
thoughts
,
which
are
to
be
upright
and
setled
in
God
Almighty
.
A
crooked
tree
when
they
cut
it
down
,
falls
that
way
it
was
inclined
when
it
grew
.
If
one
doe
not
bend
towards
heaven
whilest
he
lives
,
which
way
can
he
fall
in
death
?
it
is
much
to
be
feared
into
Hell
.
CAP.
III.
Of
that
moment
which
is
the
medium
betwixt
Time
and
Eternity
,
which
being
the
end
of
Life
is
therefore
most
terrible
.
WE
ought
then
seriously
to
consider
(
which
is
certainly
a
matter
of
great
amazement
)
all
which
is
to
passe
in
that
moment
of
death
,
for
which
the
time
of
this
life
was
onely
bestowed
upon
us
,
and
upon
which
depends
the
eternity
of
the
other
.
O
most
dreadful
point
,
which
art
the
end
of
Time
and
beginning
of
Eternity
!
O
most
fearful
instant
,
which
shuttest
up
the
prefixed
tearm
of
this
life
,
and
determines
the
business
of
our
Salvation
!
O
moment
,
upon
which
depends
Eternity
,
how
oughtest
thou
to
be
placed
in
our
thoughts
with
profit
,
that
we
may
not
hereafter
(
when
it
is
too
late
)
remember
thee
with
repentance
!
How
many
things
are
to
pass
in
thee
?
In
the
same
instant
life
is
to
finish
,
all
our
works
to
be
examined
,
and
that
sentence
given
,
which
is
to
be
executed
for
all
eternity
.
O
last
moment
of
Life
,
O
first
of
Eternity
,
how
terrible
is
the
thought
of
thee
,
since
in
thee
not
onely
life
is
to
be
lost
,
but
to
be
accounted
for
,
and
we
then
to
enter
into
a
Region
which
we
know
not
!
In
that
moment
I
shall
cease
to
live
,
in
that
moment
I
shall
behold
my
Judge
,
who
shall
lay
all
my
sins
open
before
me
with
all
their
weight
,
number
,
and
enormity
.
In
it
I
shall
receive
a
strict
charge
of
all
the
Divine
benefits
bestowed
upon
me
:
and
in
it
a
judgment
shall
pass
upon
me
either
for
my
salvation
or
damnation
eternal
.
How
wonderful
is
it
that
for
so
many
matters
,
and
of
so
great
importance
,
there
is
no
more
time
allotted
than
the
space
of
an
instant
,
no
place
left
for
reply
,
intercession
of
friends
,
or
appeal
.
O
fearful
moment
,
upon
which
so
much
depends
!
O
most
important
instant
of
Time
and
Eternity
!
Admirable
is
the
high
wisdom
of
God
,
which
hath
placed
a
point
in
the
middest
betwixt
Time
and
Eternity
,
unto
which
all
the
time
of
this
life
is
to
relate
,
and
upon
which
the
whole
Eternity
of
the
other
is
to
depend
.
O
moment
,
which
art
neither
Time
nor
Eternity
,
but
art
the
Horizon
of
both
,
and
dividest
things
Temporal
from
Eternal
!
O
narrow
moment
!
O
most
dilated
point
,
wherein
so
many
things
are
to
be
concluded
,
so
strict
an
accompt
is
to
be
given
,
and
where
so
rigorous
a
Sentence
,
as
is
to
be
pronounced
,
is
ever
to
stand
in
force
!
A
strange
case
that
a
business
of
eternity
is
to
be
resolved
in
a
moment
,
and
no
place
allowed
for
the
intercession
of
friends
,
or
our
own
diligence
.
It
will
be
then
in
vain
to
repair
unto
the
Saints
in
Heaven
,
or
the
Priests
upon
Earth
;
those
will
not
intercede
for
thee
,
nor
can
these
give
thee
absolution
:
because
the
rigour
of
the
Judge
in
that
instant
wherein
thou
expirest
allows
no
further
mercy
.
Peter
Damian
rehearseth
in
an
Epistle
of
his
to
Pope
Alexander
the
second
of
that
name
:
whereof
the
Saint
sayes
,
it
caused
dread
in
him
as
often
as
it
came
to
his
mind
.
Thus
it
was
,
That
two
men
going
to
fell
wood
in
a
Forest
,
there
issued
forth
a
Serpent
,
ugly
and
of
a
huge
size
,
with
two
heads
,
and
mouths
of
both
open
,
thrusting
out
their
tongues
with
three
points
or
small
darts
in
each
of
them
,
and
seeming
to
cast
out
fire
at
his
eyes
set
upon
them
.
One
of
the
two
men
of
more
spirit
and
courage
,
at
the
first
assault
of
the
Serpent
,
struck
it
with
his
hatchet
,
and
cut
off
one
of
his
heads
:
but
unfortunately
let
fall
his
hatchet
.
The
Serpent
feeling
himself
wounded
,
full
of
fury
and
rage
,
took
him
at
the
disadvantage
without
his
weapon
,
and
roled
his
train
round
about
his
body
.
The
miserable
man
cried
out
to
his
Companion
for
help
,
or
at
least
that
he
would
give
him
his
hatchet
to
defend
himself
,
or
do
some
execution
upon
his
enemy
,
that
was
now
dragging
him
towards
his
Den.
But
his
Companion
was
so
cowardly
,
that
he
durst
not
any
wayes
succour
him
,
but
affrighted
and
astonished
fled
away
,
leaving
that
wretched
man
in
the
power
of
the
Serpent
,
which
with
great
rage
carried
him
to
his
Den
without
resistance
,
or
any
succour
at
all
,
notwithstanding
the
hideous
out-cries
and
lamentations
the
poor
Captive
made
.
This
History
is
but
a
slight
draught
of
what
a
Sinner
will
experience
in
the
instant
of
the
departure
of
his
Soul
out
of
this
life
,
when
without
any
aid
at
all
,
or
hope
of
it
,
he
shall
find
himself
at
the
mercy
of
the
infernal
Dragon
,
who
will
use
him
with
all
violence
imaginable
.
St.
Peter
Damianus
sayes
,
he
could
not
express
the
horror
this
sad
accident
caused
in
him
,
insomuch
that
it
made
him
tremble
many
times
to
consider
what
pass'd
betwixt
the
Serpent
and
the
man
in
that
Den
:
there
being
no
body
to
afford
any
help
to
the
poor
fellow
in
that
distress
,
where
neither
his
strength
,
nor
cries
could
any
wayes
avail
him
to
decline
the
fury
of
that
ugly
Monster
now
ready
to
tear
him
in
pieces
.
Wherefore
if
to
be
void
of
all
hopes
of
temporal
life
,
and
to
be
in
the
power
of
a
Serpent
is
a
thing
so
dreadful
,
what
fright
and
astonishment
will
it
cause
,
when
a
Sinner
in
the
instant
of
Gods
judgment
shall
see
himself
delivered
over
into
the
power
of
the
infernal
Dragon
without
all
hopes
of
ever
escaping
from
him
,
who
will
seize
upon
a
Soul
,
and
carry
her
to
the
abyss
of
hell
?
Let
us
call
to
mind
with
dread
that
which
the
holy
Prophet
feared
and
said
of
the
Devil
:
God
grant
he
lay
not
hold
on
my
soul
like
a
Lion
,
when
there
will
be
none
that
will
set
me
at
liberty
,
or
relieve
me
.
O
what
a
lamentable
thing
will
it
be
for
one
to
see
himself
in
the
power
of
Lucifer
,
not
onely
abandoned
by
Men
,
but
also
by
the
Angels
,
and
by
the
Queen
of
Men
and
Angels
,
and
even
of
God
himself
Father
of
all
mercies
!
Let
us
provide
our selves
in
time
for
that
which
is
to
be
done
in
a
moment
,
on
which
depends
our
Eternity
.
O
moment
,
in
which
all
time
is
lost
,
if
a
Soul
doth
lose
it self
in
it
,
and
remains
lost
for
ever
,
how
much
doest
thou
avail
us
!
Thou
givest
an
assurance
to
all
the
good
works
of
this
life
,
and
causest
an
oblivion
of
all
the
pleasures
and
delights
thereof
,
to
the
end
that
Man
may
not
wholly
give
himself
over
to
them
,
since
they
will
then
be
of
no
benefit
to
him
:
and
persevere
in
vertue
,
since
it
will
not
secure
him
,
unless
he
persevere
in
it
to
the
last
.
§.
2.
How
can
men
be
careless
seeing
so
important
a
business
,
as
is
the
salvation
of
their
Souls
,
to
depend
upon
an
instant
,
wherein
no
new
diligence
nor
preparations
will
avail
them
?
Since
therefore
we
know
not
when
that
moment
will
be
,
let
us
not
be
any
moment
unprovided
;
this
is
a
business
not
to
be
one
point
of
time
neglected
,
since
that
point
may
be
our
damnation
.
What
will
a
hundred
years
spent
with
great
penance
and
austerity
in
the
service
of
God
profit
us
,
if
in
the
end
of
all
those
years
we
shall
commit
some
grievous
sin
,
and
death
shall
seise
upon
us
before
repentance
?
Let
no
man
secure
himself
in
his
past
vertues
,
but
continue
them
until
the
end
;
since
if
he
die
not
in
grace
all
is
lost
,
and
if
he
doe
,
what
matters
it
to
have
lived
a
thousand
years
in
the
greatest
troubles
and
afflictions
this
world
could
lay
upon
him
?
O
moment
,
in
which
the
just
shall
forget
all
his
labours
,
and
shall
rest
assured
of
all
his
vertues
!
O
moment
,
in
which
the
pains
of
a
Sinner
begin
,
and
all
his
pleasures
end
!
O
moment
,
which
art
certain
to
be
,
uncertain
when
to
be
,
and
most
certain
never
to
be
again
;
for
thou
art
onely
once
,
and
what
is
in
thee
determined
,
can
never
be
revoked
in
another
moment
!
O
moment
,
how
worthy
art
thou
to
be
now
fixed
in
our
memory
,
Abbot
Elias
,
who
was
accustomed
to
say
,
That
three
things
especially
made
him
tremble
;
The
first
,
when
his
Soul
was
to
be
pluckt
out
of
his
Body
;
the
second
,
when
it
was
to
appear
before
God
to
receive
judgment
;
and
the
third
,
when
sentence
was
to
be
pronounced
.
How
terrible
then
is
this
moment
,
wherein
all
these
three
things
so
terrible
are
to
pass
?
Let
a
Christian
often
whilest
he
lives
place
himself
in
that
instant
;
from
whence
let
him
behold
on
one
part
the
time
of
his
life
which
he
is
to
leave
,
and
on
the
other
the
eternity
whereunto
he
enters
:
and
let
him
consider
what
remains
unto
him
of
that
,
and
what
he
hopes
for
in
this
.
How
short
in
that
point
of
death
did
those
near-hand
a
thousand
years
,
which
Mathusala
lived
,
appear
unto
him
,
and
how
long
one
day
in
Eternity
?
In
that
instant
a
thousand
years
of
life
shall
appear
unto
the
Sinner
no
more
than
one
hour
,
and
one
hour
of
torments
shall
appear
a
thousand
years
.
Behold
thy
life
from
this
Watch-tower
,
from
this
Horizon
,
and
measure
it
with
the
eternal
,
and
thou
shalt
find
it
to
be
of
no
bulk
,
nor
extension
.
Sec
how
little
of
it
remains
in
thy
hands
,
and
that
there
is
no
escaping
from
the
hands
of
Eternity
.
O
dreadful
moment
which
cuts
off
the
thread
of
Time
,
and
begins
the
web
of
Eternity
!
let
us
in
time
provide
for
this
moment
,
that
we
may
not
lose
Eternity
.
This
is
that
precious
pearl
for
which
we
ought
to
give
all
that
we
have
or
are
.
Let
it
ever
be
in
our
memory
,
let
us
ever
be
sollicitous
of
it
,
since
it
may
every
day
come
upon
us
.
Eternity
depends
upon
death
,
death
upon
life
,
and
life
upon
a
thread
,
which
may
either
be
broken
,
cut
,
or
burnt
,
and
that
even
when
we
most
hope
and
most
endeavour
to
prolong
it
.
A
good
testimony
of
this
is
that
which
Paulus
Aemilius
recounts
of
Charles
King
of
Navarre
,
Wonderful
are
the
wayes
which
death
finds
out
,
and
most
poor
and
contemptible
those
things
upon
which
life
depends
.
It
hangs
not
only
upon
a
thread
,
but
sometime
upon
so
small
a
thing
as
a
hair
.
So
Fabius
.
a
Roman
Senatour
was
choaked
with
a
hair
which
he
swallowed
in
a
draught
of
milk
.
No
door
is
shut
to
death
,
it
enters
where
air
cannot
enter
,
and
encounters
us
in
the
very
actions
of
life
.
Small
things
are
able
to
deprive
us
of
so
great
a
good
.
Drusus
Pompeius
was
playing
with
,
fell
into
his
mouth
and
choaked
him
.
The
affections
also
of
the
Soul
,
and
the
pleasures
of
the
Body
become
the
high
way
unto
death
.
Homer
dyed
of
grief
,
and
Sophocles
of
an
excess
of
joy
.
Dionysius
was
kill'd
with
the
good
news
of
a
victory
which
he
obtained
.
Aurelianus
dyed
dancing
when
he
married
the
Daughter
of
Domi●ian
the
Emperour
.
Thales
Milesius
beholding
the
sports
in
the
Theater
dyed
of
thirst
:
Cornelius
Gallus
.
and
Titus
Etherius
dyed
in
the
act
of
lust
.
Giachetto
Saluciano
and
his
Mistress
dyed
in
the
same
venerial
action
,
and
their
bodies
were
both
found
conjoyned
in
death
,
as
their
souls
went
joyntly
to
hell
.
Upon
small
matters
and
unexpected
accidents
depends
the
success
of
that
moment
,
upon
which
depends
Eternity
.
Let
every
one
open
his
eyes
and
assure
not
himself
of
that
life
which
hath
so
many
entrances
for
death
;
let
no
man
say
,
I
shall
not
dye
to
day
,
for
many
have
thought
so
,
and
yet
sodainly
dyed
that
very
hour
.
By
so
inconsiderable
things
,
as
we
have
spoken
of
,
many
have
dyed
,
and
thou
mayest
dye
without
any
of
them
.
For
a
sodain
death
there
is
no
need
of
a
hair
,
or
fish
bone
to
strangle
thee
,
nor
affliction
of
melancholy
to
oppress
,
or
excess
of
sodain
joy
to
surprize
thee
;
it
may
happen
without
all
these
exteriour
causes
.
A
corrupt
humour
in
the
entrails
,
which
flyes
unto
the
heart
without
any
body
perceiving
it
,
is
sufficient
to
make
an
end
of
thee
;
and
it
is
to
be
admired
that
no
more
dye
sodainly
,
considering
the
disorders
of
our
lives
and
frailties
of
our
bodies
;
we
are
not
of
iron
or
brass
,
but
of
soft
and
delicate
flesh
.
A
Clock
though
of
hard
Mettal
in
time
wears
our
,
and
hath
every
hour
need
of
mending
,
and
the
breaking
of
one
wheel
stops
the
motion
of
all
the
rest
.
There
is
more
artifice
in
a
humane
body
than
in
a
Clock
,
and
it
is
much
more
subtle
and
delicate
.
The
nerves
are
not
of
steel
,
nor
the
veins
of
brass
,
nor
the
entrails
of
iron
.
How
many
have
had
their
livers
or
spleen
corcupted
or
displaced
,
and
have
dyed
sodainly
?
no
man
sees
what
he
hath
within
his
body
,
and
such
may
his
infirmity
be
,
that
although
he
thinks
and
feels
himself
well
,
yet
he
may
dye
within
an
hour
.
Let
us
all
tremble
at
what
may
happen
.
CAP.
IV.
Why
the
end
of
Temporal
Life
is
terrible
.
DEath
because
it
is
the
end
of
life
is
by
Aristotle
said
to
be
the
most
terrible
of
all
things
terrible
.
What
would
he
have
said
,
if
he
had
known
it
to
be
the
beginning
of
Eternity
,
and
the
gate
through
which
we
enter
into
that
vast
Abyss
,
no
man
knowing
upon
what
side
he
shall
fall
into
that
profound
and
bottomless
depth
?
If
death
be
terrible
for
ending
the
business
and
affairs
of
life
,
what
is
it
for
ushering
in
that
instant
,
wherein
we
are
to
give
an
accompt
of
life
before
that
terrible
and
most
just
Judge
,
who
therefore
dyed
that
we
might
use
it
well
?
It
is
not
the
most
terrible
part
of
death
to
leave
the
life
of
this
world
,
but
to
give
an
accompt
of
it
unto
the
Creatour
of
the
world
;
especially
in
such
a
time
wherein
he
is
to
use
no
mercy
.
This
is
a
thing
so
terrible
that
it
made
holy
Job
to
tremble
,
notwithstanding
he
had
so
good
an
accompt
to
make
,
who
was
so
just
,
that
God
himself
gloried
in
having
such
a
Servant
.
The
Holy
Ghost
testifies
that
he
sinned
not
in
all
what
he
had
spoken
in
his
troubles
and
calamities
,
which
were
sent
him
not
as
a
punishment
for
his
sins
,
but
as
a
trial
of
his
patience
,
proposing
him
unto
us
an
example
of
vertue
and
constancy
;
and
he
himself
protests
that
his
Conscience
did
not
accuse
him
;
yet
for
all
this
was
so
fearful
of
the
strict
judgment
which
God
passes
in
the
end
of
the
world
,
that
amazed
at
the
severity
of
his
Divine
Justice
,
he
cries
out
in
his
discourse
with
the
Lord
,
Who
will
give
me
,
that
thou
protect
and
hide
me
in
hell
,
whilest
thy
fury
passes
?
Whereupon
Dionysius
Rikellius
affirms
,
that
that
instant
,
wherein
the
Judgement
of
God
is
to
be
given
,
is
not
onely
more
terrible
than
death
,
but
more
terrible
than
to
suffer
the
pains
of
hell
for
some
certain
time
,
and
this
not
onely
unto
those
who
are
to
be
damned
,
but
even
unto
those
who
are
elected
for
heaven
.
Since
therefore
Job
,
being
so
just
and
holy
,
quaked
at
the
apprehensions
of
that
Divine
Judgement
,
when
it
was
yet
far
from
him
,
and
when
we
use
not
to
be
so
sensible
as
of
things
at
hand
,
without
doubt
when
a
Sinner
shall
in
that
instant
perceive
himself
to
have
displeased
his
Redeemer
and
Creatour
,
although
but
in
small
faults
,
yet
it
will
afflict
him
more
than
the
suffering
of
most
great
pains
;
for
which
St.
Basil
judged
that
it
was
less
to
suffer
eternal
torments
,
Fool
this
night
thy
Soul
shall
be
taken
from
thee
.
Whose
then
shall
be
the
riches
which
thou
hast
gotten
?
the
Saint
avers
that
this
mock
,
this
taunt
did
exceed
an
eternal
punishment
.
Death
is
terrible
for
many
weighty
reasons
,
and
every
one
sufficient
to
cause
in
us
a
mortal
fear
,
whereof
not
the
least
is
the
sight
of
the
offended
Judge
,
who
is
not
onely
Judge
but
Party
,
and
a
most
irrefragable
Witness
,
in
whose
visage
shall
then
appear
such
a
severity
against
the
wicked
,
that
St.
Austin
sayes
,
he
had
rather
suffer
all
manner
of
torments
,
than
to
behold
the
face
of
his
angry
Judge
.
And
St.
Chrysostome
saith
.
It
were
better
to
be
struck
with
a
thousand
Thunderbolts
,
than
to
behold
that
countenance
so
meek
and
full
of
sweetness
estranged
from
us
,
and
those
eyes
of
peace
and
mildness
not
enduring
to
behold
us
.
The
only
sight
of
an
Image
of
Christ
crucified
,
The
which
is
also
declared
by
other
Prophets
in
most
terrible
and
threatning
words
.
The
Lord
will
come
cloathed
in
garments
of
vengeance
,
and
covered
with
a
robe
of
zeal
;
and
will
give
unto
his
adversaries
his
indignation
,
and
his
enemies
shall
have
their
turn
.
And
the
Wise-man
to
declare
it
more
fully
saith
,
His
zeal
,
that
is
,
his
indignation
,
shall
take
up
arms
,
and
shall
arm
the
creatures
to
revenge
him
of
his
enemies
:
he
shall
put
on
justice
as
a
brest-plate
:
be
shall
take
the
bead-piece
of
righteous
judgment
,
and
embrace
the
inexpugnable
shield
of
equity
,
and
shall
sharpen
his
wrath
as
a
lance
.
I
will
appear
unto
them
in
that
instant
at
a
Bear
that
hath
been
robbed
of
her
whelps
;
I
will
tear
their
entrails
in
pieces
,
and
will
devour
them
as
a
Lyon
.
There
is
no
beast
more
fierce
of
nature
than
a
Lyon
,
or
Bear
which
hath
lost
her
young
ones
,
the
which
will
furiously
assault
him
she
first
meets
with
:
and
yet
God
,
whose
nature
is
infinite
goodness
,
would
compare
himself
unto
so
savage
and
cruel
beasts
to
express
the
terrour
of
his
justice
and
rigour
,
with
which
he
is
in
that
day
to
shew
himself
against
Sinners
.
The
consideration
of
this
wrought
so
much
with
Abbot
Agathon
,
when
he
was
at
the
point
of
dying
,
The
day
of
wrath
and
calamity
.
That
is
the
day
when
the
Lord
shall
speak
aloud
in
lieu
of
the
many
dayes
wherein
he
hath
been
silent
.
That
is
the
day
of
which
he
spake
by
his
Prophet
,
I
held
my
peace
and
was
mute
,
but
I
will
then
cry
out
as
a
woman
in
labour
.
That
day
shall
take
up
all
his
justice
,
and
shall
recompence
for
all
his
years
of
sufferance
.
That
day
shall
be
purely
of
justice
without
mixture
of
mercy
,
hope
of
compassion
,
help
,
favour
,
or
any
other
patronage
but
of
our
works
.
This
is
signified
in
that
which
Daniel
saith
,
that
the
Throne
and
Tribunal
of
God
was
of
flames
,
and
that
there
shall
proceed
from
his
face
a
river
of
fire
;
because
fire
,
besides
that
it
is
the
most
active
,
nimble
,
and
vehement
of
all
the
Elements
,
is
also
the
most
pure
,
not
admitting
the
mixture
of
any
thing
.
The
earth
contains
Mines
of
Mettals
,
and
Quarries
of
Stone
:
the
water
suffers
in
her
bosome
variety
of
Fishes
:
the
Air
multitudes
of
vapours
,
and
exhalations
and
other
bodies
;
but
Fire
endures
nothing
,
it
melts
the
hardest
,
mettals
,
reduces
stones
into
cinders
,
consumes
living
creatures
,
converts
trees
into
it self
,
in
so
much
as
it
is
not
onely
impatient
of
a
companion
,
but
infuses
its
own
qualities
into
what
it
meets
withall
,
and
turns
even
what
is
contrary
unto
it
into
its
own
substance
and
nature
;
it
does
not
onely
melt
snow
,
but
makes
it
boyl
,
and
makes
cold
iron
burn
.
So
shall
it
be
in
that
day
:
all
shall
be
rigour
and
justice
without
mixture
of
mercy
;
nay
the
very
mercies
,
which
God
hath
used
towards
a
Sinner
,
shall
then
be
an
argument
and
food
for
his
justice
.
O
man
,
which
hast
now
time
,
consider
in
what
condition
thou
shalt
see
thy self
in
that
instant
,
when
neither
the
blood
of
Christ
shed
for
thee
,
nor
the
Son
of
God
crucified
,
nor
the
intercession
of
the
most
blessed
Virgin
,
nor
the
Prayers
of
Saints
,
nor
the
Divine
mercy
it self
shall
avail
thee
,
but
shall
onely
behold
an
incensed
and
revenging
God
,
whose
mercies
shall
then
onely
serve
to
augment
his
justice
.
Thou
shalt
then
perceive
that
none
will
take
thy
part
,
but
all
will
be
against
thee
.
The
most
holy
Virgin
who
is
the
Mother
of
mercy
,
the
mercy
of
God
himself
,
and
the
blood
of
thy
Redeemer
will
all
be
against
thee
;
and
onely
thy
good
works
shall
stand
for
thee
.
This
life
once
past
thou
art
to
expect
no
Patron
,
no
Protector
,
but
thy
vertuous
actions
,
onely
they
shall
accompany
thee
,
and
when
thy
Angel
Guardian
,
It
is
to
be
admired
how
many
dare
do
ill
in
the
presence
of
that
Judge
,
with
whom
nothing
can
prevail
but
doing
well
;
and
the
wonder
is
much
the
greater
that
we
dare
with
our
evil
works
offend
him
,
who
is
to
judge
them
.
The
Theef
is
not
so
impudent
as
to
rob
his
neighbour
,
if
the
Magistrate
look
on
,
but
would
be
held
a
fool
,
if
he
should
rob
or
offend
the
Magistrate
himself
in
his
own
house
:
How
dares
then
this
poor
thing
of
man
injure
the
very
person
of
his
most
upright
and
just
Judge
(
before
whom
it
is
most
certain
he
shall
appear
)
to
his
face
,
in
his
own
house
,
in
so
high
a
manner
as
to
preferre
the
Devil
,
his
and
our
greatest
enemy
,
before
him
?
How
great
was
the
malice
of
the
Jews
,
when
they
judged
it
fitter
that
Barabbas
should
live
,
than
the
Son
of
God
?
Let
the
Sinner
then
consider
his
own
insolence
,
who
judges
it
better
to
please
the
Devil
,
than
Christ
his
Redeemer
.
Every
one
who
sins
makes
as
it
were
a
Judgment
,
and
passes
a
Sentence
in
favour
of
Satan
against
Jesus
Christ
.
Of
this
unjust
Judgment
of
man
the
Son
of
God
,
who
is
most
unjustly
sentenced
by
a
Sinner
,
will
at
the
last
day
take
a
most
strict
and
severe
account
.
Let
him
expect
from
his
own
injustice
how
great
is
to
be
the
Divine
justice
against
him
.
Let
a
Christian
therefore
consider
that
he
hath
not
now
his
own
but
the
cause
of
Christ
in
hand
.
Let
him
take
heed
how
he
works
,
since
all
his
actions
are
to
be
viewed
and
reviewed
by
his
Redeemer
.
An
Artist
who
knew
his
work
was
to
appear
before
some
King
,
or
to
be
examined
by
some
great
Master
in
the
same
art
,
would
strive
to
give
it
the
greatest
perfection
of
his
skill
.
Since
therefore
all
our
works
are
to
appear
before
the
King
of
Heaven
,
and
the
chief
Master
of
vertues
Jesus
Christ
,
let
us
endeavour
that
they
may
be
perfect
and
compleat
,
and
the
rather
because
he
is
not
to
examine
them
for
curiositie
,
but
to
pass
upon
us
a
Sentence
,
either
of
condemnation
or
eternal
happiness
.
Let
us
then
call
to
mind
that
we
are
to
give
an
account
unto
God
Almighty
,
and
let
us
therefore
take
heed
what
we
doe
;
let
us
weep
for
what
is
amiss
;
let
us
forsake
our
sins
,
and
strive
to
do
vertuous
actions
;
let
us
look
upon
our selves
as
guilty
offenders
:
and
let
us
stand
in
perpetual
fear
of
the
Judge
,
as
Abbot
Amno
advises
us
;
of
whom
it
is
reported
in
the
Book
of
the
lives
of
Fathers
translated
by
Pelagius
the
Cardinal
,
Entertain
the
same
thoughts
with
the
Malefactors
in
prison
,
who
are
still
enquiring
,
Where
is
the
Judge
?
When
will
he
come
?
every
hour
expecting
their
punishment
,
and
weeping
for
their
misdemeanors
.
In
this
manner
ought
the
Christian
ever
to
be
in
fear
and
anxietie
,
still
reprehending
himself
,
and
saying
,
Ay
me
!
wretch
that
I
am
,
how
shall
I
appear
before
the
Tribunal
of
Christ
?
how
shall
I
be
able
to
give
an
account
of
all
my
actions
?
If
thou
shalt
always
have
these
thoughts
,
thou
mayest
be
saved
,
and
shalt
not
fail
of
obtaining
what
thou
demandest
towards
thy
salvation
:
and
all
will
be
little
enough
.
John
Climacus
writes
of
a
certain
Monk
who
had
lived
long
with
small
fervour
and
edification
,
who
falling
into
a
grievous
infirmity
,
wherein
he
remained
some
space
without
sense
or
feeling
,
was
during
that
time
brought
before
the
Tribunal
of
God
,
and
from
thence
returned
unto
life
,
wherein
he
continued
ever
after
in
that
fear
and
astonishment
,
that
he
caused
the
door
of
his
little
Cell
,
which
was
so
small
and
narrow
,
that
he
had
scarce
room
to
move
in
it
,
to
be
stopt
up
,
there
remained
as
it
were
inclosed
in
prison
the
space
of
twelve
years
,
during
which
time
he
never
spake
with
any
,
nor
fed
upon
other
than
bread
and
water
,
but
sat
ever
meditating
upon
what
he
had
seen
in
that
rapture
:
wherein
his
thoughts
were
so
intent
,
as
he
never
moved
his
eyes
from
the
place
where
they
were
fixed
,
but
persevering
still
in
his
silence
and
astonishment
could
not
contain
the
tears
from
abundantly
flowing
down
his
aged
face
.
At
last
(
saith
the
Saint
)
his
death
now
drawing
near
,
we
broke
open
the
door
,
and
entred
into
his
Cell
,
and
having
asked
him
in
all
humility
,
that
he
would
say
something
unto
us
of
instruction
,
all
we
could
obtain
from
him
was
this
:
Pardon
me
Fathers
,
He
who
knew
what
it
were
truly
and
with
his
whole
heart
to
think
upon
death
,
would
never
have
the
boldness
to
sin
.
The
rigour
of
Divine
Judgment
which
is
to
pass
after
death
occasioned
in
this
Monk
so
great
change
and
penitence
of
life
.
§
2.
The
second
cause
of
the
terribleness
of
death
,
which
is
the
laying
open
of
all
wherein
we
have
offended
in
this
life
.
ANother
thing
of
great
horror
is
to
happen
in
the
end
of
life
,
which
shall
make
that
hour
,
wherein
the
Soul
expires
,
most
horrible
unto
sinners
,
and
That
is
the
sight
of
their
own
sins
;
whose
deformity
and
multitude
shall
then
clearly
and
distinctly
appear
unto
them
;
and
although
now
we
remain
in
ignorance
of
many
,
and
see
the
guilt
of
none
,
they
shall
then
,
when
we
leave
this
life
,
fully
discover
themselves
as
they
are
both
in
number
and
quality
.
This
is
also
signified
unto
us
by
the
Prophet
Daniel
,
when
he
sayes
,
That
the
Throne
of
the
Tribunal
of
God
was
of
flaming
fire
:
whose
nature
is
not
onely
to
burn
,
but
to
enlighten
;
and
therefore
in
that
Divine
Judgment
shall
not
onely
be
executed
the
rigour
of
his
justice
,
but
the
ugliness
likewise
of
humane
malice
shall
be
discovered
.
The
Judge
himself
shall
not
onely
appear
severe
and
implacable
,
but
our
sins
shall
be
laid
open
before
us
,
and
the
sight
of
them
shall
make
us
quake
and
tremble
with
fear
and
astonishment
;
especially
when
we
shall
perceive
them
to
be
manifest
unto
him
who
is
both
Judge
and
Party
.
Wherefore
it
is
said
in
one
of
the
Psalms
,
We
are
dismayed
,
O
Lord
,
with
thy
wrath
,
and
troubled
with
thy
fury
:
and
immediately
giving
the
reason
of
that
trouble
,
he
saith
,
because
thou
hast
set
our
wickedness
before
thee
,
and
placed
them
in
thy
sight
.
The
monstrousness
of
sin
is
now
covered
,
and
we
perceive
it
not
,
and
are
not
therefore
much
troubled
;
but
in
that
instant
of
death
,
when
the
ugliness
of
it
shall
appear
,
the
very
sight
of
it
will
wholly
confound
us
.
Our
sins
now
seem
unto
us
but
light
and
trivial
,
and
we
see
not
half
of
them
:
but
in
our
leaving
of
this
life
we
shall
find
them
heavy
,
grievous
and
unsupportable
.
A
great
Beam
,
whilest
it
floats
upon
the
river
,
a
child
may
move
and
draw
it
from
place
to
place
,
and
the
half
of
it
remains
hidden
and
covered
below
the
waters
:
but
draw
it
to
land
,
many
men
will
not
suffice
to
remove
it
,
and
the
whole
bulk
of
it
will
be
then
clearly
discovered
;
so
in
the
waters
of
this
tempestuous
and
unstable
life
our
faults
appear
not
heavy
,
and
the
half
of
them
are
conceal'd
from
us
:
but
this
life
once
ended
,
we
shall
then
feel
their
weight
,
discover
their
bulk
,
and
shall
groan
under
so
heavy
and
grievous
a
burthen
.
These
doubtless
are
the
two
swords
which
then
shall
mortally
wound
the
conscience
of
a
sinner
:
First
when
he
shall
perceive
the
innumerable
multitude
of
his
sins
,
and
Then
their
monstrous
deformity
.
And
to
begin
with
their
multitude
,
how
shall
he
remain
amazed
,
when
he
shall
see
a
number
of
his
actions
to
be
sins
,
which
he
never
thought
to
be
such
:
and
which
is
more
,
when
he
shall
find
that
to
be
a
fault
,
which
he
thought
to
be
a
laudable
work
?
For
this
it
is
said
in
one
of
the
Psalms
,
when
I
shall
take
time
,
I
will
judge
righteousness
;
for
many
actions
which
in
the
eyes
of
men
seem
vertues
,
will
then
be
found
vices
in
the
sight
of
God
.
If
in
humane
judgments
there
be
so
great
a
difference
,
that
young
men
,
and
those
that
follow
the
world
,
often
esteem
that
for
a
vertue
,
which
the
wise
and
ancient
repute
as
an
errour
,
how
different
shall
be
the
divine
judgment
from
that
of
men
,
since
the
holy
Ghost
saith
by
his
Prophet
,
that
the
Judgments
of
God
are
a
great
Abyss
,
and
that
his
thoughts
are
as
far
distant
from
the
thoughts
of
men
,
as
heaven
is
from
earth
?
And
if
spiritual
men
are
so
clear
sighted
,
that
they
condemn
with
truth
what
worldlings
praise
,
what
shall
be
those
Divine
eyes
,
which
are
able
to
perceive
a
stain
in
what
appears
Angelical
purity
?
And
if
,
as
the
Scripture
sayes
,
he
found
wickedness
in
the
Angels
,
what
vice
can
remain
hid
in
the
Sons
of
men
?
Our
Lord
himself
saith
by
one
of
his
Prophets
,
I
will
search
Jerusalem
with
a
candle
.
If
so
strict
enquiry
be
to
be
made
in
the
holy
City
of
Jerusalem
,
what
shall
be
in
Babylon
?
If
God
shall
use
such
rigour
with
the
just
,
how
shall
he
dissemble
with
his
enemies
?
Then
shall
be
brought
to
light
the
works
which
we
have
done
,
and
those
which
we
have
left
undone
:
the
evil
of
that
action
which
we
have
committed
,
and
the
good
of
that
which
we
have
omitted
.
Neither
is
there
account
to
be
taken
onely
of
the
evils
which
we
do
,
but
of
the
good
also
which
we
do
not
well
;
all
will
be
strictly
searcht
and
narrowly
lookt
into
,
and
must
pass
by
many
eyes
.
The
Devil
,
as
our
accuser
,
shall
frame
the
Process
of
our
whole
life
,
and
shall
accuse
us
of
all
he
knows
;
and
if
any
thing
shall
escape
his
knowledge
,
it
shall
not
therefore
be
conceal'd
;
for
our
own
Conscience
shall
cry
out
and
accuse
us
of
it
;
and
least
out
Conscience
might
flatter
us
,
or
be
ignorant
of
some
faults
,
our
Angel-Guardian
,
who
is
now
our
Governor
and
Tutor
,
shall
then
be
the
Fiscal
and
Accuser
,
calling
for
Divine
justice
against
us
,
and
shall
discover
what
our
own
Souls
are
ignorant
of
.
And
if
the
Devil
,
our
Conscience
,
and
Angel-Guardian
shall
fail
in
any
thing
as
not
knowing
all
,
the
Judge
himself
,
who
is
both
Party
and
Witness
,
and
whose
Divine
knowledge
penetrates
into
the
bottom
of
our
wills
,
shall
there
declare
many
things
for
vices
,
which
were
here
esteemed
for
vertues
.
O
strange
way
of
Judgment
,
where
none
denies
,
and
all
accuse
,
even
the
offender
accuses
himself
;
and
where
all
are
Witnesses
,
even
the
Judge
and
Party
!
O
dreadful
Judgment
where
there
is
no
Advocate
,
and
four
Accusers
,
the
Devil
,
thy
Conscience
,
thy
Angel-Guardian
,
and
thy
very
.
Judge
,
who
will
accuse
thee
of
many
things
which
thou
thoughtest
to
have
alleaged
for
thy
defence
!
O
how
great
shall
then
be
the
confusion
,
when
that
shall
be
found
a
sin
which
was
thought
a
service
!
who
would
have
imagined
but
that
Oza
,
when
he
upheld
the
Ark
in
danger
of
falling
,
had
rather
done
a
laudable
action
,
than
an
offence
?
yet
the
Lord
chastized
it
as
a
great
sin
with
the
punishment
of
a
most
disastrous
death
:
shewing
thereby
how
different
the
Divine
Judgments
are
from
those
of
men
.
Who
would
not
have
thought
Davids
numbring
of
his
people
to
have
been
an
act
of
policy
and
discretion
?
yet
God
judged
it
an
offence
,
and
punished
it
with
an
unexampled
Pestilence
,
which
in
so
short
a
time
destroyed
threescore
and
ten
thousand
persons
?
When
Saul
urged
by
his
approaching
enemies
,
and
the
long
delayes
of
Samuel
offered
sacrifice
,
he
thought
he
had
done
an
act
of
the
greatest
vertue
,
which
is
religion
:
but
God
called
it
by
the
name
of
a
grievous
sin
,
and
for
doing
it
reproved
him
,
and
cast
him
off
from
being
King
.
Who
would
not
have
judged
it
for
an
act
of
magnanimity
and
clemency
,
when
Achab
,
having
conquered
Benhadad
King
of
Syria
,
Reg.
c.
20.
pardoned
him
his
life
,
and
took
him
up
to
sit
by
him
in
his
Royal
Chariot
?
But
this
which
was
so
much
esteemed
and
praised
by
men
,
was
so
disagreeable
unto
God
,
that
he
sent
him
word
by
his
Prophet
,
that
he
should
dye
for
it
,
and
that
he
and
his
people
should
bear
the
punishment
,
which
was
designed
unto
the
Syrians
and
their
King
.
If
then
the
Judgment
of
God
in
this
life
be
so
far
different
from
that
of
man
,
what
shall
it
be
in
that
most
dreadful
hour
,
which
God
hath
reserved
for
the
executing
of
his
Divine
justice
?
Then
all
shall
be
laid
open
,
and
confusion
shall
cover
the
sinner
with
the
multitude
of
his
offences
.
How
shall
he
blush
to
see
himself
in
the
presence
of
the
King
of
Heaven
in
so
foul
and
squalid
garments
?
A
man
is
said
to
remain
confounded
,
when
either
the
issue
of
things
fall
out
contrary
to
what
he
hoped
and
looked
for
,
or
when
he
comes
off
with
indignity
or
disparagement
,
where
he
expected
honour
and
reward
;
how
confounded
then
shall
a
sinner
be
,
when
those
works
of
his
,
which
he
thought
vertues
,
shall
be
found
vices
,
imagining
he
hath
done
service
shall
perceive
he
hath
offended
,
and
hoping
for
a
reward
shall
meet
with
punishment
?
If
a
man
when
he
is
to
speak
with
some
great
Prince
desire
to
be
decently
and
well
clad
,
how
will
he
be
out
of
countenance
to
appear
before
him
dirty
and
half
naked
?
How
shall
then
a
sinner
be
ashamed
to
see
himself
before
the
Lord
of
all
naked
of
good
works
,
be
dirtied
and
defiled
with
abominable
and
horrid
crimes
?
for
besides
the
Multitude
of
sins
,
whereof
his
whole
life
shall
be
full
,
the
Hainousness
of
them
shall
be
also
laid
open
before
him
,
and
he
shall
tremble
at
the
sight
of
that
which
he
now
thinks
but
a
trivial
fault
.
For
then
shall
he
see
clearly
the
ugliness
of
sin
,
the
dissonancy
of
it
unto
reason
,
the
deformity
it
causes
in
the
Soul
,
the
injury
it
does
unto
the
Lord
of
the
world
,
his
ingratitude
to
the
blood
of
Christ
,
the
prejudice
it
brings
unto
himself
,
hell
into
which
he
falls
,
and
eternal
glory
which
he
loses
.
The
least
of
these
were
sufficient
to
cover
his
heart
with
sadness
and
inconsolable
grief
:
but
altogether
what
amazement
and
confusion
shall
they
cause
?
especially
when
he
shall
perceive
,
that
not
only
mortal
,
but
even
venial
sins
produce
an
ugliness
in
the
Soul
beyond
all
the
corporal
deformities
which
can
be
imagined
.
If
the
sight
of
onely
one
Devil
be
so
horrible
,
that
many
Servants
of
God
have
said
,
that
they
would
rather
suffer
all
the
torments
of
this
life
,
than
behold
him
for
one
moment
,
all
his
deformity
proceeding
but
from
one
onely
mortal
sin
which
he
committed
,
for
before
the
Devils
were
by
nature
most
excellent
and
beautiful
:
in
what
condition
shall
a
sinner
be
,
who
shall
not
only
behold
all
Devils
in
all
their
ugliness
,
but
shall
see
himself
perhaps
more
ugly
than
many
of
them
,
having
as
many
deformities
,
as
he
hath
committed
mortal
and
venial
sins
?
Let
him
therefore
avoid
them
now
;
for
all
are
to
come
to
light
,
and
he
must
account
for
all
even
until
the
last
farthing
.
Neither
is
this
account
to
be
made
in
gross
onely
for
the
greatest
and
most
apparent
sins
,
but
even
for
the
least
and
smallest
.
What
Lord
is
so
strict
with
his
Steward
,
that
he
demands
an
account
for
trifles
,
for
the
tagg
of
a
point
,
nor
suffers
him
to
pass
a
half-penny
without
informing
him
,
how
it
was
spent
?
In
humane
Tribunals
the
Judge
takes
no
notice
of
small
matters
but
in
the
Courts
of
Divine
Judicature
nothing
passes
:
the
least
things
are
as
diligently
lookt
into
as
the
greater
.
A
confirmation
of
this
is
a
story
written
by
divers
Authors
;
John
Climacus
writes
of
a
certain
Monk
,
who
being
very
desirous
to
live
in
solitude
and
quiet
,
after
he
had
exercised
himself
many
years
in
the
labours
of
a
Monastical
life
,
and
obtained
the
grace
of
tears
and
fasting
,
with
many
other
priviledges
of
vertue
,
he
built
a
Cell
at
the
foot
of
that
Mountain
,
where
Elias
in
time
past
saw
that
sacred
and
divine
Vision
.
This
reverend
Father
being
of
so
great
austerity
desired
yet
to
live
a
more
strict
and
penitent
life
,
and
therefore
passed
from
thence
into
a
place
called
Sides
,
which
belonged
to
the
Anchorite
Monks
,
who
live
in
great
perfection
and
retirement
;
and
having
lived
a
long
time
with
much
rigour
in
that
place
,
which
was
far
remote
from
all
humane
consolation
,
and
distant
70
miles
from
any
dwelling
or
habitation
of
men
,
at
last
he
came
to
have
a
desire
to
return
to
his
first
Cell
in
that
sacred
Mountain
,
where
remained
in
his
absence
for
the
keeping
of
it
two
most
religious
Disciples
of
his
of
the
land
of
Palestine
.
Some
short
time
after
his
return
he
fell
into
an
infirmity
and
died
.
The
day
before
his
death
sodainly
he
became
much
astonished
and
amazed
,
and
keeping
still
his
eyes
open
,
he
lookt
gastly
about
him
,
sometime
on
the
one
side
of
the
Bed
,
and
then
on
the
other
,
as
if
he
saw
some
,
who
demanded
an
accompt
from
him
of
something
which
was
past
;
unto
whom
he
answered
in
the
hearing
of
all
who
were
present
,
saying
sometime
,
So
it
is
truly
,
but
for
this
I
have
fasted
so
many
years
.
Other-whiles
he
said
,
Certainly
it
is
not
so
;
thou
lyest
,
I
never
did
it
.
At
other
times
,
It
is
true
;
I
did
so
,
but
wept
for
it
,
and
so
many
times
ministred
for
it
unto
the
necessity
of
my
neighbour
,
Other
times
,
Thou
accusest
me
truly
,
I
have
nothing
to
say
;
but
God
is
merciful
.
And
certainly
that
invisible
and
strict
inquisition
was
fearful
and
horrible
unto
those
who
were
present
.
Ay
miserable
me
,
saith
the
Saint
,
What
will
become
of
me
sinner
,
since
so
great
a
follower
of
a
solitary
and
retired
life
knew
not
what
to
answer
?
He
who
had
lived
forty
years
a
Monk
,
and
obtained
the
grace
of
tears
,
and
,
as
some
affirmed
unto
me
,
had
in
the
Desert
fed
a
hungry
Leopard
,
which
meekly
repaired
unto
him
for
food
,
yet
for
all
this
sanctity
at
his
departure
out
of
this
life
so
strict
an
accompt
was
demanded
of
him
,
as
he
left
us
uncertain
what
was
his
judgement
,
and
what
the
sentence
and
determination
of
his
cause
.
We
read
in
the
Chronicles
of
the
Minorites
,
§
3.
The
third
cause
of
the
terribleness
of
the
end
of
Temporal
Life
,
which
is
the
charge
,
which
shall
be
given
of
divine
benefits
received
.
THere
is
also
in
the
end
of
life
another
cause
of
much
terrour
unto
Sinners
,
which
is
the
lively
knowledge
,
which
they
shall
have
of
the
divine
benefits
received
,
and
the
Charge
which
shall
be
laid
against
them
for
their
great
ingratitude
and
abuse
of
them
.
This
is
also
signified
by
what
the
Prophet
Daniel
spake
of
the
Throne
and
Tribunal
of
God
.
For
he
not
onely
said
it
was
of
flames
of
fire
,
by
which
was
given
us
to
understand
the
rigour
of
divine
justice
against
Sinners
signified
by
the
violence
,
heat
,
and
activity
of
fire
,
and
the
discovery
and
manifestation
of
sins
,
signified
by
the
light
and
brightness
of
the
flames
:
but
he
also
adds
,
that
from
the
face
of
the
Judge
there
proceeded
a
heady
and
rapid
river
,
which
was
also
of
fire
,
signifying
by
the
swiftness
of
the
course
,
and
the
issuing
of
it
from
God
the
multitude
of
his
graces
and
benefits
,
which
flowing
from
the
divine
goodness
are
communicated
and
poured
down
upon
his
Creatures
.
His
saying
that
this
so
great
river
shall
in
that
day
be
of
fire
,
is
to
make
us
understand
the
rigour
of
that
Charge
against
us
for
our
abuse
of
those
infinite
benefits
bestowed
,
together
with
the
light
and
clearness
,
wherewith
we
shall
know
them
,
and
the
horrour
and
confusion
which
shall
then
seise
upon
us
for
our
great
ingratitude
,
and
the
small
account
we
have
made
of
them
:
in
so
much
as
Sinners
in
that
instant
are
not
onely
to
stand
in
fear
of
their
own
bad
works
,
but
of
the
grace
and
benefits
of
God
Almighty
conferr'd
upon
them
.
Another
mourning
Weed
and
confusion
shall
cover
them
,
when
they
shall
see
what
God
hath
done
to
oblige
and
assist
them
toward
their
salvation
,
and
what
they
to
the
contrary
have
done
to
draw
upon
them
their
own
damnation
.
They
shall
tremble
to
see
what
God
did
for
their
good
,
and
that
he
did
so
much
as
he
could
do
no
more
:
all
which
hath
been
mis-imployed
and
abused
by
themselves
.
This
is
so
clear
and
evident
on
the
part
of
God
Almighty
,
that
he
calls
men
themselves
as
witnesses
and
Judges
of
the
truth
;
and
therefore
speaking
under
the
Metaphor
of
a
Vineyard
by
his
Prophet
Isay
,
Inhabitants
of
Jerusalem
and
men
of
Judah
,
judge
betwixt
me
and
my
Vineyard
;
what
ought
I
to
have
done
more
unto
my
Vineyard
,
and
have
not
done
it
?
And
after
the
incarnation
of
the
Son
of
God
the
Lord
turns
again
to
upbraid
men
with
the
same
resentment
,
and
signifies
more
fully
the
multitude
of
his
benefits
under
the
same
Metaphor
of
a
Vineyard
,
Coming
therefore
to
consider
every
one
of
these
benefits
by
its
self
,
The
first
which
occurs
is
that
of
the
Creation
,
which
was
signified
by
our
Saviour
Jesus
Christ
,
when
he
said
,
that
He
planted
a
Vineyard
;
and
what
could
God
do
more
for
thee
,
since
in
this
one
benefit
of
thy
Creation
he
gave
thee
all
what
thou
art
both
in
soul
and
body
?
If
wanting
an
arm
thou
wouldest
esteem
thy self
much
obliged
and
be
very
thankful
unto
him
,
who
should
bestow
one
upon
thee
,
which
were
sound
,
strong
and
useful
,
why
art
thou
not
so
to
God
,
who
hath
given
thee
arms
,
heart
,
soul
,
body
and
all
?
Consider
what
thou
wert
before
he
gave
thee
a
being
:
Nothing
;
and
now
thou
enjoyest
not
onely
a
being
,
but
the
best
being
of
the
Elemental
world
.
Philosophers
say
,
that
betwixt
being
and
not
being
there
is
an
infinite
distance
.
See
then
what
thou
owest
unto
thy
Creatour
,
and
thou
shalt
find
thy
debt
to
be
no
less
than
infinite
,
since
he
hath
not
onely
given
thee
a
being
,
but
a
noble
being
,
and
that
not
by
necessity
,
but
out
of
an
infinite
love
and
by
election
,
making
choice
of
thee
amongst
an
infinity
of
men
possible
,
whom
he
might
have
created
.
If
lots
were
to
be
cast
amongst
a
hundred
persons
for
some
honourable
charge
,
how
fortunate
would
he
be
esteemed
,
who
should
draw
the
lot
from
so
many
Competitors
?
behold
then
thy
own
happiness
,
who
from
an
absolute
nothing
hast
light
upon
a
being
amongst
an
infinity
of
creatures
possible
.
And
whence
proceeds
this
singular
favour
,
but
from
God
,
who
out
of
those
numberless
millions
hath
pickt
out
thee
,
leaving
many
others
,
who
,
if
he
had
created
them
,
would
have
served
him
better
than
thy self
?
See
then
what
God
could
have
done
for
thee
and
has
not
,
having
chosen
thee
without
any
desert
of
thine
from
amongst
so
many
,
and
preferred
thee
before
those
,
whom
he
foresaw
would
have
been
more
thankful
.
Besides
this
he
not
onely
created
thee
by
election
,
and
gave
thee
a
noble
being
,
but
supernatural
happiness
,
being
no
way
due
unto
thy
nature
,
he
created
thee
for
it
,
and
gave
thee
for
thy
end
the
most
high
and
eminent
,
that
could
be
imagined
,
to
wit
,
the
eternal
possession
of
thy
Creatour
.
It
was
enough
for
God
to
create
thee
for
a
natural
happiness
conformable
to
what
thou
wert
,
but
he
,
not
to
leave
any
thing
undone
which
he
could
do
,
created
thee
for
a
supernatural
blessedness
,
in
so
much
as
there
is
no
creature
,
which
hath
a
higher
end
then
thy self
.
See
then
if
God
could
do
more
for
thee
,
and
has
not
;
and
see
what
thou
oughtest
to
do
for
him
;
see
whereunto
thou
art
obliged
.
For
this
onely
benefit
thou
oughtest
not
to
move
hand
nor
foot
,
but
for
the
service
of
so
good
and
gracious
a
God
.
A
labourer
who
plants
a
tree
hath
right
unto
the
fruit
:
and
God
,
who
created
thee
,
hath
right
unto
thy
works
,
which
are
the
fruits
of
man
.
For
this
reason
at
the
Garment
of
the
High-Priest
,
which
represented
the
benefit
of
our
Creation
,
were
hung
many
Pomgranates
,
which
are
the
noblest
fruit
of
trees
,
and
bears
a
Crown
,
to
signifie
that
the
good
fruits
of
holy
works
,
which
we
ought
to
produce
,
are
to
be
crowned
with
a
perfect
and
pure
intention
.
See
then
if
thou
canst
do
more
for
God
;
for
God
could
do
no
more
for
thee
,
than
to
create
thee
for
so
high
and
eminent
an
end
,
as
is
the
possession
of
himself
,
being
no
wayes
due
unto
thy
feeble
and
frail
nature
.
It
being
then
so
great
a
benefit
to
have
created
thee
,
it
is
yet
a
greater
to
have
preserved
and
suffered
thee
untill
this
instant
without
casting
thee
into
a
thousand
hells
for
thy
sins
and
offences
.
This
grace
of
conservation
our
Saviour
noted
,
when
he
said
that
he
compassed
and
enclosed
his
Vineyard
,
which
was
for
the
preservation
of
it
.
See
then
what
thy
Creatour
in
this
matter
of
conservation
could
have
done
more
than
he
hath
done
for
thee
,
since
being
his
enemy
he
hath
preserved
thee
as
his
friend
.
From
how
many
for
one
onely
fault
committed
hath
he
withdrawn
his
preservation
,
and
suffered
them
to
die
in
that
sin
,
for
which
they
are
now
in
hell
:
&
some
of
them
,
if
they
had
been
pardoned
,
would
have
proved
more
grateful
than
thou
?
Behold
how
many
Angels
for
their
first
offence
he
threw
head-long
down
from
heaven
,
and
expected
them
no
longer
;
and
yet
still
expects
thee
.
See
if
he
could
do
more
for
thee
,
and
see
what
thou
art
to
do
for
him
.
Consider
that
thou
owest
him
for
preserving
thee
as
much
as
for
creating
thee
,
preservation
being
a
continued
creation
,
and
more
for
preserving
and
suffering
thee
although
his
enemy
.
In
thy
creation
,
although
thou
didst
not
deserve
a
being
,
yet
thou
demerited
it
not
;
but
in
thy
preservation
thou
hast
deserved
the
contrary
,
which
is
to
be
forsaken
and
abandoned
.
But
above
all
what
is
said
is
the
benefit
which
thou
receivest
by
the
Incarnation
of
the
Son
of
God
:
which
Christ
signified
when
he
said
,
that
the
Lord
of
the
Vineyard
sent
his
Son
.
See
if
God
could
have
done
more
for
his
own
salvation
than
he
did
for
thine
,
sending
into
the
world
his
onely
begotten
Son
to
be
incarnated
for
thee
.
A
greater
work
than
this
could
not
be
done
by
the
omnipotent
arm
of
God
.
Consider
that
he
did
not
this
for
the
Angels
,
and
yet
did
it
for
thee
;
see
if
then
thou
canst
comply
with
the
love
thou
owest
him
with
being
less
than
a
Seraphin
in
thy
affection
.
Consider
likewise
that
it
being
in
his
power
to
redeem
thee
by
making
himself
an
Angel
,
and
onely
interceding
for
thee
,
yet
he
would
not
deprive
thy
nature
of
this
honour
,
but
made
himself
a
Man
;
see
if
he
could
do
more
for
thy
good
.
By
making
himself
an
Angel
he
might
have
honoured
the
Angelical
nature
,
and
have
likewise
benefited
thee
;
but
he
would
not
:
but
making
himself
a
Man
,
conferred
both
the
honour
and
profit
upon
thee
.
And
if
it
be
true
which
some
Doctors
say
,
that
God
having
proposed
unto
the
Angels
,
that
they
were
to
adore
a
Man
,
who
was
also
to
be
God
,
and
to
be
exalted
above
all
their
Hierarchies
,
and
that
because
they
would
not
subject
themselves
unto
an
inferiour
nature
,
they
therefore
fell
and
became
disobedient
:
see
what
thou
owest
unto
God
for
this
so
singular
a
favour
,
who
would
make
himself
a
Man
,
that
thou
shouldest
not
be
lost
,
although
with
the
loss
of
so
many
Angels
better
than
thee
.
Behold
from
whence
he
drew
thee
by
this
benefit
,
which
was
from
sin
and
hell
:
and
at
such
a
time
,
when
thy
miserable
condition
was
desperate
of
all
other
remedy
;
behold
unto
what
he
exalted
thee
:
to
his
grace
and
●he
inheritance
of
the
Kingdom
of
Heaven
.
Behold
in
what
manner
,
and
with
what
singular
love
and
affection
he
did
it
,
even
to
his
own
loss
and
prejudice
,
and
,
as
the
Apostle
saith
,
by
annihilating
as
it
were
himself
,
that
he
might
exalt
thee
,
taking
upon
him
thy
nature
when
it
was
not
needful
,
onely
that
he
might
conferre
an
honour
upon
thee
,
which
he
would
not
upon
the
Angels
.
See
what
God
could
do
more
for
thee
:
and
see
that
thou
mayest
do
much
more
for
him
and
doest
not
.
Of
the
benefit
of
our
redemption
by
the
death
and
passion
of
Christ
the
Lord
himself
was
not
forgetful
,
but
signified
it
unto
us
,
even
before
he
died
,
saying
That
the
Son
,
whom
the
Lord
of
the
Vineyard
sent
,
was
slain
in
the
pretense
.
What
could
the
Son
of
God
do
more
for
thee
than
die
and
shed
his
blood
for
thy
benefit
,
especially
when
it
was
not
needful
for
thy
redemption
?
In
the
rigour
of
justice
it
was
necessary
that
God
should
be
incarnate
,
or
make
himself
an
Angel
to
redeem
thee
;
but
to
suffer
and
die
,
not
at
all
.
But
such
was
his
infinite
love
,
as
he
would
needs
suffer
,
and
not
with
an
ordinary
death
,
but
would
die
so
ignominiously
,
as
it
seems
he
could
not
suffer
more
.
Set
before
thy
eyes
Christ
crucified
upon
Mount
Calvarie
;
see
if
a
Man
more
infamous
be
possible
or
imaginable
,
executed
publickly
between
two
Theeves
as
a
Traitor
,
and
an
Heretick
for
broaching
false
Doctrine
,
and
making
himself
King
,
as
a
Traitor
unto
Caesar
;
Two
crimes
so
infamous
,
as
they
not
onely
defame
the
person
who
commits
them
,
but
stain
and
infect
his
whole
Stock
and
Linage
.
Behold
in
what
poverty
he
died
,
if
greater
can
be
thought
on
,
to
the
end
thou
mayest
see
,
if
it
were
possible
he
should
doe
more
for
thee
than
what
he
did
.
Whilest
he
lived
he
had
not
whereon
to
repose
his
head
,
but
yet
had
cloathes
,
wherewith
to
cover
decently
his
nakedness
;
but
when
he
died
,
even
his
garments
failed
him
:
neither
found
he
one
drop
of
water
to
refresh
his
sacred
lips
;
even
the
earth
refused
him
,
wanting
whereon
to
rest
his
reverend
feet
.
Behold
with
what
grief
and
pains
he
expired
,
since
from
head
to
foot
he
was
but
one
continued
wound
;
his
feet
and
hands
were
pierced
with
nails
,
and
his
head
with
thorns
.
All
was
a
high
expression
of
an
excessive
love
,
and
to
do
for
thee
what
he
could
:
see
then
what
thou
oughtest
to
doe
and
suffer
for
him
,
who
died
and
suffered
for
thee
what
he
could
,
and
could
do
what
he
would
.
After
all
these
benefits
consider
his
giving
himself
unto
thee
for
food
and
sustenance
in
the
most
holy
Sacrament
:
the
which
was
noted
by
Christ
,
when
he
said
,
That
the
Lord
of
the
Vineyard
built
a
Press
for
the
Wine
,
in
which
he
gave
his
most
precious
blood
.
It
seems
that
the
persons
of
the
most
holy
Trinity
were
in
competition
,
and
strove
amongst
themselves
,
who
should
most
oblige
Man
with
their
benefits
and
favours
.
Let
us
express
it
in
this
manner
:
for
to
conceive
it
,
as
it
is
in
it self
,
the
understanding
of
Angels
were
not
sufficient
.
Here
may
be
applyed
that
which
antiquity
admired
in
two
great
and
famous
Painters
.
Apelles
went
to
Rhodes
to
see
Protogenes
,
and
not
finding
him
at
home
took
a
Pensil
,
and
drew
a
most
subtle
line
,
charging
the
Servants
that
they
should
tell
their
Master
,
that
he
who
drew
that
line
was
there
to
seek
him
.
When
Protogenes
returned
,
they
told
him
what
had
happened
:
who
took
the
Pensil
,
and
drew
a
stroke
of
another
colour
through
the
middle
of
that
which
Apelles
had
drawn
,
and
going
about
his
business
commanded
his
Servants
,
that
,
if
he
came
again
,
they
should
tell
him
,
that
he
whom
he
sought
for
had
drawn
that
line
through
the
middle
of
his
.
It
seemed
there
could
not
be
imagined
a
higher
favour
and
Courtship
,
than
that
of
the
Eternal
Father
to
have
given
his
onely
Son
,
and
have
delivered
him
up
to
death
for
man
;
but
through
the
middle
of
this
favour
the
Son
drew
another
of
most
excessive
fineness
and
subtilty
,
which
is
the
institution
of
the
most
blessed
Sacrament
,
the
which
some
call
an
Extension
of
the
Incarnation
,
and
is
a
Representation
of
the
Passion
,
and
a
Character
and
Memorial
of
the
Wonders
of
God
.
Here
truely
did
the
Son
of
God
draw
the
stroke
of
his
infinite
love
,
and
consummated
all
the
Divine
benefits
:
not
onely
giving
himself
for
our
benefit
and
behoof
,
but
entring
into
our
very
breasts
to
solicit
our
love
and
affection
.
Anacreon
writes
,
That
standing
at
defiance
with
the
God
of
love
,
and
having
resisted
all
his
arrows
,
the
God
at
last
,
when
he
had
no
more
to
shoot
,
shot
himself
,
and
penetrating
his
heart
and
entrails
compell'd
him
to
yield
.
What
other
are
the
benefits
of
our
Lord
God
,
than
so
many
arrows
of
love
which
Man
resists
?
and
not
rendring
himself
neither
at
the
benefit
of
Creation
,
Conservation
,
Incarnation
,
or
Passion
,
let
him
at
last
render
himself
at
this
,
when
God
shoots
himself
into
him
,
and
enters
into
his
very
breast
and
bowels
to
solicite
his
love
.
If
he
resist
this
also
,
what
judgements
expect
him
?
Whereupon
St.
Paul
sayes
,
that
he
who
presumes
to
communicate
unworthily
,
eats
and
drinks
the
judgement
of
God
,
that
is
,
swallows
down
the
whole
weight
of
Divine
justice
.
Consider
then
how
dreadful
it
shall
be
unto
a
Sinner
,
when
he
shall
receive
a
charge
not
onely
of
his
own
being
,
and
his
own
life
,
but
also
of
the
being
and
life
or
God
,
of
the
Incarnation
,
Passion
,
Life
and
Death
of
Christ
our
Redeemer
,
who
hath
so
often
given
himself
unto
him
in
the
Sacrament
of
his
Body
and
Blood
.
The
Murtherer
who
stands
charged
with
the
life
of
a
man
,
although
it
be
of
some
wicked
person
,
yet
fears
to
be
apprehended
and
brought
to
judgement
;
how
is
it
then
that
he
,
who
is
charged
with
the
life
of
God
,
trembles
not
?
O
how
fearful
a
thing
is
it
,
when
a
vile
creature
shall
enter
into
judgement
with
his
Creatour
,
and
shall
be
demanded
an
account
of
the
blood
of
Christ
,
whose
value
is
infinite
?
What
account
can
he
give
of
such
a
benefit
,
and
of
all
the
rest
,
which
he
hath
received
,
even
from
the
greatest
unto
the
least
?
when
Christ
shall
say
unto
him
those
words
of
St.
Chrisostome
,
I
,
when
thou
hadst
no
being
,
gave
thee
one
,
inspired
thee
with
a
Soul
,
and
placed
thee
above
all
things
that
are
upon
the
Earth
.
I
for
thee
created
Heaven
,
Air
,
Sea
,
Earth
,
and
all
things
,
and
yet
am
dishonoured
by
thee
,
and
held
more
vile
and
base
than
the
Devil
himself
:
and
yet
for
all
this
have
not
ceased
to
do
thee
good
,
and
bestowed
upon
thee
innumerable
benefits
.
For
thy
sake
,
being
God
,
I
was
content
to
make
my self
a
Servant
,
was
buffetted
,
spit
upon
,
and
condemned
to
a
punishment
of
Slaves
:
and
to
redeem
thee
from
death
suffered
the
death
of
the
Cross
.
In
Heaven
I
interceded
for
thee
,
and
from
thence
sent
thee
the
Holy
Ghost
;
I
invited
thee
unto
the
Kingdom
of
Heaven
,
offered
my self
to
be
thy
Head
,
thy
Spouse
,
thy
Garment
,
thy
House
,
thy
Root
,
thy
Food
,
thy
Drink
,
thy
Shepheard
,
thy
Brother
,
I
chose
thee
for
the
Heir
of
Heaven
,
and
drew
thee
out
of
darkness
unto
light
.
To
such
excesses
of
love
what
have
we
to
answer
,
but
to
stand
astonisht
and
confounded
,
that
we
have
been
so
ungrateful
,
and
given
occasion
to
the
Devil
of
one
of
the
greatest
scorns
and
injuries
,
which
could
be
put
upon
our
Redeemer
,
when
he
shall
say
unto
him
:
Thou
createdst
man
;
for
him
wast
born
in
poverty
,
livedst
in
labours
,
and
diedst
in
pain
and
torments
.
I
have
done
nothing
for
him
,
but
would
have
drunk
his
blood
,
and
sought
to
damn
him
into
a
thousand
hells
;
and
yet
for
all
this
it
is
I
whom
he
strives
to
please
,
and
not
thee
.
Thou
doest
prepare
for
him
a
Crown
of
eternal
glory
,
I
desire
to
torment
him
in
hell
:
and
yet
he
had
rather
serve
me
without
interest
,
than
thee
for
thy
promise
of
so
great
a
reward
.
I
should
have
been
ashamed
to
have
created
and
redeemed
a
wretch
so
ungrateful
unto
him
,
from
whom
he
hath
received
so
great
benefits
;
but
since
he
loves
me
better
than
thee
,
let
him
be
mine
,
unto
whom
he
hath
so
often
given
up
himself
.
We
are
not
onely
to
give
an
account
of
these
general
benefits
,
but
of
those
which
are
more
particular
:
of
the
good
examples
which
we
have
seen
,
of
the
instructions
which
we
have
heard
,
of
the
inspirations
which
have
been
sent
us
,
and
the
Sacraments
which
we
have
received
;
we
have
much
to
do
to
correspond
with
all
these
.
Let
us
therefore
tremble
at
that
strict
judgement
;
let
us
tremble
at
our selves
,
who
are
so
careless
of
that
,
for
which
all
the
care
in
the
world
is
not
sufficient
;
And
if
it
were
not
for
the
blood
of
Christ
what
would
become
of
us
?
but
the
time
of
benefitting
our selves
by
that
will
be
then
past
;
now
is
the
time
:
and
if
we
shall
now
despise
and
outrage
it
,
in
what
case
shall
we
be
?
Let
us
not
mispend
the
time
of
this
life
,
since
so
severe
an
account
will
be
demanded
of
all
the
benefits
which
we
have
received
,
one
of
which
is
the
Time
of
this
temporal
life
,
and
the
blessings
of
it
.
Let
us
take
heed
what
use
we
make
of
it
;
let
us
not
lose
it
,
since
we
are
to
answer
for
every
part
of
it
.
This
time
is
bestowed
upon
us
wherein
to
do
penance
,
and
a
most
strict
account
will
be
demanded
of
us
,
if
we
despise
it
.
It
is
not
ours
,
for
which
we
are
to
answer
:
we
are
not
the
Lords
of
time
;
let
us
not
therefore
dispose
of
it
for
our
own
pleasure
,
but
for
the
service
of
God
,
whose
it
is
.
This
consideration
were
sufficient
to
with-draw
our
affection
from
the
goods
of
this
life
,
and
to
settle
it
upon
those
which
are
eternal
,
since
we
are
not
Masters
of
time
and
the
things
which
are
in
it
,
but
are
as
Stewards
to
account
for
it
and
them
.
Being
therefore
to
give
a
reason
how
we
have
employed
them
for
the
service
of
God
Almighty
,
let
us
not
without
reason
abuse
them
for
our
own
vain
gust
and
pleasure
.
CAP.
V.
How
God
even
in
this
life
passes
a
most
rigorous
Judgement
.
ALl
that
we
have
hitherto
spoken
concerning
the
rigour
of
the
Divine
Tribunal
,
before
which
the
Soul
is
at
the
end
of
life
to
appear
,
and
to
give
an
account
unto
his
Redeemer
,
is
far
short
of
what
really
is
to
be
.
To
the
end
therefore
that
we
may
conceive
it
something
better
,
I
shall
here
propose
the
severity
wherewith
God
executes
his
Judgements
even
in
this
life
,
wherein
he
makes
use
of
mercy
,
that
from
thence
we
may
collect
the
rigour
of
the
other
,
where
he
is
onely
to
use
his
Justice
.
I
will
pour
out
all
my
rage
upon
thee
,
and
will
accomplish
my
fury
in
thee
;
I
will
judge
thee
according
to
thy
wayes
,
and
will
lay
forth
all
thy
wickedness
against
thee
;
my
eyes
shall
not
pardon
thee
,
neither
will
I
have
mercy
.
I
will
charge
thee
with
all
thy
misdeeds
,
and
thy
abominations
shall
be
in
the
middle
of
thee
:
and
thou
shalt
know
that
I
am
the
Lord
which
smites
.
And
presently
he
adds
,
My
wrath
shall
be
upon
all
the
people
,
the
sword
without
,
and
pestilence
and
famine
within
;
he
who
is
in
the
field
shall
die
by
the
sword
,
and
they
who
are
in
the
City
shall
be
devoured
by
pestilence
and
famine
:
and
they
who
flye
,
shall
save
themselves
,
and
shall
all
remain
in
the
Mountains
,
as
the
Doves
of
the
Valleys
,
trembling
in
their
iniquity
:
their
hands
shall
be
disjoynted
,
and
their
knees
shall
resolve
into
water
,
for
the
great
fear
and
amazement
which
God
in
his
wrath
shall
send
vpon
them
.
But
it
is
not
much
that
the
Lord
should
deal
thus
with
sinners
,
who
have
forsaken
their
God
,
since
even
against
those
,
who
are
desirous
to
do
all
for
his
honour
,
he
proceeds
with
much
rigour
.
Let
us
now
see
what
was
found
by
those
eyes
of
fire
,
with
which
Christ
so
narrowly
examined
the
works
of
those
seaven
Bishops
,
who
were
such
as
he
himself
vouchsafes
to
call
them
Angels
.
Truly
he
found
much
to
reprehend
in
them
,
that
it
might
be
verified
which
was
spoken
in
Job
,
that
he
found
iniquity
in
his
Angels
.
Who
would
have
thought
,
that
St.
Timothy
,
of
whom
the
Apostle
was
so
confident
,
and
of
whom
he
made
so
great
esteem
,
should
deserve
that
God
should
take
away
his
Chair
,
and
deprive
him
of
his
Church
of
Ephesus
?
yet
Christ
found
him
worthy
of
so
great
a
chastisement
,
and
threatens
to
do
it
,
if
he
did
not
amend
:
and
complains
that
he
was
fallen
from
his
former
zeal
,
exhorting
him
to
do
penance
,
which
certainly
he
performed
,
as
perceiving
it
very
necessary
for
him
.
Greater
faults
he
found
in
the
Bishop
of
Pergamus
,
as
also
in
him
of
Thiatira
,
who
was
St.
Carpus
:
and
in
like
manner
exhorts
them
both
to
do
penance
.
And
that
it
may
appear
how
different
are
the
judgements
of
God
from
those
of
men
,
although
the
Bishop
of
Sardis
was
held
by
all
for
a
most
holy
man
,
that
he
had
gained
a
great
opinion
of
vertue
,
and
that
he
did
many
good
works
,
yet
Jesus
Christ
found
he
was
so
far
from
being
a
Saint
,
that
he
remained
in
mortal
sin
.
O
holy
good
God
,
who
would
not
tremble
,
that
he
who
passed
amongst
men
for
an
Angel
,
should
by
thee
be
reputed
as
a
Devil
?
but
no
less
dreadful
is
that
which
passed
with
the
Bishop
of
Laodicia
,
whose
Conscience
did
not
accuse
him
of
any
thing
,
who
thought
he
had
complyed
with
his
obligations
,
that
he
exercised
great
vertues
,
had
no
remorse
of
any
grievous
fault
or
matter
of
importance
,
and
yet
for
all
this
he
was
so
contrary
in
the
Divine
sight
,
that
the
Lord
sayes
he
was
a
miser
and
miserable
,
poor
,
blind
and
naked
of
all
vertue
.
Well
said
the
Wise-man
,
That
man
knoweth
not
whether
he
be
worthy
of
love
or
hate
.
And
David
had
reason
to
demand
of
God
that
he
would
cleanse
him
from
the
sins
he
knew
not
.
O
most
holy
Lord
and
most
righteous
Judge
,
how
happens
it
that
men
fear
thee
not
,
since
for
what
they
themselves
know
they
ought
to
tremble
;
and
although
they
hold
themselves
for
just
,
and
are
not
conscious
of
any
enormous
fault
,
yet
that
which
thou
knowest
onely
is
sufficient
to
condemn
them
?
Let
us
quake
that
God
is
to
demand
an
account
of
those
sins
,
which
we
our selves
are
ignorant
of
,
as
he
did
of
this
Bishop
of
Laodicia
,
and
also
of
sins
committed
by
others
,
as
he
did
of
him
of
Thiatira
.
The
divine
eyes
of
Christ
pierce
not
only
into
our
secret
sins
,
and
the
sins
of
others
,
but
also
discover
those
of
Omission
;
and
therefore
he
reprehended
the
omission
of
the
Bishop
of
Pergamus
,
although
he
was
very
faithful
unto
God
in
all
good
works
,
and
sought
his
glory
,
and
the
exaltation
of
his
holy
name
;
and
likewise
searches
into
all
our
evil
works
as
well
known
as
hid
,
as
well
our
own
as
others
,
and
also
into
our
good
works
,
when
they
are
not
done
with
fervour
and
perfection
.
Let
us
tremble
that
in
St.
Timothy
he
found
his
works
not
fervent
:
but
much
more
that
in
the
holy
Bishop
of
Philadelphia
,
who
was
irreprehensible
,
and
had
not
slackned
nor
fallen
off
from
his
first
zeal
,
yet
he
found
wherein
to
reprehend
him
,
not
for
commission
of
what
was
bad
,
not
for
omission
of
what
was
good
,
not
for
remission
of
his
former
fervour
,
but
only
because
he
had
little
vertue
,
whereas
in
truth
this
most
holy
Bishop
had
great
merits
,
for
which
he
was
much
favoured
and
beloved
of
God
.
But
as
our
obligations
are
infinite
,
so
there
is
no
vertue
,
no
sancticty
,
which
in
his
fight
appears
not
little
.
So
precise
,
so
exact
is
the
Divine
judgement
,
that
of
seaven
Bishops
,
which
were
reputed
Angels
,
he
found
in
six
wherewith
to
judge
and
reprehend
them
;
in
one
negligence
,
in
another
inconstancy
and
dismaidness
,
in
another
slackness
and
remissness
of
zeal
,
in
another
weariness
and
want
of
perseverance
,
in
another
fear
,
in
another
tepidness
and
indiscretion
,
and
in
two
at
least
that
they
were
in
mortal
sin
.
And
if
in
such
Angels
his
divine
eyes
found
wherewith
to
be
offended
,
what
will
they
find
in
us
sinners
?
The
knowledge
,
that
Christ
had
judged
them
,
was
of
great
profit
unto
those
Bishops
,
causing
them
ever
after
to
comply
with
their
duties
with
great
fervour
;
and
for
those
,
who
are
known
who
they
were
,
it
is
certain
that
they
died
Saints
,
and
for
such
are
celebrated
by
the
holy
Church
.
It
may
also
be
profitable
unto
us
,
to
know
that
we
are
likewise
to
be
judged
with
equal
rigour
,
that
we
may
not
offend
him
,
unto
whom
we
owe
so
much
;
that
we
may
not
be
tepid
in
his
service
,
but
perform
our
works
fully
,
perfectly
and
compleatly
.
Let
the
tepid
fear
those
words
which
our
Saviour
said
unto
one
of
those
Bishops
,
I
would
thou
wert
either
hot
or
cold
;
but
because
thou
art
luke-warm
,
I
shall
begin
to
vomit
thee
out
of
my
mouth
.
Of
this
Menace
an
Interpreter
notes
,
that
it
is
more
dreadful
,
Sardis
,
I
find
not
thy
works
full
before
my
God
.
Let
us
therefore
see
how
our
Charity
stands
,
whether
it
be
full
or
not
.
For
it
is
not
full
,
if
we
love
this
man
,
and
not
that
;
if
we
wish
well
unto
our
benefactor
,
and
abhorre
him
who
does
us
injurie
;
if
we
work
onely
and
not
also
suffer
;
let
us
see
if
we
bear
the
burthens
of
our
neighbour
as
if
they
were
our
own
;
if
we
preferre
the
conveniency
of
others
before
our
own
;
if
we
embrace
with
a
desire
of
pleasing
God
Almighty
things
hard
and
painful
;
and
if
we
love
him
not
with
words
but
deeds
.
Let
us
see
if
our
Humility
be
full
,
if
we
do
not
onely
hate
honours
,
but
desire
to
be
despised
;
if
we
do
not
onely
not
preferre
our selves
before
any
,
but
abase
our selves
below
all
.
Let
us
see
if
our
Patience
be
full
;
if
we
had
not
rather
suffer
this
than
that
;
if
we
do
not
onely
suffer
,
but
not
complain
.
Let
us
see
whether
our
Obedience
be
full
;
if
we
obey
in
things
easie
,
and
not
in
difficult
and
troublesome
;
if
our
equal
,
and
not
inferiour
;
if
we
look
upon
God
,
and
not
upon
Man
;
if
we
do
it
with
repugnancy
,
and
not
with
delight
.
See
if
the
rest
of
thy
vertues
be
full
:
thou
art
to
give
an
account
of
all
;
endeavour
to
give
a
good
one
;
see
if
thou
be
not
found
in
that
day
with
vain
and
empty
works
;
for
thou
shalt
not
onely
be
demanded
,
if
thou
hast
done
them
good
ones
,
but
if
thou
hast
done
them
well
.
If
even
in
this
life
God
will
chastize
our
carelesness
,
what
will
he
do
in
the
other
?
Let
us
draw
strength
out
of
weakness
,
that
we
may
with
all
our
power
and
all
our
forces
serve
him
who
hath
done
so
much
for
us
.
Let
us
see
what
we
have
received
,
that
we
may
know
what
we
are
to
return
;
let
us
look
upon
the
greatness
of
those
benefits
which
have
been
conferred
upon
us
,
that
we
may
know
how
to
measure
our
gratitude
accordingly
:
and
as
the
benefits
of
God
have
been
full
and
plentifully
heaped
upon
us
,
let
not
our
thanks
and
services
be
short
and
nigardly
.
Our
Lord
forgot
not
to
put
the
seaven
Prelates
in
mind
of
their
obligation
for
his
benefits
;
and
therefore
said
unto
the
Bishop
of
Sardis
,
Keep
in
thy
mind
in
what
manner
thou
hast
received
;
because
in
divine
benefits
we
are
not
onely
to
be
thankful
for
the
substance
,
but
for
the
manner
and
circumstances
of
them
,
that
our
gratitude
may
not
onely
consist
in
the
substance
of
good
works
,
but
in
the
manner
and
circumstance
of
doing
them
,
performing
them
fully
,
perfectly
,
and
compleatly
;
and
seeing
God
hath
bestowed
his
benefits
out
of
his
infinite
love
upon
us
,
let
us
also
serve
him
with
a
perfect
and
unfeigned
affection
:
and
since
he
hath
employed
his
omnipotency
for
our
good
and
profit
,
let
us
employ
our
forces
and
faculties
for
his
glory
and
service
.
CAP.
VI.
Of
the
End
of
all
Time
.
BEsides
the
end
of
the
particular
time
of
this
life
,
the
universal
end
of
all
time
is
much
to
be
considered
;
that
,
since
humane
ambition
passes
the
limits
of
this
life
,
and
desires
honour
and
a
famous
memory
after
it
,
Man
may
know
that
after
this
death
,
there
is
another
death
to
follow
,
in
which
his
memory
shall
also
die
and
vanish
away
as
smoke
.
After
that
we
have
finisht
the
time
of
this
life
,
the
end
of
all
time
is
to
succeed
,
which
is
to
give
a
period
unto
all
which
we
leave
behind
us
.
Let
man
therefore
know
that
those
things
,
which
he
leaves
behind
for
his
memory
after
death
,
are
as
vain
as
those
which
he
enjoyed
in
life
.
Let
him
raise
proud
Mausoleums
,
Let
him
erect
Statues
of
Marble
,
Let
him
build
populous
Cities
,
Let
him
leave
a
numerous
Kindred
,
Let
him
write
learned
Books
,
Let
him
stamp
his
Name
in
brass
,
and
fix
his
Memory
with
a
thousand
nails
,
All
must
have
an
end
;
his
Cities
shall
sink
,
his
Statues
fall
,
his
Family
and
Linage
perish
,
his
Books
be
burned
,
his
Memory
be
defaced
,
and
all
shall
end
,
because
all
time
must
end
.
It
much
imports
us
to
perswade
our selves
of
this
truth
,
that
we
may
not
be
deceived
in
the
things
of
this
world
,
That
not
only
our
pleasures
and
delights
are
to
end
in
death
,
but
our
memories
at
the
farthest
are
to
end
with
Time
;
And
since
all
are
to
conclude
,
all
are
to
be
despised
as
vain
and
perishing
.
Cicero
,
although
immoderately
desirous
of
fame
and
honour
,
By
reason
of
deluges
and
burnings
of
the
earth
,
which
mu●●
of
necessity
happen
within
a
certain
time
,
we
cannot
attain
glory
not
so
much
as
durable
for
any
long
time
,
much
less
eternal
.
In
this
world
no
memory
can
be
immortal
,
since
Time
and
the
World
it self
are
mortal
;
and
the
time
will
come
,
when
time
shall
be
no
more
.
But
this
truth
is
like
the
memory
of
death
,
which
by
how
much
it
is
more
important
,
by
so
much
men
think
lest
of
it
,
and
practically
do
not
believe
it
.
But
God
,
that
his
divine
providence
and
care
might
not
be
wanting
,
hath
also
in
this
taken
order
,
that
a
matter
of
so
great
concernment
should
be
published
with
all
solemnity
,
first
by
his
Son
,
after
by
his
Apostles
,
and
then
by
Angels
.
There
shall
be
mo
more
time
.
With
what
could
this
truth
be
more
confirmed
,
than
by
the
Oath
of
so
great
and
powerful
and
an
Angel
?
The
greatness
and
solemnity
of
the
Oath
gives
us
to
understand
the
weight
and
gravity
of
the
thing
affirmed
both
in
respect
of
it self
,
and
the
importance
of
us
to
know
it
.
If
the
death
of
a
Monarch
or
Prince
of
some
corner
of
the
world
,
prognosticated
by
an
Eclipse
or
Comet
,
cause
a
fear
and
amazement
in
the
beholders
,
what
shall
the
death
of
the
whole
World
,
and
with
it
all
things
temporal
,
and
of
Time
it self
foretold
by
an
Angel
with
so
prodigious
an
apparition
,
and
so
dreadful
a
noise
produce
in
them
,
who
seriously
consider
it
?
For
us
also
this
thought
is
most
convenient
,
whereby
to
cause
in
us
a
contempt
of
all
things
temporal
.
Let
us
therefore
be
practically
perswaded
,
that
not
onely
this
life
shall
end
,
but
that
there
shall
be
also
an
end
of
Time
.
Time
shall
bereave
Man
of
this
life
,
and
Time
shall
bereave
the
World
of
his
,
whose
end
shall
be
no
less
horrible
than
that
of
Man
;
but
how
much
the
whole
World
and
the
whole
Race
of
mankind
exceeds
one
particular
person
,
by
so
much
shall
the
universal
end
surpass
in
terrour
the
particular
end
of
this
life
.
For
this
cause
the
Prophecies
,
which
foretell
the
end
of
the
World
,
are
so
dreadful
,
that
if
they
were
not
dictated
by
the
holy
Spirit
of
God
,
they
would
be
thought
incredible
.
Christ
therefore
our
Saviour
having
uttered
some
of
them
unto
his
Disciples
,
because
they
seemed
to
exceed
all
that
could
be
imagined
,
in
the
conclusion
confirmed
them
with
that
manner
of
Oath
or
Asseveration
,
which
he
commonly
used
in
matters
of
greatest
importance
:
I
say
unto
you
,
that
the
world
shall
not
end
before
all
these
things
are
fulfilled
.
Heaven
and
earth
shall
fail
,
but
my
words
shall
not
fail
.
Let
us
believe
then
that
Time
shall
end
,
and
that
the
World
shall
die
,
and
that
,
if
we
may
so
say
,
a
most
horrible
and
disastrous
death
;
let
us
believe
it
,
since
the
Angels
and
the
Lord
of
Angels
have
sworn
it
.
If
it
be
so
then
,
that
those
memorials
of
men
,
which
seemed
immortal
,
must
at
last
end
,
since
the
whole
Race
of
man
is
to
end
,
let
us
only
strive
to
be
preserved
in
the
eternal
memory
of
him
,
who
hath
no
end
;
and
let
us
no
less
despise
to
remain
in
the
fading
memory
of
men
who
are
to
die
,
than
to
enjoy
the
pleasures
of
our
senses
which
are
to
perish
.
As
the
hoarding
up
of
riches
upon
earth
is
but
a
deceit
of
Avarice
,
so
the
desire
of
eternizing
our
memory
is
an
errour
of
Ambition
.
The
covetous
man
must
then
leave
his
wealth
when
he
leaves
his
life
,
if
the
Theef
in
the
mean
time
do
not
take
it
from
him
:
and
fame
and
renown
must
end
with
the
World
,
if
envy
or
oblivion
deface
it
not
before
.
All
,
that
is
to
end
,
is
vain
;
this
World
therefore
and
all
which
is
esteemed
in
it
is
vain
,
all
is
vanity
of
vanities
,
Let
us
onely
aim
and
aspire
unto
the
eternal
,
because
the
just
onely
,
as
the
Prophet
sayes
,
shall
remain
in
the
eternal
memory
of
God
.
The
memory
of
man
is
(
as
men
themselves
)
frail
and
perishing
.
What
man
ambitious
of
a
perpetual
memory
would
not
rather
choose
to
be
esteemed
by
ten
men
,
who
were
to
live
a
hundred
years
,
than
,
by
a
thousand
,
who
were
to
die
immediately
after
him
?
Let
us
therefore
desire
to
be
in
the
memory
of
God
,
whose
life
is
eternity
.
Our
memory
amongst
men
can
last
no
longer
than
men
themselves
,
which
shall
all
die
like
us
;
and
there
can
be
no
memory
immortal
amongst
those
who
are
mortal
.
It
is
therefore
very
expedient
,
that
the
end
of
the
World
should
be
accompanied
by
the
universal
Judgement
of
all
men
,
wherein
shall
be
revealed
their
most
secret
and
hidden
thoughts
and
anions
:
That
the
murtherer
who
hath
slain
his
neighbour
,
lest
he
should
discover
his
wickedness
,
may
not
hope
that
therefore
it
shall
remain
conceal'd
:
and
That
no
,
man
should
be
bold
to
sin
for
want
of
witnesses
,
since
the
whole
World
shall
then
know
that
,
which
,
if
any
but
himself
had
known
here
,
would
have
burst
his
heart
with
shame
and
sorrow
.
CAP.
VII
.
How
the
Elements
and
the
Heavens
are
to
change
at
the
end
of
Time
.
LEt
us
now
look
upon
the
strange
manner
of
the
end
of
the
World
,
which
being
so
terrible
,
gives
us
to
understand
the
vanity
and
deceit
of
all
things
in
it
,
and
the
great
abuse
of
them
by
man
;
for
questionless
were
it
not
for
the
great
malice
and
wickedness
,
which
raigns
in
the
World
,
the
period
of
it
would
not
be
so
horrible
and
disastrous
.
His
zeal
shall
take
up
arms
,
and
shall
arm
the
creatures
to
revenge
him
of
his
enemies
;
he
shall
put
on
Justice
as
a
breast-plate
,
and
righteous
Judgement
as
a
helmet
,
and
he
shall
take
Equity
as
a
buckler
,
and
shall
sharpen
his
Wrath
as
a
lance
,
and
the
circuit
of
the
earth
shall
fight
for
him
.
Thunderbolts
shall
be
sent
from
the
clouds
as
from
a
well-shooting
how
,
and
shall
nit
fail
to
hit
the
mark
,
and
Hail
shall
be
sent
full
of
stormy
wrath
.
The
Waters
of
the
sea
shall
threaten
them
,
the
Rivers
shall
combat
furiously
,
a
most
strong
Wind
shall
rise
against
them
,
and
shall
divide
them
as
a
whirle-wind
.
Very
dreadful
are
those
words
,
although
they
contain
but
the
Warre
,
which
three
of
the
Elements
are
to
make
against
Sinners
;
but
not
onely
Fire
,
Air
and
Water
,
but
Earth
also
and
Heaven
(
as
it
appears
in
other
places
of
Scripture
)
shall
fall
upon
them
and
confound
them
;
for
all
creatures
shall
express
their
fury
in
that
day
,
and
shall
rise
against
man
:
and
if
the
clouds
shall
discharge
thunderbolts
and
stones
upon
their
heads
,
the
Heavens
shall
shoot
no
less
balls
than
Stars
,
which
,
as
Christ
sayes
,
shall
fall
from
thence
.
If
Hail
no
bigger
than
little
stones
falling
but
from
the
clouds
destroy
the
fields
,
and
sometimes
kills
the
lesser
sort
of
cattle
,
what
shall
pieces
of
Stars
do
falling
from
the
Firmament
or
some
upper
Region
?
It
is
no
amplification
which
the
Gospel
uses
,
when
it
sayes
,
That
men
shall
wither
with
fear
of
what
shall
fall
upon
the
whole
frame
of
nature
:
for
as
in
Man
,
which
is
called
the
Lesser
world
,
when
he
is
to
die
,
the
humours
,
which
are
as
the
Elements
,
are
troubled
and
out
of
order
,
his
eyes
,
which
are
as
the
Sun
and
Moon
,
are
darkned
,
his
other
senses
,
which
are
as
the
lesser
stars
,
fall
away
,
his
reason
,
which
is
as
the
celestial
vertues
,
is
off
the
hinges
:
so
in
the
death
of
the
greater
World
,
before
it
dissolve
and
expire
,
the
Sun
shall
be
turned
into
darkness
,
the
Moon
into
blood
,
the
Stars
shall
fall
,
and
the
whole
World
shall
tremble
with
a
horrid
noise
.
If
the
Sun
,
Moon
,
and
other
celestial
bodies
,
which
are
held
incorruptible
,
shall
suffer
such
changes
,
what
shall
be
done
with
those
frail
and
corruptible
Elements
of
Earth
,
Air
,
and
Water
?
If
this
inferiour
World
do
,
as
the
Philosophers
say
,
depend
upon
the
Heavens
,
those
celestial
bodies
being
altered
and
broken
in
pieces
,
in
what
estate
must
the
lower
Elements
remain
,
when
the
Vertues
of
Heaven
shall
faulter
,
and
the
wandring
Stars
shall
lose
their
way
,
and
fail
to
observe
their
order
?
How
shall
the
Air
be
troubled
with
violent
and
sudden
Whirle-winds
,
dark
Tempests
,
horrible
Thunders
,
and
furious
flashes
of
Lightning
?
and
how
shall
the
Earth
tremble
with
dreadful
Earth-quakes
,
opening
her self
with
a
thousand
mouthes
,
and
casting
forth
as
it
were
whole
Volcanies
of
fire
and
sulphur
,
and
not
content
to
overthrow
the
loftiest
Towers
,
shall
swallow
up
high
Mountains
,
and
bury
whole
Cities
in
her
entrails
?
How
shall
the
Sea
then
rage
,
mounting
his
proud
waves
above
the
clouds
,
as
if
they
meant
to
overwhelm
the
whole
Earth
,
and
shall
certainly
drown
a
great
part
of
it
?
The
roaring
of
the
Ocean
shall
astonish
those
who
are
far
distant
from
the
Sea
,
and
inhabit
in
the
middest
of
the
firm
land
;
wherefore
Christ
our
Saviour
said
,
What
shall
men
do
in
this
general
perturbation
of
Nature
?
they
shall
remain
amazed
and
pale
as
death
.
What
comfort
shall
they
have
?
they
shall
stand
gazing
one
upon
another
,
and
every
one
shall
conceive
a
new
fear
by
beholding
in
,
his
neighbours
face
the
image
of
his
own
death
.
What
fear
and
horrour
shall
then
possess
them
,
when
they
shall
hourly
expect
the
success
and
dire
effects
portended
by
these
monstrous
prodigies
?
All
Commerce
shall
then
cease
,
the
Market-places
shall
be
unpeopled
,
and
the
Tribunals
remain
solitary
and
silent
;
none
shall
be
then
ambitious
of
honours
,
none
shall
seek
after
pastimes
and
new
invented
pleasures
;
nor
shall
the
covetous
wretch
then
busie
himself
with
the
care
of
his
treasures
;
none
shall
frequent
the
Palaces
of
Kings
and
Princes
,
but
through
fear
shall
forget
even
to
eat
and
drink
;
all
their
care
shall
be
employed
how
to
escape
those
Deluges
,
Earthquake
and
lightnings
,
seeking
for
places
of
security
which
they
shall
not
meet
with
.
Who
will
then
value
his
own
Descent
and
Linage
?
who
the
nobleness
of
his
Arms
and
atchievements
?
who
his
Wisdom
and
Talents
?
who
will
remember
the
Beauty
he
hath
once
doted
upon
?
who
the
sumptuous
Buildings
he
hath
reared
?
who
his
acute
and
well-composed
Writings
?
who
his
Discretion
and
Gravity
in
his
discourse
?
And
if
we
shall
forget
what
we
our selves
most
valued
and
gloried
in
,
how
shall
we
remember
that
of
others
?
what
remembrance
shall
there
then
be
of
the
acts
of
that
great
Alexander
?
Of
the
Learning
of
Aristotle
?
and
the
Endowments
of
the
most
renowned
men
of
the
world
?
Their
Fame
shall
remain
from
thence
forward
for
ever
buried
,
and
shall
die
with
the
World
for
a
whole
Eternity
.
The
Mariners
,
when
in
some
furious
Tempest
they
are
upon
the
point
of
sinking
,
how
are
they
amazed
at
the
rage
of
the
watry
Element
?
how
grieved
and
afflicted
with
the
ruine
which
threatens
them
?
what
prayers
and
vows
do
they
send
up
to
Heaven
?
how
disinteressed
are
they
of
all
worldly
matters
,
since
they
fling
their
wealth
and
riches
into
the
Sea
,
for
which
they
have
run
such
hazard
?
In
what
condition
shall
be
then
the
Inhabitants
of
the
Earth
,
when
not
onely
the
Sea
with
his
raging
,
but
Heaven
and
Earth
with
a
thousand
prodigies
shall
affright
them
?
when
the
Sun
shall
put
on
a
Robe
of
mourning
,
and
amaze
them
with
the
horrour
of
his
darkness
:
when
the
Moon
shall
look
like
blood
,
the
Stars
fall
,
and
the
Earth
shake
them
with
its
unquiet
trembling
:
when
the
Whirlwinds
shall
throw
them
off
their
legs
,
and
frequent
and
thick
flashes
of
Lightning
dazle
their
sight
,
and
confound
their
understanding
:
what
shall
Sinners
then
do
,
for
whose
sake
all
these
fearful
wonders
shall
happen
?
§
2.
The
fear
and
astonishment
which
shall
fall
upon
mankind
,
when
the
whole
power
and
concourse
of
Nature
shall
be
armed
against
Sinners
,
may
be
perceived
by
the
fear
which
hath
been
caused
by
some
particular
of
those
changes
,
which
are
foretold
to
happen
in
the
end
of
the
World
altogether
,
and
every
one
in
great
excess
.
Let
us
therefore
by
the
consideration
of
the
particular
judge
how
dreadful
shall
be
the
conjunction
of
so
many
and
so
great
calamities
.
And
to
begin
with
the
Earth
the
most
dull
and
heavy
of
all
the
Elements
,
Cardinal
Jacobus
Papiensis
,
Chersonesus
,
Alexandria
,
Bithinia
,
Antioch
,
Hellespont
,
the
two
Phrygia's
,
the
greatest
part
of
the
East
,
and
many
Nations
of
the
West
.
And
that
we
may
also
say
something
of
the
fury
of
the
Sea
,
even
against
those
who
were
far
distant
from
the
rage
of
his
waves
,
and
thought
themselves
secure
in
their
own
houses
:
Most
horrible
was
that
Earthquake
related
by
S.
Jerome
,
Ammianus
Marcellinus
,
who
was
an
eye-witness
of
it
,
which
happened
not
long
after
the
death
of
the
Emperour
Julian
,
wherein
not
onely
the
Earth
trembled
,
but
the
Sea
out-past
his
limits
as
in
another
Deluge
,
and
turned
again
to
involve
the
Earth
as
in
the
first
Chaos
.
Ships
floated
in
Alexandria
above
the
loftiest
buildings
,
and
in
other
places
above
high
hills
;
and
after
that
the
Sea
was
calmed
and
returned
into
his
channel
,
many
Vessels
in
that
City
(
as
Nicephorus
writes
)
remained
upon
the
top
of-houses
,
Ammianus
Marcellinus
,
,
Procopius
the
Tyrant
being
yet
alive
,
the
2●
.
of
July
,
the
year
wherein
Valentinian
was
first
time
Consul
with
his
Brother
,
the
Elements
throughout
the
whole
compass
of
the
Earth
suddenly
fell
unto
such
distempers
and
disorders
,
as
neither
true
stories
have
ever
mentioned
,
nor
false
feigned
.
A
little
before
morning
the
Heavens
being
first
over-cast
with
a
dark
Tempest
,
intermixt
with
frequent
thunders
,
and
horrid
flashes
of
lightning
,
the
whole
body
of
the
Earth
moved
,
and
the
Sea
being
violently
driven
back
retired
in
such
manner
as
the
most
hidden
bottom
of
it
was
discovered
;
so
as
many
unknown
sorts
of
Fishes
were
seen
stretched
out
upon
the
mud
.
Those
vast
profoundities
beholding
then
the
Sun
,
whom
Nature
from
the
beginning
of
the
world
had
hid
under
so
immense
a
mass
of
waters
,
many
Ships
remained
upon
the
Oase
or
floating
in
small
gullets
:
and
Fishes
were
taken
up
with
mens
hands
gasping
upon
the
dry
sands
;
but
in
short
time
the
waves
of
the
Sea
,
inraged
to
see
themselves
banisht
from
their
natural
seats
,
lifted
themselves
up
with
great
fury
against
the
Islands
,
and
far
extended
Coasts
of
the
Continent
;
and
what
Cities
or
Buildings
they
encountred
were
violently
overthrown
and
evened
with
the
ground
;
in
so
much
as
the
face
of
the
World
changed
by
the
furious
discord
of
the
Elements
produced
many
unheard
of
Prodigies
.
For
the
vast
body
of
the
waters
suddenly
and
unexpectedly
returning
and
entring
far
into
the
land
,
many
thousands
of
people
were
drowned
,
whose
dead
bodies
,
after
the
swellings
of
the
waves
were
asswaged
and
retired
unto
their
natural
and
usual
bed
,
were
found
,
some
with
their
faces
downward
grovling
upon
the
Earth
,
some
upwards
looking
upon
the
Heavens
;
and
some
great
Ships
the
waters
left
upon
the
tops
of
houses
,
as
it
happened
in
Alexandria
:
others
far
from
the
Sea-shore
,
and
as
we
our selves
are
witness
,
who
saw
one
,
as
we
passed
by
Methion
,
then
old
and
worm-eaten
.
All
this
lamentable
story
is
from
Ammianus
Marcellinus
.
No
less
fearful
is
that
which
is
related
by
Nauclerus
and
Trithemius
,
that
the
year
1218.
The
Air
also
,
which
is
an
Element
so
sweet
and
gentle
,
in
which
we
live
,
and
by
which
we
breath
,
when
God
slacking
the
bridle
draws
force
out
of
weakness
,
with
no
less
fury
ruins
and
overthrows
all
it
meets
.
It
hath
been
seen
to
tear
up
whole
woods
by
the
roots
,
and
transport
the
trees
to
places
far
distant
.
Conradus
Argentinas
writes
,
That
Henry
the
sixth
being
Emperour
,
he
himself
saw
great
Beams
of
Timber
blown
from
the
roof
of
the
chief
Church
in
Ments
,
as
big
as
the
Beams
of
a
Wine-press
,
and
that
of
heavy
wood
as
Oak
,
flying
in
the
air
above
a
miles
distance
.
Above
all
who
is
not
amazed
at
what
Josephus
writes
in
his
Antiquities
,
and
Eusebius
in
Praepar
.
Evangel
.
that
the
Tower
of
Babylon
,
which
was
the
most
strong
and
prodigious
Building
of
the
World
,
was
by
God
overthrown
with
a
Tempest
?
What
shall
I
speak
of
those
fearful
Tempests
of
hail
and
lightning
,
flying
through
the
air
from
place
to
place
to
chastize
Sinners
:
one
of
which
slew
all
the
Flocks
and
Heards
of
the
Egyptians
:
And
in
Palestine
of
another
Hail
of
a
strange
greatness
,
that
slew
innumerable
Amorites
?
Of
latter
times
in
these
parts
in
the
year
1524.
Clavitellus
writes
that
near
Cremona
there
fell
Hail
as
big
as
Hens
eggs
;
Olaus
Magnus
writes
that
in
the
North
Hail
hath
fallen
as
big
as
the
head
of
a
man
.
And
the
Tripartite
cap
History
,
that
the
year
369.
there
happened
such
a
Tempest
in
Constantinople
,
that
the
Hail
was
as
rocks
.
Certainly
it
is
not
then
much
what
the
Prophet
Ezekiel
sayes
,
that
in
the
end
of
the
World
shall
fall
huge
stones
:
and
what
St.
John
writes
,
that
they
shall
be
of
the
weight
of
a
talent
,
which
is
125
pounds
of
Roman
weight
.
With
what
horrible
thunder
shall
that
Tempest
resound
,
which
shall
throw
a
stone
of
that
greatness
?
In
Seythia
they
write
that
divers
persons
have
fallen
dead
with
the
terrible
noise
of
the
thunders
in
those
parts
.
What
noise
then
shall
those
last
Tempests
make
,
which
God
shall
send
in
the
end
of
the
World
?
All
those
alterations
past
of
the
Elements
are
no
more
than
skirmishes
.
What
shall
then
be
the
battel
which
they
are
to
give
unto
Sinners
,
when
the
Heavens
shall
shoot
it's
arrows
,
and
give
the
Alarm
with
prodigious
thunders
,
and
shall
declare
their
wrath
with
horrible
apparitions
?
§.
3.
But
that
this
most
fearful
alteration
of
the
creatures
,
which
shall
happen
,
may
be
yet
more
apparent
,
we
will
specifie
.
some
of
them
out
of
the
Apocalyps
of
St.
John
.
Very
dreadful
is
that
which
he
mentions
in
the
eighth
Chapter
of
hail
,
and
fire
,
with
a
rain
of
blood
,
so
general
,
and
in
such
abundance
,
that
it
shall
destroy
the
third
part
of
the
Earth
,
of
trees
and
green
herbs
.
How
horrible
an
amazement
shall
so
general
a
rain
cause
amongst
men
?
But
it
is
not
so
to
end
.
For
immediately
shall
appear
in
the
Air
a
huge
mountain
of
fire
,
which
shall
fall
all
at
once
into
the
Sea
,
and
dividing
it self
into
several
bodies
shall
burn
the
third
part
of
the
Fishes
,
the
third
part
of
Ships
,
and
of
what
else
shall
be
in
the
Ocean
.
The
like
effect
shall
proceed
from
a
flame
or
prodigious
Comet
,
which
falling
into
the
Rivers
and
Fountains
,
and
there
dividing
it self
into
several
parts
,
shall
turn
the
waters
bitter
as
wormwood
,
and
make
them
so
pestilential
,
as
they
shall
infect
those
who
drink
them
,
and
many
shall
die
with
their
taste
.
An
Angel
shall
then
smite
the
Sun
,
Moon
,
and
Stars
,
Many
other
plagues
shall
happen
in
those
last
dayes
.
For
as
before
that
God
drowned
the
Aegyptians
,
and
delivered
his
people
,
he
sent
such
plagues
upon
Aegypt
as
are
recorded
in
Exodus
:
so
before
the
general
destruction
of
Sinners
in
that
universal
Deluge
,
and
Sea
of
fire
,
which
shall
cover
the
whole
Earth
,
and
out
of
which
the
Saints
are
to
escape
free
,
so
much
greater
plagues
shall
proceed
,
as
the
whole
World
is
greater
than
Aegypt
.
For
not
onely
the
Rivers
and
Fountains
shall
then
ce
turned
into
blood
,
but
the
whole
Sea
shall
be
converted
into
a
most
black
gore
.
The
Lord
shall
also
in
those
days
send
horrible
botches
and
sores
upon
men
;
and
the
Sun
shall
scorch
them
in
that
manner
,
as
they
shall
lose
their
senses
,
and
some
of
the
wicked
shall
turn
against
God
,
and
blaspheme
as
if
they
were
already
in
hell
.
The
Earth
also
shall
tremble
;
and
that
not
being
the
greatest
which
is
recounted
in
the
sixth
Chapter
of
the
Apocalyps
,
yet
the
Apostle
relates
such
things
of
it
,
as
are
able
to
strike
a
fear
and
amazement
into
those
who
hear
it
.
His
words
are
these
.
There
was
a
great
Earthquake
;
and
the
Sun
became
as
sackcloth
,
and
the
Moon
at
blood
;
the
Stars
fell
from
Heaven
as
a
Fig-tree
cast
off
its
green
siggs
,
when
it
it
shaken
by
a
violent
wind
.
The
Heavens
were
folded
up
as
a
book
,
or
as
a
roll
of
parchment
:
and
all
Mountains
and
Islands
moved
from
their
places
.
I
leave
unto
the
consideration
of
every
one
,
what
shall
then
become
of
those
who
remain
alive
in
that
conflict
.
St.
John
sayes
that
Kings
and
Princes
,
the
Rich
and
Strong
,
Slaves
and
Free-men
shall
hide
themselves
in
Caves
,
and
Rocks
,
and
shall
say
unto
the
Mountains
and
Hills
,
Fall
upon
us
and
cover
us
.
And
the
same
S.
John
sayes
further
,
that
there
shall
be
yet
a
greater
Earthquake
,
which
shall
be
the
greatest
that
ever
happened
since
the
foundation
of
the
World
was
laid
,
in
which
the
Islands
shall
sink
,
and
the
Mountains
shall
be
made
even
with
the
Plains
.
Horrible
lightnings
and
thunders
shall
affright
the
Inhabitants
of
the
Earth
,
and
hailstones
shall
fall
of
the
weight
of
a
Talent
,
which
is
of
5
Arrobas
,
an
Hebrew
Talent
weighing
125
Roman
pounds
.
This
Plague
joyned
with
so
strange
an
Earth-quake
,
how
shall
it
astonish
those
who
are
then
alive
?
§
4.
But
how
shall
it
then
fare
with
Sinners
,
when
after
all
shall
come
that
general
fire
so
often
foretold
in
holy
Scripture
,
which
shall
either
fall
from
Heaven
,
Albertus
Magnus
)
proceed
from
both
,
and
shall
devour
and
consume
all
it
meets
with
?
Whither
shall
the
miserable
flye
,
when
that
River
of
flames
,
or
(
to
say
better
)
that
Innundation
and
Deluge
of
fire
shall
so
encompass
them
,
as
no
place
of
surety
shall
be
left
,
where
nothing
can
avail
but
a
holy
life
,
when
all
besides
shall
perish
in
that
universal
ruine
of
the
whole
World
?
What
shall
it
then
profit
the
wordlings
to
have
rich
Vessels
of
gold
and
silver
,
curious
Embroideries
,
precious
Tapestries
,
pleasant
Gardens
,
sumptuous
Palaces
,
and
all
what
the
world
now
esteems
,
when
they
shall
with
their
own
eyes
behold
their
costly
Moveables
burnt
,
their
rich
and
curious
pieces
of
Gold
melted
,
and
their
flourishing
and
pleasant
Orchards
consumed
without
power
either
to
preserve
them
or
themselves
?
All
shall
burn
,
and
with
it
the
World
,
and
all
the
fame
and
memory
of
it
shall
die
;
and
that
which
mortals
thought
to
be
immortal
shall
then
end
and
perish
.
No
more
shall
Aristotle
be
cited
in
the
Schools
,
nor
Vlpian
alleaged
in
the
Tribunals
;
no
more
shall
Plato
be
read
amongst
the
Learned
,
nor
Cicero
imitated
by
the
Orators
;
no
more
shall
Seneca
be
admired
by
the
understanding
,
nor
Alexander
extolled
amongst
Captains
;
all
fame
shall
then
die
,
and
all
memory
be
forgotten
.
O
vanity
of
men
,
whose
memorials
are
as
vain
as
themselves
;
which
in
few
years
perish
,
and
that
which
lasts
longest
can
endure
no
longer
than
the
World
!
What
became
of
that
Statue
of
maslie
gold
,
which
Gorgias
the
Leontin
placed
in
Delphos
to
eternize
his
Name
;
and
that
of
Gabrion
in
Rome
;
and
that
of
Borosus
with
the
golden
tongue
in
Athens
,
and
innumerable
others
erected
to
great
Captains
in
brass
or
hardest
marble
?
certainly
many
years
since
they
are
perished
,
or
,
if
not
yet
,
they
shall
perish
in
this
great
and
general
Conflagration
.
Onely
vertue
no
fire
can
burn
.
Three
hundred
sixty
Statues
were
erected
by
the
Athenians
unto
Demetrius
Phalareus
,
for
having
governed
their
Common-wealth
ten
years
with
great
vertue
and
prudence
;
but
of
so
little
continuance
were
these
Trophies
,
that
those
very
Emblems
,
which
were
raised
by
gratitude
,
were
soon
after
destroyed
by
envy
:
and
he
himself
who
saw
his
Statues
set
up
in
so
great
a
number
,
saw
them
also
pulled
down
;
but
he
still
retained
this
comfort
,
which
Christians
may
learn
from
him
,
that
beholding
how
they
threw
his
Images
unto
the
ground
,
he
could
say
at
least
,
They
cannot
overthrow
those
Vertues
,
for
which
they
were
erected
.
If
they
were
true
Vertues
,
he
said
well
;
for
those
neither
envy
can
demolish
,
nor
humane
power
destroy
:
and
which
is
more
,
the
divine
power
will
not
in
this
general
destruction
of
the
World
consume
them
,
but
will
preserve
in
his
eternal
memory
as
many
as
shall
persevere
in
goodness
and
die
in
his
holy
grace
;
for
onely
Charity
and
Christan
Vertues
shall
not
end
,
when
the
World
ends
.
The
sight
of
those
Triumphs
exhibited
by
Roman
Captains
,
when
they
conquered
some
mighty
and
powerful
Kings
,
lasted
but
a
while
,
and
the
memories
of
the
Triumphers
not
much
longer
:
and
now
there
are
few
who
know
that
Metellus
triumphed
over
King
Jugurtha
,
Aquilius
over
King
Aristonicus
,
Atilius
over
King
Antiochus
,
Marcus
Antonius
over
the
King
of
Armenia
,
Pompey
over
King
Mithridates
,
Aristobulus
and
Hiarbas
Emilius
over
King
Perseus
,
and
the
Emperour
Aurelius
over
Cen●bia
the
Queen
of
the
Palmirens
.
If
few
know
this
but
dumb
Books
and
dead
Paper
,
when
those
shall
end
,
what
shall
then
become
of
their
memories
?
How
many
Histories
hath
fire
consumed
,
and
are
now
no
more
known
then
if
they
had
never
been
Written
?
neither
to
doe
nor
write
can
make
the
memory
of
man
immortal
.
Aristarchus
wrote
more
than
a
thousand
Commentaries
of
several
Subjects
,
of
which
not
one
line
remains
at
present
.
Chrysippus
wrote
seaven
hundred
Volumes
,
and
now
not
one
leaf
is
extant
.
Theophrastus
wrote
thre
hundred
,
and
sarce
three
or
four
remain
.
Above
all
is
that
which
is
reported
of
Dionysius
Grammaticus
,
that
he
wrote
three
thousand
five
hundred
works
,
and
now
not
one
sheet
appears
.
But
yet
more
is
that
which
Jamlicus
testifies
of
the
great
Trimegistus
,
that
he
composed
thirty
six
thousand
five
hundred
twenty
five
books
,
and
all
those
are
as
if
he
had
not
written
a
letter
;
for
4
or
5
little
and
imperfect
Treatises
,
which
pass
under
his
name
,
are
none
of
his
.
Time
even
before
the
end
of
time
leaves
no
Books
nor
Libraries
.
By
the
assistance
of
Demetrius
Phalareus
King
Ptolomy
collected
a
great
Library
in
Alexandria
,
in
which
were
stored
all
the
Books
he
could
gather
from
Caldee
,
Greece
,
and
Aegypt
,
which
amounted
to
seventy
thousand
bodies
;
but
in
the
Civil
Wars
of
the
Romans
it
perished
by
that
burning
which
was
caused
by
Julius
Caesar
.
Another
famous
Library
amongst
the
Greeks
of
Policrates
and
Phisistratus
was
spoyled
by
Xerxes
,
The
Library
of
Bizantium
,
which
contained
a
hundred
and
twenty
thousand
Books
,
was
burnt
in
the
time
of
Basiliscus
.
That
of
the
Roman
Capitol
was
in
the
time
of
Comm●dus
turned
into
ashes
by
lightning
;
and
what
have
we
now
of
the
great
Library
of
Pergamus
,
wherein
were
two
hundred
thousand
Books
?
Even
before
the
end
of
the
World
,
the
most
constant
things
of
the
World
die
.
And
what
great
matter
is
it
if
those
memorials
in
paper
be
burnt
,
since
those
in
brass
melt
,
and
those
of
marble
perish
?
That
prodigious
Amphitheater
,
Stability
Taurus
raised
of
stone
,
was
burnt
in
the
time
of
Nero
:
the
hard
marble
not
being
able
to
defend
it self
from
the
soft
flames
.
The
great
riches
of
Corinth
in
gold
and
silver
were
melted
when
the
Town
was
fired
;
those
precious
mettals
could
neither
with
their
hard-resist
,
nor
with
their
value
hire
a
friend
to
defend
them
from
those
furious
flames
.
If
this
particular
burning
in
the
most
flourishing
time
of
the
World
caused
so
great
a
ruine
,
what
shall
that
general
one
,
which
shall
make
an
end
of
the
World
and
all
things
with
it
?
§
5.
Let
us
now
consider
(
as
we
have
already
in
Earthquakes
and
Deluges
)
what
great
astonishment
and
destruction
hath
sometime
happened
by
some
particular
burnings
,
that
by
them
we
may
conceive
the
greatness
of
the
horror
and
ruine
,
which
will
accompany
that
general
one
of
the
whole
world
.
What
lamentations
were
in
Rome
,
when
it
burnt
for
seven
dayes
together
?
What
shrieks
were
heard
in
Troy
,
when
it
was
wholly
consumed
with
flames
?
What
howling
and
astonishment
in
Pentapolis
,
when
those
Cities
were
destroyed
with
fire
from
heaven
?
Some
say
they
were
ten
Cities
,
Strabo
thirteen
,
Josephus
and
Lira
five
,
that
which
of
faith
is
,
that
there
were
four
at
least
,
who
with
all
their
Inhabitants
were
consumed
.
What
weeping
was
therein
Jerusalem
,
when
they
beheld
the
House
of
God
,
the
Glory
of
their
Kingdom
,
the
Wonder
of
the
World
involved
in
fire
and
smoke
?
And
that
we
may
draw
nearer
unto
our
own
times
,
when
lightning
from
Heaven
fell
upon
Stockholme
,
the
capital
City
of
Sweden
,
and
burnt
to
death
above
1600
persons
,
besides
an
innumerable
multitude
of
Women
and
Children
,
who
hoping
to
escape
the
fire
at
land
fled
into
the
ships
at
Sea
,
but
overcharging
them
were
all
drowned
:
Imagin
what
that
people
felt
,
when
they
saw
their
houses
and
goods
on
fire
,
and
no
possibility
of
saving
them
:
when
the
Husband
heard
the
shrieks
and
cries
of
his
dying
Wife
:
the
Father
of
his
little
Children
,
and
unawares
perceived
himself
so
encompassed
with
flames
,
that
he
could
neither
relieve
them
,
nor
free
himself
.
What
grief
,
Cyrus
,
Alexander
,
Hannibal
,
Scipio
,
Caesar
,
Augustus
,
Plato
,
Aristotle
,
Hippocrates
,
Euclid
,
and
the
rest
:
no
more
World
,
no
more
Fame
.
This
Fire
shall
end
all
that
smoke
.
Nor
is
the
World
without
convenient
proportion
to
end
in
fire
,
which
is
now
so
full
of
smoke
.
There
are
few
comparisons
(
as
hath
been
said
in
the
beginning
of
this
work
)
which
express
better
what
the
World
is
,
than
that
which
St.
Clement
the
Roman
learned
of
St.
Peter
the
Apostle
,
who
said
the
World
was
like
a
house
full
of
smoke
,
which
in
such
manner
blinds
the
eyes
,
as
it
differs
not
those
within
it
to
see
things
as
they
are
;
and
so
the
World
with
its
deceits
so
disguises
the
nature
of
humane
things
,
as
we
perceive
not
what
they
are
.
Ambition
and
humane
honour
(
which
the
World
so
much
dotes
after
)
are
no
more
than
smoke
without
substance
,
which
so
blinds
our
understandings
,
that
we
know
not
the
truth
of
that
we
so
much
covet
.
It
is
no
marvail
that
so
much
smoke
comes
at
last
to
end
in
flames
.
The
smoke
of
the
Mountains
Vesuvius
and
Aetna
,
when
it
ends
in
fire
,
and
bursts
forth
into
those
innumerous
flames
,
hath
amazed
the
World
,
and
rivers
of
fire
have
been
seen
to
issue
from
their
bowels
.
Besides
the
contempt
of
all
things
,
which
the
world
esteems
,
which
we
may
draw
from
this
general
destruction
of
it
by
fire
,
we
may
also
perceive
the
abomination
of
sin
:
since
God
to
purifie
the
World
from
that
uncleanness
,
wherewith
our
offences
have
polluted
it
,
is
resolved
to
cleanse
it
with
fire
,
as
he
anciently
washt
it
with
the
waters
of
the
Deluge
.
Such
are
our
sins
,
that
for
being
onely
committed
in
the
World
,
the
World
it self
is
condemned
to
die
;
what
shall
then
become
of
those
who
sinned
?
Albertus
Magnus
observes
the
convenience
of
the
two
Elements
,
by
which
God
resolved
twice
to
destroy
the
World
:
The
first
by
water
against
the
fire
of
the
flesh
and
heat
of
concupiscence
,
which
so
inordinately
tytannized
over
all
vertue
before
the
general
Flood
:
The
second
he
hath
appointed
to
be
by
fire
against
the
coldness
of
charity
,
which
in
those
last
dayes
shall
raign
in
the
aged
and
decrepit
World
.
And
as
in
the
Deluge
of
waters
onely
the
chaste
Noah
and
his
Wife
,
who
were
most
continent
in
Matrimony
,
and
his
Sons
and
Daughters
,
who
observed
chastity
all
the
time
they
continued
in
the
Ark
,
escaped
drowning
:
so
in
that
general
fire
of
the
World
onely
the
Just
,
who
shall
be
replenished
with
charity
,
shall
be
free
from
burning
.
The
Deluge
of
waters
overwhelmed
not
him
,
who
was
not
burnt
with
the
heat
of
carnal
love
:
neither
shall
the
Deluge
of
fire
destroy
them
,
who
are
enflamed
with
divine
charity
.
CAP.
VIII
.
How
the
World
ought
to
conclude
with
so
dreadful
an
end
,
in
which
a
general
Judgment
is
to
pass
of
all
that
is
in
it
.
TO
be
subject
to
an
end
(
as
hath
been
said
)
were
sufficient
to
breed
in
us
a
contempt
of
all
things
temporal
;
for
what
is
to
conclude
in
a
not
being
,
is
already
not
much
distant
from
it
,
and
so
differing
little
from
nothing
;
ought
not
to
be
valued
much
more
than
if
it
were
nothing
.
But
unto
this
necessity
of
ending
is
annexed
that
so
notable
circumstance
of
ending
after
so
dreadful
and
terrible
a
manner
,
as
we
have
already
seen
.
I
have
therefore
been
so
full
in
expressing
of
it
,
that
we
may
perceive
by
this
so
strange
a
manner
of
conclusion
,
what
our
exorbitant
malice
in
the
abuse
of
the
Creatures
hath
added
unto
their
proper
vanity
;
for
it
is
we
,
who
by
our
vices
have
made
them
of
much
less
value
,
than
they
are
by
their
own
nature
:
so
as
in
the
condition
they
now
stand
they
are
much
to
be
despised
.
Natural
delights
are
in
themselves
more
pure
,
and
less
hurtful
than
humane
malice
hath
made
them
,
which
hath
rendred
them
more
costly
dangerous
and
difficult
,
and
therefore
less
pleasant
;
for
what
is
subject
to
care
and
danger
must
of
necessity
be
mixed
with
trouble
.
Honey
loses
its
sweetness
if
mixed
with
Gall
,
and
the
most
generous
Wine
is
corrupted
with
a
little
Vinegar
;
by
which
may
appear
the
errour
of
our
appetites
,
which
striving
to
augment
our
pleasures
hath
lessened
them
,
and
by
adding
inordinate
relishes
to
what
nature
had
simply
and
regularly
provided
,
hath
rather
invented
new
afflictions
than
contents
.
Our
gluttony
is
not
pleased
with
savoury
food
,
but
what
we
eat
must
be
rare
and
costly
:
it
contents
not
it self
with
the
bare
taste
of
meat
,
which
is
its
proper
object
,
but
seeks
after
smell
and
colour
;
it
is
not
Cooked
,
if
not
disguised
,
neither
will
that
serve
,
if
not
accommodated
with
several
sorts
of
Spices
.
Salt
and
Sugar
seasons
not
what
we
eat
,
but
Musk
and
Amber
.
Neither
is
our
feeling
content
with
the
warmth
of
our
Apparel
,
but
looks
after
colour
,
fashion
,
and
expence
;
and
we
are
more
sollicitous
that
it
may
appear
neat
and
curious
unto
others
,
than
that
it
may
decently
cover
and
cherish
our
necessitated
members
,
taking
occasion
by
the
necessity
of
nature
to
nourish
our
vices
,
Apparel
serving
rather
the
ambition
and
pride
of
our
mindes
,
than
the
nakedness
of
our
bodies
.
But
it
is
not
much
that
we
content
not
our selves
with
the
natural
use
of
things
,
since
we
are
not
pleased
with
nature
it self
,
but
adulterate
it
with
art
;
not
onely
women
,
but
men
dye
their
hair
,
and
counterfeit
their
faces
and
statures
,
and
the
Creature
to
the
injury
of
the
Creatour
presumes
to
form
himself
after
another
manner
,
than
God
thought
fit
to
make
him
.
In
like
manner
riches
are
not
measured
out
for
humane
necessity
and
conveniency
,
but
for
pomp
and
arrogancy
:
in
the
acquisition
and
use
whereof
we
look
not
so
much
what
suffices
for
life
,
and
the
lawful
pleasures
of
it
,
as
what
serves
for
pride
and
ostentation
,
wherein
consuming
our
wealth
and
fortunes
we
lose
the
use
of
them
,
and
what
was
onely
ordained
as
a
remedy
of
our
necessities
,
by
our
abuse
augment
and
make
them
greater
:
Whereupon
it
commonly
happens
that
rich
men
are
most
in
want
,
and
great
personages
are
more
indebted
and
engaged
than
meaner
people
.
Honour
and
Fame
are
so
adulterated
,
that
they
are
not
onely
desired
as
a
reward
of
vertues
,
but
of
vices
.
All
these
abuses
are
the
faults
of
the
World
,
which
hath
made
humane
life
more
troublesome
and
full
of
danger
,
than
it
is
by
necessity
and
condition
;
and
therefore
it
was
convenient
that
the
World
should
end
with
trouble
and
confusion
,
since
the
abuse
of
it
hath
been
with
so
much
shame
and
impudence
:
and
that
it self
also
should
be
judged
,
which
hath
sustained
and
fed
the
vanity
and
folly
of
man
with
things
so
base
and
despicable
.
The
ancient
Philosophers
placed
vertue
and
the
felicity
of
man
in
living
according
unto
nature
;
but
what
content
and
happiness
can
there
be
,
when
all
the
pleasures
of
life
are
so
sophisticated
with
art
,
as
they
are
wholly
different
from
that
which
nature
requires
?
and
what
vertue
can
be
expected
from
them
,
who
live
according
to
so
much
malice
?
But
Christians
,
who
ought
not
onely
to
live
conformable
to
nature
,
but
unto
grace
and
the
example
of
Christ
,
make
it
apparent
how
just
it
is
,
that
the
wicked
should
give
an
account
of
those
things
,
which
they
have
used
so
contrary
unto
his
divine
pleasure
.
§.
2.
And
so
not
onely
those
things
,
which
are
spoken
of
in
the
precedent
Chapter
,
are
to
be
of
terrour
and
fear
in
the
end
of
the
World
,
but
more
especially
that
strict
account
which
God
shall
then
exact
from
the
whole
Linage
of
man
.
For
as
in
the
death
of
particular
persons
there
is
to
be
a
particular
judgement
,
so
in
the
death
of
the
World
a
general
Judgement
is
to
pass
upon
all
;
and
as
the
most
terrible
thing
of
death
is
that
particular
reckoning
,
so
in
the
end
of
the
World
is
that
universal
reckoning
,
when
God
shall
demand
an
account
of
his
divine
benefits
,
and
shall
judge
the
abuses
of
them
and
all
the
sins
of
men
:
making
it
to
appear
to
the
whole
World
how
good
and
gracious
he
hath
been
towards
them
,
and
how
rebellious
and
ungrateful
they
have
been
towards
him
.
The
manifestation
of
which
truth
will
be
of
more
terrour
unto
the
wicked
than
all
the
plagues
and
prodigies
of
Earthquakes
,
Inundations
,
Tempests
,
Locusts
,
Pestilences
,
Famines
,
Warres
,
Lightnings
and
Fire
,
which
have
gone
before
.
Guigo
Carthusianus
said
well
,
that
the
most
terrible
thing
of
that
day
was
the
truth
,
that
should
then
appear
against
Sinners
.
And
without
doubt
neither
those
stupendious
Thunders
,
nor
that
furious
roaring
of
the
Sea
,
nor
any
other
wonder
of
those
last
times
shall
bring
that
confusion
upon
Sinners
,
as
to
see
the
great
reason
,
which
God
had
to
be
served
,
and
the
none
at
all
,
which
they
then
had
to
displease
him
.
It
was
therefore
most
convenient
that
after
the
particular
Judgement
of
each
man
apart
there
should
be
an
universal
Judgement
of
all
together
,
in
which
God
should
make
appear
the
righteousness
of
his
proceedings
,
and
give
a
general
satisfaction
of
his
justice
even
to
the
damned
and
Divils
.
And
because
in
the
death
of
Man
(
as
St.
Thomas
notes
)
all
,
d.
q.
59.
art.
5.
what
was
his
,
dies
not
,
for
there
remains
his
memory
,
his
Children
,
his
Works
,
his
Example
,
his
Body
,
and
many
of
those
things
in
which
he
placed
his
affection
:
it
is
therefore
reason
that
all
those
should
enter
into
that
general
Judgement
with
him
,
that
he
may
know
that
he
is
not
onely
to
give
an
account
of
his
life
,
but
of
those
things
also
which
he
leaves
behind
him
.
The
fame
and
memory
of
Man
after
death
doth
not
oftentimes
correspond
unto
the
deserts
of
his
life
,
and
it
is
just
that
this
deceit
should
be
taken
off
;
and
that
the
vertuous
,
whom
the
World
made
no
account
of
,
should
then
be
acknowledged
for
such
,
and
he
who
had
fame
and
glory
without
merit
,
should
then
change
it
into
shame
and
confusion
.
O
how
deceived
shall
the
ambitious
then
find
themselves
,
who
to
the
end
they
might
leave
a
name
behind
them
neither
observed
justice
with
others
,
nor
vertue
in
themselves
;
how
shall
they
change
their
glory
into
ignominie
?
Let
us
by
the
way
look
upon
some
of
them
,
who
have
filled
the
world
with
their
vain
fame
,
who
shall
in
that
day
by
so
much
suffer
the
greater
disgrace
,
by
how
much
the
world
hath
bestowed
more
undeserved
honours
upon
them
.
Who
more
glorious
than
Alexander
the
Great
,
and
Julius
Caesar
,
whom
the
world
hath
ever
esteemed
as
the
most
great
and
valorous
Captains
that
it
ever
produced
,
and
their
glory
still
continues
fresh
after
so
many
ages
past
?
What
was
all
they
did
but
acts
of
rapine
without
right
or
title
,
unjustly
tyrannizing
over
what
was
none
of
theirs
,
and
shedding
much
innocent
blood
to
make
themselves
Lords
of
the
Earth
?
All
these
actions
were
vicious
,
and
therefore
unworthy
of
honour
,
fame
,
or
memory
;
and
since
they
have
for
so
many
hundreds
of
years
remained
in
the
applause
and
admiration
of
men
,
there
shall
in
that
day
fall
upon
them
so
much
ignominy
,
shame
and
confusion
,
as
shall
recompence
that
past
honour
,
which
they
have
unworthily
received
,
and
viciously
desired
.
This
ambition
was
so
exorbitant
in
Alexander
,
that
hearing
Anaxartes
▪
the
Philosopher
affirm
that
there
were
many
worlds
,
he
sighed
with
great
resentment
,
and
cried
out
,
Miserable
me
,
that
am
not
yet
Lord
of
one
.
This
devillish
and
vain
pride
was
extolled
by
many
for
greatness
of
spirit
,
but
was
in
truth
the
height
of
vanity
and
arrogant
ambition
,
which
could
not
be
contained
in
one
World
,
but
with
one
desire
tyrannized
over
many
:
and
shall
then
be
punished
with
the
publick
ignominy
of
all
men
,
not
onely
in
respect
of
the
fame
which
he
hath
so
unjustly
enjoyed
,
but
of
the
ill
example
which
he
hath
given
to
others
,
and
principally
unto
,
Caesar
,
who
as
he
followed
his
example
in
tyranny
,
did
likewise
imitate
him
in
ambition
,
and
the
desire
of
rule
and
vain
honour
;
As
he
had
said
in
the
Books
of
Theodectus
.
Wherein
is
clearly
seen
Aristotle's
ambition
or
desire
of
Glory
,
and
therefore
was
unworthy
of
it
,
and
with
just
ignominy
shall
pay
the
unjust
Glory
,
he
now
possesseth
.
In
so
much
then
as
not
only
Fame
and
Memory
are
vain
in
respect
they
are
to
end
and
finish
,
as
all
things
with
the
world
are
,
but
also
because
their
undeserved
and
pretended
Glory
is
then
to
be
satisfied
with
equal
shame
and
confusion
,
the
affront
they
shall
receive
in
that
one
day
being
equivalent
unto
the
fame
and
honour
of
thousands
of
years
;
Neither
can
the
most
famous
men
amongst
the
Gentiles
,
be
admired
by
so
many
in
ten
ages
,
as
shall
then
scorn
and
contemn
them
.
How
many
are
ignorant
that
there
ever
was
an
Alexander
?
And
how
many
in
all
their
lives
never
heard
of
Aristotle
?
And
yet
shall
in
that
day
know
them
,
not
for
their
honour
,
but
confusion
.
The
name
of
the
Great
and
admired
Alexander
is
unknown
unto
more
Nations
,
than
known
.
The
Japonlans
,
Chineses
,
Cafres
,
Angolans
,
other
people
and
most
extended
and
spacious
Kingdoms
never
heard
who
he
was
,
and
shall
then
know
him
onely
for
a
publique
Thief
,
a
Robber
,
an
Oppressor
of
the
World
,
and
for
a
great
and
an
ambitious
Drunkard
.
The
same
,
which
is
to
pass
in
Fame
and
Memory
,
is
also
to
pass
in
Children
,
in
whom
,
as
St.
Thomas
says
,
St.
Thomas
also
informs
us
,
That
by
reason
of
the
body
,
which
remains
after
death
,
it
was
convenient
that
the
sentence
of
each
one
in
particular
should
be
again
repeated
in
that
general
Judgement
of
the
whole
World
:
Because
many
Bodies
of
just
men
are
now
buried
in
the
mawes
of
wild
Beasts
,
or
otherwise
remain
without
interrement
;
and
to
the
contrary
great
sinners
have
had
sumptuous
Burials
and
magnificent
Sepulchres
,
all
which
are
to
be
recompensed
in
that
day
of
the
Lord
;
and
the
sinner
,
whose
Body
reposed
in
a
rich
Mausoleum
,
shall
then
see
himself
not
only
without
Ornaments
and
Beauty
,
but
tormented
with
intolerable
pains
;
and
the
just
,
who
died
and
had
no
Sepulchres
,
but
were
devoured
by
ravenous
Birds
,
shall
appear
with
the
brightness
of
the
Heavens
,
and
with
a
Body
glorious
as
the
Sun
.
Let
those
consider
this
,
who
consume
vast
sums
in
preparing
for
themselves
stately
Sepulchres
,
and
beautiful
Urns
,
engraving
their
Names
,
Actions
,
and
Dignities
in
rich
Marbles
,
and
let
them
know
that
all
this
,
if
they
shall
be
damned
,
shall
serve
them
in
that
day
but
for
their
greater
shame
and
reproach
.
Out
of
this
life
we
can
carry
nothing
but
our
good
works
,
and
let
us
not
add
unto
our
evil
ones
that
of
vain-glory
in
seeking
to
leave
behind
us
a
vain
Fame
and
Renown
.
CAP.
IX
.
Of
the
last
day
of
Time
.
THat
we
may
now
come
to
handle
the
manner
of
this
universal
Judgement
,
which
is
to
pass
upon
time
and
men
,
we
are
to
suppose
that
this
fire
,
which
is
to
precede
the
coming
of
Christ
,
is
at
his
descent
to
continue
in
assistance
of
his
Divine
justice
,
and
after
his
return
unto
Heaven
attended
by
all
the
just
,
to
remain
until
it
hath
purged
and
purified
these
inferiour
Elements
;
the
which
is
noted
by
Albertus
Magnus
,
The
day
in
which
the
Law
was
given
was
very
memorable
unto
the
Hebrews
:
And
this
day
,
where
an
account
of
the
Law
is
to
be
given
,
will
be
horrible
,
and
ought
perpetually
to
remain
in
the
memory
of
all
mankind
.
But
before
we
declare
what
shall
pass
in
this
,
let
us
say
something
of
what
hath
already
passed
in
that
,
that
from
the
horrour
of
the
first
appearance
we
may
gather
something
of
what
shall
happen
in
the
second
,
and
from
the
Majesty
,
wherewith
an
Angel
appeared
when
he
gave
the
Law
,
collect
something
of
the
Majesty
of
the
Lord
of
Angels
when
he
judges
the
Law
.
Fifty
dayes
after
the
departure
of
the
Sons
of
Israel
out
of
Egypt
,
after
so
many
plagues
and
punishments
poured
upon
that
Kingdom
,
after
the
burying
of
the
unbelieving
Egyptians
,
who
pursued
them
,
in
the
bottom
of
the
Red
Sea
,
and
that
the
Hebrews
having
escaped
their
enemies
were
lodged
round
about
Mount
Sinay
,
That
he
was
terrified
and
trembled
.
Let
a
man
now
consider
how
memorable
was
that
day
unto
the
Hebrew
Nation
,
wherein
they
saw
such
Visions
,
heard
such
Thunders
,
and
felt
such
Earthquakes
,
as
it
is
no
wonder
that
the
great
fear
,
which
fell
upon
them
in
that
day
of
Prodigies
,
made
them
think
they
could
not
live
:
Yet
was
all
this
nothing
in
respect
of
the
terrour
of
that
great
day
,
wherein
the
Lord
of
Angels
is
to
demand
an
account
of
the
violation
of
the
Law
.
For
after
the
sending
far
greater
plagues
than
those
of
Egypt
,
after
burning
in
that
Deluge
of
fire
the
Sinners
of
the
world
,
the
Saints
remaining
still
alive
,
that
that
Article
of
our
Faith
may
be
literally
fulfill'd
,
From
thence
he
shall
come
to
judge
the
quick
and
the
dead
,
The
Heavens
shall
open
,
and
over
the
Valley
of
Josaphat
the
Redeemer
of
the
World
,
attended
by
all
the
Angels
of
Heaven
in
visible
forms
of
admirable
splendour
shall
with
a
Divine
Majesty
descend
to
judge
it
.
Before
the
Judge
shall
be
born
his
Standard
,
Arise
ye
dead
,
and
come
unto
Judgement
:
Which
shall
be
proclaimed
by
four
Angels
in
the
four
Quarters
of
the
World
with
such
vehemence
,
that
the
sound
shall
pierce
unto
the
infernal
Region
,
from
whence
the
Souls
of
the
damned
shall
issue
forth
,
and
re-enter
their
bodies
,
which
shall
from
thenceforward
suffer
the
terrible
torments
of
Hell
.
The
Souls
also
of
those
,
who
died
onely
in
Original
sin
,
shall
come
and
possess
again
their
bodies
free
from
pain
or
torment
;
and
the
Souls
of
the
blessed
filling
their
bodies
with
the
four
gifts
of
Glory
,
shall
make
them
more
resplendent
than
the
Sun
:
and
with
the
gift
of
agility
shall
joyn
themselves
with
those
just
who
remain
alive
in
the
Air
in
their
passible
bodies
,
which
being
yet
mortal
,
and
therefore
not
able
to
endure
those
vehement
affections
of
the
heart
,
of
joy
,
desire
,
reverence
,
love
and
admiration
of
Christ
,
shall
then
die
,
and
in
that
instant
behold
the
Divine
Essence
;
after
which
their
Souls
shall
be
again
immediately
united
to
their
bodies
,
before
they
can
be
corrupted
,
or
so
much
as
fall
unto
the
ground
,
and
thence
forward
continue
glorious
;
for
in
the
moment
wherein
they
die
they
shall
be
purified
from
those
noxious
humours
and
qualities
,
wherewith
our
bodies
are
now
infected
.
And
therefore
it
was
convenient
they
should
first
die
,
that
being
so
cleansed
from
all
filth
,
they
might
by
the
restitution
of
their
blessed
Souls
receive
the
gifts
of
Glory
.
Considering
then
the
so
different
.
conditions
of
the
Souls
of
men
,
who
can
express
the
joy
of
those
happy
Souls
,
when
they
shall
take
possession
of
their
now
glorious
and
beautiful
bodies
,
which
were
long
since
eaten
by
worms
or
wild
beasts
,
some
four
,
some
five
thousand
years
agoe
turned
into
dust
and
ashes
?
What
thanks
shall
they
give
to
God
,
who
after
so
long
a
separation
hath
restored
them
to
their
antient
Companions
?
What
gratulations
shall
the
Souls
of
them
,
who
lived
in
austerity
and
penance
,
give
unto
their
own
bodies
for
the
mortifications
and
rigours
which
they
have
suffered
,
for
the
hair-shirts
,
disciplines
,
and
fasts
which
they
have
observed
?
To
the
contrary
,
the
Souls
of
the
damned
how
shall
they
rage
and
curse
their
own
flesh
,
since
to
please
and
pamper
it
hath
been
the
occasion
of
their
torments
,
and
eternal
unhappiness
?
Which
miserable
wretches
,
wanting
the
gift
of
agility
,
and
so
not
able
of
themselves
to
go
unto
the
place
of
Justice
,
shall
be
hurried
against
their
wills
by
Devils
,
all
trembling
and
full
of
fear
.
§
2.
The
Reprobates
being
then
in
the
Valley
of
Josaphat
,
and
the
Predestinate
in
the
Air
,
the
Judge
shall
appear
above
Mount
Olivet
,
At
the
side
of
the
Throne
of
Christ
shall
be
placed
another
Throne
of
great
glory
for
his
most
holy
Mother
,
not
then
to
intercede
for
sinners
,
but
for
the
greater
confusion
of
those
,
who
,
when
time
served
,
have
not
addressed
themselves
unto
her
,
nor
reaped
the
benefit
of
her
Protection
:
that
she
may
be
honoured
in
the
sight
of
the
whole
World
.
There
shall
be
also
other
Thrones
for
the
Apostles
and
those
Saints
,
who
poor
in
spirit
have
left
all
for
Christ
;
who
sitting
now
as
Judges
with
their
Redeemer
,
and
condemning
by
their
good
example
the
scandalous
lives
of
sinners
,
shall
approve
the
Sentence
of
the
Supream
Judge
,
and
declare
his
great
Justice
before
the
world
,
with
which
the
wicked
shall
remain
confounded
and
amazed
:
and
it
shall
then
be
fulfilled
which
so
many
years
since
was
prophesied
by
the
Wiseman
,
The
wicked
beholding
the
just
,
who
were
despised
in
this
life
,
to
be
so
much
honoured
,
shall
be
troubled
with
horrible
fear
,
and
shall
wonder
at
their
unexpected
salvation
,
saying
amongst
themselves
with
great
resentment
and
much
grief
and
anguish
of
Spirit
:
These
are
they
who
sometime
were
unto
us
matter
of
scorn
and
laughter
.
We
fools
imagined
their
life
to
be
madness
,
and
that
their
end
would
be
without
honour
;
but
behold
they
are
counted
amongst
the
Children
of
God
,
and
their
lot
is
amongst
the
Saints
.
We
err'd
and
wandred
from
the
ways
of
truth
,
and
the
light
of
Justice
was
not
with
us
,
nor
the
Sun
of
wisdom
did
shine
upon
us
.
We
wearied
our selves
in
the
ways
of
wickedness
and
perdition
,
and
walked
in
paths
of
difficulty
,
and
knew
not
the
way
of
the
Lord
.
What
hath
our
pride
profited
us
?
and
what
hath
the
pomp
of
our
riches
availed
us
?
all
those
things
have
passed
like
a
shadow
,
or
like
a
messenger
who
passes
in
haste
,
or
like
a
ship
which
cuts
the
instable
waves
,
and
leaves
no
track
where
it
went
,
and
are
now
consumed
in
our
wickedness
.
The
Tyrants
who
have
afflicted
and
put
to
death
the
holy
Martyrs
,
what
will
they
now
say
,
when
they
shall
see
them
in
this
Glory
?
Those
who
trampled
under
foot
the
justice
&
right
of
the
poor
of
Christ
,
what
will
they
do
,
when
they
shall
behold
them
their
Judges
?
And
what
will
the
wicked
Judges
doe
or
say
,
when
they
shall
see
themselves
condemned
for
their
unjust
Sentences
,
Salomon
;
I
saw
a
great
evil
beneath
the
Sun
,
that
in
the
Throne
of
Judgement
was
seated
impiety
,
and
wickedness
in
the
place
of
Justice
:
and
I
said
in
my
heart
God
shall
judge
the
good
and
evil
,
and
then
shall
be
seen
who
every
one
is
?
Here
in
this
life
the
just
and
sinner
have
not
always
the
place
which
they
deserve
;
many
times
the
wicked
takes
the
right
hand
,
and
the
holy
the
left
.
Christ
shall
then
rectifie
all
those
grievances
,
and
shall
separate
the
wheat
from
the
tares
:
The
good
he
shall
place
upon
his
right
hand
,
elevated
in
the
Air
,
that
all
the
world
may
honour
them
as
holy
:
And
the
wicked
shall
stand
far
at
his
left
,
remaining
upon
the
Earth
to
their
own
confusion
and
the
scorn
of
all
.
How
shall
the
sinners
envy
the
just
,
when
they
shall
see
them
so
much
honoured
,
and
themselves
so
much
despised
?
How
confounded
shall
be
the
Kings
of
the
earth
,
when
they
shall
behold
their
Vassals
in
Glory
,
and
Lords
when
they
shall
see
their
slaves
amongst
the
Angels
,
and
themselves
in
equal
rank
with
Devils
?
For
it
seems
the
Devils
then
shall
assume
bodies
of
Air
,
that
they
may
be
sensibly
seen
by
the
wicked
,
and
shall
stand
amongst
them
for
their
greater
affront
and
torment
.
§
3.
Immediately
the
Books
of
all
mens
Consciences
shall
be
opened
,
and
their
sins
publisht
to
the
whole
world
;
The
most
secret
sins
of
their
hearts
,
and
those
filthy
acts
which
were
committed
in
private
;
Those
sins
which
through
shame
and
bashfulness
were
conceal'd
in
Confession
,
or
cover'd
with
excuses
,
crooked
and
sinister
intentions
,
hidden
and
unknown
treacheries
,
counterfeit
and
dissembling
virtues
,
all
shall
then
be
manifested
;
feigned
friends
,
adulterous
wives
,
unfaithful
servants
,
false
witnesses
,
shall
all
to
their
great
shame
and
confusion
be
then
discovered
.
If
we
are
now
so
sensible
when
people
murmure
at
us
,
or
that
some
infamous
act
of
ours
is
known
to
one
or
two
persons
,
how
shall
we
be
then
troubled
when
all
our
faults
together
are
made
known
unto
all
,
both
men
and
Angels
?
How
many
are
there
now
,
who
if
they
imagined
that
their
father
or
brother
knew
what
they
had
committed
in
secret
,
would
die
with
grief
?
And
yet
in
that
day
not
onely
fathers
and
brothers
,
but
friends
and
enemies
,
and
all
the
world
shall
to
their
confusion
know
it
.
The
virtuous
actions
of
the
just
how
secretly
soever
performed
,
their
holy
thoughts
,
their
pious
desires
,
their
pure
intentions
,
their
good
works
,
which
the
world
now
either
disesteems
,
or
calumniates
as
madness
,
shall
then
be
manifested
,
and
they
for
them
shall
be
honoured
by
the
whole
world
;
virtue
shall
then
appear
admirable
in
all
her
beauty
,
and
vice
horrible
in
all
her
deformity
.
It
shall
then
be
seen
how
decent
and
beautiful
it
is
for
the
great
to
humble
themselves
,
for
the
offended
to
be
silent
,
and
pardon
injuries
:
on
the
other
side
,
how
insolent
and
horrid
a
thing
it
is
to
trample
upon
the
poor
,
to
wrong
the
humble
,
to
desire
revenge
,
and
Lord
it
over
others
.
Then
shall
be
also
discovered
the
good
works
of
the
wicked
,
but
for
their
greater
affront
,
in
that
they
have
not
persevered
in
doing
well
:
and
that
calling
to
remembrance
the
good
counsel
and
advice
which
they
have
given
unto
others
,
which
hath
been
a
means
of
their
salvation
,
they
may
be
now
confounded
to
have
neglected
it
themselves
to
their
own
damnation
.
The
sins
also
of
the
just
shall
be
published
,
but
with
all
their
repentance
,
and
the
good
which
they
have
drawn
from
their
faults
,
in
such
sort
as
it
shall
no
ways
redound
to
their
shame
,
but
be
an
argument
of
rendring
thanks
and
divine
praises
to
the
Lord
,
who
was
pleased
to
pardon
them
.
But
nothing
shall
be
of
greater
despite
and
confusion
unto
sinners
,
than
to
behold
those
,
who
have
committed
equal
&
greater
sins
than
themselves
,
to
be
then
in
Glory
,
because
they
made
use
of
the
time
of
repentance
,
which
they
despised
and
neglected
.
This
confusion
shall
be
augmented
by
that
inward
charge
which
God
shall
lay
against
them
of
his
divine
benefits
,
unto
which
their
Angel
guardians
shall
assist
by
giving
testimony
how
often
they
have
disswaded
them
from
their
evil
courses
,
and
how
rebellious
and
refractory
they
have
still
been
to
their
holy
inspirations
.
The
Saints
also
shall
accuse
them
that
they
have
laughed
at
their
good
counsels
,
and
shall
set
forth
the
dangers
,
whereunto
they
them-themselves
have
been
subject
by
their
ill
example
.
The
just
Judge
shall
then
immediately
pronounce
Sentence
in
favour
of
the
good
in
these
words
of
love
and
mercy
,
Come
you
blessed
of
my
Father
,
possess
the
Kingdom
which
was
prepared
for
you
from
the
creation
of
the
world
.
O
what
joy
shall
then
fill
the
Saints
,
His
lips
were
filled
with
indignation
,
and
his
tongue
was
a
devouring
fire
.
More
terrible
than
fire
shall
be
those
words
of
the
Son
of
God
unto
those
miserable
wretches
,
when
they
shall
hear
him
say
,
Depart
from
me
ye
cursed
into
eternal
fire
prepared
for
Satan
and
his
Angels
.
With
this
Sentence
they
shall
remain
for
ever
overthrown
,
and
covered
with
eternal
sorrow
and
confusion
.
Ananias
and
Saphira
were
struck
dead
only
with
the
hearing
the
angry
voice
of
St.
Peter
;
What
shall
the
Reprobate
be
in
hearing
the
incensed
voice
of
Christ
?
This
may
appear
by
what
happened
unto
St.
Catharine
of
Sienna
,
who
being
reprehended
by
St.
Paul
,
I
am
,
overthrew
the
astonisht
multitude
of
Souldiers
to
the
ground
,
how
shall
he
speak
when
he
comes
to
judge
?
Severus
Sulpitius
and
Cassianus
,
it
is
written
of
a
certain
young
man
desirous
to
become
a
Monk
,
whom
his
Mother
by
many
reasons
,
which
she
alleadged
,
pretended
to
disswade
,
but
all
in
vain
;
for
he
would
by
no
means
alter
his
intention
,
defending
himself
still
from
her
importunity
with
this
answer
,
I
will
save
my
soul
,
I
will
assure
my
salvation
;
it
is
that
which
most
imports
nic
.
She
perceiving
that
her
modest
requests
prevailed
nothing
,
gave
him
leave
to
do
as
he
pleased
:
and
he
according
to
his
resolution
entred
into
Religion
;
but
soon
began
to
flag
and
fall
from
his
fervour
,
and
to
live
with
much
carelesness
and
negligence
.
Not
long
after
his
Mother
died
,
and
he
himself
fell
into
a
grievous
infirmity
,
and
being
one
day
in
a
Trance
was
rapt
in
spirit
before
the
Judgement
Seat
of
God
.
He
there
found
his
Mother
,
and
divers
others
expecting
his
condemnation
;
She
turning
her
eyes
,
and
seeing
her
Son
amongst
those
who
were
to
be
damned
,
seemed
to
remain
astonisht
,
and
spake
unto
him
in
this
manner
;
Why
,
how
now
Son
;
is
all
come
to
end
in
this
?
where
are
those
words
thou
saidest
unto
me
;
I
will
save
nay
soul
?
was
it
for
this
thou
didst
enter
into
Religion
?
The
poor
man
being
confounded
and
amazed
knew
not
what
to
answer
;
but
soon
after
when
he
returned
unto
himself
,
and
the
Lord
was
pleased
that
he
recovered
and
escaped
his
infirmity
,
and
considering
that
this
was
a
divine
admonition
,
he
gave
so
great
a
turn
,
that
the
rest
of
his
life
was
wholly
tears
and
repentance
;
and
when
many
wisht
him
that
he
would
moderate
and
remit
something
of
that
rigour
,
which
might
be
prejudicial
unto
his
health
,
he
would
not
admit
of
their
advices
,
but
still
answered
,
I
who
could
not
endure
the
reprehension
of
my
Mother
,
how
shall
I
in
the
day
of
judgement
endure
that
of
Christ
and
his
Angels
?
Let
us
often
think
of
this
,
and
let
not
onely
the
angry
voice
of
our
Saviour
make
us
tremble
,
Raphael
Columba
writes
of
Philip
the
second
King
of
Spain
,
that
being
at
Mass
he
heard
two
of
his
Grandees
,
who
were
near
him
,
in
discourse
about
some
worldly
business
,
which
he
then
took
no
notice
of
,
but
Mass
being
ended
,
he
called
them
with
great
gravity
,
and
said
unto
them
onely
these
few
words
,
You
two
appear
no
more
in
my
presence
:
which
were
of
that
weight
,
that
the
one
of
them
died
of
grief
,
and
the
other
ever
after
remained
stupified
and
amazed
.
What
shall
it
then
be
to
hear
the
King
of
Heaven
and
Earth
say
;
Depart
ye
cursed
?
and
if
the
words
of
the
Son
of
God
be
so
much
to
be
feared
,
what
shall
be
his
works
of
justice
?
At
that
instant
the
fire
of
that
general
burning
shall
invest
those
miserable
creatures
;
Let
death
come
upon
them
,
and
let
them
sink
alive
into
hell
.
And
in
another
place
;
Coals
of
fire
shall
fall
upon
them
,
and
thou
shalt
cast
them
into
the
fire
,
and
they
shall
not
subsist
in
their
miseries
.
And
in
another
Psalm
;
Snares
,
fire
,
and
sulphur
shall
rain
upon
sinners
.
Finally
,
that
shall
be
executed
which
was
spoken
by
St.
John
,
That
the
Devil
,
Death
,
and
Hell
,
and
all
,
Great
and
marvelous
are
thy
works
,
O
Lord
God
omnipotent
,
just
and
righteous
are
thy
wayes
,
King
of
all
Eternity
;
who
will
not
fear
thee
O
Lord
,
and
magnifie
thy
name
?
With
those
and
thousand
other
Songs
of
joy
and
jubilee
they
shall
ascend
above
the
Stars
in
a
most
glorious
triumph
,
until
they
arrive
in
the
Empyrial
Heaven
;
where
they
shall
be
placed
in
thrones
of
glory
,
which
they
shall
enjoy
for
an
eternity
of
eternities
.
In
the
mean
time
the
earth
,
which
was
polluted
for
having
sustained
the
Bodies
of
the
damned
,
shall
be
purified
in
that
general
burning
:
and
then
shall
be
renewed
the
Earth
,
the
Heavens
,
the
Stars
,
and
the
Sun
,
which
shall
shine
seaven
times
more
than
before
;
and
the
creatures
,
which
have
here
been
violated
and
oppressed
by
the
abuse
of
man
,
(
whereof
some
had
taken
armes
against
him
to
revenge
the
injuries
of
their
Creatour
,
and
others
groaned
under
their
burthen
with
grief
and
sorrow
)
shall
then
rejoyce
to
see
themselves
freed
from
the
tyranny
of
sin
and
sinners
,
and
joyful
of
the
triumph
of
Christ
shall
put
on
mirth
and
gladness
.
This
is
the
end
wherein
all
time
is
to
determine
,
and
this
the
Catastrophe
so
fearful
unto
the
wicked
,
where
all
things
temporal
are
to
conclude
.
Let
us
therefore
take
heed
how
we
use
them
;
and
that
we
may
use
them
well
,
let
us
be
mindful
of
this
last
day
,
this
day
of
justice
and
calamity
,
this
day
of
terrour
and
amazement
;
the
memory
whereof
will
serve
much
for
the
reformation
of
our
lives
.
Let
us
think
of
it
,
and
fear
it
,
for
it
is
the
most
terrible
of
all
things
terrible
,
and
the
consideration
of
it
most
profitable
and
available
to
cause
in
us
a
holy
fear
of
God
,
and
to
convert
us
unto
him
.
John
.
Curopolata
writes
of
Bogoris
King
of
the
Bulgarians
a
Pagan
,
who
was
so
much
addicted
to
the
hunting
of
wilde
beasts
,
that
he
desired
to
have
them
painted
in
his
Palace
in
all
their
fury
and
fierceness
:
and
to
that
end
commanded
Methodius
the
Monk
a
skilful
Painter
to
paint
them
in
so
horrible
a
manner
,
as
the
very
sight
might
make
the
beholders
tremble
.
The
discreet
Monk
did
it
not
,
but
in
place
of
it
painted
the
Day
of
Judgement
,
and
presented
it
unto
the
King
,
who
beholding
that
terrible
act
of
Justice
,
and
the
coming
of
the
Son
of
God
to
judge
the
World
,
crowning
and
rewarding
the
just
,
and
punishing
the
wicked
,
was
much
astonished
at
it
;
and
being
after
instructed
left
his
bad
life
,
and
was
converted
to
the
faith
of
Christ
.
If
onely
then
the
Day
of
Judgement
painted
was
so
terrible
,
what
shall
it
be
executed
?
Almost
the
same
happened
unto
St.
Dositheus
,
THE
THIRD
BOOK
OF
THE
DIFFERENCE
BETWIXT
THE
TEMPORAL
and
ETERNAL
.
CAP.
I.
The
mutability
of
things
temporal
makes
them
worthy
of
contempt
.
HItherto
we
have
spoken
of
the
shortness
of
time
,
and
consequently
of
all
things
temporal
,
and
of
the
end
wherein
they
are
to
conclude
.
Nothing
is
exempted
from
death
,
and
therefore
not
onely
humane
life
,
but
all
things
which
follow
time
,
and
even
time
it self
at
last
must
die
.
Wherefore
Hesichius
,
John
Damascen
,
saith
,
That
the
splendour
of
this
world
is
but
as
withered
leaves
,
bubles
of
water
,
smoke
,
stubble
,
a
shadow
,
and
dust
driven
by
the
wind
:
all
things
that
are
of
earth
being
to
end
in
earth
.
But
this
is
not
all
;
for
besides
the
certainty
of
end
,
they
are
infected
with
another
mischief
,
which
renders
them
much
more
contemptible
than
that
,
which
is
their
instability
,
and
continual
changes
,
whereunto
they
are
subject
even
whilest
they
are
.
For
as
time
it self
is
in
a
perpetual
succession
and
mutation
,
as
being
the
brother
and
inseparable
companion
of
Motion
,
so
it
fixes
this
ill
condition
unto
most
of
those
things
which
pass
along
in
it
,
the
which
not
onely
have
an
end
,
and
that
a
short
one
,
but
even
during
that
shortness
of
time
,
which
they
last
,
have
a
thousand
changes
,
and
before
their
end
many
ends
,
and
before
their
death
many
deaths
,
each
particular
change
,
which
our
life
suffers
,
being
the
death
of
some
estate
or
part
of
if
.
For
as
death
is
the
total
change
of
life
,
so
every
change
is
the
death
of
Come
part
.
Sickness
is
the
death
of
health
,
sleeping
of
waking
,
sorrow
of
joy
,
impatience
of
quiet
,
youth
of
infancy
,
and
age
of
youth
.
The
same
condition
hath
the
universal
world
and
all
things
in
it
;
for
which
cause
they
deserve
so
much
contempt
,
that
Marcus
Aurelius
the
Emperour
wondered
that
there
could
be
found
a
man
so
senseless
,
Of
that
very
thing
,
which
is
now
in
doing
,
some
part
is
already
vanisht
:
changes
and
alterations
continually
innovate
the
world
,
as
that
immense
space
of
time
by
a
perpetual
flux
renews
it self
.
Who
therefore
shall
esteem
those
things
which
never
subsist
,
but
pass
along
in
this
headlong
and
precipitate
river
of
time
,
is
as
he
who
sets
his
affection
upon
some
little
bird
,
which
passes
along
in
the
air
,
and
is
no
more
seen
.
Thus
much
from
this
Philosopher
.
This
very
cause
of
the
little
value
of
things
temporal
proceeding
from
their
perpetual
changes
,
together
with
the
end
whereunto
they
are
subject
,
is
,
as
St.
Gregory
notes
,
signified
unto
us
by
that
Woman
in
the
Apocalyps
,
Needs
must
the
instability
of
things
temporal
be
very
great
,
and
therefore
most
despicable
,
because
it
proceeeds
from
so
many
causes
.
For
as
the
Sea
hath
two
several
kinds
of
motion
,
the
first
natural
,
by
which
it
riseth
and
falleth
daily
with
continual
ebbs
and
flows
,
so
as
the
waves
,
when
they
are
most
quiet
,
are
yet
still
moving
and
inconstant
:
the
other
violent
,
when
the
waters
are
raised
and
incensed
by
some
furious
tempest
;
in
the
same
manner
the
things
of
this
World
are
naturally
of
themselves
fading
and
transitory
,
and
without
any
exteriour
violence
suffer
a
continual
change
;
and
run
rowling
on
toward
their
end
;
but
besides
are
also
subject
to
other
unthought
of
accidents
,
and
extraordinary
violences
,
which
force
nature
out
of
her
course
,
and
raise
huge
storms
in
the
Sea
of
this
life
,
by
which
those
things
,
which
we
most
esteem
,
suffer
shipwrack
.
For
as
the
fairest
flower
withers
of
it self
,
yet
is
oftentimes
before
born
away
by
the
wind
,
or
perishes
by
some
storm
of
hail
,
The
most
exact
beauties
lose
their
lustre
by
age
,
but
are
often
before
blasted
by
some
violent
Feaver
,
The
most
costly
Garments
wear
out
in
time
,
if
before
not
taken
from
us
by
the
Theef
,
The
strongest
and
most
sumptuous
Palaces
decay
with
continuance
,
if
before
not
ruined
by
Fire
or
Earthquakes
:
In
like
manner
both
their
own
nature
and
extrinsecal
violences
deprive
temporal
things
even
of
time
it self
,
and
trail
them
along
in
perpetual
changes
,
leaving
nothing
stable
.
Let
us
cast
our
eyes
upon
those
things
which
men
judge
most
worthy
to
endure
,
Gregory
Nazienzen
places
the
City
of
Thebes
in
Aegypt
,
as
the
chiefest
of
those
wonders
,
which
the
world
admired
.
Horti
pensiles
,
or
hanging
Gardens
;
and
the
Gates
were
no
less
than
a
hundred
,
out
of
which
the
Prince
could
draw
forth
numerous
Armies
without
noise
or
knowledge
of
the
people
.
Pomponius
Mela
writes
,
that
out
of
every
Port
there
issued
10000
armed
men
,
Marcus
Polus
writes
that
he
passed
by
the
City
of
Quinsay
,
which
contained
fourscore
millions
of
souls
;
and
Nicholas
de
Conti
passing
not
many
years
after
by
the
same
way
found
the
City
wholly
destroyed
,
It
is
not
much
that
Cities
have
suffered
so
many
changes
,
since
Monarchies
and
Empires
have
done
the
same
:
and
so
often
hath
the
World
changed
her
face
,
as
she
hath
changed
her
Monarch
and
Master
.
He
who
had
seen
the
World
as
it
was
in
the
time
of
the
Persians
,
would
not
have
known
it
as
it
was
in
the
time
of
the
Assyrians
;
and
he
who
knew
it
in
the
time
of
the
Persians
,
would
not
have
judged
it
for
the
same
when
the
Greeks
were
Masters
.
After
in
the
time
of
the
Romans
it
appeared
with
a
face
not
known
before
:
and
he
who
knew
it
then
would
not
know
it
now
;
and
some
years
hence
it
will
put
on
another
form
,
being
in
nothing
more
like
it self
than
in
its
perpetual
changes
and
alterations
;
for
which
cause
it
hath
been
ever
worthy
of
scorn
and
contempt
,
and
more
now
than
ever
,
Thou
art
to
know
that
the
World
is
already
grown
old
,
and
doth
not
remain
in
that
strength
and
vigour
which
it
had
at
first
.
This
the
World
it self
tells
us
,
and
the
daily
declining
of
it
into
worse
needs
no
other
testimony
.
The
Winter
wants
the
usual
rains
to
fertilize
the
earth
;
the
Summer
the
accustomed
heat
to
ripen
the
corn
;
the
Autumn
is
not
loaden
as
heretofore
with
fruits
,
nor
the
Spring
glads
us
with
the
delight
and
pleasure
of
its
sweet
temperature
;
out
of
the
hollowed
Mountains
are
drawn
less
pieces
of
marble
;
and
the
exhausted
Mines
yield
less
quantities
of
gold
and
silver
.
The
Labourer
is
wanting
in
the
Fields
,
the
Mariners
in
the
Seas
,
the
Souldier
in
the
Tents
,
Innocency
in
the
Market-places
,
Justice
in
the
Tribunals
,
Sincerity
in
Friendship
,
Skill
in
Arts
,
and
Discipline
in
Manners
.
Necessary
it
is
,
that
that
should
decay
,
which
thus
daily
sinks
into
it self
,
and
approaches
towards
an
end
.
Immediately
he
adds
;
This
is
the
doom
of
the
World
,
This
the
ordinance
of
God
;
all
that
is
born
must
die
;
all
that
increases
must
grow
old
,
the
strong
become
feeble
,
the
great
diminish
,
and
when
diminished
perish
.
Anciently
our
lives
extended
beyond
800
or
900
years
:
now
few
arrive
unto
an
hundred
.
We
see
boys
grown
gray
,
and
our
age
ends
not
in
decrepit
years
,
but
then
begins
:
and
in
our
very
birth
we
draw
near
our
ends
,
and
he
who
is
now
born
,
with
the
age
of
the
World
degenerates
.
Let
no
man
therefore
marvel
that
the
parts
of
the
World
decay
,
since
the
whole
goes
to
ruine
.
Neither
is
the
World
onely
grown
worse
in
the
natural
frame
of
it
,
but
is
also
much
defaced
in
the
moral
;
the
manners
of
men
have
altered
it
more
,
than
the
violences
and
encounters
of
the
Elements
.
The
Empire
of
the
Assyrians
much
corrupted
the
primitive
simplicity
and
innocence
of
it
;
and
what
they
wanted
was
effected
by
the
Persians
;
and
wherein
they
failed
,
by
the
Greeks
;
and
wherein
they
,
by
the
Romans
;
and
wherein
they
,
is
abundantly
made
up
by
us
;
For
the
pride
of
Monarchs
is
the
ruine
and
destruction
of
good
manners
.
And
therefore
unto
the
four
Monarchies
may
be
fitly
applyed
that
which
was
foretold
by
the
Prophet
Joel
,
What
was
left
by
the
Eruke
was
eaten
by
the
Locust
,
what
was
lest
by
the
Locust
was
eaten
by
the
Bruke
,
and
what
was
left
by
the
Bruke
was
devoured
by
the
Blast
.
§.
2.
More
are
the
causes
of
alterations
in
the
World
than
in
the
Ocean
.
For
besides
the
condition
of
humane
things
,
which
as
well
intrinsecally
and
of
their
own
nature
,
as
by
the
external
violences
which
they
suffer
,
are
subject
to
perish
,
the
very
spirit
and
humour
of
man
being
fickle
and
inconstant
is
the
occasion
of
great
changes
.
Not
without
grea●
proportion
did
the
Holy
Ghost
say
,
That
the
fool
changed
like
the
Moon
,
which
is
not
ouely
mutable
in
figure
but
in
colour
.
The
natural
Philosophers
observe
three
colours
in
the
Moon
,
pale
,
red
,
and
white
;
the
first
foreshews
rain
,
the
second
wind
,
and
the
third
chears
up
with
hopes
of
fair
weather
.
In
the
same
,
manner
is
the
heart
of
man
changed
by
three
most
violent
affections
represented
by
those
three
colours
.
That
of
pale
the
colour
of
gold
,
coveting
riches
more
frail
and
slippery
than
waters
;
That
of
red
the
colour
of
purple
,
gaping
after
the
wind
of
vain
honours
;
The
last
of
white
the
colour
of
mirth
and
jollity
,
running
after
the
gusts
and
pleasures
of
this
life
.
With
these
three
affections
Man
is
in
perpetual
change
and
motion
;
and
as
there
are
some
Plants
which
follow
the
course
of
the
Moon
,
still
turning
and
moving
according
to
her
course
,
so
these
alterations
in
humane
affections
draw
after
them
,
and
are
the
cause
of
these
great
changes
and
revolutions
,
which
happen
in
the
World
.
How
many
Kingdoms
were
overthrown
by
the
covetousness
of
Cyrus
?
The
ambition
of
Alexander
did
not
onely
destroy
a
great
part
of
the
World
,
but
made
it
put
on
a
clear
other
face
than
it
had
before
.
What
part
of
Troy
was
left
standing
by
the
lascivious
love
of
Paris
,
who
was
not
onely
the
ruine
of
Greece
,
but
set
on
fire
his
own
Countrey
?
That
which
time
spares
is
often
snatcht
away
by
the
covetousness
of
the
Theef
:
and
how
many
lives
are
cut
off
by
revenge
,
before
they
arrive
unto
old
age
?
There
is
no
doubt
but
humane
affections
are
those
fierce
winds
which
trouble
the
Sea
of
this
World
:
and
as
the
Ocean
ebbs
and
flows
according
to
the
course
of
the
Moon
,
so
the
things
of
this
life
conform
their
motions
unto
humane
passions
.
There
is
no
stability
in
any
thing
,
and
least
in
man
,
who
is
not
onely
changeable
in
himself
,
but
changes
all
things
besides
.
So
unstable
and
variable
is
man
,
that
David
unto
some
of
his
Psalms
gives
these
words
for
a
Title
;
For
those
who
shall
change
;
and
St.
Basil
explicating
the
same
Title
,
saith
,
It
was
meant
of
man
,
whose
life
is
a
perpetual
change
;
unto
which
is
conformable
the
translation
of
Aquila
,
who
instead
of
those
words
renders
it
,
Pro
foliis
,
For
the
leaves
:
because
man
is
moved
by
every
wind
as
the
leaves
of
a
tree
.
This
mutability
is
very
apparent
in
the
Passion
of
Christ
our
Redeemer
,
which
is
the
subject
of
the
78.
Psalme
,
which
beareth
this
Title
.
They
of
Jerusalem
having
received
him
with
greater
honour
than
they
ever
gave
to
man
,
within
four
dayes
after
treated
,
him
with
the
greatest
infamy
and
villany
that
was
possible
to
be
exprest
by
Devils
.
There
is
no
trust
in
the
heart
of
man
;
now
it
loves
,
now
it
abhors
,
now
it
desires
,
now
fears
,
now
esteemes
,
now
despises
.
Who
is
not
amazed
at
the
change
of
St.
Peter
,
who
after
so
many
promises
and
resolutions
to
die
for
his
Master
,
within
a
few
hours
swore
as
many
false
oaths
,
that
he
knew
him
not
?
What
shall
become
of
the
Reed
and
Bulrush
,
when
the
Oak
and
Ceder
totters
.
Neither
is
the
change
of
Amnon
a
little
to
be
wonderd
at
,
who
loving
Thamar
with
that
violence
of
passion
,
that
he
fell
sick
for
her
,
immediately
mediatly
after
abhorred
her
so
much
,
that
he
barbarously
turned
her
out
of
his
chamber
.
But
I
know
nothing
that
can
more
evidently
set
forth
the
mutabilitie
of
humane
affections
,
than
that
memorable
accident
which
happened
in
Ephesus
.
Philo
considering
and
admiring
so
great
vanity
and
change
,
Perhaps
those
things
which
concern
the
Body
are
they
not
dreams
?
perhaps
this
momentary
beauty
does
it
not
wither
even
before
it
flourish
?
our
health
is
uncertain
,
exposed
to
so
many
infirmities
:
a
thousand
griefs
happening
by
divers
occasions
abate
our
strength
and
forces
:
the
quickness
and
vigour
of
our
senses
are
corrupted
by
vitious
humours
.
Who
then
can
be
ignorant
of
the
baseness
of
exteriour
things
?
One
day
often
makes
an
end
of
great
riches
:
many
Personages
of
great
honour
and
esteem
changing
their
fortune
become
infamous
:
great
Empires
and
Kingdoms
have
in
a
short
time
been
ruined
.
Of
this
Dionysius
is
a
sufficient
witness
,
who
thrust
from
his
Throne
from
a
King
of
Sicily
became
a
School-master
in
Gorinth
,
and
taught
boyes
.
The
like
happened
unto
Craesus
the
most
rich
King
of
Lydia
,
who
being
in
hope
to
overthrow
the
Persians
,
not
onely
lost
his
own
Kingdom
,
but
fell
into
the
power
of
his
enemies
,
and
failed
little
of
being
burnt
alive
.
Particular
persons
are
not
onely
witnesses
that
all
humane
things
are
dreams
,
but
Cities
,
Nations
,
Kingdoms
,
Greeks
and
Barbarians
,
the
Isles
,
and
those
who
inhabit
the
Continent
of
Europe
,
Asia
,
the
East
,
and
West
,
nothing
remains
like
unto
it self
.
Certainly
,
as
Philo
sayes
,
the
instability
of
humane
things
makes
them
appear
not
onely
a
dream
,
but
as
a
dream
of
a
shadow
rather
than
of
any
thing
solid
and
consistent
.
All
things
present
(
saith
he
)
are
more
frail
and
weak
than
the
webs
of
spiders
,
and
more
deceitful
than
dreams
:
for
as
well
the
goods
as
evils
have
their
end
.
Since
therefore
we
esteem
things
present
but
as
a
dream
,
and
we
our selves
to
be
but
as
in
a
Inn
,
from
whence
we
are
sodainly
to
depart
,
let
us
take
care
for
our
journey
,
and
furnish
our selves
with
provision
,
and
a
Viaticum
for
eternity
;
let
us
cloath
our selves
with
such
garments
,
as
we
may
carry
along
with
us
.
For
as
no
man
can
lay
hold
on
his
Shadow
,
so
no
man
retains
things
humane
,
which
partly
in
death
,
and
partly
before
death
fly
from
us
,
and
run
more
swiftly
than
a
rapid
river
.
To
the
contrary
are
those
things
which
are
to
come
,
which
neither
suffer
age
,
nor
change
,
nor
are
subject
to
revolutions
,
but
perpetually
flourish
and
persevere
in
a
continued
felicity
.
Take
heed
then
of
admiring
those
riches
which
remain
not
with
their
Masters
,
but
change
in
every
instant
,
and
leap
from
one
to
another
,
and
from
this
to
that
.
It
behooves
thee
to
despise
all
those
things
,
and
to
esteem
them
as
nothing
.
Let
it
suffice
to
hear
what
the
Apostle
sayes
;
The
things
that
are
seen
are
temporal
,
but
those
which
are
not
seen
are
eternal
.
Things
humane
disappear
more
sodainly
than
a
shadow
.
CAP.
II.
How
great
and
desperate
soever
our
Temporal
evils
are
,
yet
hope
may
make
them
tolerable
.
FRom
this
inconstancy
of
humane
things
we
may
extract
a
constancy
for
our selves
:
First
by
despising
things
so
frail
and
transitory
,
which
,
as
we
have
already
said
,
is
a
sufficient
ground
for
their
contempt
;
Secondly
by
a
resolute
hope
and
expectation
of
an
end
or
change
in
our
adversity
and
afflictions
,
since
nothing
here
below
is
constant
,
but
all
mutable
and
unstable
:
and
as
things
sometimes
change
from
good
to
evil
,
so
they
may
also
from
evil
unto
good
.
And
as
great
prosperity
hath
often
been
the
occasion
of
greater
misery
,
so
we
may
hope
our
greatest
misfortunes
may
produce
a
greater
happiness
.
Wherefore
as
in
eternal
evils
,
because
immutable
,
we
want
the
hope
of
a
happy
condition
,
so
in
temporal
evils
,
how
great
soever
,
we
ought
not
to
despair
,
which
we
daily
see
confirmed
with
most
unexpected
successes
.
Let
us
therefore
onely
fear
eternal
evils
,
which
are
not
capable
of
remedy
,
and
let
us
not
despair
and
afflict
our selves
for
the
temporal
,
which
hath
it
,
and
imports
little
whether
it
have
it
or
no.
This
is
not
ill
exprest
by
that
which
happened
unto
the
Roman
Appius
,
Sicily
.
Aristomenes
being
taken
by
his
enemies
,
and
cast
into
an
obscure
Dungeon
,
was
there
at
least
by
famine
and
unwholesomness
of
the
place
to
end
his
dayes
;
but
in
the
middest
of
despair
an
unexpected
accident
gave
him
hope
of
delivery
.
A
Fox
by
chance
passing
through
a
little
hole
under
ground
entred
into
the
Dungeon
,
where
he
had
made
his
Den
,
which
being
espied
by
Aristomenes
,
he
laid
fast
hold
on
him
with
one
hand
,
and
with
the
other
enlarged
the
passage
,
and
voiding
the
loose
earth
as
he
went
,
followed
his
guide
,
who
at
last
safely
conducted
him
into
the
open
field
,
from
whence
he
escaped
in
safety
,
when
his
enemies
thought
he
had
been
dead
.
There
is
no
condition
of
life
so
miserable
wherein
we
ought
to
despair
,
nay
wherein
we
may
not
hope
of
bettering
our
fortunes
.
To
how
many
hath
a
seeming
unlucky
accident
been
the
occasion
of
great
preferment
,
and
a
disgrace
of
honours
?
Diogenes
his
being
condemned
for
false
money
,
and
held
for
an
infamous
person
,
was
the
occasion
of
his
receiving
respect
and
honour
from
Princes
,
Alexander
Benedictus
rehearseth
,
There
is
no
drooping
for
unfortunate
successes
,
since
they
often
prove
the
beginning
of
great
felicities
;
and
oftentimes
we
may
rejoyce
for
those
evils
,
for
which
we
have
shed
tears
.
But
that
we
may
more
clearly
perceive
the
mutability
of
things
,
and
the
hope
we
may
entertain
(
even
in
the
depth
of
our
calamities
)
of
a
better
condition
,
I
shall
here
recount
the
Story
of
Marcus
and
Barbula
two
Roman
Gentlemen
.
Mark
Anthony
,
was
taken
in
the
Actiacan
Warre
,
and
unknown
was
likewise
bought
by
Marcus
amongst
other
Slaves
.
But
so
soon
as
it
came
to
his
knowledge
that
he
was
his
ancient
Master
,
he
repaired
unto
Augustus
,
begged
his
pardon
,
and
restored
him
unto
his
liberty
:
returning
in
the
same
manner
the
favour
which
he
had
received
.
Who
sees
not
here
those
secret
pipes
by
which
blessings
are
derived
,
and
fortune
changed
?
Marcus
enjoyed
the
dignity
of
a
Praetor
,
was
sodainly
after
a
Slave
,
than
a
Friend
of
Caesars
,
and
a
redeemer
of
his
redeemer
,
arriving
at
higher
preferments
by
his
slavery
and
captivity
,
than
by
his
birth
and
former
dignity
.
Whilest
life
lasts
there
is
no
mishap
without
hope
:
and
affliction
,
although
we
look
upon
things
within
their
own
limits
and
natural
disposition
,
come
often
home
loaden
with
prosperities
.
But
if
we
look
upon
them
with
that
divine
hope
,
which
we
ought
to
have
,
there
is
no
evil
from
whence
we
may
not
derive
a
good
.
To
what
greater
streights
can
one
be
brought
than
to
be
drawn
forth
to
execution
,
and
held
guilty
by
the
consent
of
all
,
as
Susanna
was
?
but
in
the
very
way
to
justice
God
raised
her
up
a
salvation
both
of
life
and
honour
,
converting
her
unjust
infamy
into
a
great
esteem
and
admiration
of
her
vertue
.
What
remedy
for
Daniel
,
when
he
was
thrown
into
a
Cave
amongst
hungry
Lions
?
but
where
he
expected
to
be
devoured
by
wild
beasts
,
he
found
comfort
.
The
three
Children
,
who
were
cast
into
the
fiery
Furnace
in
Babylon
,
where
there
was
nothing
to
be
hoped
for
but
death
,
found
refreshment
,
life
,
and
content
.
David
,
when
he
was
compassed
in
by
the
Souldiers
of
Saul
,
despaired
of
safety
,
yet
escaped
the
danger
.
There
is
no
evil
in
this
life
,
which
even
with
the
hopes
of
this
life
may
not
be
asswaged
:
but
with
the
hopes
of
the
other
who
will
not
be
comforted
?
Let
us
therefor
onely
fear
eternal
evils
,
which
have
neither
comfort
,
hope
,
nor
possibility
of
amendment
.
CAP.
III.
We
ought
to
consider
what
we
may
come
to
be
.
BUt
that
we
may
as
little
presume
upon
things
favourable
and
succesful
,
as
despair
when
they
are
averse
and
contrary
,
this
excellent
instruction
may
be
drawn
from
their
inconstancy
,
which
is
,
Not
to
confide
at
all
in
humane
:
prosperity
:
For
neither
Kingdome
,
Empire
,
Papacy
,
nor
any
greatness
whatsoever
can
secure
their
Owners
from
ruine
and
misfortunes
;
and
everyone
ought
with
holy
Job
to
consider
What
he
may
come
to
be
.
There
is
no
fortune
so
high
,
unto
which
may
not
succeed
a
condition
as
low
and
disastrous
.
Let
the
great
and
rich
man
consider
that
all
his
wealth
and
power
may
fail
,
and
he
be
driven
to
beg
an
alms
.
Let
the
King
consider
he
may
become
a
Mechanick
Tradesman
.
Let
the
Emperor
consider
that
even
in
his
own
Court
he
may
be
dragged
forth
to
justice
,
and
have
dirt
flung
in
his
face
,
and
be
publickly
executed
.
Let
the
Popes
confider
that
some
of
them
have
been
forced
to
kiss
the
feet
of
other
Popes
.
These
things
seem
incredible
,
and
mortals
are
hardly
drawn
to
believe
them
.
But
let
no
man
wonder
at
the
success
of
any
,
since
not
only
Kings
,
Emperours
,
and
Popes
have
been
condemned
,
but
Saints
,
and
such
,
who
by
their
holiness
have
wrought
miracles
,
have
fallen
and
been
danmed
in
hell
fire
!
Let
us
all
therefore
preserve
our selves
in
humility
▪
let
us
not
confide
in
prosperity
,
nor
presume
upon
our
vertues
though
never
so
perfect
,
since
every
man
is
subject
to
fall
into
those
misfortunes
he
little
thinks
of
.
Who
would
imagine
that
so
opprobrious
affronts
could
befal
a
Roman
Emperour
as
happened
to
Andronicus
?
whose
history
I
shall
here
relate
to
confirm
that
,
which
,
if
grave
Authors
had
not
reported
,
would
seem
incredible
.
Andronicus
,
Andronicus
Emperour
and
Augustus
with
Andronicus
a
Prisoner
and
publickly
executed
;
behold
him
first
cloathed
in
Purple
,
adored
by
Nations
,
commanding
the
East
,
his
temples
encircled
with
a
Royal
Diadem
,
the
Imperial
Scepter
in
his
hands
,
and
his
very
shooes
studdied
with
Oriental
Unions
;
Then
look
upon
him
insulted
over
by
the
basest
of
his
people
,
buffetted
by
women
,
and
pelted
with
dirt
and
stones
in
his
Imperial
City
.
Who
would
believe
that
he
,
whom
the
people
thronged
to
look
upon
as
upon
some
God
when
he
passed
through
the
Streets
of
Constantinople
in
his
Royal
Chariot
,
covered
with
plates
of
burnisht
gold
,
guarded
with
excellent
Captains
,
and
waited
on
by
the
Princes
of
his
Empire
,
should
by
those
very
same
persons
,
who
so
lately
had
taken
their
oaths
of
loyalty
,
and
sworn
to
defend
him
,
be
so
traiterously
and
barbarously
handled
?
Finally
,
he
who
had
commanded
justice
to
pass
upon
so
many
,
should
himself
come
to
be
justized
with
greater
infamy
than
any
of
them
?
who
could
imagine
that
one
subject
should
be
so
sodainly
capable
of
such
different
extremes
,
and
that
so
great
glory
should
conclude
in
so
much
ignominy
?
This
is
enough
to
make
us
contemn
all
temporal
goods
and
humane
felicity
,
which
not
onely
passes
away
with
time
,
but
often
changes
into
greater
misfortunes
.
What
esteem
can
that
merit
which
stands
exposed
to
so
much
misery
:
which
is
by
so
much
more
sensible
to
the
sufferer
,
by
how
much
it
was
less
expected
?
To
this
may
be
added
another
consideration
of
no
small
profit
,
That
if
this
Emperour
passed
to
his
salvation
through
so
many
affronts
and
cruel
torments
,
what
hurt
did
they
do
him
?
what
imports
it
that
he
was
so
unhappy
in
this
life
,
if
he
were
happy
in
the
other
?
certainly
he
gave
sufficient
hopes
of
his
contrition
;
for
in
all
that
lamentable
and
never
to
be
paralell'd
Tragedy
no
sign
of
impatience
ever
appeared
in
him
,
neither
spake
he
other
words
than
these
,
Lord
have
mercy
on
me
;
and
when
they
abused
and
wounded
him
with
so
much
cruelty
,
all
he
said
was
this
,
Why
do
ye
break
this
bruised
Reed
?
Certainly
,
if
he
knew
how
to
benefit
himself
(
as
it
seems
he
did
)
by
his
misery
,
he
was
more
happy
in
it
,
than
in
his
Empire
.
The
eternal
is
that
which
imports
.
As
for
the
glory
of
his
Empire
,
and
the
misery
of
his
ignominy
,
they
are
now
past
.
A
greater
Emperour
was
Vitellius
than
he
,
§
2.
Yet
less
imaginable
seems
that
which
happened
unto
Pope
John
the
XXIII
.
when
after
four
years
possession
of
the
Papacy
,
many
Princes
of
Europe
having
during
that
time
in
token
of
obedience
kissed
his
feet
,
he
himself
came
to
kiss
the
feet
of
another
Pope
;
and
having
in
his
Pontificat
created
many
Cardinals
,
took
it
at
last
as
a
singular
favour
to
be
made
one
himself
.
This
seems
incredible
;
but
it
is
a
most
true
history
.
The
mutability
of
humane
things
produces
so
strange
effects
,
that
our
imagination
dares
not
feign
them
.
Who
would
think
that
the
chief
Bishop
should
be
made
a
Captive
,
as
this
was
in
the
Council
of
Constance
assembled
for
the
pacification
of
the
Schisme
then
reigning
in
the
Church
?
There
he
was
deprived
of
his
dignity
,
and
himself
confirmed
his
own
deposition
,
and
suffered
in
person
great
misery
,
want
,
and
affliction
;
from
whence
he
made
an
eseape
,
and
fled
from
place
to
place
,
until
at
length
he
became
so
well
advised
as
to
put
himself
into
the
hands
of
Martin
the
Fifth
,
elected
after
his
deposition
,
who
had
many
Cardinals
then
about
him
created
by
this
John
,
who
beheld
him
,
that
had
made
them
,
deprived
of
all
dignities
,
humbly
asking
pardon
of
the
new
Pope
,
whom
he
acknowledged
for
such
.
,
and
esteemed
it
a
great
favour
to
receive
his
Hat
anew
.
Thus
far
can
the
instability
of
Temporal
goods
arrive
.
Who
could
imagine
that
which
happened
unto
the
Emperour
Zeno
,
who
after
he
had
possessed
the
Empire
many
years
,
cockered
in
all
the
blandishments
of
so
high
a
fortune
,
was
at
last
constrained
through
famine
to
eat
his
cloathes
,
and
feed
upon
the
flesh
of
his
own
armes
?
This
Emperour
being
in
a
trance
was
given
out
to
be
dead
,
and
so
buried
in
a
Vault
,
but
returning
afterwards
unto
himself
he
cried
out
aloud
;
named
those
of
his
Guard
and
his
other
Servants
,
who
,
though
they
heard
him
,
would
not
help
him
.
There
he
remained
interred
alive
,
eating
his
own
flesh
,
as
witnesses
Cedrenus
.
The
glory
and
riches
of
Belisarius
were
greater
than
of
many
Kings
.
Godfridus
Viterbiensis
.
Gregory
Nazianzen
,
that
we
may
better
trust
unto
the
wind
,
or
to
letters
written
upon
water
,
than
unto
humane
felicity
,
§
3.
What
we
have
hitherto
recounted
are
changes
,
not
falls
.
That
which
we
are
to
fear
is
a
fall
from
sanctity
and
vertue
,
and
this
is
properly
to
fall
,
when
we
descend
from
the
state
of
grace
to
that
of
sin
.
The
mutations
of
fortune
are
but
exchanges
of
one
condition
for
another
.
No
man
can
fall
when
he
is
at
lowest
;
and
the
lowest
and
basest
of
all
things
is
humane
felicity
,
which
when
it
quits
us
,
we
fall
not
,
but
change
it
,
and
perhaps
for
the
better
.
The
true
falls
are
those
which
are
spiritual
;
and
it
may
with
reason
amaze
us
,
to
see
that
on
this
part
also
we
are
exposed
to
uncertainties
.
But
this
may
be
our
comfort
,
that
temporal
changes
are
not
in
our
hands
,
but
spiritual
are
.
Our
wealth
,
whether
we
will
or
no
,
may
be
taken
from
us
,
but
grace
unless
by
our
own
fault
cannot
.
We
may
be
bereaved
of
honours
against
our
will
,
but
not
of
vertue
except
we
consent
.
Corporal
goods
may
perish
,
be
stoln
,
and
lost
a
thousand
manner
of
wayes
:
but
spiritual
goods
can
onely
be
forsaken
,
and
are
then
onely
lost
,
when
we
leave
them
by
sin
.
This
may
make
us
tremble
,
that
they
are
lost
because
we
will
lose
them
,
and
not
being
mutable
in
themselves
they
change
because
we
are
mutable
.
That
which
hath
happened
in
this
kind
is
most
lamentable
.
St.
Peter
Damian
writes
that
he
knew
a
Monk
in
the
City
of
Benevento
,
named
Madelmo
,
Peter
Damian
writes
,
that
he
knew
in
the
same
City
a
Priest
of
so
great
sanctity
,
that
every
day
,
when
he
celebrated
Mass
,
the
Prince
of
Benevento
beheld
an
Angel
descend
from
heaven
,
who
took
the
Divine
Mysteries
from
his
hands
to
offer
them
unto
the
Lord
.
Yet
this
man
so
favoured
from
above
fell
into
the
like
vice
,
that
all
might
fear
,
and
none
be
assured
in
any
state
whatsoever
.
S.
John
Climacus
relates
the
story
of
that
young
man
,
A
great
Pillar
of
the
Church
if
fallen
:
and
five
dayes
after
the
Monk
died
,
in
so
much
as
he
who
heretofore
commanded
the
wild
beasts
of
the
Wilderness
,
became
a
scorn
to
the
Devils
,
and
he
who
preserved
himself
by
bread
from
heaven
,
was
afterward
deprived
of
his
spiritual
sustenance
.
Hieron
Alexandrinus
,
who
having
flourished
many
years
in
great
vertue
and
fame
of
sanctity
,
CAP.
IV.
The
change
of
humane
things
shews
clearly
their
vanity
,
and
how
worthy
they
are
to
be
contemned
.
THis
inconstancy
and
change
of
things
serve
as
a
testimony
of
their
vanity
.
Witness
those
who
have
had
the
largest
experience
of
humane
greatness
and
felicity
.
Gilimer
King
of
the
Vandals
was
of
great
power
,
wealth
and
valour
,
but
overcome
by
Belisarius
,
and
deprived
of
his
Kingdome
,
was
led
in
triumph
through
the
Streets
of
Constantinople
.
When
he
approached
the
place
,
where
Justinian
the
Emperour
was
seated
in
a
Throne
of
incomparable
Majesty
,
cloathed
in
his
Imperial
Robes
,
and
compassed
with
the
great
Princes
of
his
Empire
,
the
Captive
King
beholding
him
in
so
great
glory
,
and
himself
a
Slave
,
abandoned
of
the
whole
world
,
neither
wept
nor
complained
,
nor
shewed
the
least
sign
of
sorrow
or
resentment
,
Vanity
of
vanities
,
and
all
is
vanity
.
He
who
knew
this
,
no
marvail
though
in
so
great
a
misfortune
he
had
drie
eyes
.
For
if
he
knew
that
all
humane
greatness
was
vanity
,
wherefore
should
he
grieve
for
that
which
was
nothing
?
That
is
not
worthy
of
grief
,
which
deserves
not
love
.
Things
so
mutable
are
those
below
,
that
as
they
merit
not
our
affections
when
we
enjoy
them
,
so
they
ought
not
to
vex
and
afflict
us
when
we
lose
them
.
This
apprehension
was
the
cause
of
the
great
equality
of
mind
,
which
this
Prince
exprest
in
all
his
actions
,
who
was
so
far
from
shewing
any
grief
in
the
loss
of
his
Kingdom
and
fortunes
,
that
he
rather
seemed
to
laugh
and
rejoyce
;
and
therefore
when
he
was
overthrown
in
battail
,
and
forced
to
flye
into
Numidia
,
where
he
fortified
himself
in
one
of
the
Mountains
,
the
Enemy
besieging
and
streightning
him
with
want
of
victuals
,
he
sent
to
the
Captain
,
who
commanded
in
chief
,
to
demand
of
him
Bread
,
a
Sponge
,
and
a
Cittern
;
Bread
to
sustain
his
life
,
which
was
now
like
to
perish
for
want
of
food
:
a
Sponge
,
to
drie
his
eyes
,
for
that
having
now
entred
into
the
consideration
of
the
vanity
of
humane
things
,
and
ashamed
at
his
grief
for
the
loss
of
them
,
he
was
resolved
to
change
his
passions
,
and
rather
laugh
than
weep
:
for
what
being
possest
afforded
no
security
,
the
same
being
lost
brought
no
prejudice
;
and
to
this
end
demanded
a
Cittern
;
for
that
having
wiped
his
eyes
from
their
fruitless
tears
,
he
was
now
resolved
to
change
his
complaints
into
songs
,
and
his
grief
into
content
,
which
consists
not
so
much
in
the
abundance
of
a
great
fortune
,
as
in
the
sufficiency
of
a
moderate
.
And
with
reason
might
he
take
the
Cittern
;
for
if
he
well
considered
,
he
might
rejoyce
even
in
his
mishap
,
since
his
loss
made
him
understand
that
deceit
of
the
World
,
which
his
most
ample
Kingdom
never
could
,
and
freed
him
not
onely
from
cares
and
troubles
,
but
from
sins
,
which
in
the
prosperity
of
this
life
have
a
larger
field
,
than
in
an
adverse
fortune
.
Possessed
of
this
truth
they
took
him
prisoner
,
and
brought
him
to
the
conquering
Belisarius
.
The
Captive
King
came
with
those
expressions
of
joy
and
mirth
,
that
the
General
seeing
him
laugh
,
whom
he
judged
to
have
so
great
a
cause
of
tears
,
thought
his
grief
had
distracted
him
,
and
that
lie
had
lost
his
wits
;
but
he
never
had
them
perfecter
,
since
he
laught
at
human
greatness
,
and
now
perceived
how
ridiculous
a
thing
is
that
which
we
call
felicity
,
and
in
his
heart
rightly
esteemed
it
,
as
it
is
,
a
vanity
of
vanities
.
I
believe
the
same
judgement
,
which
this
King
gave
of
the
vanity
of
temporal
things
,
would
,
if
it
had
been
askt
,
been
given
by
the
Emperour
Andronicus
when
naked
,
and
his
head
shaved
like
a
Slave
,
he
was
infamously
dragged
thorow
the
Streets
of
Constantinople
.
What
was
then
his
Imperial
Diadem
?
what
his
Throne
and
Majesty
?
what
his
Ornaments
of
gold
and
silver
?
All
was
vanity
,
and
a
vanity
of
vanities
.
Neither
would
this
have
been
denied
by
Vitellius
,
when
they
threw
dirt
in
his
face
,
and
haled
him
into
the
Market-place
to
be
executed
.
What
were
then
the
Spectacles
of
the
Amphitheater
,
and
Games
of
the
Circus
,
the
Signiory
of
the
World
,
but
vanity
of
vanities
,
and
universal
vanity
?
The
same
would
Craesus
have
preached
from
the
flames
,
the
Tyrant
Bajazet
from
his
Cage
,
King
Bolislaus
from
his
Kitchen
,
and
Dionysius
from
his
School
.
If
alive
they
would
have
said
this
upon
the
sight
onely
of
the
instability
of
this
life
,
what
would
they
now
say
upon
the
experience
of
eternity
,
whereinto
they
are
entred
?
Let
us
take
the
opinion
of
those
Princes
which
are
damned
,
what
they
now
think
of
the
Majesty
,
which
they
enjoyed
in
this
life
;
Vanity
they
will
say
it
was
,
a
smoke
,
a
dream
,
a
shadow
.
And
without
doubt
those
Kings
,
which
are
now
in
heaven
in
possession
of
those
eternal
joyes
,
will
say
the
same
,
That
all
felicity
here
below
,
is
poor
,
scarce
and
short
,
and
vanity
of
vanities
,
and
worse
,
if
it
have
been
an
occasion
of
sin
.
But
it
is
not
needful
to
call
witnesses
from
the
other
life
,
since
the
vanity
of
this
is
so
evident
,
that
he
who
shall
set
himself
to
consider
the
greatness
of
this
World
,
shall
perceive
that
by
how
much
it
is
more
glorious
,
by
so
much
it
is
more
vain
.
What
greater
Majesty
than
that
of
the
Roman
Empire
?
Let
us
call
to
mind
what
happened
in
that
.
Scarce
was
the
election
of
a
Roman
Emperour
known
before
they
,
who
chose
him
,
or
some
more
subtle
or
powerful
than
they
,
had
murthered
him
.
An
although
they
studied
nothing
more
than
to
preserve
themselves
in
the
Imperial
dignity
,
yet
few
there
were
that
could
effect
it
.
Amongst
nineteen
or
twenty
Emperours
,
which
passed
betwixt
Antoninus
the
Philosopher
,
and
Claudius
the
second
,
not
one
escaped
a
violent
death
,
besides
many
other
Tyrants
,
who
took
the
names
of
Emperours
;
as
in
Galienus
his
time
thirty
usurped
that
title
,
and
murthered
one
another
:
in
so
much
as
he
who
called
himself
an
Emperour
,
was
almost
certain
to
die
a
violent
death
;
so
as
the
greatest
felicity
of
the
world
was
tyed
to
the
greatest
mishap
.
And
it
is
to
be
wondered
,
that
any
(
though
almost
forced
)
would
accept
the
Diadem
.
But
such
is
the
folly
of
men
,
that
having
before
their
eyes
so
many
lamentable
examples
they
gape
after
those
glories
,
which
hardly
last
from
morning
until
night
.
Some
of
them
had
scarce
been
saluted
Emperours
,
when
they
were
cut
in
pieces
.
Aurelianus
was
one
of
those
who
exhibited
the
most
glorious
triumph
that
ever
Rome
beheld
,
where
were
shewed
An
infinite
number
of
Captives
from
the
three
parts
of
the
World
,
Many
rare
beasts
,
as
Tygers
,
Lions
,
Ounces
,
Elephants
,
Dromidaries
,
A
mighty
quantity
of
Arms
taken
from
the
conquered
Enemies
,
Three
most
sumptuous
Chariots
,
one
of
the
King
of
Palmerins
,
another
of
the
Persians
,
and
a
third
of
the
Goths
,
Two
who
called
themselves
Emperours
,
and
the
great
Queen
Cenobia
adorned
with
most
precious
jewels
,
and
rich
pearls
,
and
fettered
in
chains
of
gold
.
He
himself
entred
in
a
triumphal
Chariot
taken
from
the
King
of
Gothes
,
drawn
by
Stags
,
immediately
followed
by
the
conquering
Army
richly
armed
,
crowned
with
Laurel
,
and
carrying
Palms
in
their
hands
.
Never
Emperour
arrived
at
such
a
height
of
glory
.
But
how
long
lasted
it
?
A
short
time
after
he
was
stabbed
with
poniards
,
having
hardly
time
to
take
notice
of
his
greatness
,
much
less
to
enjoy
it
.
By
how
many
steps
and
strange
ways
did
Aelias
Pertinax
in
his
old
age
climb
unto
the
Imperial
Throne
,
and
lost
it
before
it
was
known
in
the
Empire
that
he
commanded
it
?
He
was
the
Son
of
a
Slave
,
and
first
a
Merchant
,
by
which
he
became
a
good
accomptant
;
then
he
studied
Grammar
,
and
became
a
Schoolmaster
;
after
that
a
Lawyer
,
and
having
learned
to
defend
causes
,
was
made
an
Advocate
;
but
not
prospering
by
these
courses
he
listed
himself
a
Souldier
.
Neither
seemed
he
in
that
to
thrive
much
better
:
for
being
arrived
to
the
dignity
of
a
Centurion
he
was
cashiered
with
infamy
.
But
he
quitted
it
not
so
;
for
returning
unto
the
same
trade
in
process
of
time
he
became
a
Senatour
:
shortly
after
Consul
,
then
President
of
Syria
:
at
last
when
he
expected
the
Hangman
to
take
away
his
life
,
he
was
saluted
Emperour
by
those
Souldiers
,
who
then
came
fresh
from
the
slaughter
of
Commodus
.
They
entring
his
house
by
night
,
he
told
them
,
he
was
the
man
whom
the
Tyrant
had
sent
them
to
murther
:
but
they
presented
him
the
Scepter
and
Diadem
,
which
he
accepted
although
then
70
years
of
age
;
and
after
had
scarce
warmed
the
Imperial
Seat
,
having
onely
raigned
three
Moneths
,
when
he
was
cut
in
pieces
in
a
time
he
least
suspected
it
,
being
so
beloved
,
esteemed
,
and
praised
by
the
Romans
,
that
every
one
would
have
spent
a
thousand
lives
to
have
saved
his
;
yet
notwithstanding
a
few
Souldiers
passed
publickly
through
the
middest
of
the
City
,
and
in
the
sight
of
all
stabbed
an
Emperour
so
beloved
and
honoured
of
the
people
,
and
returned
back
without
any
so
much
as
questioning
them
,
when
those
of
one
street
(
so
few
were
the
murtherers
)
had
been
sufficient
to
have
killed
them
with
stones
.
Who
sees
not
here
the
inconstancy
and
vanity
of
humane
things
,
as
well
in
the
life
as
unexpected
death
of
this
Prince
?
by
how
many
changes
and
windings
did
he
climbe
unto
the
top
of
the
Imperial
greatness
,
and
how
sodainly
without
any
stop
or
turn
at
all
was
he
tumbled
headlong
down
?
how
long
was
his
fortune
in
growing
,
and
how
quickly
cut
?
seaventy
years
of
a
prosperous
life
ended
in
the
counterfeit
felicity
of
three
Moneths
,
and
the
unhappy
death
of
an
hour
.
Then
all
is
vanity
of
vanities
,
since
that
which
costs
so
much
,
lasts
so
little
,
and
death
in
less
than
one
hour
overthrows
the
fortune
of
seaventy
years
.
§.
2.
If
the
felicity
of
this
life
did
onely
end
when
life
ends
,
yet
that
were
sufficient
to
undervalue
it
,
but
it
often
ends
before
it
,
and
sometimes
changes
into
disgraces
and
mishaps
,
so
as
with
our
own
eyes
we
often
behold
an
end
of
our
greatest
fortunes
.
Let
us
not
therefore
trust
in
life
,
because
it
may
fail
whilest
the
goods
of
it
remain
,
and
let
us
as
little
trust
in
them
,
because
they
may
likewise
fail
whilest
it
continues
.
Let
this
instability
of
things
undeceive
us
,
and
let
us
seriously
consider
their
vanity
in
their
manner
of
leaving
us
;
which
is
excellently
represented
by
St.
John
Chrysostome
in
the
Eunuch
Eutropius
Patrician
of
Constantinople
,
If
in
any
time
,
now
more
than
ever
may
be
said
,
Vanity
of
vanities
;
all
is
vanity
.
Where
is
now
the
splendour
of
the
Consulat
?
where
the
Lictors
and
their
Fasces
?
where
the
Applauses
,
Dances
,
Banquets
,
and
Revels
?
where
the
Crowns
and
Tapestry
?
where
the
noise
of
the
City
,
and
the
flattering
acclamations
of
the
Circus
?
all
those
things
are
perished
;
a
boysterous
wind
hath
blown
away
the
leaves
,
and
left
the
naked
tree
tottering
,
and
almost
pluckt
up
by
the
roots
.
Such
was
the
violence
of
the
storm
,
that
when
it
had
shaken
all
the
nerves
,
it
threatned
utterly
to
overthrow
the
stock
.
Where
are
now
those
masking
friends
,
those
healths
and
suppers
?
where
that
swarm
of
Parasites
,
and
that
flood
of
wine
poured
out
from
morning
till
evening
?
where
that
exquisite
and
various
artifice
of
Cooks
,
those
Servants
accustomed
to
say
and
do
all
that
pleased
?
All
these
were
no
more
than
a
Nights
dream
,
which
disappeared
with
the
day
,
Flowers
which
withered
when
the
Spring
was
ended
;
a
Shadow
they
were
,
and
so
they
passed
:
a
Smoke
,
and
so
they
vanisht
:
Bubbles
in
the
water
,
and
so
they
burst
:
Spiders
webs
,
and
so
were
torn
in
sunder
.
Wherefore
let
us
ever
repeat
this
sentence
,
Vanity
of
vanities
;
all
is
vanity
.
This
saying
ought
to
be
written
upon
our
Walls
,
Market-places
,
Houses
,
Streets
,
Windows
,
Gates
,
but
principally
in
the
Conscience
of
every
one
,
since
the
deceitful
employments
of
this
life
,
and
the
enemies
of
truth
have
gained
too
much
power
and
authority
with
many
.
This
is
it
which
one
man
ought
to
say
unto
another
;
this
is
it
we
ought
to
say
at
dinner
,
at
supper
,
and
in
all
our
conversation
,
Vanity
of
vanities
,
all
is
vanity
.
Did
I
not
daily
tell
thee
that
riches
were
flitting
and
deceitful
?
but
thou
wouldest
not
endure
me
.
Did
not
I
tell
thee
,
they
had
the
condition
of
a
fugitive
Slave
?
but
thou
wouldest
not
believe
me
.
See
how
experience
hath
taught
thee
,
that
they
are
not
onely
fugitive
,
but
ungrateful
and
murthering
,
since
they
have
cast
thee
into
this
exigent
.
But
because
this
Eunuch
would
neither
be
advised
by
the
counsel
of
his
Domesticks
,
nor
Strangers
,
do
thou
at
least
,
who
art
puffed
up
with
wealth
and
honours
,
make
use
of
this
calamity
,
and
turn
it
to
thy
own
profit
.
There
is
nothing
more
infirm
than
humane
things
.
By
what
name
soever
thou
shalt
express
their
baseness
,
thou
shalt
still
fall
short
.
Call
them
hay
,
smoke
,
a
dream
,
flowers
which
wither
:
all
is
too
little
:
they
are
so
frail
,
that
they
are
more
nothing
,
than
nothing
it self
.
They
are
not
only
nothing
,
but
are
still
in
precipitation
.
Who
was
more
exalted
than
this
man
?
was
he
not
famous
for
his
wealth
through
the
world
?
was
he
not
mounted
up
to
the
height
of
all
humane
honour
?
Did
not
all
fear
and
reverence
him
?
But
behold
him
now
more
miserable
than
Slaves
and
Bond-men
,
more
indigent
,
than
those
who
beg
their
bread
from
door
to
door
.
There
is
no
day
,
wherein
are
not
set
before
his
eyes
Swords
drawn
and
sharpened
to
cut
his
throat
;
Precipices
,
Hangmen
,
and
the
Street
,
which
lead
to
the
Gallows
.
Neither
doth
he
enjoy
the
memory
of
his
pad
pleasures
,
nor
the
common
light
,
but
is
at
midday
as
in
a
dark
night
,
pen'd
up
betwixt
four
walls
,
deprived
of
the
use
of
his
eyes
.
But
wherefore
do
I
remember
those
things
,
since
no
words
are
able
to
express
the
fear
of
his
mind
,
who
every
hour
expects
his
punishment
?
to
what
end
are
my
speeches
,
when
the
image
of
his
calamity
appears
so
evidently
before
thine
eyes
?
Not
long
agoe
the
Emperour
having
sent
some
Souldiers
to
draw
him
out
of
the
Church
,
whither
he
was
fled
for
sanctuary
,
he
became
as
pale
as
box
,
and
at
this
instant
hath
no
better
colour
than
one
who
were
dead
.
To
this
add
that
his
teeth
gnash
against
one
another
,
his
body
quakes
,
his
voice
is
broken
with
sobbs
,
his
tongue
stammers
;
in
conclusion
he
stands
like
one
,
whose
soul
were
frozen
for
fear
within
him
.
All
this
is
from
St.
John
Chrysostome
.
It
is
not
needful
to
attend
the
end
of
life
to
see
the
imposture
of
it
.
It
is
enough
to
see
the
alterations
whilest
it
lasts
.
CAP.
V.
The
baseness
and
disorder
of
Temporal
things
:
and
how
great
a
Monster
men
have
made
the
World
.
LEt
us
now
come
to
consider
the
baseness
of
all
that
which
passes
in
time
;
the
which
appeared
so
mean
and
poor
unto
Marcus
Aurelius
,
that
he
said
,
Those
things
which
fall
under
sense
,
which
either
allure
us
with
delight
,
or
deject
us
with
grief
,
or
glitter
with
outward
pomp
and
appearance
,
how
vile
are
they
all
?
how
worthy
of
contempt
?
how
sordid
and
filthy
?
how
subject
to
perish
,
and
how
dead
?
This
said
that
great
Emperour
and
Monarch
of
the
World
,
when
the
Roman
Empire
was
in
its
greatest
power
and
lustre
,
and
in
the
greatest
experience
of
the
goods
of
the
earth
,
being
more
powerful
,
and
having
more
command
of
them
,
than
Salomon
:
and
yet
he
not
onely
sayes
they
were
vain
,
but
vile
,
filthy
,
contemptible
and
dead
.
That
we
may
understand
this
better
,
let
us
look
into
the
substance
and
being
,
which
temporal
things
have
of
themselves
,
without
respect
either
to
the
shortness
of
their
duration
,
or
to
the
variety
of
their
changes
,
for
which
alone
,
although
in
themselves
most
precious
,
yet
were
they
most
despicable
;
but
being
so
little
,
so
vile
,
so
disorderly
,
and
for
the
most
part
so
hurtful
and
prejudicial
unto
us
,
although
they
were
eternal
,
yet
ought
they
to
be
contemned
.
We
are
not
therefore
onely
to
look
upon
that
littleness
and
poorness
,
which
they
have
by
nature
,
and
from
themselves
,
but
upon
the
evil
,
which
they
have
acquired
by
our
abuse
;
For
the
World
,
which
of
it self
were
tolerable
,
is
by
us
made
such
,
that
it
is
not
to
be
endured
even
by
those
who
best
love
it
.
And
to
those
natural
goods
,
which
it
affords
,
our
unstable
appetite
hath
added
such
artificial
fopperies
of
our
own
inventions
,
that
of
both
together
we
have
composed
a
Monster
,
no
less
horrible
,
than
that
described
by
St.
John
in
the
Apocalyps
.
Let
us
also
consider
the
mysterious
disposition
of
the
parts
of
this
Beast
.
The
feet
are
said
to
be
of
a
Bear
,
the
body
of
a
Leopard
,
and
the
head
of
a
Lion
,
because
all
the
inventions
,
additions
,
stratagems
,
and
designs
of
the
World
are
founded
upon
the
pleasure
and
delights
of
the
appetite
,
which
are
natural
:
and
upon
this
foundation
our
malice
has
builded
riches
,
and
honours
which
are
not
natural
,
but
humane
inventions
.
Riches
are
the
body
of
the
World
,
and
upon
them
is
raised
Pride
as
the
head
of
that
body
.
Besides
Riches
are
most
conveniently
placed
in
the
middle
between
Pleasure
and
Honours
,
as
being
necessary
for
the
supportation
of
both
,
without
which
neither
can
be
maintained
.
Avarice
therefore
forms
the
body
of
this
Beast
,
that
it
may
equally
nourish
Pleasure
and
Ambition
.
Let
us
then
propose
unto
our selves
the
Image
of
this
World
under
the
form
of
this
Monster
and
Chimaera
,
as
well
to
demonstrate
the
confusion
and
turmoyl
of
it
,
as
to
signifie
unto
us
,
that
the
whole
substance
and
being
of
it
consists
meerly
in
the
imagination
and
apparence
.
For
such
a
Monster
composed
of
the
several
parts
of
divers
Beasts
,
which
hath
no
being
or
foundation
in
reason
,
but
is
onely
framed
by
the
fancy
,
the
Philosophers
call
a
Chimaera
;
and
such
truly
are
the
things
of
this
World
,
inconstant
,
confused
and
troubled
,
and
have
no
substance
or
being
in
themselves
,
but
are
onely
deceit
and
apparence
.
Some
seem
great
,
and
are
but
little
:
others
cozen
us
more
,
appear
to
be
goods
,
and
are
really
evils
.
To
understand
this
better
and
know
the
vanity
of
the
World
,
we
are
to
suppose
that
humane
malice
hath
corrupted
and
poisoned
it
by
inventing
new
gusts
and
pleasures
:
unto
which
we
have
added
by
our
imagination
what
they
wanted
of
being
and
reality
:
and
by
diverting
things
from
those
proper
ends
,
for
which
they
were
ordained
,
have
made
them
all
vain
,
and
the
World
a
Monster
of
many
heads
;
for
the
head
of
things
is
,
as
Philo
calls
it
,
the
end
,
and
the
things
of
the
World
having
left
their
utmost
and
true
end
,
which
is
one
God
,
and
disordered
themselves
by
the
many
ends
of
particular
vices
,
have
made
that
Beast
,
which
is
said
not
to
have
one
but
many
heads
,
which
makes
it
so
monstrous
and
deformed
.
Men
follow
not
in
the
use
of
things
their
proper
end
,
which
is
to
please
and
serve
God
,
but
aim
at
the
serving
of
their
passions
,
and
satisfie
their
appetites
:
which
as
they
are
divers
,
so
they
have
divers
ends
and
respects
;
from
whence
results
the
monstrosity
of
so
many
heads
,
and
faces
.
From
the
multitude
then
of
ends
follows
this
deformity
,
which
includes
and
is
alwayes
accompanied
with
vanity
.
For
the
world
following
this
vanity
of
adulterate
ends
,
contrary
to
reason
and
nature
,
leaves
the
true
and
lawful
end
,
which
is
the
service
of
God
;
and
that
which
leaves
its
proper
end
becomes
useless
and
vain
.
If
you
should
blind
the
eyes
of
some
excellent
Marks-man
,
his
art
and
skill
were
lost
,
and
his
Bow
would
become
unprofitable
,
because
he
remained
deprived
of
that
,
by
which
he
was
to
attain
his
end
.
So
all
things
being
created
to
this
end
,
that
man
by
them
might
serve
God
,
this
end
wanting
,
they
became
vain
and
useless
.
By
this
example
may
be
clearly
seen
how
vain
is
the
World
,
since
it
doth
not
direct
those
things
it
enjoyes
for
the
service
of
the
universal
Creatour
,
but
for
other
vain
and
imaginary
ends
,
by
which
it
becomes
wholly
it self
a
vanity
?
The
multitude
of
Gold
,
Silver
,
Plate
,
Jewels
,
precious
Furniture
,
and
other
Ornaments
which
we
glory
in
,
are
they
perhaps
for
the
service
of
God
?
Let
St.
Alexius
tell
us
,
whether
he
chose
them
as
means
to
that
end
;
and
if
they
be
not
for
the
service
of
the
Lord
of
all
,
what
are
they
all
but
vanity
?
Abundance
of
Delights
,
Masques
,
Dances
,
Feasts
,
Entertainments
,
are
they
perhaps
to
please
God
?
Let
St.
Bruno
tell
us
;
and
if
they
be
not
for
that
purpose
,
what
are
they
all
but
vanity
?
Majesty
,
ostentation
of
Titles
and
Honours
,
are
they
perhaps
for
the
service
of
God
?
Let
St.
Josaphat
tell
us
;
who
fled
from
his
Temporal
Kingdom
,
that
he
might
better
apply
himself
unto
the
service
of
the
King
of
Heaven
.
Vain
is
all
the
greatness
of
the
Earth
,
if
that
of
Heaven
be
not
gained
by
it
.
The
most
precious
thing
failing
,
which
is
the
right
end
,
all
besides
becomes
vain
,
frivolous
,
and
of
no
esteem
.
§.
2.
This
deviation
and
wandering
of
worldly
things
from
their
proper
and
due
end
is
sufficient
to
declare
their
vanity
and
disorder
.
But
there
is
yet
another
errour
in
them
,
which
makes
them
appear
much
more
vain
,
which
is
,
that
they
not
onely
goe
astray
from
their
first
and
great
end
,
which
is
the
service
of
God
,
but
also
fail
,
and
hold
no
proportion
with
that
second
end
,
which
humane
vices
propose
unto
them
here
.
That
which
our
appetite
pretends
in
Riches
,
Pomp
and
Honours
,
which
it
hath
invented
,
is
the
felicity
of
this
life
:
and
to
that
they
are
so
little
proper
,
as
they
have
rather
disposed
things
for
our
misery
and
torment
;
and
therefore
vain
are
all
our
fancies
and
inventions
.
To
maintain
and
uphold
our
honour
,
what
Lawes
,
Rights
,
and
irregular
Customs
hath
the
World
invented
to
the
great
danger
of
our
lives
,
and
the
hinderance
of
our
pleasures
?
It
hath
made
honour
so
brittle
,
that
with
one
word
whosoever
list
may
take
it
from
us
,
which
is
the
occasion
,
that
many
live
dishonoured
;
and
if
they
will
recover
it
,
it
must
cost
their
lives
,
fortunes
,
or
quiet
.
What
greater
madness
than
that
the
thing
,
which
they
have
made
of
the
greatest
esteem
in
the
World
,
should
be
subject
to
such
an
inconvenience
;
and
of
so
cursed
a
condition
,
that
it
is
very
easie
to
lose
,
and
most
difficult
to
regain
:
that
any
one
may
bereave
us
of
it
,
and
he
which
hath
taken
it
from
us
,
cannot
restore
it
:
that
it
is
in
another
mans
hand
to
destroy
it
,
and
not
in
our
own
to
repair
it
?
What
law
in
the
World
more
unjust
,
that
if
an
infamous
person
give
thee
the
lye
,
thou
remainest
dishonoured
,
although
he
lied
,
that
gave
it
:
and
that
honour
which
he
by
one
word
hath
taken
from
thee
,
thou
canst
not
recover
by
another
?
What
greater
folly
than
to
fight
for
honour
,
and
maintain
truth
by
quarrelling
,
as
if
he
were
the
most
honourable
person
and
spake
the
truest
,
which
were
the
strongest
,
especially
being
so
prejudicial
to
the
most
vertuous
?
for
it
commonly
happens
that
those
who
have
the
clearest
,
wits
,
the
noblest
souls
,
and
the
most
constant
and
sound
judgements
,
have
the
weakest
bodies
.
Finally
in
this
matter
of
honour
men
have
invented
such
lawes
,
such
punctilioes
,
such
impertinent
formalities
,
that
if
they
were
all
truely
and
really
mad
,
they
could
not
have
done
more
absurdly
.
For
what
is
madness
,
but
to
doe
things
without
proportion
,
order
,
or
reason
?
which
since
the
World
does
,
we
must
conclude
it
vain
,
senseless
,
and
foolish
.
Coming
then
to
Riches
,
which
were
invented
for
the
ease
and
commodity
of
life
,
humane
malice
hath
made
them
such
,
as
they
serve
for
our
greater
trouble
and
vexation
.
For
he
that
is
rich
,
will
not
onely
be
rich
himself
,
but
must
have
all
he
hath
so
too
.
He
is
not
content
with
having
a
good
Garment
,
unless
his
walls
be
with
curious
Pictures
,
rich
Tapestries
,
precious
Cabinets
,
and
other
rarities
better
clad
than
himself
,
which
serve
not
for
warmth
or
use
,
but
onely
for
shew
and
appearance
.
From
whence
it
happens
that
he
,
who
hath
most
wealth
,
hath
most
want
,
because
he
not
only
needs
for
himself
,
but
for
all
which
he
possesseth
:
so
that
he
,
who
hath
a
great
house
,
hath
the
same
necessities
that
his
house
,
which
are
many
:
for
a
great
house
requires
much
furniture
,
and
a
large
Family
,
and
so
charges
the
Master
with
multitudes
of
Servants
,
great
quantities
of
Plate
,
Hangings
and
other
Ornaments
superfluous
to
use
and
humane
commodity
;
in
so
much
as
none
are
more
poor
than
the
rich
:
because
they
want
not
onely
for
themselves
,
but
for
all
that
is
theirs
.
At
least
riches
want
not
this
incommodity
,
that
although
they
were
invented
for
humane
use
and
ease
,
yet
he
that
hath
them
in
the
greatest
abundance
hath
the
greatest
cares
,
troubles
,
envies
,
dangers
,
and
ever
the
greatest
losses
.
The
same
disorder
and
abuse
happens
in
divers
other
particulars
,
which
at
first
were
invented
for
a
comfort
,
and
remedy
of
our
wants
,
but
are
now
become
a
burthen
and
trouble
unto
us
.
Our
Garments
,
which
were
for
necessity
,
are
now
worn
for
ornament
,
and
using
them
for
other
ends
than
they
were
designed
,
they
become
our
vexations
.
A
girdle
or
a
shooe
too
much
streightned
afflicts
the
body
and
hinders
us
in
divers
actions
:
bravery
,
gold-chains
,
and
other
needless
ornaments
burthen
us
.
A
weighty
Chain
of
gold
about
the
neck
,
or
stumbling
Chapines
upon
the
feet
,
serve
as
a
punishment
unto
women
,
as
if
they
were
some
great
offenders
;
for
in
respect
of
the
pain
and
weight
,
with
which
they
grieve
those
who
wear
them
,
what
matters
it
,
whether
they
be
of
gold
or
iron
?
both
equally
oppress
their
necks
,
and
hinder
their
going
.
The
price
and
value
of
the
gold
eases
nothing
:
nay
rather
adds
to
their
trouble
in
respect
of
the
fear
they
live
in
,
lest
they
should
loose
them
,
or
that
some
should
against
their
wills
free
them
of
their
pain
and
trouble
.
According
to
this
it
little
imports
whether
the
pain
be
inflicted
by
our
own
sentence
,
(
as
the
women
in
this
case
pass
it
against
themselves
)
or
by
the
award
of
others
,
as
against
offenders
.
Onely
women
are
in
this
in
the
more
miserable
condition
,
since
others
desire
to
be
freed
and
eased
of
their
fetters
and
imprisonment
,
and
they
to
the
contrary
desire
still
to
be
subject
and
tyed
unto
theirs
.
This
from
St.
Ambrose
.
Our
food
also
,
which
is
given
by
nature
for
the
sustentation
of
our
lives
,
humane
malice
hath
by
the
invention
of
new
dainties
and
various
wayes
of
Cookery
to
please
the
pallat
,
made
destructive
both
to
the
life
and
taste
:
Those
new
infirmities
and
sharp
griefs
,
whereof
the
World
is
full
,
being
occasioned
,
as
the
Physicians
affirm
,
by
our
disorderly
diet
and
multiplicity
of
new
devised
dishes
.
Hector
Boetius
in
his
second
Book
of
the
History
of
the
Scots
,
saith
,
Our
Ancestors
knew
not
those
several
sorts
of
infirmities
,
which
we
see
in
our
age
;
anciently
scarce
any
fell
sick
but
of
the
stone
,
abundance
of
flegm
,
or
some
other
infirmity
proceeding
from
cold
or
moisture
;
They
lived
well
,
and
their
spare
diet
preserved
their
bodies
from
diseases
,
and
enlarged
their
lives
for
many
years
.
But
now
of
late
,
since
we
have
forsaken
our
Country
food
,
and
given
our selves
to
the
curious
seeding
of
other
Nations
,
strange
diseases
have
entred
with
strange
dishes
.
And
in
his
ninth
Book
he
saith
,
that
they
knew
not
plagues
,
nor
sharp
and
violent
Fevers
so
long
as
they
preserved
their
ancient
diet
.
This
separation
and
wandring
of
worldly
things
from
their
principal
and
chief
end
,
which
is
God
,
causes
such
a
distance
betwixt
them
and
reason
,
that
therefore
they
become
a
Monster
;
and
so
St.
John
very
fitly
paints
the
World
in
the
figure
of
this
Monster
with
seaven
heads
of
a
beast
,
and
none
of
a
man
.
For
if
that
man
were
monstrous
,
which
had
no
humane
head
,
but
seaven
of
brutish
creatures
,
no
less
Monster
is
the
World
,
which
wants
the
natural
end
,
and
head
,
which
is
God
,
whom
it
ought
to
seek
according
to
reason
,
and
not
pursue
those
false
and
adulterate
ends
which
are
contrary
to
it
.
The
World
wants
the
head
of
a
man
,
because
it
doth
not
order
it self
according
to
the
end
of
reason
;
and
it
retains
the
heads
of
beasts
,
because
it
is
guided
by
passion
,
appetite
,
and
the
like
,
which
are
the
ends
of
beasts
.
If
we
shall
then
behold
the
great
vanity
of
things
together
with
the
multitude
of
vices
,
wherein
men
have
involved
them
,
and
daily
make
them
worse
,
to
whom
can
this
beast
irritated
with
so
many
sharp
goads
,
as
are
our
sins
,
be
tolerable
?
What
injustice
is
not
committed
?
what
flattery
not
insinuated
?
what
cozenage
not
attempted
?
And
what
revenge
not
executed
?
Avarice
disquiets
all
,
Luxury
corrupts
it
,
and
Ambition
treads
it
under
foot
.
From
what
is
said
it
follows
,
that
the
things
of
this
World
,
represented
unto
us
by
St.
John
under
the
figure
of
those
three
fierce
and
cruel
beasts
,
are
according
to
our
disorderly
manner
of
using
them
much
prejudicial
and
hurtful
both
to
our
souls
and
bodies
.
And
if
we
should
behold
them
as
they
lye
hidden
under
that
appearance
of
pleasure
,
which
they
feign
and
counterfeit
,
we
should
be
affrighted
,
as
if
we
had
seen
Lions
,
or
Tygers
,
which
would
tear
us
in
pieces
,
or
Serpents
,
which
would
sting
and
poison
us
;
And
the
like
unto
that
,
which
was
done
by
the
Servant
of
God
,
Volcon
,
would
happen
unto
us
.
CAP.
VI.
Of
the
littleness
of
things
Temporal
.
SEtting
aside
how
vain
the
things
of
this
World
are
,
let
us
particularly
consider
how
little
they
are
,
and
we
shall
perceive
that
though
their
vanity
,
which
swells
and
blows
them
up
,
seems
to
extend
them
,
yet
they
are
in
themselves
poor
,
short
and
little
,
especially
if
we
compare
them
with
things
eternal
.
Beginning
therefore
with
that
temporal
good
,
which
seems
to
have
the
greatest
bulk
;
and
makes
the
greatest
noise
,
to
wit
Honour
,
Fame
and
Renown
,
we
shall
see
how
narrow
it
is
.
Men
desire
that
their
fame
should
ring
through
the
whole
World
,
and
that
all
should
know
their
names
;
and
if
they
did
,
what
are
all
in
respect
of
those
in
the
other
World
,
since
the
whole
Earth
in
respect
of
the
Heavens
is
but
a
point
?
But
who
is
he
that
can
be
known
of
all
who
live
?
Millions
of
men
,
there
are
in
the
World
,
who
know
not
whether
there
be
an
Emperour
of
Germany
,
or
a
King
of
Spain
.
Let
no
man
then
afflict
himself
for
this
vain
honour
;
for
even
in
his
own
Country
all
shall
not
know
him
.
Many
thousand
years
are
past
,
and
no
man
knew
thee
,
and
of
those
,
who
shall
be
born
hereafter
,
few
shall
remember
thee
:
and
although
thou
remainest
in
the
memory
of
those
,
yet
they
also
in
the
end
must
die
,
and
with
them
thine
and
their
own
memory
must
perish
,
and
thou
shalt
,
as
before
thou
wert
,
continue
a
whole
eternity
without
being
known
or
celebrated
by
any
.
And
even
now
,
whilest
thou
livest
,
there
are
not
many
who
know
thee
,
and
of
those
most
of
them
so
bad
,
that
thou
oughtest
to
be
ashamed
,
that
such
mouthes
should
praise
thee
,
who
speak
ill
even
of
one
another
.
Wherefore
then
doest
thou
torment
thy self
for
a
thing
so
short
,
so
vile
,
and
so
vain
?
All
these
things
are
so
certain
,
that
even
the
Gentils
acknowledged
them
.
Hear
onely
one
,
who
was
placed
in
the
highest
degree
of
glory
and
dignity
in
the
whole
World
,
Marcus
Antoninus
,
who
speaks
in
this
manner
.
Perhaps
thou
art
sollicitous
of
honour
.
Behold
how
quickly
oblivion
blots
out
all
things
.
Behold
a
Chaos
of
eternity
both
before
and
after
.
How
vain
is
the
noise
of
fame
?
how
great
inconstancie
,
and
uncertainty
of
humane
judgements
and
opinions
?
in
how
narrow
a
compass
are
all
things
inclosed
?
The
World
is
but
a
point
:
and
of
it
how
small
a
corner
is
inhabited
,
and
who
and
how
many
are
those
in
it
who
are
to
praise
thee
?
And
a
little
after
he
adds
:
He
who
desires
fame
and
honour
after
death
,
thinks
not
that
he
,
who
is
to
remember
him
,
shall
shortly
die
also
,
and
in
the
same
manner
he
who
is
to
succeed
after
him
,
untill
that
all
memory
,
which
is
to
be
propagated
by
mortal
men
,
be
blotted
out
.
But
suppose
that
those
,
who
are
to
remember
thee
,
were
immortal
,
what
could
it
import
thee
being
dead
?
nay
even
alive
what
could
it
profit
thee
to
be
praised
?
all
that
is
fair
,
is
fair
of
it self
,
and
is
perfected
within
it self
,
and
to
be
praised
is
no
part
of
the
beauty
.
He
therefore
who
is
celebrated
is
for
that
reason
neither
better
nor
worse
.
These
Antidotes
are
drawn
by
the
Pagan
Prince
against
the
poison
of
ambition
.
Why
therefore
should
we
Christians
esteem
any
honour
but
that
of
God
?
What
shall
I
say
of
the
vanity
of
those
titles
,
which
many
have
assumed
against
all
reason
and
justice
,
onely
to
make
themselves
known
in
the
World
?
Let
us
judge
how
it
will
fare
with
us
of
Europe
by
those
,
who
have
taken
titles
upon
them
in
Asia
.
For
if
the
fame
of
those
in
Asia
arrive
not
to
the
knowledge
of
us
in
Europe
,
no
more
shall
ours
in
Europe
to
theirs
in
Asia
.
The
name
of
Echebar
was
thought
by
his
Subjects
to
be
eternal
,
and
that
all
the
World
did
not
only
know
,
Vencatapadino
Ragiu
?
he
imagined
that
there
was
no
man
in
the
World
,
who
knew
him
not
.
The
same
thought
had
his
Servants
,
and
called
him
,
The
Lord
of
Kings
,
and
supreme
Emperour
.
The
titles
which
he
arrogated
to
himself
,
and
put
in
his
Edicts
were
these
:
The
Spouse
of
good
fortune
,
King
of
great
Provinces
,
King
of
the
greatest
Kings
,
and
God
of
Kings
,
Lord
of
all
the
Horsemen
,
Master
of
those
who
cannot
speak
,
Emperour
of
three
Emperours
,
Conquerour
of
all
he
sees
,
and
Preserver
of
all
he
conquers
,
Formidable
unto
the
eight
Regions
of
the
World
,
Lord
of
the
Provinces
which
he
overcomes
,
Destroyer
of
the
Mahometan
Armies
,
Disposer
of
the
riches
of
Zeilan
,
He
who
cut
off
the
head
of
the
invincible
Viravalano
,
Lord
of
the
East
,
South
,
North
,
and
West
,
and
of
the
Sea
,
Hunter
of
Elephants
,
He
that
lives
and
glories
in
his
military
valour
.
These
titles
of
honour
are
enjoyed
by
the
most
excellent
in
warlike
forces
Vencatapadino
Ragiu
,
which
rules
and
governs
this
World
.
How
many
can
tell
me
,
before
I
declare
it
here
,
that
he
was
the
King
of
Narsinga
?
If
then
these
warlike
and
potent
Princes
are
not
known
in
Europe
,
No
more
shall
Charles
the
Fift
,
and
the
Grand
Captain
,
and
many
other
Excellent
men
in
arms
and
litterature
,
which
have
flourished
in
these
parts
,
be
known
in
Asia
and
Africa
.
If
we
shall
reflect
upon
the
truth
of
those
titles
,
which
many
arrogate
unto
themselves
,
we
shall
perceive
them
all
to
be
vain
.
How
many
are
called
Highness
and
Excellence
,
who
are
of
a
base
and
abject
spirit
,
and
continue
in
mortal
sin
,
which
is
the
meanest
and
lowest
thing
in
the
World
?
How
many
are
called
Screnissimi
,
who
have
their
understanding
darkened
,
and
their
will
perverted
?
Others
call
themselves
most
Magnificent
,
with
as
much
reason
as
Nero
might
be
called
most
Clement
.
This
vanity
hath
proceeded
so
far
,
that
men
have
not
feared
to
usurp
those
titles
,
which
only
belong
to
God
,
and
have
thereupon
raised
,
great
warres
,
and
slain
innumerable
people
.
Wherefore
St.
John
said
,
that
the
Beast
which
rose
out
of
the
Sea
,
had
upon
his
head
names
of
Blasphemy
;
and
afterwards
that
the
purple
Beast
was
full
of
names
of
Blasphemy
in
regard
of
the
blood
that
hath
been
spilt
in
the
World
for
those
vain
titles
,
and
some
of
them
contrary
unto
the
essence
of
God
,
as
the
calling
of
Rome
Eternal
,
and
deifying
her
Emperours
,
which
was
no
better
than
blasphemy
.
The
things
wherein
we
have
placed
honour
makes
it
most
ridiculous
.
Some
think
they
should
be
valued
and
esteemed
because
they
are
strong
:
not
remembring
that
a
Bear
,
a
Bull
,
or
a
Sumpter-mule
is
stronger
than
they
.
Some
because
they
are
richly
clad
become
mighty
proud
and
puft
up
,
not
being
ashamed
to
be
more
esteemed
for
the
work
of
a
Mechanick
Taylor
,
than
for
their
vertuous
actions
.
Others
think
to
be
honoured
for
their
dishonours
,
bragging
of
their
vices
,
murthers
,
and
adulteries
.
Others
boast
of
the
nobility
of
their
blood
,
without
looking
upon
vertue
,
and
so
make
that
a
vice
,
which
was
to
oblige
them
to
noble
actions
,
converting
that
which
was
to
be
their
honour
into
infamy
,
valuing
themselves
more
for
being
noble
,
than
being
Christians
.
A
man
is
no
greater
than
what
he
is
in
the
eyes
of
God
;
and
the
estimation
which
God
hath
of
us
is
not
for
being
born
in
a
Palace
,
but
for
being
reborn
in
the
water
of
Baptism
.
What
comparison
is
there
betwixt
being
born
of
noble
linage
,
and
being
born
from
the
side
of
Christ
Jesus
?
The
penitent
Virgin
Donna
Sancha
Carillo
so
often
as
she
assisted
at
Baptisms
beheld
Christ
upon
the
Cross
,
dung
and
corruption
.
St.
Anselme
compares
those
who
seek
after
honours
,
to
boyes
who
hunt
after
butter-flies
:
Isaias
unto
spiders
,
which
disimbowel
themselves
in
framing
a
web
,
which
is
broken
by
the
flies
.
Yet
for
all
this
poorness
and
baseness
of
honours
many
souls
have
perished
by
them
.
If
David
cursed
the
mountains
of
Gelboe
because
Saul
and
Jonathan
died
upon
them
,
with
much
more
reason
may
we
curse
the
high
mountains
of
honour
,
upon
which
so
many
Souls
have
been
seen
to
perish
?
§
2.
Let
us
now
consider
what
Riches
are
,
unto
whom
St.
Gregory
Nazianzen
did
much
honour
,
when
he
called
them
a
precious
dung
.
Truely
in
themselves
they
are
not
much
better
.
Gold
and
Silver
,
said
Antoninus
the
Philosopher
,
John
Chrysostome
;
The
pleasures
of
our
Pallat
(
if
we
consider
them
)
what
more
vile
,
and
nasty
?
A
Capon
,
a
Hen
,
or
a
Duck
,
which
is
the
ordinary
food
of
rich
men
,
if
we
but
observe
their
feeding
,
nothing
would
be
more
loathsome
.
If
in
your
Cooking
you
should
fling
into
the
pot
worms
,
grubs
,
horse-dung
,
and
other
such
stuff
,
no
body
I
believe
would
eat
of
it
;
and
what
is
a
Hen
but
a
vessel
fill'd
with
such
uncleanness
?
Other
meats
which
are
most
coveted
by
our
sensual
Belly-gods
,
if
they
should
behold
by
what
they
are
nourished
would
cause
a
loathing
.
The
Lamprey
,
which
was
the
delicacy
of
the
Romans
,
feeds
but
upon
mud
and
sluch
.
There
is
no
meat
more
neat
and
clean
,
than
bread
,
hearbs
,
and
water
,
the
food
of
Penitents
.
How
narrow
is
the
Sphere
of
all
our
pleasures
,
which
,
besides
the
short
time
that
they
endure
,
are
mingled
with
wormwood
of
many
pains
and
griefs
,
which
accompany
,
precede
,
and
follow
them
?
The
Adulterer
how
many
troubles
and
dangers
does
he
usually
pass
before
he
compass
his
desire
?
in
the
enjoying
what
fears
and
suspicions
assault
him
?
and
when
it
is
past
,
(
if
he
think
seriously
of
the
sin
)
what
remorse
and
repentance
afflict
him
?
and
oftentimes
how
many
long
diseases
and
sharp
pains
succeed
that
which
lasted
but
a
moment
?
Let
us
compare
our
pleasures
with
the
griefs
which
follow
them
,
and
we
shall
find
those
far
to
surpass
the
other
.
The
several
sorts
of
gusts
,
whereof
the
touch
is
capable
,
exceed
not
two
or
three
;
but
the
dictinct
sorts
of
pains
,
which
afflict
it
,
are
without
number
:
The
pain
of
the
Sciatica
,
the
Stone
,
the
Gout
,
the
Tooth-ach
,
the
Head-ach
,
besides
innumerable
other
griefs
and
violences
most
intense
and
horrible
,
which
follow
the
tortures
invented
by
Tyrants
.
The
greatest
pleasure
of
the
sense
holds
no
comparison
with
the
grief
endured
by
the
separation
of
a
member
,
or
the
pain
suffered
by
him
,
who
hath
the
Stone
,
Sciatica
,
or
some
violent
disease
in
extremity
.
§
3.
Well
may
be
seen
the
poverty
and
insufficiency
of
the
pleasures
of
this
life
,
in
that
our
appetite
still
strives
to
enlarge
them
by
inventing
new
and
artificial
entertainments
,
which
by
their
multitude
may
supply
the
defects
of
those
which
are
natural
.
Well
may
appear
the
irksome
weariness
of
this
life
by
all
our
endeavours
,
which
aym
at
nothing
more
,
than
to
give
it
some
ease
and
relief
.
How
many
kinds
of
curious
Stuffs
have
been
woven
to
please
us
in
our
Garments
?
what
diversitie
of
easie
Beds
and
Couches
have
been
found
out
?
what
close
Chairs
,
Litters
,
and
Coaches
have
with
excessive
cost
and
charges
been
invented
?
and
the
invention
of
them
is
no
sooner
known
,
but
we
pursue
it
with
that
pride
and
haste
,
that
they
esteem
themselves
unhappy
,
who
enjoy
them
last
,
although
their
use
be
no
wayes
necessary
.
Medina
Sidonia
,
who
for
wealth
and
nobility
is
one
of
the
greatest
in
Spain
,
that
when
he
and
the
Dutchess
went
to
visit
our
Ladies
de
Regla
,
a
Church
of
great
devotion
in
Andalusia
,
they
went
in
a
Cart
drawn
with
Oxen
,
the
which
was
in
the
year
1540.
Shortly
after
within
five
or
six
years
came
the
Coach
into
Spain
whereof
we
have
spoken
,
and
within
nine
or
ten
years
there
was
such
a
multitude
of
them
,
that
by
a
publick
Edict
in
the
year
1577
all
Coaches
with
two
horses
were
forbidden
,
because
many
of
inferiour
condition
used
them
both
to
the
destruction
of
many
serviceable
horses
,
and
to
the
prejudice
of
their
own
wealth
and
modesty
.
With
such
haste
doth
our
humane
appetite
run
after
what
it
conceives
commodious
,
piecing
out
with
art
that
which
seemed
short
in
nature
.
The
same
happened
,
as
Dio
Cassius
reports
,
with
Litters
,
which
were
brought
into
Rome
in
the
time
of
Julius
Caesar
:
but
quickly
,
as
Suetonius
reports
,
it
was
necessary
for
the
same
Julius
Caesar
to
forbid
them
.
The
same
hath
and
doth
pass
in
costly
Apparel
,
which
is
so
equal
a
disorder
,
that
Tully
doubts
,
whether
is
more
indecent
for
the
nature
of
man
,
The
use
of
Coaches
,
or
the
curiosity
of
Garments
,
and
calls
them
both
impudent
and
shameless
;
And
truely
,
as
they
are
used
by
many
,
they
are
no
less
.
The
same
Cicero
said
,
that
the
Roman
Souldiers
counted
their
Arms
as
the
members
of
their
bodies
,
because
they
were
no
less
troubled
with
the
loss
of
the
one
than
the
other
.
The
same
account
many
make
of
their
neat
and
curious
garments
:
and
are
no
less
sensible
if
their
cloathes
chance
to
be
disordered
,
than
if
they
had
a
member
broken
or
out
of
joynt
.
Macrobius
writes
of
Quintus
Hortensius
a
Roman
Senatour
,
that
he
was
so
curious
in
ordering
his
Garments
by
a
large
Looking-glass
made
on
purpose
,
and
disposing
the
plates
of
his
Gown
,
which
he
gathered
after
into
a
quaint
knot
after
the
Roman
fashion
,
that
being
Consul
,
and
going
into
the
Forum
in
all
this
nice
formality
,
accompanied
with
his
Collegue
,
it
happened
that
in
a
great
press
and
croud
of
people
his
fellow
Consul
chanced
to
disorder
a
little
the
plates
of
his
Gown
:
which
he
took
so
hainously
,
that
he
commenced
an
action
of
offence
against
him
,
which
the
Romans
called
de
Injuria
,
as
if
he
had
broken
his
arm
or
some
other
member
.
What
shall
I
say
of
Ornaments
so
costly
and
so
foolish
,
that
even
the
World
it self
seems
to
condemn
them
,
in
regard
that
being
now
glutted
with
the
Garnitures
of
silk
and
gold
,
it
falls
to
make
Embroideries
of
straw
:
as
if
it
had
already
learnt
and
understood
,
that
for
the
use
of
Garments
it
is
one
and
the
same
thing
to
adorn
them
with
straw
,
as
with
gold
and
silver
;
and
for
this
reason
Laces
and
Points
made
of
straw
are
made
use
of
in
lieu
of
gold
and
silver
?
But
after
the
divers
Inventions
of
Apparel
,
who
can
reckon
the
several
wayes
invented
to
please
our
senses
?
The
mixture
of
several
Meats
for
the
taste
?
the
confection
of
Sweet-pasts
and
Persumes
for
the
smell
?
the
melodious
Musick
of
diver
;
Instruments
for
the
hearing
?
the
Games
,
Pictures
,
and
Shows
for
the
sight
,
which
Entertainments
have
been
exhibited
even
with
the
spilling
of
humane
blood
?
Witness
the
Gladiators
of
Rome
,
and
the
Bulls
of
Spain
.
All
this
variety
of
pleasures
,
which
the
appetite
hath
invented
,
are
an
evident
signe
of
the
poverty
and
insufficiency
of
nature
,
since
all
this
multitude
of
artificial
contents
doth
not
satisfie
it
,
nor
in
any
sort
equal
our
natural
griefs
.
For
so
sleight
a
matter
is
lost
a
thing
so
great
,
as
is
Eternity
.
For
these
we
abolish
the
Law
of
God
from
our
hearts
,
and
displease
our
Redeemer
,
who
would
reward
the
contempt
of
those
poor
and
transitory
pleasures
of
the
earth
with
great
and
special
favours
from
heaven
.
If
we
will
not
therefore
despise
them
for
what
they
are
in
themselves
,
let
us
at
least
mortifie
our
affections
for
what
is
promised
us
hereafter
,
and
because
it
is
most
agreeable
to
God
,
and
profitable
for
our selves
,
as
may
appear
by
this
story
related
by
Glycas
.
§
4.
What
shall
we
then
say
of
the
Royal
and
Imperial
dignity
,
which
seems
in
humane
judgement
to
embrace
all
the
happiness
of
the
World
?
Honours
,
Riches
,
Pleasures
,
all
are
contained
in
it
.
But
how
small
is
a
Kingdom
,
since
the
whole
Earth
in
respect
of
the
Heavens
is
no
bigger
than
a
point
?
and
certainly
neither
Honours
,
Riches
,
or
Pleasures
are
greater
or
more
secure
than
we
have
described
them
.
Let
us
hear
St.
Chrysostome
speak
of
the
Emperours
of
his
time
.
Look
not
upon
the
Crown
,
saith
he
,
but
upon
that
tempest
of
cares
which
accompany
it
.
Fix
not
thy
eyes
upon
the
purple
,
but
upon
the
mind
of
the
King
more
sad
and
dark
than
the
purple
it self
.
The
Diadem
doth
not
more
encompass
his
head
,
than
cares
and
suspicions
his
soul
.
Look
not
at
the
Squadions
of
his
Guard
,
but
at
the
Armies
of
molestations
which
attend
him
;
for
nothing
can
be
so
full
of
cares
as
the
Palaces
of
Kings
.
Every
day
they
expect
not
one
death
,
but
many
;
nor
can
it
be
said
how
often
in
the
night
their
hearts
tremble
with
some
sodain
fright
,
and
their
souls
almost
seem
to
forsake
their
bodies
,
and
this
in
the
time
of
peace
.
But
when
a
warre
is
kindled
,
what
life
so
miserable
as
theirs
?
how
many
dangers
happen
unto
them
,
even
from
their
Friends
and
Subjects
?
The
floor
of
the
Royal
Palace
is
drowned
in
the
blood
of
their
Kindred
.
If
I
shall
mention
those
which
have
happened
heretofore
and
now
of
late
,
thou
wilt
easily
know
them
.
This
suspecting
his
Wife
tied
her
naked
in
the
mountains
,
and
left
her
to
be
devoured
by
wild
beasts
,
after
she
had
been
a
Mother
of
divers
Kings
.
What
a
life
had
that
man
;
it
being
impossible
he
should
execute
such
a
revenge
,
unless
his
sick
heart
had
been
eaten
and
consumed
with
jealousie
?
This
put
to
death
his
onely
Son
.
This
killed
himself
being
taken
by
the
Tyrant
.
This
murthered
his
Nephew
after
he
had
made
him
his
companion
in
the
Empire
.
This
his
Brother
,
who
died
by
poison
;
and
his
innocent
Son
ended
his
life
onely
for
what
he
might
have
been
.
Of
those
Princes
which
followed
,
one
of
them
was
with
his
Slaves
and
Chariots
miserably
burnt
alive
;
and
it
is
not
possible
for
words
to
express
the
calamities
which
he
was
forced
to
endure
.
And
he
,
which
now
raigns
,
hath
he
not
since
he
was
crowned
suffered
many
troubles
,
dangers
,
griefs
and
treasons
?
but
in
Heaven
it
is
not
so
.
After
this
manner
St.
Chrysostome
paints
forth
the
greatest
fortune
of
the
World
,
the
Imperial
Majesty
,
which
must
needs
be
little
,
since
it
is
so
unhappy
,
that
it
suffers
not
to
enjoy
those
frail
goods
of
the
earth
in
security
,
but
makes
the
possessors
oftentimes
perish
before
them
.
But
it
is
far
otherwise
in
Heaven
,
the
Palace
and
House
of
God
;
where
the
just
without
mixture
or
counterpoise
of
misery
are
to
enjoy
those
goods
eternal
,
as
we
shall
see
in
its
proper
place
.
Lastly
,
let
us
learn
from
hence
not
to
admire
the
greatness
of
this
World
,
nor
to
desire
the
benefit
of
it
;
Which
lesson
was
well
taught
by
St.
Spiridion
unto
his
Disciple
,
who
accompanying
him
one
time
unto
the
Court
of
the
Emperour
,
suffered
himself
to
be
transported
with
those
things
which
he
beheld
.
The
greatness
and
lustre
of
the
Court
,
The
rich
Garments
,
Jewels
,
Pearls
,
and
precious
Stones
dazled
the
eyes
of
the
raw
and
unexperienced
youth
:
but
above
all
the
sight
of
the
Emperour
,
seated
in
his
Imperial
Throne
with
so
much
splendour
and
greatness
,
almost
drew
him
besides
himself
.
St.
Spiridion
willing
one
day
to
correct
his
errour
,
asked
him
,
(
as
if
he
had
not
known
it
,
)
Which
of
those
were
the
Emperour
.
His
Disciple
not
reaching
his
intention
,
pointing
with
his
finger
,
simply
told
him
,
That
was
he
.
And
wherefore
replyed
the
Saint
,
is
this
man
more
to
be
esteemed
than
the
rest
?
is
it
perhaps
because
he
is
more
vertuous
?
or
is
it
because
he
is
adorned
with
more
exterior
lustre
and
bravery
?
is
not
he
likewise
to
die
as
well
as
the
most
poor
and
unknown
beggar
?
is
he
not
to
be
buried
?
is
he
not
as
well
as
the
rest
of
men
to
appear
before
the
just
Judge
?
Wherefore
then
doest
thou
value
those
things
which
are
to
pass
,
as
if
they
were
to
last
for
ever
?
Wherefore
doest
thou
admire
that
which
hath
no
consistence
?
It
were
fitter
for
thee
to
place
thy
eyes
and
heart
upon
things
eternal
and
incorruptible
,
and
to
be
enamoured
of
those
,
which
are
not
subject
to
change
and
death
.
The
same
Disciple
of
Spiridion
,
being
now
Bishop
,
travelled
one
time
with
his
Master
,
who
was
then
also
Archbishop
of
Trimitunte
;
and
as
they
came
to
a
certain
place
,
where
the
fields
were
very
fertile
and
pleasant
,
the
Disciple
being
much
taken
with
them
,
began
to
cast
within
himself
,
how
he
might
compass
an
Inheritance
in
that
good
Country
,
and
lay
it
to
his
Church
.
The
Saint
,
who
understood
his
thoughts
,
gave
him
this
sweet
and
gentle
reprehension
.
To
what
purpose
,
dear
Brother
,
doest
thou
trouble
thy
thoughts
with
things
so
vain
and
of
so
little
substance
?
Wherefore
doest
thou
desire
Land
and
Vineyards
to
labour
and
cultivate
?
doest
thou
not
know
that
these
things
are
onely
of
an
outward
appearance
,
and
within
are
nothing
,
or
at
least
are
worth
nothing
?
We
have
an
Inheritance
in
Heaven
,
which
none
can
take
from
us
;
There
we
have
a
house
not
made
by
the
hands
of
men
.
Look
after
those
goods
,
and
begin
now
even
before
the
time
by
the
vertue
of
hope
to
enjoy
them
.
Those
goods
are
of
that
condition
,
that
if
you
once
possess
them
,
and
make
your self
Lord
of
them
,
you
shall
be
then
their
eternal
heir
,
and
your
Inheritance
shall
never
pass
to
others
.
Let
one
place
himself
in
the
point
of
death
,
and
let
him
from
thence
,
on
the
one
part
behold
the
littleness
of
all
things
temporal
,
which
are
now
past
,
and
on
the
other
the
greatness
of
Eternity
,
whereinto
he
enters
,
which
shall
never
pass
,
and
he
shall
easily
discover
,
how
all
the
greatness
,
and
commodities
of
this
life
are
for
their
littleness
and
short
endurance
rather
worthy
of
laughter
than
admiration
.
CAP.
VII
.
How
miserable
a
thing
is
this
Temporal
Life
.
LEt
us
also
consider
more
particularly
the
substance
and
bulk
of
humane
life
,
which
we
so
much
esteem
,
and
we
shall
not
a
little
wonder
,
how
so
many
and
so
great
misfortunes
can
happen
in
so
short
a
space
.
Whereupon
Phalaris
the
Agregentin
was
used
to
say
,
That
if
a
man
before
he
was
born
,
knew
what
he
was
to
suffer
in
life
,
he
would
not
be
born
at
all
.
For
this
reason
some
Philosophers
repenting
that
they
lived
,
would
blaspheme
Nature
,
railing
at
it
with
a
thousand
complaints
and
injuries
,
because
to
the
best
of
living
things
it
had
given
so
bad
and
wretched
a
life
:
not
reaching
so
high
as
to
know
that
this
was
an
effect
of
the
fault
of
man
,
and
not
a
fault
of
Nature
or
Divine
Providence
.
Pliny
would
say
,
That
Nature
was
but
a
Stepmother
to
mankind
;
and
Silenus
being
demanded
,
what
was
the
greatest
happiness
man
was
capable
of
,
said
,
Not
to
be
born
,
or
die
quickly
.
The
great
Philosopher
and
Emperour
Marcus
Aurelius
considering
humane
misery
spake
in
this
discreet
manner
.
The
warre
of
this
life
is
dangerous
,
and
the
end
and
issue
of
it
so
terrible
and
dreadful
,
that
I
am
certain
,
that
if
any
of
the
ancient
should
rise
again
,
and
recount
unto
us
faithfully
,
and
give
us
a
view
of
his
life
past
from
the
time
he
came
out
of
his
Mothers
womb
unto
his
last
gasp
,
the
body
relating
at
large
the
pains
and
griefs
it
hath
suffered
,
and
the
heart
the
alarms
it
hath
received
from
fortune
,
that
all
men
would
be
amazed
at
a
body
,
that
had
endured
so
much
,
and
at
a
heart
,
that
had
gained
so
great
a
victory
,
and
dissembled
it
.
I
here
confess
freely
,
and
although
to
my
shame
,
yet
for
the
profit
,
that
may
redound
to
future
ages
,
that
in
the
space
of
fifty
years
,
which
I
have
lived
,
I
have
desired
to
prove
the
utmost
of
all
the
vices
and
excesses
of
this
life
,
to
see
if
the
malice
of
man
had
any
bounds
and
limits
;
and
I
finde
after
long
and
serious
inquisition
,
that
the
more
I
eat
,
the
more
is
my
hunger
:
and
the
more
I
drink
,
the
greater
is
my
thirst
:
if
I
sleep
much
,
the
more
is
my
desire
to
sleep
:
the
more
I
rest
,
the
more
weary
and
indisposed
I
finde
my self
:
the
more
I
have
,
the
more
I
covet
,
and
the
more
I
grasp
the
less
I
hold
.
Finally
,
I
attain
to
nothing
,
which
doth
not
surfeit
and
cloy
me
,
and
then
presently
I
abhorre
it
,
and
desire
something
else
.
This
is
the
judgement
of
Philosophers
concerning
the
miseries
of
mans
life
.
The
same
is
that
of
the
Wiseman
,
All
the
dayes
of
man
are
full
of
grief
and
misery
;
neither
do
his
thoughts
rest
at
night
.
Cornelius
Celsus
writes
)
have
for
very
thirst
drunk
their
Urine
,
and
eaten
their
Plasters
for
raging
hunger
.
Others
are
prescribed
to
eat
Snakes
,
Mice
,
Worms
,
and
other
loathsome
Vermin
.
But
above
all
the
cure
of
Palaeologus
the
Second
,
Emperour
of
Constantinople
,
was
most
cruel
and
extravagant
:
whose
infirmity
after
a
years
continuance
found
no
other
remedy
but
to
be
continually
vext
and
displeased
,
his
Wife
and
Servants
,
who
most
desired
his
health
,
having
no
wayes
to
restore
it
,
but
by
disobedience
,
still
crossing
and
opposing
him
in
what
he
most
desired
;
a
harsh
cure
for
a
Prince
.
If
remedies
be
so
great
evils
,
what
are
the
infirmities
?
The
sickness
of
Angelus
Politianus
was
so
vehement
,
that
he
knockt
his
head
against
the
walls
:
That
of
Mecoenas
so
strange
,
that
he
slept
not
,
nor
closed
his
eyes
in
three
whole
years
:
That
of
Antiochus
so
pestilential
,
that
his
loathsome
smel
infected
his
whole
Army
,
and
his
body
(
as
hath
been
said
)
flowed
with
lice
and
vermin
.
Consider
here
the
end
of
Majesty
,
when
the
greatest
power
of
the
Earth
cannot
defend
it self
against
so
noisome
and
so
contemptible
an
enemy
.
In
the
same
manner
Feretrina
,
Queen
of
the
Barcaeans
,
all
the
flesh
of
her
body
turned
into
maggots
and
grubbs
,
that
swarming
every
where
at
last
consumed
her
.
Some
have
had
serpents
bred
in
their
arms
and
thighs
,
which
have
devoured
their
flesh
even
whilest
they
lived
.
With
reason
then
does
man
enter
into
the
World
with
tears
,
as
divining
the
many
miseries
,
which
he
shall
have
time
enough
to
suffer
,
but
not
to
lament
,
and
therefore
begins
to
weep
so
early
.
§.
2.
Strange
Pestilences
.
Marcus
Aurelius
,
an
Author
worthy
of
credit
,
speaks
of
a
Plague
in
his
time
so
great
in
Italy
,
that
it
was
easier
to
number
the
quick
than
the
dead
.
The
Souldiers
of
Avidius
Cassius
being
in
Seleucia
,
a
City
within
the
Territories
of
Babylon
,
entred
into
the
Temple
of
Apollo
,
and
finding
there
a
Coffer
,
which
they
imagined
might
contain
some
treasure
,
opened
it
,
from
whence
issued
so
pestilential
and
corrupted
an
air
,
that
it
infected
the
whole
Region
of
Babylon
,
and
from
thence
passed
into
Greece
,
and
so
to
Rome
,
still
corrupting
the
air
as
it
went
,
in
so
much
as
the
third
part
of
mankinde
remained
not
alive
.
The
calamities
of
the
times
nearer
ours
have
been
no
less
.
For
as
our
sins
decrease
not
,
so
the
justice
of
God
in
punishing
us
slakes
not
.
A
year
after
Francis
King
of
France
was
married
to
Donna
Leonora
of
Austria
,
there
raigned
in
Germany
strange
infirmity
;
Those
,
who
were
infected
with
it
,
sweating
forth
a
pestilential
humour
died
within
four
and
twenty
hours
.
It
began
in
the
West
,
but
passing
afterwards
into
Germany
it
raged
with
such
fury
,
as
if
it
meant
to
extirpate
all
mankinde
;
for
before
any
remedy
could
be
found
,
there
died
so
many
thousands
of
people
,
that
many
Townes
and
Provinces
remained
desert
.
Such
was
the
putrifaction
of
the
air
,
that
it
left
almost
nothing
alive
;
and
those
few
,
that
remained
,
in
signe
of
pennance
,
and
to
avert
the
wrath
of
God
,
went
signed
with
red
Crosses
.
They
write
that
it
was
so
violent
in
England
,
that
not
onely
men
died
,
but
birds
left
their
nests
,
their
eggs
,
and
young
ones
,
the
wilde
beasts
quitted
their
Dennes
,
and
snakes
and
moles
were
seen
to
goe
in
companies
and
troopes
,
not
being
able
to
endure
the
poyson
enclosed
in
the
bowells
of
the
earth
;
and
many
creatures
were
found
in
heapes
dead
under
trees
,
their
bodies
broken
out
into
blanes
and
botches
.
The
yeare
1546.
the
last
of
May
began
in
Stix
(
a
City
of
Provence
)
a
most
mortal
pestilence
,
which
lasted
nine
moneths
;
in
which
died
an
infinite
number
of
people
of
all
ages
;
in
so
much
as
the
Church-yards
were
so
full
of
dead
bodies
,
as
there
was
no
room
left
to
bury
others
.
The
greatest
part
of
those
,
who
were
infected
,
the
second
day
became
frantick
and
flung
themselves
out
of
windowes
,
or
into
wells
;
others
fell
into
a
flux
of
blood
at
the
nose
,
which
if
they
stanched
they
instantly
died
.
Married
women
became
abortive
,
or
at
four
moneths
end
they
,
and
what
they
went
with
died
,
whom
they
found
covered
over
with
spots
something
blewish
on
one
side
,
which
seemed
like
blood
sprinkled
over
their
body
.
The
evil
was
so
great
,
that
Fathers
forsook
their
Children
,
and
Women
their
Husbands
;
Riches
did
not
preserve
them
from
dying
of
hunger
,
a
pot
of
water
being
not
sometimes
to
be
had
for
money
.
If
they
found
by
chance
what
to
eat
,
the
fury
of
the
sickness
was
such
,
as
they
often
died
with
the
morsel
in
their
mouths
.
The
contagion
became
so
great
,
that
many
took
it
by
being
onely
looked
upon
;
and
the
ayr
of
the
City
was
so
corrupted
by
the
grievous
heat
of
this
pestilential
evil
,
that
wheresoever
the
steam
of
it
came
,
it
raised
great
blisters
,
mortal
sores
and
carbuncles
.
O
how
monstrous
and
horrible
a
thing
it
is
,
to
hear
the
relation
of
the
Physician
,
who
was
appointed
for
the
cure
and
government
of
the
sick
?
This
infirmity
,
saith
he
,
was
so
sharp
and
perverse
,
that
neither
Bleeding
,
Purging
,
Treacles
,
nor
other
Cordials
could
stay
it
;
it
kill'd
and
bore
down
all
before
it
,
in
so
much
as
the
onely
remedy
,
which
the
infected
persons
hoped
for
,
was
death
,
of
which
being
certain
,
so
soon
as
they
found
themselves
ill
,
they
began
to
make
their
Winding-sheets
;
and
there
were
ten
thousand
who
wore
them
whilest
they
yet
lived
,
knowing
certainly
that
the
remedy
and
end
of
their
evil
was
to
die
:
and
in
this
manner
stood
expecting
the
departure
of
the
soul
,
and
the
fearful
separation
of
the
two
so
dear
friends
and
companions
:
which
he
affirms
to
have
seen
in
many
persons
;
especially
in
one
woman
,
who
calling
him
at
her
window
to
appoint
something
for
her
infirmity
,
he
saw
sewing
her
Winding-sheet
;
and
not
long
after
those
who
were
appointed
to
interre
the
dead
,
entring
the
house
found
her
stretched
out
upon
the
floor
,
her
Winding-sheet
not
yet
finished
.
To
all
this
is
humane
life
subject
.
Let
those
therefore
who
are
in
health
and
jollity
fear
what
may
befall
them
.
§
3.
Notable
Famines
.
FAmine
is
no
less
a
misery
of
mans
life
than
Pestilence
,
which
not
onely
particular
persons
,
but
whole
Provinces
have
often
suffered
.
Such
was
that
which
afflicted
the
Romans
,
when
Alaricus
that
arch-Enemy
of
Mankind
after
the
destruction
of
all
Italy
besieged
Rome
.
The
Romans
came
to
that
poverty
,
famine
,
and
want
of
all
things
,
that
having
nothing
left
of
that
which
men
commonly
use
to
eat
,
they
began
to
feed
on
Horses
,
Dogs
,
Cats
,
Rats
,
Dormice
,
and
other
vermin
,
where
they
could
lay
hold
on
them
;
and
when
those
failed
,
they
eat
one
another
.
A
horrible
condition
of
humane
nature
,
that
when
God
suffers
us
to
fall
into
those
straights
,
our
necessity
forces
us
to
feed
upon
our
own
kind
.
Nay
,
Fathers
spare
not
their
Sons
,
nor
Women
those
,
whom
they
have
brought
forth
.
The
same
happened
in
the
Siege
of
Jerusalem
,
as
Eusebius
recounts
in
his
Ecclesiastical
History
.
At
the
Siege
of
Numantia
,
when
Scipio
had
cut
off
all
provisions
from
entring
the
Town
,
the
Inhabitants
fell
into
that
mortal
and
dog-like
famine
,
that
every
day
they
sallied
forth
to
catch
Romans
,
as
if
they
had
hunted
after
wilde
beasts
.
Those
whom
they
took
they
fed
upon
their
flesh
,
and
drunk
their
blood
,
as
if
they
had
drunk
fountain
water
or
fed
upon
Kid.
They
pardoned
none
;
but
such
as
fell
into
their
hands
were
cut
in
quarters
,
and
sold
by
pieces
publickly
in
the
Butchery
;
in
so
much
as
the
flesh
of
a
dead
Roman
was
of
greater
value
than
the
ransome
of
a
live
one
.
In
the
fourth
book
of
Kings
there
is
mention
made
of
a
Famine
in
Samaria
,
in
the
time
of
Elizeus
the
Prophet
,
which
much
exceeds
this
.
The
want
of
food
was
so
great
,
that
the
head
of
an
Ass
was
sold
for
80
pieces
of
silver
,
and
the
fourth
part
of
a
small
measure
of
Pigeons
dung
for
5
pieces
.
The
most
lamentable
and
inhumane
was
,
that
having
spent
all
their
provision
,
Women
eat
their
own
Children
;
and
one
Woman
complained
to
the
King
of
Israel
,
that
her
neighbour
had
broken
an
Agreement
made
betwixt
them
,
which
was
,
That
they
should
first
eat
her
Child
,
and
,
that
done
,
the
others
.
I
,
sayes
she
,
have
complied
with
my
obligation
,
and
we
have
already
eaten
mine
,
and
now
she
hath
hid
hers
,
and
denies
me
my
part
.
Which
the
King
hearing
rent
his
garments
,
and
was
struck
with
unspeakable
sorrow
.
Josephus
in
the
seaventh
Book
of
the
Wars
of
the
Jews
relates
a
story
much
like
unto
this
,
Unto
these
stories
I
shall
add
one
more
lamentable
,
in
which
will
clearly
appear
unto
what
calamity
humane
life
stands
exposed
.
It
is
written
by
William
Paradin
,
a
man
of
great
learning
and
diligence
,
in
a
Treatise
of
things
memorable
in
his
time
.
He
relates
it
thus
.
In
the
year
1528
men
were
grown
so
dissolute
in
their
lives
,
and
so
given
over
to
all
sorts
of
wickedness
,
that
notwithstanding
those
cruel
and
bloody
warres
which
then
raigned
in
most
parts
of
Europe
,
they
humbled
not
themselves
,
nor
converted
unto
their
Lord
God
,
but
became
every
day
worse
,
and
fell
into
that
extremity
of
vice
and
mischief
,
that
God
being
offended
let
loose
the
sharp
arrows
of
his
wrath
and
vengeance
against
the
Realm
of
France
with
such
fury
,
that
all
men
thought
the
final
destruction
of
that
Kingdom
was
then
come
.
The
want
of
corn
,
wine
,
and
other
fruits
of
the
earth
,
and
the
miseries
and
calamities
of
those
times
were
such
,
as
no
Records
ever
mention
the
like
.
For
five
continued
years
,
beginning
at
the
year
1528
,
the
four
Seasons
of
the
year
never
kept
their
due
and
natural
course
,
but
were
in
that
confusion
and
disorder
,
that
sometimes
Autumn
came
in
Spring
,
and
Spring
in
Autumn
,
Summer
in
Winter
,
and
Winter
in
Summer
;
onely
the
unnatural
Summer
seemed
to
overcome
the
rest
of
the
parts
of
the
year
,
and
the
heat
doubled
his
forces
against
his
enemy
the
cold
:
insomuch
as
in
December
,
January
,
and
February
,
when
the
cold
ought
to
season
and
mellow
the
earth
with
frost
and
snow
,
the
heat
was
so
excessive
,
that
the
ground
was
parched
and
burnt
up
;
which
was
a
most
prodigious
thing
to
behold
.
In
all
those
five
years
there
was
no
two
dayes
together
of
hard
weather
:
neither
those
so
intense
,
as
to
glase
the
waters
with
the
least
shew
of
ice
,
by
which
excessive
heat
were
bred
in
the
bowels
of
the
earth
an
infinite
number
of
Vermin
,
Snails
,
Grubs
,
Worms
,
Lizards
,
and
other
creatures
,
which
eat
up
the
young
and
tender
corn
in
the
hearb
,
and
much
of
it
was
devoured
and
consumed
in
the
husk
before
it
sprung
up
:
which
was
the
reason
,
that
Wheat
,
which
uses
to
sprout
up
divers
sterns
from
one
grain
,
hardly
put
forth
one
or
two
,
and
those
so
abortive
,
weak
and
dry
,
that
in
reaping
time
they
gathered
not
half
so
much
as
they
sowed
,
and
sometimes
nothing
at
all
.
This
Famine
lasted
without
cease
or
intermission
five
whole
years
;
a
thing
so
lamentable
,
that
it
is
impossible
for
them
to
imagine
who
have
not
seen
it
.
The
people
were
so
oppressed
and
afflicted
with
this
mortal
hunger
,
and
many
other
evils
which
accompanied
it
,
that
it
was
pitiful
to
behold
.
For
many
who
were
rented
men
,
and
reasonable
well
to
pass
,
left
their
Houses
and
Granges
,
and
went
from
door
to
door
like
wanderers
,
begging
an
alms
for
Gods
sake
.
Every
day
the
number
of
the
poor
increased
,
in
such
a
manner
as
it
was
fearful
to
behold
them
,
going
up
and
down
in
troops
impossible
to
remedy
,
and
dangerous
to
suffer
.
For
besides
the
fear
and
hazard
of
being
robbed
,
to
which
necessity
might
without
sin
enforce
them
,
the
air
was
filled
with
stench
and
corruption
from
their
breaths
and
bodies
.
To
asswage
their
hunger
,
they
fill'd
themselves
with
all
sorts
of
hearbs
good
and
bad
,
wholesome
and
poisonous
;
they
ransackt
all
Gardens
and
Orchards
,
not
sparing
so
much
as
the
roots
and
stalks
of
Cabbages
,
and
of
them
found
not
enough
to
satisfie
their
ravenous
appetites
;
and
failing
of
Pot-hearbs
in
the
Gardens
,
they
fell
upon
those
which
grew
wilde
in
the
Fields
.
Many
of
them
boiled
great
caldrons
full
of
Mallows
and
Thistles
,
mingling
with
them
a
little
Bran
if
they
could
get
it
;
and
with
this
stuffed
their
bellies
like
Porks
.
It
was
a
wonderful
thing
to
see
their
many
exquisite
inventions
of
making
bread
of
seeds
of
Hearbs
,
of
Roots
,
of
Fearn
,
of
Acorns
,
of
Hay-seeds
,
forced
and
taught
by
hunger
,
the
Mistress
of
the
sloathful
:
verifying
that
,
which
is
commonly
said
,
Want
and
Necessity
makes
men
seek
out
remedies
not
thought
on
,
as
it
made
those
miserable
people
,
seeing
Hogs
feed
upon
the
roots
of
Fearn
,
to
trie
whether
they
could
make
bread
of
it
,
robbing
the
food
even
from
Swine
to
sustain
themselves
;
Which
evidently
demonstrates
the
wrath
of
God
against
the
impurity
and
filthiness
of
our
sins
,
since
he
permits
men
to
fall
into
that
necessity
,
as
to
feed
and
feast
with
those
unclean
creatures
.
From
hence
were
ingendred
many
sorts
of
infirmities
:
great
companies
of
Men
,
Women
,
Boyes
and
Girles
,
young
and
old
,
of
all
ages
,
went
up
and
down
the
streets
naked
,
pale
,
shivering
with
cold
,
some
swoln
like
Drums
with
Dropsies
,
others
stretcht
upon
the
ground
half
dead
,
and
ready
to
draw
the
last
gasp
,
and
of
such
the
Stables
and
Dunghils
were
full
;
others
trembled
as
if
they
were
infected
with
quicksilver
,
so
as
they
appeared
more
like
unto
Ghosts
and
Fantoms
than
living
men
.
But
above
all
the
greatest
pity
was
to
behold
thousands
of
Women
,
feeble
,
pale
,
and
hunger-starved
,
charged
with
an
infinite
number
of
their
poor
languishing
Infants
,
which
dried
up
with
hunger
,
could
not
so
much
as
weep
or
demand
succour
from
their
sorrowful
and
afflicted
Mothers
,
who
could
onely
help
them
with
their
pitiful
and
compassionate
looks
,
of
which
rivers
of
tears
which
ran
from
their
eyes
were
a
sufficient
witness
;
and
this
certainly
was
the
most
lamentable
Scene
of
this
miserable
Tragedy
.
The
same
William
Paradin
writes
,
that
in
Lonhans
,
a
Town
of
Burgundy
,
he
beheld
a
poor
woman
,
who
with
all
the
diligence
,
she
could
use
,
had
gotten
a
little
morsel
of
black
bread
,
which
when
she
was
about
to
have
eaten
,
her
Infant
unto
whom
she
gave
suck
,
a
boy
of
about
a
year
old
,
who
had
never
until
then
eaten
bit
,
snatcht
it
out
of
her
hand
:
at
which
the
sorrowful
Mother
admiring
,
beheld
with
what
greediness
he
devoured
that
little
piece
of
drie
bread
,
as
savourly
as
if
it
had
been
a
March-pane
;
which
when
he
had
eaten
,
the
Mother
pickt
up
the
crums
that
fell
from
his
mouth
,
intending
to
eat
them
her self
,
but
the
Infant
fell
into
so
great
unquietness
,
and
so
violent
a
fit
of
crying
,
that
she
was
forced
to
leave
them
;
and
truly
it
seemed
the
Child
knew
the
scarcity
of
that
kind
of
food
,
and
was
therefore
unwilling
of
a
companion
.
What
heart
so
hard
and
inhumane
,
that
would
not
burst
at
the
sight
of
so
rueful
a
spectacle
?
The
same
Author
further
writes
,
That
in
another
Village
near
unto
this
,
two
women
not
finding
any
thing
wherewith
to
asswage
their
hunger
,
filled
themselves
with
Sea
Onions
,
not
knowing
the
property
of
that
venemous
hearb
,
which
in
such
a
manner
poisoned
them
,
that
the
extremities
of
their
hands
and
feet
became
green
as
the
skin
of
a
Lizard
,
and
a
corrupt
matter
flowed
from
betwixt
their
nails
and
flesh
,
for
which
not
receiving
help
so
soon
as
was
requisite
,
they
both
died
.
There
was
no
creature
which
became
not
an
executioner
of
the
wrath
of
God
.
The
poor
labourers
left
their
Lands
and
Inheritances
in
hope
to
be
relieved
by
the
Rich
,
who
had
long
since
heaped
up
great
quantities
of
corn
in
their
Granaries
:
from
whom
at
the
first
they
bought
bread
at
excessive
rates
;
afterwards
,
money
failing
,
they
sold
and
pawned
their
Lands
and
Inheritances
for
vile
and
low
prices
:
for
that
which
was
worth
an
hundred
crowns
was
sold
for
ten
.
Such
was
the
abominable
and
greedy
avarice
of
the
Usurers
,
as
if
it
were
not
enough
for
the
poor
to
be
scourged
by
the
wrath
of
God
,
and
to
have
the
Elements
and
Creatures
declared
their
enemies
,
but
Men
themselves
must
become
their
Hangmen
,
and
persecute
and
afflict
their
own
kinde
.
The
Extortioners
perceiving
the
desired
occasion
,
which
the
perverseness
of
the
time
offered
them
,
lost
it
not
,
but
had
Brokers
and
Factors
in
the
Villages
to
buy
the
Inheritances
of
the
poor
at
what
price
they
pleased
;
which
the
afflicted
willingly
parted
with
,
that
they
might
have
wherewith
to
eat
;
and
together
with
it
sold
their
Cattle
and
Houshold-stuffe
,
and
the
very
necessaries
of
their
persons
:
and
would
with
all
their
hearts
have
pawned
their
bowels
to
have
had
wherewith
to
feed
them
.
Besides
this
,
many
of
them
saw
not
their
Wheat
measured
,
and
were
forced
to
take
it
as
the
Sellers
pleased
,
who
were
no
juster
in
their
measure
than
the
price
.
There
were
some
Usurers
,
that
bought
a
piece
of
Land
for
less
money
than
the
Notaries
would
take
for
drawing
the
Writings
.
After
all
this
the
poor
Peasants
saw
themselves
,
their
Wives
and
Children
cast
out
of
their
Houses
,
and
to
die
in
Hospitals
.
All
those
miseries
,
which
fall
not
under
imagination
,
are
found
in
the
life
of
man
.
§.
4.
Evils
of
Warre
.
GReater
than
all
these
calamities
,
is
that
of
Warre
,
which
of
the
three
Scourges
of
God
,
wherewith
he
uses
to
chastise
Kingdomes
,
is
the
most
terrible
,
as
well
because
it
is
comonly
followed
by
the
other
two
,
as
for
that
it
brings
along
with
it
greater
punishments
,
and
,
which
is
worse
,
greater
sins
,
whereof
plagues
are
free
,
in
which
all
endeavour
to
be
reconciled
with
God
,
and
even
those
who
are
in
health
dispose
themselves
for
death
.
The
Pestilence
is
sent
by
God
,
who
is
all
goodness
and
mercy
,
not
passing
through
the
hands
of
men
,
as
warres
doe
.
Wherefore
David
held
it
for
a
mercy
that
his
people
suffered
pestilence
and
not
warre
,
because
he
judged
it
better
to
fall
into
the
hands
of
God
then
men
.
Famine
also
,
although
it
brings
with
it
some
sins
,
yet
it
lessens
others
;
though
it
be
accompanied
with
many
thefts
,
yet
it
sutes
not
so
much
with
pride
and
vanitie
;
neither
doeth
it
permit
so
many
sorts
of
vices
as
are
occasioned
by
Warre
.
To
represent
the
calamities
of
Warre
,
it
shall
be
sufficient
to
instance
in
some
of
those
which
have
been
inflicted
upon
Germany
in
our
own
times
in
these
late
Warres
.
A
book
whereof
was
set
forth
in
another
Countrey
:
whose
Argument
or
Title
I
repeat
not
,
(
it
is
known
)
but
it
could
not
give
an
account
of
all
.
I
shall
onely
pick
out
some
few
of
them
,
setting
apart
those
places
,
which
were
dispeopled
and
burnt
,
whereof
there
were
2000
Towns
onely
in
the
Dukedome
of
Bavaria
.
The
cruelties
,
which
the
conquering
Souldiers
inflicted
upon
the
poor
people
,
onely
to
discover
where
their
wealth
lay
,
are
such
as
were
never
heard
of
.
One
of
their
torments
was
,
to
tye
a
peece
of
match
about
their
foreheads
,
and
with
a
stick
so
to
straighten
and
screw
their
temples
,
that
the
blood
would
often
burst
forth
,
and
sometimes
the
very
eyes
and
brains
would
start
forth
of
their
broken
sculls
.
Others
they
left
upon
the
floors
of
their
houses
,
or
stretcht
out
upon
a
table
bound
hand
and
foot
,
and
so
exposed
them
to
be
eaten
by
hungry
Dogs
and
Cats
;
and
it
often
happened
that
the
starved
Cats
would
tear
their
bellies
,
and
feed
upon
their
tripes
and
entrails
.
Others
they
hung
up
by
the
hands
some
distance
from
the
ground
,
and
kindled
a
fire
under
them
:
Unto
others
they
chopt
off
their
noses
and
ears
with
Chisels
,
and
wore
them
in
their
hatbands
,
holding
it
for
a
great
gallantry
,
and
him
for
the
bravest
man
,
who
was
the
cruellest
beast
.
Unto
others
they
poured
water
into
their
mouthes
by
a
Tunnel
,
until
they
had
fill'd
their
bodies
like
a
Tun
,
and
then
sat
or
stamped
upon
their
bellies
,
until
they
made
the
water
gush
out
at
their
mouthes
and
nostrils
:
Others
they
tied
unto
a
post
,
and
flead
them
alive
like
a
St.
Bartholmew
.
From
some
they
pluckt
out
gobbets
of
flesh
with
pincers
;
others
they
quartered
and
tore
in
pieces
alive
.
They
forced
divers
women
,
and
after
cut
off
their
armes
.
Many
were
so
barbarous
as
to
eat
Children
;
and
one
was
known
to
take
a
small
Infant
,
and
holding
it
by
one
leg
with
his
left
hand
to
tear
it
in
sunder
with
his
right
,
and
so
to
eat
and
suck
the
blood
of
it
.
The
Prisoners
which
they
took
they
bound
not
their
hands
,
but
made
holes
through
their
arms
,
and
putting
cords
through
them
,
dragged
them
after
their
horses
.
The
bodies
of
men
,
after
that
they
had
drawn
out
their
guts
and
entrails
,
served
as
Mangers
wherein
to
feed
their
horses
.
They
robbed
all
,
killed
and
burned
men
in
their
houses
;
and
some
grave
Magistrates
,
whose
lives
they
spared
,
were
made
to
serve
and
wait
bare-headed
at
Table
upon
the
meanest
Souldiers
.
Many
,
that
they
might
not
see
and
suffer
those
miseries
,
poisoned
themselves
;
and
divers
Maids
,
flying
from
the
Souldiers
lust
,
cast
themselves
headlong
into
rivers
and
were
drowned
.
To
these
miseries
of
Warre
were
added
Pestilence
and
Famine
.
Those
who
fled
from
the
Enemy
died
of
the
Plague
or
hunger
in
the
open
fields
:
and
there
was
none
to
bury
them
,
but
dogs
and
ravenous
birds
which
eat
them
.
Neither
had
those
who
died
in
houses
a
more
honourable
Sepulcher
,
but
were
likewise
devoured
by
rats
and
vermin
,
who
were
grown
so
bold
,
as
sometime
,
if
they
were
but
one
or
two
in
a
house
,
to
eat
them
whilest
they
lived
,
their
weakness
being
such
as
they
were
not
able
to
defend
themselves
.
But
the
men
in
many
places
,
were
revenged
of
this
affront
,
and
eat
the
rats
,
of
which
there
were
publick
Shambles
,
where
they
were
sold
at
high
prices
.
Those
Cities
were
esteemed
happy
which
had
such
dainties
to
sell
;
in
other
places
nothing
was
to
be
had
,
but
what
every
one
provided
by
his
own
diligence
.
They
often
went
together
by
the
ears
about
a
Rat
,
and
cut
one
another
in
pieces
in
the
quarrel
:
and
happy
was
he
that
got
a
quarter
of
such
loathsome
vermin
.
Horse-flesh
was
a
great
dainty
,
and
they
esteemed
themselves
very
fortunate
,
who
knew
where
to
light
on
a
dead
Pack-horse
.
Certain
women
found
a
dead
Wolf
all
putrified
and
full
of
worms
,
and
fed
upon
it
as
savourly
,
as
if
it
had
been
a
Kid.
The
bodies
of
Malefactors
who
hung
upon
Gibbets
were
not
secure
,
nor
did
the
dead
escape
that
were
buried
in
their
Graves
;
both
were
stollen
in
the
night
to
sustain
the
living
.
Neither
were
they
free
from
this
danger
who
were
alive
;
for
two
women
were
known
to
kill
a
third
and
eat
her
.
After
such
fresh
examples
it
will
not
need
to
call
to
memory
the
calamities
of
former
Warres
.
What
is
said
is
sufficient
to
express
the
miseries
,
which
are
incident
to
humane
life
.
§.
5.
Miseries
occasioned
by
humane
Passions
.
ABove
all
,
the
greatest
calamities
of
Man's
life
are
not
Pestilence
,
Famine
,
or
Warre
,
but
humane
Passions
not
subordinate
to
reason
.
Wherefore
St.
John
Chrysostome
sayes
;
Amongst
all
evils
,
Man
is
the
most
evil
.
Every
Beast
hath
an
evil
,
which
is
proper
and
peculiar
unto
it
,
but
Man
is
all
Evils
.
The
Devil
dares
not
approach
a
just
man
:
but
Man
dares
despise
him
.
And
in
another
place
to
the
same
purpose
.
Man
is
compared
to
the
beasts
of
the
field
.
It
is
not
credible
what
one
man
suffers
from
the
passions
of
another
.
What
did
David
suffer
from
the
envy
of
Saul
?
Exile
,
hunger
,
dangers
and
warre
.
Naboth
sooner
lost
his
life
by
the
covetousness
of
Achab
,
than
he
could
have
done
by
a
plague
.
Elias
was
more
afflicted
with
the
desire
of
revenge
in
Jezabel
,
than
if
he
had
had
the
pestilence
;
for
that
made
him
weary
of
his
life
,
and
this
would
but
have
made
him
weary
of
his
disease
.
What
Plagues
,
or
Warres
,
or
Tortures
were
like
the
Ambition
of
Herod
,
which
destroyed
so
many
thousand
Children
?
What
contagion
was
more
mortal
than
the
cruelty
of
Nero
and
other
Tyrants
,
who
took
away
the
lives
of
so
many
innocent
people
to
satisfie
their
fears
or
fancies
?
Wherefore
Tully
sayes
;
Our
desires
are
unsatiable
,
What
sorts
of
death
and
torments
have
not
hatred
and
humane
cruelty
found
out
?
What
sorts
of
poison
hath
not
the
passion
of
Man
invented
?
Orpheus
,
Orus
,
Medesius
,
Heliodorus
,
and
other
Authors
have
found
five
hundred
several
wayes
of
giving
poison
hiddenly
:
which
have
since
been
encreased
by
others
.
But
in
respect
of
what
is
this
day
known
and
practised
they
were
ignorant
.
Nothing
is
now
secure
,
since
poison
hath
been
given
even
in
the
shaking
of
hands
,
when
men
were
to
be
reconciled
and
made
friends
.
Onely
in
the
sense
of
hearing
it
hath
not
yet
found
a
door
to
enter
:
all
the
rest
of
the
senses
it
hath
mastered
;
with
the
smell
of
a
Rose
,
with
the
sight
of
a
Letter
,
with
the
touch
of
a
Thread
,
with
the
taste
of
a
Grape
death
hath
found
an
entrance
.
There
is
nothing
brings
more
misery
upon
man
than
his
passions
,
with
which
he
pardons
not
himself
.
The
proud
man
grieves
and
consumes
for
the
felicity
of
another
:
The
envious
dies
to
see
a
happy
man
live
:
The
covetous
man
loses
his
sleep
for
what
he
hath
no
need
of
:
The
impatient
man
tears
his
bowels
for
that
which
imports
not
:
and
The
cholerick
man
ruins
himself
for
what
no
way
concerns
him
.
How
many
for
not
conquering
one
passion
have
lost
their
fortunes
,
their
quiet
,
and
their
lives
,
both
temporal
and
eternal
?
Witness
Aman
,
who
desirng
more
reverence
than
was
due
to
him
lost
his
honour
,
wealth
and
life
,
and
ended
on
a
Gibbet
.
The
ambition
of
Absolon
rested
not
until
it
left
him
hang'd
in
a
tree
by
the
hair
of
his
head
.
In
the
same
manner
the
disordinate
love
of
Amnon
,
which
made
him
first
sick
and
pale
,
and
distempered
him
more
than
a
burning
fever
,
at
last
cost
him
his
life
.
Unto
many
their
unmortified
passions
have
been
like
cruel
Hangmen
,
which
have
sodainly
bereaved
them
of
their
lives
.
Diodorus
Cromus
,
that
he
sodainly
died
of
shame
,
for
that
he
was
not
able
to
answer
a
question
proposed
by
Estibon
.
Through
Fear
,
Grief
,
Joy
,
and
Love
many
have
died
.
I
will
onely
relate
here
a
lamentable
story
written
by
Paulus
Jovius
.
Julius
Caesar
,
because
he
was
ill
girt
.
There
is
none
so
upright
,
in
whom
envy
or
extravagant
conditions
will
not
find
something
to
reprehend
.
The
greatest
miseries
are
those
,
which
men
by
their
unbridled
affections
bring
upon
themselves
.
Whence
proceeded
that
notable
saying
of
Ecclesiastes
,
I
praised
(
saith
he
)
the
dead
before
the
living
;
I
judged
him
more
happy
than
either
,
who
was
not
born
,
nor
had
seen
the
evils
which
are
done
under
the
Sun
.
For
there
is
nothing
which
offends
humane
nature
more
,
than
the
follies
and
impertinencies
of
men
,
and
the
hatreds
,
injustices
,
violences
,
and
inhumanities
caused
by
their
irregular
passions
.
Whereupon
some
Philosophers
seeing
humane
nature
governed
by
passion
and
not
by
reason
,
wholly
abhorred
it
.
Amongst
whom
Timon
of
Athens
was
the
principal
beginner
,
and
most
earnest
Professor
of
that
Sect
;
for
he
did
not
only
call
himself
the
capital
Enemy
of
Mankind
,
but
confirmed
his
words
by
his
actions
;
for
he
neither
conversed
nor
dwelt
with
men
,
but
lived
in
the
Desert
amongst
wild
beasts
,
remote
from
Neighbourhood
or
Towns
;
neither
would
he
be
visited
by
any
,
nor
discourse
with
any
but
an
Athenian
Captain
called
Alcibiades
,
and
that
not
for
friendship
or
affection
,
but
because
he
hoped
and
foresaw
(
as
indeed
it
happened
afterwards
)
that
he
would
one
day
be
the
ruine
of
his
Country
,
and
the
destruction
of
a
multitude
of
men
.
Neither
was
he
onely
content
with
this
aversion
from
men
,
but
studied
and
invented
all
ways
possible
to
destroy
them
.
He
caused
Gallowses
to
be
made
in
his
Gardens
,
wherein
such
as
were
desperate
and
weary
of
life
might
conveniently
hang
themselves
;
and
having
occasion
some
years
after
to
make
use
of
his
Garden
for
the
enlarging
of
his
House
,
he
would
not
pull
down
his
Gallowses
,
until
he
had
called
the
people
together
to
hear
his
Oration
,
assuring
them
,
that
he
had
something
new
and
of
importance
to
speak
unto
them
.
The
people
,
who
having
been
long
acquainted
with
his
humour
,
expecting
something
that
was
extraordinary
,
willingly
assembled
to
hear
him
:
to
whom
he
spake
in
this
manner
.
O
Athenians
,
you
are
not
ignorant
,
that
many
have
made
themselves
away
in
my
Gardens
.
I
have
now
occasion
to
dispose
of
them
otherwise
:
and
therefore
fore
thought
good
to
tell
you
,
that
if
any
of
you
have
a
mind
to
hang
your selves
,
that
you
do
it
quickly
;
And
so
without
more
words
,
with
this
loving
offer
concluded
his
Speech
,
and
returned
to
his
own
house
,
where
he
ended
his
life
in
the
same
opinion
,
ever
philosophying
of
the
misery
of
man
.
And
when
the
pangs
of
death
came
upon
him
,
abhorring
mankinde
even
unto
the
last
gasp
,
he
commanded
that
his
body
should
not
be
interr'd
in
the
earth
,
as
in
the
common
Element
,
wherein
usually
were
buried
the
bodies
of
others
,
afraid
lest
his
bones
should
lye
near
or
be
touched
by
men
though
dead
:
but
that
they
should
make
his
Sepulcher
upon
the
brink
of
the
Sea
,
that
tho
fury
of
the
waves
might
hinder
the
approach
of
all
others
:
and
that
they
should
grave
upon
it
this
Epitaph
,
which
is
related
by
Plutarch
;
After
my
miserable
life
they
buried
me
in
this
deep
water
.
Reader
,
desire
not
to
know
my
name
.
The
Gods
confound
thee
.
This
Philosopher
wanted
faith
and
charity
,
not
distinguishing
betwixt
the
Malice
of
man
,
and
his
Nature
:
having
reason
to
abhorre
that
,
and
to
love
this
.
Yet
by
these
extravagant
demonstrations
he
gave
us
to
understand
how
monstrous
are
our
passions
,
and
how
worthy
of
hate
,
when
they
are
not
ordered
and
governed
by
reason
.
And
certainly
all
Christians
ought
to
desire
the
destruction
of
the
pomp
and
pride
of
men
,
as
Timon
did
of
their
persons
,
their
superfluous
gallantry
,
their
unlawful
pleasures
,
their
ostentation
of
riches
,
their
vain
titles
of
honour
,
their
raging
envy
,
their
disordered
choler
,
their
unjust
revenges
,
their
unbridled
passions
.
Those
ought
to
die
and
be
destroyed
,
that
the
men
may
live
.
§
6.
So
many
are
the
miseries
of
life
that
they
cannot
all
be
numbered
.
Death
,
which
is
called
by
Aristotle
The
greatest
of
evils
,
is
by
many
esteemed
a
lesser
evil
than
life
:
the
many
evils
in
this
surpassing
the
greatness
of
the
evil
in
that
;
and
therefore
many
have
thought
it
better
to
suffer
the
greatest
,
which
is
death
,
than
to
suffer
so
many
though
lesser
,
which
are
in
life
.
For
this
reason
one
calls
Death
,
The
last
and
greatest
Physician
,
because
though
in
it self
it
be
the
greatest
evil
,
yet
it
cures
all
others
,
and
therefore
prescribes
the
hopes
of
it
,
as
an
efficacious
remedy
and
comfort
in
the
afflictions
of
life
.
But
because
this
comfort
is
not
relished
by
all
,
the
fear
of
death
being
so
natural
,
and
the
dangers
and
many
waves
unto
it
accounted
amongst
the
many
miseries
of
life
,
therefore
some
prime
Philosophers
could
find
out
no
other
remedy
for
evils
than
to
despair
of
their
remedy
.
Wherefore
Seneca
,
when
a
great
Earthquake
happened
in
his
time
in
Campania
,
wherein
Pompeios
a
famous
City
,
and
divers
other
Towns
were
sunk
and
many
people
lost
,
and
the
rest
of
the
Inhabitants
distracted
with
fear
and
and
grief
fled
from
their
Country
,
as
if
they
had
been
banisht
,
he
advised
them
to
return
home
,
and
assured
them
that
there
was
no
remedy
for
the
evils
of
this
life
,
and
that
the
dangers
of
death
were
unavoidable
.
And
truly
,
if
well
considered
,
what
security
can
there
be
in
life
,
when
the
Earth
,
which
is
the
Mother
of
the
living
,
is
unfaithful
to
them
,
and
sprouts
out
miseries
and
deaths
even
of
whole
Cities
?
what
can
be
secure
in
the
World
,
if
the
World
it self
be
not
,
and
the
most
solid
parts
of
it
shake
?
If
that
,
which
is
onely
immoveable
and
fixt
for
to
sustain
the
living
,
tremble
with
Earthquakes
,
if
what
is
proper
to
the
Earth
,
which
is
to
be
firm
,
be
unstable
and
betray
us
,
where
shall
our
fears
find
a
refuge
?
When
the
roof
of
the
house
shakes
we
may
flie
into
the
fields
,
but
when
the
world
shakes
,
whither
shall
we
goe
?
What
comfort
can
we
have
,
when
fear
cannot
find
a
gate
to
flie
out
at
?
Cities
resist
Enemies
with
the
strength
of
their
walls
:
Tempests
finde
a
sheltet
in
the
Haven
:
The
covering
of
Houses
defend
us
from
rains
and
snows
:
In
the
time
of
plague
we
may
change
places
;
but
from
the
whole
Earth
who
can
flie
,
and
therefore
from
dangers
?
For
this
reason
Seneca
said
,
Not
to
have
a
remedy
may
serve
us
as
a
comfort
in
our
evils
;
for
Fear
is
foolish
without
Hope
.
Reason
banishes
fear
in
those
who
are
wise
;
and
in
those
,
who
are
not
,
despair
of
remedy
gives
a
kind
of
security
,
at
least
takes
away
fear
.
He
that
will
fear
nothing
,
let
him
think
that
all
things
are
to
be
feared
.
See
what
slight
things
endanger
us
;
even
those
which
sustain
life
,
lay
ambushes
for
us
.
Meat
and
drink
,
without
which
we
cannot
live
,
take
away
our
lives
.
It
is
not
wisdom
therefore
to
fear
swallowing
by
an
Earthquake
,
and
not
to
fear
the
falling
of
a
tile
.
In
death
all
sorts
of
dyings
are
equal
.
What
imports
it
whether
one
single
stone
kills
thee
,
or
a
whole
Mountain
oppress
thee
?
death
consists
in
the
souls
leaving
of
the
bodies
,
which
often
happens
by
slight
accidents
,
But
Christians
in
all
the
dangers
and
miseries
of
humane
life
,
have
other
comforts
to
lay
hold
on
,
which
are
a
good
conscience
,
hope
of
glory
,
conformity
unto
the
Divine
will
,
and
the
imitation
and
example
of
Jesus
Christ
.
From
these
four
he
shall
in
life
have
merit
,
in
death
security
,
in
both
comfort
,
and
in
eternity
a
reward
.
Justus
Lipsius
being
much
oppressed
with
his
last
infirmity
whereof
he
died
,
some
who
were
present
endeavoured
to
comfort
him
with
some
philosophical
reasons
and
sentences
of
the
Stoicks
,
wherein
that
most
learned
man
was
much
studied
,
as
appears
in
his
Book
of
the
Introduction
to
Stoical
learning
;
unto
whom
he
answered
in
this
most
Christian
manner
.
Vain
are
all
those
consolations
;
and
pointing
unto
an
Image
of
Christ
crucified
,
said
,
This
is
the
true
comfort
and
true
patience
.
And
presently
with
a
sigh
,
which
rose
from
the
bottom
of
his
heart
,
said
;
My
Lord
and
Saviour
Jesus
Christ
give
me
Christian
patience
.
This
comfort
we
ought
to
have
,
who
were
redeemed
by
so
loving
a
Lord
,
That
,
considering
our
sins
are
greater
than
the
pains
of
this
life
,
and
that
the
Son
of
God
hath
suffered
farre
greater
,
who
wanted
all
sin
,
he
hath
deserved
to
convert
the
miseries
of
this
life
,
which
are
occasioned
by
sin
,
into
instruments
of
satisfaction
for
our
sins
,
drawing
health
out
of
infirmity
,
and
an
antidote
out
of
poison
.
We
may
also
draw
from
what
is
said
,
how
unjust
was
the
complaint
of
Theophrastus
,
that
nature
had
given
a
longer
life
unto
many
birds
and
beasts
,
than
unto
man
.
If
our
life
were
less
troublesome
,
he
had
some
reason
;
but
it
being
so
fraught
with
miseries
,
he
might
rather
think
that
life
the
happiest
which
was
shortest
.
Wherefore
,
as
St.
Jerome
said
to
Heliodorus
,
it
is
better
to
die
young
and
die
well
,
than
to
die
old
and
die
ill
.
This
voyage
being
of
necessity
,
the
felicity
of
it
consists
not
in
being
long
,
but
being
prosperous
,
and
that
we
at
last
arrive
in
the
desired
Port.
St.
Austin
sayes
,
If
thou
run
a
hundred
miles
for
this
life
,
how
many
oughtest
thou
to
run
for
the
eternal
:
and
if
thou
make
such
speed
to
obtain
a
few
dayes
and
uncertain
,
how
oughtest
thou
to
run
for
life
eternal
?
CAP.
VIII
.
How
little
is
man
whilest
he
is
temporal
.
IF
we
consider
the
greatest
thing
in
nature
,
which
is
Man
,
we
shall
see
how
little
he
is
whilest
he
is
temporal
.
What
is
man
saith
Seneca
?
a
frail
vessel
,
broken
with
the
least
motion
,
a
most
weak
body
,
naked
by
nature
and
unarmed
,
necessitous
of
Mothers
help
,
subject
to
the
injuries
of
fortune
,
impatient
of
cold
and
labour
,
composed
of
things
infirm
and
fluid
;
and
those
very
things
,
without
which
we
cannot
live
,
as
smell
,
taste
,
watching
,
meat
and
drink
,
are
mortal
unto
us
.
The
wise
Solon
did
not
answer
more
favourably
,
when
they
demanded
of
him
,
He
is
(
saith
he
)
a
corruption
in
his
birth
,
a
beast
in
his
life
,
and
food
for
worms
when
he
is
dead
.
Aristotle
being
asked
the
same
question
answered
,
That
Man
was
an
Idea
of
weakness
,
Secundus
the
Philosopher
,
being
also
demanded
the
same
by
Adrian
the
Emperour
,
answered
,
That
Man
was
an
incorporated
understanding
,
a
phantasm
of
time
,
a
looker
upon
life
,
a
slave
of
death
,
a
travelling
passenger
,
a
guest
of
place
,
a
toyling
soul
,
a
habitation
for
a
short
time
.
And
St.
Bernard
saith
,
That
Man
in
this
time
of
mortality
is
but
a
beast
of
carriage
.
And
the
same
Saint
in
another
place
sayes
,
What
is
Man
but
a
vessel
of
dung
?
and
in
his
meditations
he
adds
;
If
thou
markest
what
he
voids
at
his
mouth
and
nose
,
and
at
the
other
sinks
of
his
body
,
thou
hast
not
in
all
thy
life
beheld
a
more
noisome
dunghill
.
In
the
same
part
he
saith
,
Man
is
no
other
thing
but
unclean
seed
,
a
sack
of
dung
,
a
food
for
worms
.
I
have
considered
,
saith
he
,
with
tears
what
Man
was
made
of
,
what
he
is
,
and
what
he
shall
be
.
He
was
made
of
earth
,
and
conceived
in
sin
,
and
born
for
punishment
.
He
does
things
evil
,
which
are
not
lawful
,
things
filthy
,
which
are
not
decent
,
and
things
vain
,
which
are
not
expedient
.
He
shall
be
the
food
of
fire
,
meat
for
worms
,
and
a
mass
of
corruption
.
O
vile
indignity
of
humane
condition
!
O
unworthy
condition
of
humane
baseness
!
Behold
the
plants
and
trees
.
They
produce
flowers
,
and
leaves
,
and
fruit
,
and
thou
nothing
but
nits
,
lice
and
worms
.
They
furnish
us
with
oyl
,
wine
,
and
balsom
,
thou
affords
nothing
but
flegme
,
dung
,
and
urine
.
Those
send
forth
a
fragrant
odour
,
and
thou
abominable
stink
.
Such
as
is
the
tree
,
such
is
the
fruit
.
A
good
tree
cannot
bring
forth
bad
fruit
;
and
what
is
man
but
a
tree
reverst
?
This
is
the
saying
of
this
holy
Pope
.
And
such
is
man
even
in
his
youth
and
best
time
.
But
if
he
reach
old
age
,
which
is
esteemed
as
a
felicity
,
the
same
Innocentius
adds
,
His
heart
is
afflicted
,
his
head
shakes
,
his
spirits
languish
,
his
breath
smells
,
his
face
wrinkles
,
his
stature
bends
,
his
eyes
wax
dimme
,
his
joynts
quake
,
his
nose
runs
,
his
hands
tremble
,
his
hair
falls
,
his
teeth
rot
,
his
ears
grow
deaf
.
Neither
is
he
more
changed
in
body
than
in
mind
.
An
old
man
is
easily
displeased
,
hardly
pacified
,
believes
quickly
,
long
before
disabused
,
is
greedy
,
covetous
,
peevish
,
froward
,
still
complaining
,
quick
in
talking
,
slow
in
hearing
,
admires
what
's
past
,
contemns
what
's
present
,
sighs
,
grieves
,
languishes
,
and
is
alwayes
infirm
.
It
may
also
appear
what
Man
is
by
the
stuff
whereof
he
is
made
.
The
first
man
God
made
of
Clay
,
mixing
together
the
vilest
and
grossest
Elements
.
The
rest
of
men
,
who
have
succeeded
,
have
been
made
of
a
matter
more
loathsome
and
unclean
;
and
worse
is
that
wherewith
they
are
nourisht
in
their
Mothers
wombs
;
and
their
birth
is
accompanied
with
shame
,
grief
,
and
pollution
;
which
Pliny
considering
speaks
in
this
manner
.
It
is
a
compassion
,
nay
a
shame
to
think
of
the
original
of
the
proudest
of
living
creatures
,
which
is
man
;
who
often
is
abortive
by
the
smell
of
a
newly
extinguisht
candle
.
From
such
beginnings
sprung
our
Tyrants
;
from
hence
the
butcherly
minde
of
those
cruel
Hangmen
.
Thou
which
gloriest
in
the
strength
of
body
,
thou
which
embracest
the
gifts
of
fortune
,
and
thinkest
not
thy self
her
Servant
,
but
her
Son
and
Darling
,
thou
who
settest
thy
mind
wholly
upon
victories
,
thou
who
pufft
up
with
success
holdest
thy self
a
God
,
see
how
thou
mightest
have
perished
even
before
thou
wert
,
with
so
little
a
thing
as
a
snuff
of
a
candle
,
and
mayest
yet
with
a
smaller
matter
,
prickt
with
the
little
tooth
of
an
Adder
,
or
,
like
Anacreon
the
Poet
,
choked
with
the
stone
of
a
grape
;
or
,
like
Fabius
the
Roman
Senatour
,
suffocated
with
a
hair
in
a
draught
of
milk
.
Thus
farre
Pliny
,
who
not
onely
admired
the
baseness
of
the
nature
of
man
,
but
the
easiness
of
his
end
.
Consider
also
wherein
Man
ends
.
Man
whilest
he
lives
,
(
saith
Pope
Innocent
)
engenders
lice
and
vermin
;
All
this
is
from
this
contemplative
Pope
.
Man
is
converted
into
no
man
;
why
therefore
art
thou
proud
?
know
that
thou
wert
in
the
womb
unclean
seed
,
and
curdled
blood
,
exposed
afterward
to
sin
,
and
the
many
miseries
of
this
life
,
and
after
death
shalt
be
the
food
of
worms
.
Wherefore
doest
thou
wax
proud
,
Dust
and
ashes
,
whose
conception
was
in
sin
,
whose
birth
in
misery
,
whole
life
in
pain
,
and
whose
death
necessity
?
wherefore
doest
thou
swell
and
adorn
thy
flesh
with
precious
things
,
which
in
few
dayes
is
to
be
devoured
by
worms
;
and
doest
not
rather
adorn
thy
soul
with
good
works
,
which
is
to
be
presented
in
heaven
before
God
and
his
Angels
?
All
this
is
spoken
by
St.
Bernard
,
which
every
man
ought
to
take
as
spoken
unto
himself
.
§.
2.
Besides
that
man
is
a
thing
so
poor
and
little
,
and
composed
of
so
base
and
vile
materials
,
this
littleness
,
this
vileness
hath
no
firmness
nor
consistence
,
but
is
a
river
of
changes
,
a
perpetual
corruption
,
and
,
as
Secundus
the
Philosopher
sayes
,
A
fantasme
of
time
;
whose
instability
is
thus
declared
by
Eusebius
of
Caesarea
.
Our
nature
from
our
birth
until
our
death
is
unstable
,
and
as
it
were
fantastical
,
which
if
you
strive
to
comprehend
,
is
like
water
gathered
in
the
palm
of
the
hand
;
the
more
you
grasp
it
,
the
more
you
spill
it
.
In
the
same
manner
those
mutable
and
transitory
things
,
the
more
you
consider
them
with
reason
,
the
more
they
flye
from
you
.
Things
sensible
being
in
a
perpetual
flux
,
are
still
doing
and
undoing
;
still
generating
and
corrupting
,
and
never
remain
the
same
.
For
,
as
Heraclitus
sayes
,
as
it
is
impossible
to
enter
twice
into
the
same
river
,
because
the
same
water
remains
not
,
but
new
succeeds
still
as
the
first
passes
,
so
if
you
consider
twice
this
mortal
substance
,
you
shall
not
both
times
find
it
the
same
,
but
with
an
admirable
swiftness
of
change
it
is
now
extended
,
now
contracted
;
but
it
is
not
well
said
to
say
Now
and
Now
;
for
in
the
same
time
it
loses
in
one
part
,
and
gains
in
another
,
and
is
another
thing
than
what
it
is
,
in
so
much
as
it
never
rests
.
The
Embrion
,
which
is
framed
from
seed
,
quickly
becomes
an
Infant
,
from
thence
a
Boy
,
from
thence
a
Young-man
,
from
thence
an
Old
,
and
then
decrepit
;
and
so
the
first
ages
being
past
and
corrupted
by
new
ones
which
succeed
,
it
comes
at
last
to
die
.
How
ridiculous
then
are
men
to
fear
one
death
,
who
have
already
died
so
many
,
and
are
yet
to
die
more
.
Not
onely
,
as
Heraclitus
said
,
The
corruption
of
fire
is
the
generation
of
air
,
but
this
appears
more
plainly
in
our selves
;
for
from
youth
corrupted
is
engendred
man
,
and
from
him
the
old
man
;
from
the
boy
corrupted
is
engendered
the
youth
,
and
from
the
infant
the
boy
,
and
from
who
was
not
yesterday
,
he
who
is
to
day
;
and
of
him
,
who
is
to
day
,
he
who
shall
be
to
morrow
:
so
as
he
never
remains
the
same
,
but
in
every
moment
we
change
,
as
it
were
,
with
various
phantasms
in
one
common
matter
.
For
if
we
be
still
the
same
,
how
come
we
to
delight
in
things
we
did
not
before
?
we
now
love
and
abhorre
after
another
manner
than
formerly
:
we
now
praise
and
dispraise
other
things
than
we
did
before
:
we
use
other
words
,
and
are
moved
with
other
affections
;
we
do
not
hold
the
same
form
,
nor
pass
the
same
judgement
we
did
;
and
how
is
it
possible
,
that
without
change
in
our selves
,
we
should
thus
change
in
our
motions
and
affections
?
certainly
he
who
still
changes
is
not
the
same
,
and
he
who
is
not
the
same
cannot
be
said
to
be
,
but
in
a
continual
mutation
slides
away
like
water
.
The
sense
is
deceived
with
the
ignorance
of
what
is
,
and
thinks
that
to
be
which
is
not
.
Where
shall
we
then
finde
true
being
,
but
in
that
onely
which
is
eternal
,
and
knows
no
beginning
,
which
is
incorruptible
,
which
is
not
changed
with
time
?
Time
is
moveable
,
and
joyned
with
movable
matter
;
glides
away
like
a
current
,
and
like
a
vessel
of
generation
and
corruption
retains
nothing
:
in
so
much
as
the
first
and
the
last
,
that
which
was
,
and
that
which
shall
be
are
nothing
,
and
that
which
seems
present
,
passes
like
lightning
.
Wherefore
as
time
is
defined
to
be
the
measure
of
the
motion
of
things
sensible
,
and
as
time
never
is
,
nor
can
be
,
so
we
may
with
the
like
reason
say
,
that
things
sensible
do
not
remain
,
nor
are
,
nor
have
any
being
.
All
this
is
from
Eusebius
;
which
David
declared
more
briefly
and
significantly
when
he
said
,
That
man
whilest
he
lived
in
this
life
,
was
an
Universal
vanity
.
Wherefore
St.
Gregory
Nazianzen
said
,
Let
man
therefore
reflect
upon
all
which
hath
been
said
;
let
him
behold
himself
in
this
glass
:
let
him
see
wherefore
he
presumes
,
wherefore
he
afflicts
himself
for
things
of
the
earth
,
which
are
so
small
in
themselves
,
and
so
prejudicial
unto
him
.
With
reason
did
the
Prophet
say
,
In
vain
doth
man
trouble
himself
;
Upon
which
St.
Chrysostome
with
great
admiration
speaks
in
this
manner
.
Man
troubles
himself
and
loses
his
end
;
he
troubles
himself
,
consumes
and
melts
to
nothing
,
as
if
he
had
never
been
born
;
he
troubles
himself
,
and
before
he
attains
rest
is
overwhelmed
;
he
is
inflamed
like
fire
,
and
is
reduced
to
ashes
like
flax
;
he
mounts
on
high
like
a
tempest
,
and
like
dust
is
scattered
and
disappears
;
he
is
kindled
like
a
flame
,
and
vanishes
like
smoke
;
he
glories
in
his
beauty
like
a
flower
,
and
withers
like
hay
;
he
spreads
himself
as
a
cloud
,
and
is
contracted
as
a
drop
;
he
swells
like
a
bubble
of
water
,
and
and
goes
out
like
a
spark
;
he
is
troubled
,
and
carries
nothing
about
him
but
the
filth
of
riches
;
he
is
troubled
onely
to
gain
dirt
;
he
is
troubled
and
dies
without
fruit
of
his
vexations
.
His
are
the
troubles
,
others
the
joyes
;
his
are
the
cares
,
others
the
contents
;
his
are
the
afflictions
,
others
the
fruit
;
his
are
the
heart-burstings
,
others
the
delights
;
his
are
the
curses
,
others
have
the
respect
and
reverence
;
against
him
the
sighs
and
exclamations
of
the
persecuted
are
sent
up
to
Heaven
,
and
against
him
the
tears
of
the
poor
are
poured
out
,
and
the
riches
and
abundance
remains
with
others
;
he
shall
howl
and
be
tormented
in
hell
,
whilest
others
sing
,
triumph
,
and
vainly
consume
his
estate
.
In
vain
do
living
men
trouble
themselves
.
Man
is
he
who
enjoyes
a
life
but
lent
him
,
and
that
but
for
a
short
time
;
Man
is
but
a
debt
of
death
,
which
is
to
be
paid
without
delay
;
a
living
Creature
,
who
is
in
his
will
and
appetite
untamed
,
a
mischief
taught
without
a
Master
,
a
voluntary
ambush
,
subtle
in
wickedness
,
witty
in
iniquity
,
prone
to
covetousness
,
insatiable
in
the
desire
of
what
is
anothers
,
of
a
boasting
spirit
,
and
full
of
insolent
temerity
;
in
his
words
fierce
,
but
easily
quailed
;
bold
,
but
quickly
mastered
;
an
arrogant
clay
,
an
insolent
dust
,
and
a
sparkle
which
in
a
moment
is
extinguished
;
a
flame
which
quickly
dies
,
a
light
which
vanishes
into
air
,
a
dead
leaf
,
withered
hay
,
faded
grass
,
a
nature
which
consumes
it self
,
to
day
threatens
,
and
to
morrow
dies
;
to
day
abounds
in
wealth
,
and
is
to
morrow
in
his
grave
;
to
day
hath
his
brows
circled
with
a
diadem
,
and
to
morrow
is
with
worms
;
he
is
to
day
,
and
to
morrow
ceases
to
be
;
triumphs
and
rejoyces
to
day
,
and
to
morrow
is
lamented
;
immeasurably
insolent
in
prosperity
,
and
in
adversity
admits
no
comfort
;
who
knows
not
himself
,
yet
is
curious
in
searching
what
is
above
him
;
is
ignorant
of
what
is
present
,
and
scoffs
at
what
's
to
come
;
he
who
is
mortal
by
nature
,
and
out
of
pride
thinks
himself
eternal
;
he
who
is
an
open
house
of
perturbations
,
a
game
of
divers
infirmities
,
a
concourse
of
daily
calamities
,
and
a
receptacle
of
all
sorrow
.
O
how
great
is
the
Tragedy
of
our
baseness
!
and
how
many
things
have
I
said
?
But
it
cannot
better
be
declared
than
by
the
voice
of
the
Prophet
:
In
vain
doth
man
who
lives
trouble
himself
.
For
truly
the
things
of
this
life
,
which
shine
and
glister
most
,
are
of
less
profit
than
a
putrified
Carcase
.
This
is
of
St.
John
Chrysostome
,
in
which
he
clearly
sets
forth
the
misery
of
Man
,
the
shortness
of
his
life
,
and
the
vanity
of
things
temporal
.
§
3.
And
that
the
perfect
knowledge
of
our selves
may
not
be
wanting
unto
us
,
Man
is
not
onely
thus
vile
and
base
,
whilest
he
lives
,
and
much
more
being
dead
,
but
even
his
Soul
,
whilest
it
remains
in
his
Body
,
is
not
of
much
greater
esteem
.
For
although
the
Soul
be
of
it self
of
a
most
noble
substance
,
yet
our
vices
do
so
much
vilifie
it
,
that
they
make
it
more
abominable
than
the
Body
.
And
without
doubt
the
Soul
,
when
it
is
dead
in
mortal
sin
,
is
more
corrupt
and
stinking
in
the
sight
of
the
Angels
,
than
a
Body
dead
eight
days
agoe
;
for
if
that
Body
be
full
of
worms
,
this
is
full
of
devils
and
vices
.
And
even
whilest
the
Soul
lives
,
and
is
free
from
any
mortal
sin
,
yet
by
committing
those
,
which
are
but
venial
,
it
becomes
full
of
imperfections
;
and
although
it
be
not
dead
,
yet
it
is
more
weak
,
feeble
,
and
languishing
than
a
sick
Body
;
and
if
a
man
knew
himself
well
,
he
would
be
more
affrighted
at
the
misery
of
his
Soul
,
than
at
that
of
his
Flesh
.
The
devout
Father
Alfonso
Roderiguez
,
a
most
excellent
Master
in
matters
of
spirit
,
writes
of
a
holy
Woman
,
who
desired
light
from
God
to
know
in
what
condition
she
was
:
and
saw
in
her self
such
ugliness
and
deformity
,
that
she
was
not
able
to
suffer
it
,
and
therefore
besought
God
again
,
saying
,
Not
so
much
,
O
Lord
,
for
I
shall
faint
and
be
dismaid
.
Father
Master
John
d'Avila
saith
,
that
he
knew
a
person
who
often
had
importuned
God
to
discover
unto
him
,
what
he
was
.
It
pleased
God
to
open
his
eyes
but
a
very
little
,
and
yet
that
little
had
like
to
have
cost
him
dear
:
for
he
beheld
himself
so
ugly
and
abominable
,
that
he
cried
out
aloud
,
Lord
of
thy
mercy
take
from
before
mine
eyes
this
mirrour
;
I
desire
not
any
more
to
behold
my
figure
.
Donna
Sancha
Carillo
,
that
most
fervent
servant
of
Christ
,
after
she
had
led
a
most
perfect
and
admirable
life
,
besought
our
Lord
to
give
her
a
sight
of
her
Soul
,
that
seeing
the
filthiness
of
her
sins
,
she
might
be
further
moved
to
abhorre
them
.
Our
Lord
was
pleased
to
grant
her
request
,
and
shewed
it
her
in
this
form
.
One
night
,
as
she
sat
alone
in
her
Sala
the
door
open
,
there
passed
before
her
an
ancient
Hermite
,
his
hair
all
gray
,
and
in
his
hand
a
staffe
to
support
him
.
She
amazed
at
the
sight
of
such
a
man
,
in
such
a
habit
,
at
so
unseasonable
an
hour
,
was
a
little
surprised
with
fear
;
yet
recollecting
her self
,
said
unto
him
,
Father
,
what
seek
ye
for
here
?
to
whom
he
answered
,
Lift
up
my
Cloak
,
and
you
shall
see
.
She
did
so
,
and
beheld
a
little
Girle
sickly
,
pale
,
and
weak
,
with
the
face
all
covered
over
with
flies
.
She
took
it
in
her
armes
,
and
demanded
of
him
,
Father
,
what
is
this
?
Doest
thou
not
remember
,
replyed
the
Hermite
,
when
thou
earnestly
desired'st
of
our
Lord
,
that
he
would
give
thee
a
view
of
thy
Soul
?
Behold
the
figure
of
it
;
after
this
manner
it
is
.
This
said
,
the
Apparition
vanished
,
and
she
remained
so
confused
and
affrighted
,
that
it
seemed
unto
her
(
accordingly
as
she
after
confessed
)
that
all
her
bones
were
displaced
with
such
grief
and
pain
,
as
,
had
it
not
been
for
the
great
favour
and
mercy
of
God
,
it
had
been
impossible
for
her
to
endure
it
.
She
passed
that
night
almost
overwhelmed
with
the
waves
of
her
sad
and
troubled
thoughts
.
The
manner
of
that
Girle
so
feeble
and
discoloured
afflicted
her
extremely
,
contemplating
it
as
the
image
of
her
Soul
;
especially
when
she
reflected
on
the
face
covered
with
those
impertinent
and
troublesome
little
creatures
,
her
grief
was
doubled
:
and
it
seemed
unto
her
as
if
it
had
smelt
like
something
that
was
dead
,
or
some
old
sore
:
which
made
her
send
up
a
thousand
sighs
unto
heaven
,
and
to
desire
a
remedy
and
mercy
from
our
Lord
.
No
sooner
did
the
day
so
much
desired
by
her
appear
,
but
she
repaired
instantly
unto
her
Confessor
,
a
person
of
great
vertue
and
learning
,
and
desired
him
with
many
tears
to
explicate
unto
her
the
meaning
of
that
Vision
,
and
to
tell
her
whether
those
little
creatures
did
signifie
any
grievous
and
hidden
sins
,
which
her
soul
knew
not
of
.
The
Confessor
took
some
short
time
to
recommend
his
answer
unto
our
Saviour
:
which
done
,
he
returned
and
said
unto
her
,
Madam
,
trouble
not
your self
,
but
render
hearty
thanks
unto
God
for
the
favour
which
he
hath
done
you
;
and
know
that
the
feebleness
,
which
appeared
in
the
Image
of
your
Soul
,
was
an
effect
of
venial
sins
,
which
weaken
,
but
kill
not
;
cool
,
but
extinguish
not
the
charity
in
our
Souls
;
for
if
they
had
been
mortal
sins
,
the
Girle
would
have
been
dead
:
for
those
deprive
the
Soul
wholly
of
life
;
those
which
be
venial
onely
take
away
our
fervour
and
promptness
in
the
service
of
God
,
and
the
perfect
accomplishing
of
his
holy
Law
.
If
then
the
Souls
of
so
great
Servants
of
God
are
so
full
of
miseries
,
wherein
can
miserable
man
boast
,
since
he
is
so
both
in
soul
and
body
?
CAP.
IX
.
How
deceitful
are
all
things
Temporal
.
FRom
what
hath
hitherto
been
said
may
be
collected
how
great
a
lie
and
cozenage
is
all
that
which
passes
in
time
,
and
that
the
things
of
the
earth
,
besides
that
they
are
base
,
inconstant
and
transitory
,
are
also
deceitful
and
full
of
danger
.
This
is
signified
unto
us
in
the
Apocalyps
by
the
Harlot
,
by
which
was
denoted
humane
prosperity
,
who
sat
upon
that
monstrous
Beast
,
which
is
the
World
.
And
amongst
other
Ornaments
,
as
the
Scripture
sayes
,
she
was
adorned
with
gilded
gold
;
which
gives
us
to
understand
her
falshood
:
Since
it
was
not
true
and
fine
gold
which
she
wore
,
but
false
and
counterfeited
;
for
although
it
seemed
gold
,
it
was
but
alchimy
;
and
yet
being
gilt
she
sold
it
for
true
gold
.
So
the
Prosperity
of
the
World
comes
decked
with
the
goods
of
the
earth
,
which
she
fells
for
true
goods
,
setting
them
forth
as
great
,
secure
and
lasting
,
when
they
are
nothing
less
.
All
is
but
deceit
and
cozenage
;
which
is
well
exprest
by
Seneca
,
when
he
sayes
:
That
is
onely
good
which
is
honest
;
other
goods
are
false
and
adulterate
.
What
greater
falshood
and
deceit
,
than
to
make
those
things
,
which
are
most
vile
and
base
,
to
appear
so
precious
,
and
of
such
esteem
,
that
men
pretend
nothing
greater
,
and
being
more
changeable
than
the
Moon
,
to
appear
constant
and
secure
,
in
so
much
as
we
remain
so
satisfied
with
them
,
as
if
they
were
never
to
change
,
and
being
fading
and
corruptible
we
seek
after
them
as
if
they
were
eternal
and
immortal
,
remembring
nothing
less
than
their
end
and
ours
,
forgetting
wholly
that
they
are
to
perish
and
we
to
die
?
It
is
evident
they
are
false
,
since
they
promise
of
themselves
what
they
neither
have
nor
are
.
Those
who
work
in
prospective
will
so
paint
a
room
,
that
the
light
entring
onely
through
some
little
hole
,
you
shall
perceive
beautiful
and
perfect
figures
and
shapes
;
but
if
you
open
the
windows
and
let
in
a
full
light
,
at
most
you
shall
see
but
some
imperfect
lines
and
shadows
.
So
the
things
of
this
World
seem
great
and
beautiful
unto
those
,
who
are
in
darkness
and
have
but
little
light
of
heaven
,
but
those
,
who
enjoy
the
perfect
light
of
truth
and
faith
,
finde
nothing
in
them
of
substance
.
The
felicity
of
this
life
is
but
a
fiction
,
and
a
shadow
of
true
happiness
,
and
by
that
name
is
often
qualified
in
holy
Scripture
,
which
excellently
expresses
the
nature
of
it
.
For
the
shadow
is
not
a
body
,
but
a
resemblance
of
a
body
,
and
seeming
to
be
something
,
is
nothing
.
The
inconstancy
also
and
speedy
change
of
humane
things
deserves
this
name
:
because
the
shadow
is
alwayes
altering
,
and
ends
on
a
sodain
.
And
as
the
shadow
when
it
is
at
length
,
and
can
increase
no
further
,
is
nearest
the
end
:
so
temporal
goods
and
humane
fortunes
,
when
they
are
mounted
up
as
high
as
the
starres
,
are
then
nearest
to
vanish
,
and
disappear
sodainly
.
And
therefore
one
of
the
friends
of
Job
faid
,
I
saw
the
fool
that
he
had
taken
deep
rooting
,
and
instantly
I
cursed
his
beauty
;
for
the
more
firm
he
appeared
to
stand
,
the
more
near
he
was
unto
his
fall
.
And
David
said
,
he
saw
the
Sinner
exalted
as
a
Cedar
,
but
he
endured
no
longer
than
he
turned
his
eyes
.
What
is
to
deceive
,
but
to
publish
that
for
truth
which
is
not
,
and
to
promise
that
which
shall
never
be
accomplished
?
I
leave
to
the
witness
of
every
one
,
how
often
the
issue
of
their
hopes
have
proved
vain
,
not
finding
in
what
they
desired
that
content
which
they
expected
.
In
riches
they
hope
for
peace
and
repose
,
but
meet
with
nothing
but
unquietness
and
cares
,
and
many
times
with
dangers
and
losses
.
For
this
Christ
our
Redeemer
called
riches
deceits
,
saying
,
that
the
Divine
Word
was
choaked
with
the
falshood
and
deceit
of
riches
.
He
is
not
content
with
calling
them
false
and
deceitful
,
but
calls
them
falshoods
and
deceits
;
for
what
can
be
more
false
and
perfidious
,
then
promising
one
thing
to
perform
just
the
contrary
?
The
prosperity
of
this
world
promises
us
goods
,
and
gives
us
evils
;
promises
us
ease
,
and
gives
us
cares
;
promises
security
,
and
gives
us
danger
;
promises
us
great
contents
,
and
gives
us
great
vexations
;
promises
us
a
sweet
life
,
and
gives
us
a
bitter
.
With
reason
it
is
said
in
the
Book
of
Job
,
that
the
bread
,
§.
2.
If
we
will
evidently
see
how
deceitfull
are
the
things
of
this
world
,
this
is
a
convincing
argument
,
that
no
man
,
after
he
hath
enjoyed
what
he
most
desires
,
is
content
with
his
condition
,
which
apparently
shews
their
deceit
;
neither
doth
any
man
cease
to
desire
more
,
though
he
possess
the
greatest
and
most
ample
fortune
in
the
world
;
which
also
argues
their
falsehood
,
since
they
,
satisfie
not
those
who
possess
them
.
No
man
but
envyes
the
life
of
some
other
,
and
grievs
and
complains
of
his
own
,
though
far
more
happy
.
Constantine
the
Great
,
who
was
arrived
at
the
height
of
humane
felicity
,
the
Giants
groan
under
the
waters
.
In
which
place
(
as
Albertus
Magnus
explicates
it
)
by
the
Giants
are
understood
the
mighty
ones
of
the
earth
,
upon
whom
it
sends
troubles
and
vexations
,
(
for
so
the
name
of
Waters
signifie
in
that
place
of
holy
Scripture
)
which
makes
them
groan
under
the
intolerable
weight
of
them
.
They
are
like
the
Giants
,
which
in
great
Cities
are
shewed
at
their
solemn
Feasts
;
that
which
appears
,
is
some
great
and
stately
bulk
covered
with
Gold
and
Silks
:
but
that
which
appears
not
,
is
the
little
poor
man
,
which
carries
it
upon
his
shoulders
,
sweating
,
groaning
,
tyred
and
half
dead
with
the
weight
.
The
Sumpter-mules
of
the
Grandees
of
Spain
,
at
their
first
coming
to
Court
are
loaden
with
great
wealth
of
Silver
,
Vessel
,
Tissue-Beds
,
and
rich
Hangings
,
their
Sumpter-clothes
imbroidered
,
their
Winding-staves
of
silver
,
their
Cords
of
silk
,
with
their
great
Plumes
,
their
Bells
,
Bosses
,
and
other
Furniture
.
But
although
their
load
be
rich
and
sumptuous
,
yet
in
fine
it
is
a
load
and
oppresses
them
,
and
they
are
ready
to
faint
and
sink
under
the
weight
of
it
.
So
is
Honour
,
Empire
,
and
Command
.
Even
King
David
confessed
as
much
,
and
sayes
,
That
his
loyns
were
(
as
it
were
)
disjoynted
,
and
he
was
bruised
and
wearied
with
the
burthen
.
Some
Kings
have
said
that
,
which
is
particularly
related
by
Stobaeus
of
Antigonus
,
Who
shall
feed
like
me
?
and
who
shall
abound
in
all
delights
and
pleasures
as
I
doe
?
Yet
in
all
this
prosperity
,
than
which
greater
cannot
be
imagined
by
man
,
when
he
seriously
cast
his
eyes
upon
it
,
he
said
,
All
was
vanity
and
affliction
of
spirit
;
and
was
so
discontented
with
his
life
,
that
he
confessed
it
was
tedious
unto
him
,
and
that
he
detested
the
care
he
had
taken
about
it
:
and
envying
the
poor
Laborer
,
judged
it
was
better
for
one
to
eat
of
what
he
got
by
the
sweat
of
his
brows
.
If
then
such
exccess
of
fortune
,
felicity
,
wealth
,
honour
and
pleasure
deceived
so
wise
a
King
as
Salomon
,
who
will
not
he
deceived
?
what
shall
we
expect
from
some
little
part
of
felicity
,
when
this
flood
of
fortune
could
not
bestow
a
contented
and
quiet
life
?
What
greater
argument
of
the
scarcity
and
littleness
of
temporal
goods
,
when
all
are
not
sufficient
to
fill
a
humane
heart
?
But
as
they
are
not
the
things
which
they
seem
,
so
they
afford
not
what
we
expect
,
and
therefore
no
man
is
content
with
what
he
has
,
that
still
appearing
better
which
is
anothers
.
And
this
proceeds
from
the
deceit
of
humane
things
,
that
obtaining
what
we
desire
,
and
not
finding
that
satisfaction
which
we
expected
,
we
envy
the
condition
of
others
,
thinking
we
should
there
meet
with
that
content
which
is
not
to
be
had
at
home
,
which
seeking
with
much
trouble
,
we
at
last
come
to
know
our
errour
,
and
find
their
condition
worse
than
our
own
.
This
is
well
exprest
by
Antiquity
in
a
fiction
it
made
full
of
doctrine
,
wherein
it
feigned
that
the
Cretans
presented
a
Petition
to
Jupiter
,
that
since
he
was
born
in
their
Country
,
he
would
be
pleased
to
exempt
them
from
the
trouble
and
labours
endured
by
others
.
Jupiter
answered
,
that
this
was
a
Priviledge
of
those
who
were
in
heaven
,
and
could
not
be
granted
to
them
who
lived
upon
earth
.
Whereupon
they
framed
a
second
Supplication
,
that
it
might
be
lawful
for
them
to
change
and
truck
their
labours
and
cares
one
with
another
.
This
was
granted
.
Whereupon
the
next
Fair-day
every
one
trussing
up
his
own
troubles
in
a
Fardel
,
and
loading
himself
,
brought
them
to
the
Market-place
:
but
began
,
before
they
bargained
,
to
search
and
look
into
those
of
others
,
and
finding
them
more
heavy
and
grievous
than
their
own
,
every
one
returned
to
his
house
as
wise
as
he
came
.
The
remedy
of
afflictions
is
not
to
flye
from
them
,
but
to
turn
unto
God
,
since
they
happen
unto
us
for
our
forsaking
of
him
.
And
it
was
a
most
high
counsel
of
the
Divine
Providence
,
that
no
man
should
want
afflictions
,
that
so
he
might
know
his
sins
:
and
hoping
onely
for
ease
and
comfort
in
the
next
life
and
in
God
,
he
might
acknowledge
and
onely
serve
him
.
Wherefore
the
Prophet
Osee
saith
,
that
God
deals
with
us
,
Another
argument
of
the
great
deceit
of
temporal
things
is
this
,
that
the
more
we
possess
them
,
the
more
we
covet
them
,
and
alter
the
experience
of
their
little
substance
and
power
to
satisfie
our
hearts
,
yet
still
we
desire
and
gape
after
them
.
It
is
evident
that
this
is
a
great
cozenage
,
and
a
certain
kind
of
witchcraft
,
by
which
they
snatch
away
humane
affections
at
such
a
time
as
they
should
most
avoid
them
.
Nothing
satisfies
,
and
yet
we
desire
that
which
does
not
satisfie
.
How
vain
then
are
they
,
since
when
we
possess
them
,
they
content
us
▪
not
,
yet
we
still
desire
more
?
All
the
power
and
felicity
of
his
Kingdom
,
nor
the
greatness
of
his
Palaces
,
nor
being
Lord
of
so
many
Cities
and
Fields
could
content
Achab
,
unless
he
enjoyed
the
little
Vineyard
of
his
poor
neighbour
;
which
being
denied
,
he
fell
sick
with
grief
and
melancholly
,
flung
himself
upon
his
bed
,
and
for
meer
rage
and
madness
forbore
to
eat
.
O
goods
of
the
earth
,
where
is
your
greatness
,
since
the
wealth
of
a
rich
Kingdome
could
not
fill
the
heart
of
one
man
,
but
left
it
empty
to
desire
more
;
and
the
want
of
one
onely
thing
had
more
power
to
afflict
him
,
than
so
many
goods
joyned
together
to
content
him
?
All
things
are
as
vain
as
this
,
since
they
cannot
give
us
that
for
which
we
seek
them
;
The
Covetous
man
shall
not
be
filled
with
coin
,
and
he
who
loves
riches
shall
not
enjoy
the
fruit
of
them
.
And
this
is
vanity
.
Finally
,
from
ail
which
is
spoken
either
in
this
or
the
former
Books
,
may
be
drawn
that
consolation
of
in
the
Emperour
Marous
Aurclius
in
his
Philosophy
,
The
time
of
humane
life
is
a
moment
,
the
nature
slippery
,
the
senses
darkned
,
the
temperature
of
the
whole
body
easily
corrupted
,
the
Soul
wandring
,
the
fortune
,
what
it
shall
be
,
hard
to
conjecture
,
the
fame
uncertain
,
and
,
to
be
short
,
those
things
,
which
belong
unto
the
body
,
have
the
nature
of
a
river
,
and
those
,
which
belong
unto
the
mind
,
are
as
smoke
or
a
dream
.
Life
is
a
warre
and
a
peregrination
,
fame
after
death
is
forgotten
.
What
is
there
then
that
can
guide
unto
security
.
There
is
nothing
but
Philosophy
,
which
consists
in
this
,
that
thou
conserve
a
mind
without
wound
or
stain
,
entire
and
undefiled
,
superiour
to
all
grief
and
pleasure
,
that
thou
do
nothing
without
a
good
end
,
nothing
feignedly
or
falsely
,
and
that
thou
regard
not
what
another
man
does
or
has
to
doe
:
Besides
,
that
all
things
,
which
happen
,
thou
receive
as
sent
from
thence
,
from
whence
thou
thy self
art
derived
;
Finally
,
that
thou
attend
death
with
a
quiet
and
temperate
minde
.
This
is
from
that
great
Philosopher
.
CAP.
X.
The
dangers
and
prejudices
of
things
Temporal
.
THe
least
evil
,
which
we
receive
from
the
goods
of
this
world
,
is
to
deceive
and
frustrate
our
hopes
:
and
he
comes
well
off
,
whom
they
forsake
onely
with
a
mock
.
For
there
are
many
who
not
onely
fail
of
what
they
desire
,
but
meet
with
what
they
abhorre
,
and
in
place
of
ease
and
content
meet
with
trouble
and
vexation
,
and
instead
of
life
finde
death
,
and
that
which
they
most
affect
turns
often
to
their
destruction
.
Absolon
being
very
beautiful
,
gloried
in
nothing
more
than
his
hair
;
but
even
those
became
the
instrument
of
his
death
,
and
those
which
he
daily
combed
,
as
if
they
had
been
threads
of
gold
,
served
as
a
halter
to
hang
him
upon
an
Oak
.
To
how
many
have
riches
,
which
they
loved
as
their
life
,
been
an
occasion
of
death
?
This
is
the
calamity
of
the
goods
of
the
earth
:
which
the
Wise-man
noted
when
he
said
,
Another
dangerous
evil
I
beheld
under
the
Sun
,
riches
preserved
for
the
destruction
of
their
owner
.
This
is
the
general
and
incurable
infirmity
of
riches
,
that
when
they
are
possessed
with
affection
,
they
turn
into
the
ruine
of
their
possessors
either
in
soul
or
body
,
and
oftentimes
in
both
:
in
so
much
as
we
are
not
to
look
upon
temporal
goods
as
vain
and
deceitful
,
but
as
Parricides
and
our
betrayers
.
With
much
reason
the
two
great
Prophets
Isaias
and
Ezechiel
compare
Egypt
,
(
by
which
is
signified
the
world
and
humane
prosperity
)
unto
a
reed
,
which
if
you
lean
upon
,
it
breaks
,
and
the
splinters
wound
your
hands
.
No
less
brittle
than
a
reed
are
temporal
goods
,
but
more
dangerous
.
Besides
the
other
faults
,
wherewith
they
may
be
charged
,
a
very
great
one
is
the
hurts
they
doe
to
life
it self
,
for
whose
good
they
are
desired
;
and
are
commonly
not
onely
hurtful
unto
the
life
eternal
,
but
prejudicial
even
unto
the
temporal
.
How
many
for
their
desire
to
obtain
them
have
lost
the
happiness
of
heaven
,
and
the
quiet
felicity
of
the
earth
,
enduring
before
death
a
life
of
death
,
and
by
their
cares
,
griefs
,
fears
,
troubles
,
labours
and
afflictions
,
which
are
caused
even
by
the
greatest
abundance
and
felicity
,
before
they
enter
into
the
hell
of
the
,
other
world
,
suffer
a
hell
in
this
?
And
therefore
St.
John
writes
in
his
Apocalyps
,
§
2.
The
reason
why
the
goods
of
this
life
are
troublesome
and
incommodious
even
to
life
it self
,
is
for
the
many
dangers
they
draw
along
with
them
,
the
obligations
wherein
they
engage
us
,
the
cares
which
they
require
,
the
fears
which
they
cause
,
the
affronts
which
they
occasion
,
the
straights
whereunto
they
put
us
,
the
troubles
which
they
bring
along
with
them
,
the
disordinate
desires
which
accompany
them
,
and
finally
the
evil
conscience
which
they
commonly
have
,
who
most
esteem
them
.
With
reason
did
Christ
our
Redeemer
call
riches
thorns
,
because
they
ensnare
and
wound
us
with
danger
,
losses
,
unquietness
,
and
fears
.
Wherefore
Job
said
of
the
rich
man
,
When
he
shall
be
filled
,
he
shall
be
straightned
,
he
shall
burn
,
and
all
manner
of
grief
shall
fall
upon
him
;
The
which
St.
Gregory
explicates
in
these
words
.
He
is
first
troubled
with
a
weariness
in
seeking
how
to
compass
(
sometimes
by
flattery
,
sometimes
by
terrours
)
what
his
covetousness
desires
:
and
having
obtained
it
,
the
sollicitude
of
keeping
it
is
no
less
vexatious
.
He
fears
Theeves
,
and
is
afrighted
with
the
power
of
great
ones
,
lest
they
should
by
violence
take
his
wealth
from
him
;
and
if
he
meet
one
in
want
,
presently
suspects
he
may
rob
him
;
and
those
very
things
which
he
hath
gathered
together
,
he
fears
lest
their
own
nature
may
consume
them
.
Since
then
the
fear
of
all
these
things
is
a
trouble
and
vexation
,
the
miserable
wretch
suffers
in
as
many
things
as
he
fears
.
St.
Chrysostome
also
sayes
,
that
the
rich
man
must
needs
want
many
things
,
because
he
is
content
with
nothing
,
and
is
a
slave
of
his
avarice
,
still
full
of
fears
and
suspicion
,
hated
,
envied
,
murmured
at
,
and
made
the
enemy
of
all
men
:
whilest
the
poor
life
,
which
walks
the
Kings
high-way
,
secured
and
guarded
from
Theeves
and
Enemies
,
is
a
Port
free
from
storms
,
a
School
of
wisdom
,
and
a
life
of
peace
and
quietness
.
If
thou
shalt
well
consider
the
heart
of
an
avaritious
and
covetous
man
,
thou
shalt
finde
it
like
a
Garment
spoiled
and
consumed
with
moths
,
and
ten
thousand
worms
,
so
corrupted
and
overcome
with
cares
,
that
it
seems
not
the
heart
of
a
man
.
Such
is
not
the
heart
of
the
poor
,
which
shines
like
gold
,
is
firm
as
a
rock
of
diamonds
,
pleasant
as
a
rose
,
and
free
from
fear
,
theeves
,
cares
and
sollicitudes
,
lives
a
an
Angel
of
heaven
,
present
onely
to
God
and
his
service
,
whose
conversation
is
more
with
Angels
than
Men
,
whose
treasure
is
God
,
not
needing
of
any
to
serve
him
,
since
he
onely
serves
his
Creator
,
whose
slaves
are
his
own
thoughts
and
desires
,
over
which
he
absolutely
commands
.
What
more
precious
than
this
,
what
more
beautiful
?
But
the
little
help
,
which
humane
life
receives
from
temporal
riches
,
cannot
be
better
exprest
than
by
that
which
David
sayes
,
The
rich
have
wanted
and
were
a
hungred
:
but
those
who
seek
the
Lord
,
shall
not
be
defrauded
of
all
good
.
If
then
the
abundance
of
wealth
cannot
free
us
from
the
necessities
of
the
body
,
how
shall
they
rescue
us
in
the
griefs
and
cares
of
the
minde
?
Neither
are
honours
more
favourable
unto
humane
life
.
What
anguish
of
heart
doth
the
fear
of
losing
them
cost
us
,
and
what
shifts
are
we
put
to
to
preserve
them
?
great
are
the
inconveniences
which
many
suffer
to
sustain
them
,
even
to
the
want
of
necessary
food
.
The
excess
also
of
pleasures
what
miseries
doth
it
heap
upon
us
?
what
infirmities
doth
it
engender
in
our
bodies
?
what
torments
and
resentments
in
our
consciences
?
for
as
he
,
who
wanders
out
of
his
way
without
reflecting
on
it
,
is
by
the
briers
,
bushes
,
pits
,
and
unevenness
of
the
ground
put
in
minde
that
he
hath
lost
himself
,
which
,
although
he
be
otherwise
well
accommodated
,
yet
troubles
and
afflicts
him
:
So
the
wayes
and
paths
of
a
delicious
man
cry
out
unto
him
,
that
he
goes
astray
,
and
must
therefore
cause
a
melancholly
and
a
sadness
in
his
heart
.
§
3.
It
is
more
to
be
feared
when
the
goods
of
this
life
cause
the
evils
of
the
other
,
and
that
they
not
onely
rob
us
of
the
content
of
the
present
,
but
occasion
the
torments
of
the
future
,
and
after
one
hell
in
this
life
throw
us
down
into
another
after
death
.
Well
said
St.
Jerome
in
one
of
his
Epistles
,
that
it
was
a
difficult
thing
to
enjoy
both
the
goods
present
and
to
come
,
to
passe
from
temporal
pleasures
to
eternal
,
and
to
be
great
both
here
and
there
;
for
he
who
places
his
whole
felicity
in
pamparing
himself
here
,
will
be
tormented
hereafter
:
and
he
who
is
unjustly
flattered
and
honoured
here
,
shall
be
justly
scornd
and
despised
there
.
This
was
well
declared
by
St.
Vincent
Ferrer
in
a
comparison
of
the
Faulcon
and
the
Hen.
The
Hen
whilest
she
lives
seeks
her
food
in
the
dirt
and
dunghils
,
and
at
best
feeds
now
and
then
upon
some
bran
or
light
corn
;
The
Faulcon
to
the
contrary
is
cherished
,
carried
upon
his
Masters
fist
,
and
fed
with
the
brains
of
Birds
and
Partridges
:
but
after
death
they
change
their
conditions
;
for
the
Faulcon
is
flung
upon
the
dunghil
,
and
the
Hen
served
to
the
table
of
Kings
.
As
Jacob
changed
his
hands
,
placing
his
right
hand
upon
his
Grandchild
who
stood
upon
his
left
side
,
and
his
left
hand
upon
him
who
stood
upon
the
right
,
preferring
the
younger
before
the
elder
;
so
God
uses
to
change
his
hands
after
death
,
and
preferre
the
younger
,
who
are
the
poor
and
despised
in
this
life
.
For
this
Christ
our
Redeemer
pronounces
so
many
Woes
against
the
rich
of
this
world
.
Woe
be
unto
you
rich
,
who
rejoyce
in
this
world
:
yee
shall
weep
in
the
next
;
Woe
be
unto
you
who
are
now
filled
:
you
shall
hunger
hereafter
;
Woe
be
unto
them
,
who
have
their
heaven
here
;
it
is
to
be
feared
a
hell
will
succeed
it
.
Let
us
tremble
at
what
was
spoken
unto
the
rich
glutton
;
Thou
didst
receive
pleasure
in
this
life
:
and
for
this
eternal
evils
succeeded
thee
after
death
,
changing
hands
with
poor
Lazarus
,
who
received
evils
in
this
life
,
and
after
death
enjoyed
the
pleasures
of
the
other
.
The
rich
man
,
who
wanted
not
abundance
of
precious
wines
in
this
life
,
wanted
a
drop
of
water
to
cool
his
tongue
in
the
next
;
And
Lazarus
,
who
here
wanted
the
crums
of
bread
that
fell
from
his
table
,
was
feasted
with
the
Supper
of
eternal
happiness
.
The
Prophet
Jeremias
writes
that
Nabuzardan
carried
a
way
▪
the
rich
Captives
unto
Babylon
,
The
felicity
of
temporal
goods
blots
out
of
our
memories
the
greatness
of
the
eternal
;
it
makes
us
forget
God
,
and
the
happiness
of
the
other
life
;
it
blindes
those
who
possesse
them
,
busies
them
wholly
in
things
of
the
Earth
,
and
gives
them
that
means
and
opportunities
for
vices
,
which
the
poor
have
not
,
who
either
work
or
serve
their
Masters
,
or
pray
.
Wherefore
the
enjoying
of
temporal
goods
is
so
dangerous
,
the
Snare
of
the
Devil
.
And
if
in
ail
Snares
there
be
falshood
,
and
danger
,
how
false
and
dangerous
must
be
the
Snares
of
Satan
.
a
Vail
of
malice
and
perdition
.
THE
FOURTH
BOOK
OF
THE
DIFFERENCE
BETWIXT
THE
TEMPORAL
and
ETERNAL
.
CAP.
I.
Of
the
greatness
of
things
Eternal
.
ALthough
the
littleness
and
baseness
of
things
temporal
be
in
themselves
such
as
we
have
already
seen
,
yet
unto
him
who
shall
consider
the
greatness
and
Majesty
of
the
eternal
,
whereof
we
now
begin
to
treat
,
they
will
appear
much
less
and
more
contemptible
.
For
such
is
the
greatness
of
that
glory
,
that
St.
Austin
falls
into
these
speeches
;
If
it
were
requisite
every
day
to
suffer
torments
,
or
to
remain
in
hell
it self
for
some
long
time
,
to
the
end
we
might
behold
Christ
in
his
glory
,
and
enjoy
the
company
of
Saints
,
were
it
much
to
suffer
what
is
grievous
and
painful
upon
earth
,
that
we
might
be
partakers
of
so
great
a
happiness
?
which
speech
of
St.
Austin
is
not
to
be
taken
as
an
exaggeration
;
as
neither
that
,
which
is
attributed
to
St.
Jerome
:
That
it
is
a
wonder
that
the
stones
under
the
feet
of
those
,
who
shall
be
damned
,
convert
not
into
roses
,
as
an
anticipated
solace
of
those
evils
which
they
are
to
suffer
:
And
that
to
the
contrary
those
under
the
feet
of
them
,
who
are
to
be
saved
,
turn
not
into
thorns
to
wound
and
chastise
them
for
their
sins
,
since
for
so
short
troubles
they
are
to
receive
unspeakable
joyes
.
This
greatness
of
eternal
goodness
consists
not
onely
in
the
eternity
of
their
duration
,
but
in
their
intention
also
,
as
being
supreme
and
without
limit
in
their
excellency
.
And
therefore
we
ought
not
to
think
much
at
the
suffering
of
a
thousand
years
torments
,
if
for
them
we
might
obtain
those
blessings
but
for
one
day
.
Whereupon
St.
Austin
sayes
;
Such
is
the
beauty
of
righteousness
,
So
that
whereas
it
is
commonly
said
,
that
for
eternal
joyes
we
ought
to
leave
the
temporal
and
frail
goods
of
the
earth
,
which
are
short
and
transitory
,
St.
Austin
sayes
,
that
if
those
of
heaven
were
short
,
and
these
of
earth
Eternal
,
yet
we
ought
to
forsake
these
for
those
.
This
is
confirmed
by
that
which
is
written
by
Thomas
de
Cantiprato
,
and
others
;
Johannes
Major
reports
that
a
certain
Monk
being
at
Mattins
with
the
other
Religious
of
his
Monastery
,
and
coming
to
that
verse
of
the
Psalm
,
where
it
is
said
;
A
thousand
years
in
the
presence
of
God
are
but
as
yesterday
,
which
is
already
past
,
began
to
imagine
with
himself
,
how
it
might
be
possible
:
and
remaining
in
the
Quire
(
as
his
manner
was
)
after
the
end
of
Mattins
to
perfect
his
devotions
,
he
humbly
besought
the
Lord
to
grant
him
the
true
understanding
of
that
place
;
which
he
had
no
sooner
done
,
but
he
perceived
a
little
Bird
in
the
Quire
,
that
with
flying
up
and
down
before
him
,
by
little
and
little
with
her
most
melodious
singing
insensibly
drew
him
forth
of
the
Church
into
a
Wood
not
farre
off
,
where
pearching
her self
upon
a
bough
,
she
for
some
short
time
,
as
it
seem'd
to
him
,
continued
her
musick
to
the
unspeakable
delight
of
the
Monk
,
and
then
flew
away
,
leaving
him
by
her
absence
no
less
sad
and
pensive
.
But
seeing
she
came
no
more
,
he
returned
back
,
thinking
he
had
left
his
Monastery
the
same
morning
immediately
after
Mattins
,
and
that
it
was
now
about
the
third
hour
:
but
coming
to
the
Convent
,
which
was
near
the
Wood
,
he
found
the
Gate
,
by
which
he
was
accustomed
to
enter
,
to
be
mured
up
,
and
another
opened
in
some
other
part
,
where
calling
upon
the
Porter
,
he
was
demanded
Who
he
was
,
From
whence
he
came
,
and
What
was
his
business
:
He
answered
,
that
he
was
the
Sacristan
of
the
Church
,
and
that
having
that
morning
gone
abroad
after
Mattins
,
he
found
all
things
at
his
return
changed
.
The
Porter
demanded
of
him
the
name
of
the
Abbot
,
the
Prior
,
the
Procurator
.
He
named
them
all
,
and
wondered
he
was
neither
understood
nor
permitted
to
enter
,
and
why
they
feigned
not
to
know
those
Religious
whom
he
mentioned
,
and
desired
to
be
brought
to
the
Abbot
;
but
coming
into
his
presence
,
neither
the
Abbot
knew
him
,
nor
he
the
Abbot
:
whereat
the
good
Monk
being
much
astonished
knew
not
what
to
say
or
do
.
The
Abbot
asked
him
his
name
,
and
that
of
his
Abbot
;
and
turning
the
Annals
of
the
Monastery
,
found
it
was
more
than
three
hundred
years
since
the
death
of
those
persons
which
he
named
.
Whereupon
the
Monk
making
a
relation
of
what
had
happened
unto
him
concerning
the
Psalm
,
they
acknowledged
him
,
and
admitted
him
as
a
Brother
into
their
profession
,
where
having
received
the
Sacraments
of
the
Church
he
with
much
peace
ended
his
dayes
in
our
Lord
.
If
the
pleasure
of
one
sense
did
so
ravish
the
Soul
of
this
Servant
of
God
,
what
shall
it
be
,
when
not
onely
the
hearing
,
but
the
light
,
smell
,
taste
,
the
whole
body
and
soul
shall
be
drowned
in
joyes
proportionable
to
the
senses
of
the
one
,
and
power
of
the
other
?
If
the
musick
of
a
little
Bird
did
so
transport
him
,
what
shall
the
musick
of
Angels
?
what
shall
the
clear
vision
of
God
?
what
shall
God
himself
doe
,
when
he
makes
oftentation
,
if
so
may
say
,
of
his
omnipotency
?
For
as
Assuerus
,
who
raigned
from
India
to
Aethiopia
,
over
170
Provinces
,
made
a
great
Feast
for
all
his
Princes
,
which
lasted
181
dayes
:
So
shall
this
King
of
Heaven
and
Earth
make
his
great
Supper
of
glory
,
which
shall
last
for
all
eternity
,
for
the
setting
forth
of
his
Majesty
,
and
for
the
honour
and
entertainment
of
his
Servants
:
where
the
joyes
shall
be
such
,
as
neither
the
eye
hath
seen
,
nor
the
ear
hath
heard
,
nor
hath
entred
into
the
heart
of
man
.
O
baseness
of
temporal
goods
,
what
proportion
doe
they
hold
with
this
greatness
,
since
they
are
so
poor
,
that
even
time
,
from
whence
they
have
their
being
,
makes
them
tedious
and
not
to
be
endured
?
Who
could
continue
a
whole
moneth
without
other
diversion
in
hearing
the
choicest
musick
?
nay
,
who
could
pass
a
day
free
from
weariness
without
some
change
of
pleasures
?
But
such
is
the
greatness
of
those
joyes
,
which
God
hath
prepared
for
them
who
love
and
fear
him
,
as
we
shall
still
desire
them
afresh
,
and
they
will
not
cloy
us
in
a
whole
Eternity
.
§.
2.
St.
Anselme
observes
this
difference
betwixt
the
goods
and
evils
of
this
life
and
the
other
,
Eternal
glory
therefore
is
great
,
both
in
respect
of
its
purity
,
being
free
from
any
ill
,
and
in
respect
of
its
perfection
,
being
highly
and
excellently
good
.
David
said
,
Christopher
Clavius
sayes
,
that
from
the
Sphere
of
the
Moon
,
which
is
the
lowest
Heaven
,
unto
the
Earth
are
one
hundred
and
twenty
thousand
six
hundred
and
thirty
miles
:
and
from
the
Heaven
of
the
Sun
four
millions
thirty
thousand
nine
hundred
and
twenty
three
miles
:
and
from
the
Firmament
or
eighth
Heaven
one
hundred
sixty
one
millions
eight
hundred
fourscore
and
four
thousand
nine
hundred
and
fourty
three
miles
.
Here
Plato
wills
the
Mathematicians
to
cease
their
enquiry
;
for
from
hence
there
is
no
rule
of
measuring
further
;
but
without
all
doubt
it
is
much
farther
from
thence
to
the
Empyrial
Heaven
.
For
the
onely
thickness
of
the
Starry
Sphere
is
said
to
contain
as
much
as
the
whole
space
betwixt
that
and
the
Earth
:
In
so
much
as
if
a
Milstone
were
thrown
from
the
highest
of
the
Firmament
,
and
should
every
hour
fall
two
hundred
miles
,
it
would
be
90
years
before
it
arrived
at
the
Earth
.
The
Mathematicians
also
and
some
learned
Interpreters
of
the
holy
Scripture
affirm
that
the
distance
from
the
Earth
unto
the
highest
of
the
Firmament
is
less
than
that
from
thence
to
the
lowest
of
the
Empyrial
Heaven
;
and
therefore
conclude
,
if
one
should
live
two
thousand
years
,
and
every
day
should
travel
a
hundred
miles
,
he
should
not
in
all
that
time
reach
the
lowest
of
the
Firmament
;
and
if
after
that
he
should
also
travel
other
two
thousand
years
,
he
should
not
reach
the
highest
of
it
;
and
from
thence
four
thousand
years
before
he
arrived
at
the
lowest
of
the
Empyrial
Heaven
.
O
power
of
the
grace
of
Jesus
Christ
,
which
makes
us
in
a
moment
dispatch
so
great
a
journey
!
That
noble
Matron
who
was
tormented
,
and
put
to
death
in
England
,
said
unto
those
with
grief
and
honour
that
beheld
her
martyrdome
,
So
short
is
the
way
which
brings
us
to
heaven
,
that
within
six
hours
I
shall
mount
above
the
Sun
and
Moon
,
tread
the
Stars
under
my
feet
,
and
enter
into
the
Heaven
of
the
Blessed
.
But
there
was
no
need
of
six
hours
;
one
little
instant
brings
the
souls
of
the
blessed
thither
;
which
being
purified
from
their
sins
and
pains
,
remain
further
distant
from
the
one
and
the
other
,
than
Heaven
is
from
Earth
.
Proportionable
unto
this
distance
of
place
is
the
advantage
,
which
the
greatness
of
Heaven
hath
above
that
of
Earth
:
and
the
same
holds
in
their
blessings
.
Let
us
mount
then
with
this
consideration
thither
,
and
from
that
height
let
us
disspise
all
this
mutable
World
,
He
is
higher
than
the
world
,
who
cares
not
in
whose
hands
the
world
is
.
And
Cicero
;
What
humane
thing
can
seem
great
unto
him
,
All
the
Kingdoms
of
the
Earth
are
but
as
a
point
,
and
unto
Boctius
seemed
but
as
a
point
of
a
point
.
How
great
is
the
house
of
God
,
how
large
is
the
place
of
his
possession
!
it
is
great
and
hath
no
end
,
high
and
immeasurable
.
So
great
is
the
advantage
of
things
eternal
above
temporal
,
although
they
were
not
eternal
.
O
what
fools
then
are
they
,
who
for
one
point
of
Earth
lose
so
many
leagues
of
Heaven
:
who
for
one
short
pleasure
lose
things
so
immense
and
durable
!
O
the
greatness
of
the
omnipotency
and
goodness
of
the
divine
liberality
,
which
hath
prepared
such
things
for
the
humble
and
little
ones
who
serve
him
.
St.
Austin
,
whose
thoughts
were
so
sublime
,
and
whose
understanding
was
one
of
the
greatest
in
the
world
,
found
himself
unable
to
express
them
,
nay
even
to
think
of
them
.
For
being
desirous
to
write
of
Eternal
Glory
,
and
taking
pen
in
hand
,
he
beheld
in
his
Chamber
a
great
light
,
and
felt
a
sweetness
so
fragrant
,
as
almost
transported
him
;
and
withal
heard
a
voice
which
said
,
Austin
,
what
doest
thou
mean
?
doest
thou
think
it
possible
to
number
the
drops
in
the
Sea
,
or
to
grasp
the
whole
compass
of
the
Earth
,
or
to
make
the
Celestial
bodies
suspend
their
motion
?
that
which
no
eyes
have
seen
,
wouldest
thou
behold
?
that
which
no
ear
hath
heard
,
wouldest
thou
conceive
?
that
which
no
heart
hath
attained
,
nor
humane
understanding
imagined
,
doest
thou
think
that
thou
onely
canst
comprehend
?
What
end
can
that
have
which
is
infinite
?
how
can
that
be
measured
which
is
immense
?
Sooner
shall
all
those
impossibilities
be
possible
,
than
thou
understand
the
least
part
of
that
glory
,
which
is
enjoyed
by
the
blessed
in
Heaven
.
If
one
,
who
had
been
ever
bred
in
an
obscure
dungeon
,
and
never
had
seen
other
light
than
that
of
some
dimme
Lamp
,
were
told
that
above
the
Earth
there
was
a
Sun
,
which
enlightned
the
whole
world
,
and
cast
his
beams
far
above
a
hundred
thousand
leagues
in
Circumference
,
all
the
discourses
which
could
be
made
unto
such
a
one
,
would
hardly
make
him
conceive
the
brightness
and
beauty
of
the
Sun
;
much
less
can
the
glory
of
those
things
of
the
other
world
be
made
to
appear
unto
us
,
though
exemplified
by
comparisons
of
the
greatest
beauty
the
world
affords
.
So
ineffable
blessings
are
contemned
by
a
Sinner
,
and
all
to
make
himself
despicable
and
accursed
..
§
3.
After
the
same
manner
the
evils
and
pains
of
this
World
are
nothing
comparable
unto
those
which
are
eternal
;
and
therefore
as
the
three
hundred
years
enjoying
of
one
heavenly
pleasure
seemed
unto
that
Servant
of
God
no
longer
than
three
hours
;
so
to
the
contrary
three
hours
of
eternal
pains
will
appear
unto
the
damned
as
three
hundred
years
,
and
much
more
:
since
even
of
the
temporal
pains
in
Purgatory
this
notable
accident
is
written
by
St.
Antoninus
.
CAP.
II.
The
greatness
of
the
eternal
honour
of
the
Just
.
LEt
us
now
in
particular
consider
the
greatness
of
those
goods
of
the
other
life
,
in
which
are
contained
Honours
,
Riches
,
Pleasures
,
and
all
the
blessings
both
of
soul
and
body
;
of
each
whereof
we
shall
say
something
apart
,
and
will
begin
with
that
of
Honour
.
Certainly
the
reward
of
honour
,
which
shall
be
conferred
upon
the
Just
in
the
other
life
,
is
to
be
wonderful
great
;
First
,
in
respect
,
that
amongst
all
the
appetites
of
a
reasonable
creature
,
that
of
honour
is
the
most
potent
and
prevalent
.
Secondly
,
because
our
Saviour
exhorts
us
unto
humility
as
the
way
by
which
we
are
to
enter
into
glory
,
and
promiseth
honours
and
exaltations
unto
the
humble
;
and
there
is
no
question
but
in
that
place
of
satiety
,
remuneration
,
and
accomplishment
of
all
,
that
can
be
desired
,
the
honour
of
the
Servants
of
Christ
,
and
followers
of
his
humility
,
shall
be
inexpressible
,
of
which
there
are
many
promises
in
holy
Scripture
.
He
himself
sayes
,
That
his
Father
will
honour
them
in
Heaven
;
and
David
sings
;
Thou
hast
crowned
him
with
glory
and
honour
;
and
Ecclesiasticus
(
as
it
is
applied
by
the
Church
)
A
Crown
of
Gold
upon
his
head
graven
with
the
seal
of
holiness
,
and
the
glory
of
honour
.
Besides
,
all
the
tribute
,
which
those
who
serve
God
are
able
to
pay
him
,
is
onely
to
laud
and
honour
him
.
His
eternal
joy
,
happiness
,
and
all
his
intrinsecal
perfections
are
so
excellent
,
that
they
can
receive
no
addition
;
onely
this
glory
and
honour
,
as
they
are
an
exteriour
good
,
are
capable
of
augmentation
.
And
this
is
that
which
he
receives
from
the
Saints
who
serve
him
:
With
which
God
is
so
pleased
,
that
he
pays
them
again
in
the
same
money
,
and
honours
those
who
honoured
him
;
and
this
honour
arrives
at
that
height
,
that
Christ
himself
expresses
it
in
these
words
;
He
who
shall
overcome
,
I
will
give
him
to
sit
with
me
in
my
Throne
,
even
at
I
have
overcome
,
and
have
sitten
with
the
Father
in
his
Throne
.
At
the
greatness
of
which
promise
a
Doctor
being
amazed
,
cries
out
;
How
great
shall
be
that
glory
,
when
a
just
Soul
shall
in
the
presence
of
an
infinite
number
of
Angels
sit
in
the
same
Throne
with
Christ
,
and
shall
by
the
just
Sentence
of
God
be
praised
for
a
Conqueror
over
the
World
,
and
the
invisible
Powers
of
Hell
!
and
how
shall
that
Soul
rejoyce
,
when
it
shall
see
it self
,
being
freed
from
all
danger
and
troubles
;
to
triumph
over
all
its
enemies
!
What
can
it
desire
more
than
to
be
partaker
of
all
those
divine
goods
,
and
even
to
accompany
Christ
in
the
same
Throne
?
O
how
chearfully
do
they
combat
upon
Earth
:
O
how
easily
do
they
bear
all
afflictions
for
Christ
,
who
with
a
lively
faith
and
certain
hope
apprehend
so
sublime
honours
!
Certainly
with
much
reason
may
the
happiness
of
Saints
be
called
by
the
name
of
Glory
,
since
the
honour
which
they
receive
is
so
transcendent
.
What
an
honour
shall
that
be
,
when
the
Just
in
the
other
lise
shall
receive
no
less
a
recompence
of
his
holiness
than
God
himself
?
The
nature
of
honour
is
to
be
a
reward
of
vertue
:
and
by
how
much
greater
the
reward
is
,
which
a
powerful
King
bestows
upon
some
valorous
Captain
,
by
so
much
greater
is
the
honour
which
he
confers
upon
him
.
What
honour
shall
it
then
be
,
when
God
shall
give
unto
those
who
have
served
him
,
not
onely
to
tread
upon
the
Starres
,
to
inhabit
the
Palaces
of
Heaven
,
to
be
Lords
of
the
World
,
but
transcending
all
that
is
created
,
and
finding
amongst
his
whole
riches
nothing
sufficient
to
reward
them
,
shall
give
them
his
own
infinite
essence
to
enjoy
,
not
for
a
day
,
but
to
all
eternity
?
The
highest
honour
which
the
Romans
bestowed
upon
their
greatest
Captains
,
was
to
grant
them
a
day
of
triumph
,
and
in
that
permission
to
wear
a
Crown
of
grass
or
leaves
,
which
withered
the
day
following
.
O
most
honoured
vertue
of
Christians
,
whole
triumph
shall
be
eternal
,
and
whose
never
fading
Crown
is
God
himself
!
O
most
happy
Diadem
of
the
Just
,
O
most
precious
Garland
of
the
Saints
,
which
is
of
as
great
worth
and
value
,
as
is
God!
Sapores
King
of
the
Persians
was
most
ambitious
of
honour
,
and
would
therefore
be
called
the
Brother
of
the
Sun
and
Moon
,
and
Friend
to
the
Planets
.
This
vain
Prince
erected
a
most
glorious
Throne
,
which
he
placed
on
high
,
and
thereon
fat
in
great
Majesty
,
having
under
his
feet
a
certain
Globe
of
glass
,
whereon
were
artificially
represented
the
motions
of
the
Sun
,
the
Moon
and
Stars
:
and
to
sit
crowned
above
this
phantastical
Heaven
he
esteemed
as
a
great
honour
.
What
shall
be
then
the
honour
of
the
just
,
who
truly
and
really
shall
sit
above
the
Sun
,
the
Moon
,
and
Firmament
,
crowned
by
the
hand
of
God
himself
?
If
the
applause
of
men
and
the
good
opinion
which
they
have
from
others
be
esteemed
an
honour
,
what
shall
be
the
applause
of
Heaven
,
and
the
good
opinion
not
onely
of
Saints
and
Angels
,
but
of
God
himself
,
whose
judgements
cannot
erre
?
David
took
it
for
a
great
honour
,
that
the
Daughter
of
his
King
was
judged
as
a
reward
of
his
valour
.
God
surpasses
this
;
and
honours
so
much
the
services
of
his
Elect
,
that
he
pays
their
merits
with
no
less
a
reward
than
himself
.
O
happy
labour
of
the
victorious
,
and
glorious
combat
of
the
just
against
the
vices
and
temptations
of
the
World
,
whose
victory
deserves
so
inestimable
a
Crown
!
Clemens
Alexandrinus
reports
that
there
were
in
Persia
three
Mountains
;
He
,
who
came
to
the
first
,
heard
as
it
were
a
farre
off
the
noise
and
voice
of
them
who
were
fighting
;
he
who
attained
at
the
second
,
heard
perfectly
the
cries
and
clamours
of
Souldiers
engaged
in
the
fury
of
a
Battail
;
but
he
who
attained
unto
the
third
heard
nothing
but
the
joyful
acclamations
of
a
victory
.
This
happens
really
with
the
just
,
who
are
likewise
to
pass
three
mystical
Mountains
,
which
are
Reason
,
Grace
,
and
Glory
.
He
who
arrives
at
the
knowledge
of
Reason
,
gives
an
alarm
unto
Vice
,
which
he
combats
and
overcomes
by
Grace
,
and
in
Glory
celebrates
his
victory
with
the
joy
and
applause
of
all
the
Inhabitants
of
heaven
,
and
is
crowned
as
a
Conquerour
with
such
a
Crown
,
as
we
have
already
spoken
of
.
§.
2.
Besides
this
,
he
who
is
most
known
,
and
is
praised
and
celebrated
for
good
and
vertuous
by
the
greatest
multitude
,
is
esteemed
the
most
glorious
and
honourable
person
.
But
all
this
World
is
a
solitude
in
respect
of
the
Citizens
of
Heaven
,
where
innumerable
Angels
approve
and
praise
the
vertuous
actions
of
the
Saints
;
and
they
likewise
are
nothing
,
and
all
creatures
,
Men
and
Angels
,
but
as
a
solitary
Wilderness
in
respect
of
the
Creator
.
What
comparison
betwixt
that
honour
which
may
be
given
by
some
particular
Kingdom
,
or
by
all
Europe
,
and
that
which
shall
be
heaped
upon
the
just
by
all
the
blessed
Men
and
Angels
:
nay
even
by
the
damned
and
Devils
in
the
Day
of
Judgement
?
What
is
the
approbation
of
a
created
understanding
in
respect
of
the
Divine
?
What
man
so
glorious
upon
earth
,
whose
worth
and
valour
hath
been
known
to
all
?
Those
who
were
born
before
him
could
not
know
him
;
no
more
shall
many
of
those
who
are
to
follow
him
.
But
the
Predestinate
in
heaven
shall
be
known
by
all
past
and
to
come
,
by
all
the
Angels
and
by
the
King
of
Men
and
Angels
.
Humane
fame
is
founded
upon
the
applause
of
mortal
men
,
who
besides
being
less
than
Angels
,
may
be
deceived
,
may
lie
,
and
are
most
part
of
them
sinners
and
wicked
.
How
farre
then
must
that
honour
exceed
it
,
which
is
conferred
upon
the
Just
by
the
holy
Angels
,
and
by
those
blessed
and
pure
Souls
,
who
cannot
be
deceived
themselves
,
nor
will
deceive
us
?
If
we
esteem
it
more
to
be
honoured
by
the
Kings
of
the
Earth
,
by
the
Great
men
of
the
World
,
and
by
the
Learned
in
Universities
,
than
by
the
barbarous
and
ignorant
Peasants
of
some
poor
Village
,
how
ought
we
then
to
value
the
honou
,
rwhich
shall
be
bestowed
upon
us
by
the
Saints
in
Heaven
,
who
are
the
Kings
and
Grandees
of
the
Court
of
God
,
and
are
all
replenished
with
most
perfect
and
divine
wisdom
?
All
the
honour
of
men
is
ridiculous
,
and
his
ambition
no
wiser
who
seeks
it
,
then
,
as
St.
Anselme
sayes
,
if
one
worm
should
desire
to
be
honoured
by
another
.
If
from
this
little
particle
of
Earth
you
shall
take
what
Seas
,
Lakes
;
and
uninhabited
places
full
of
wild
beasts
take
up
,
you
shall
leave
unto
men
but
a
narrow
dwelling
.
Being
therefore
penn'd
up
in
so
small
a
point
of
a
point
,
how
canst
thou
think
to
extend
thy
renown
and
publish
thy
name
?
Compare
the
honour
of
Heaven
with
that
of
Earth
,
and
thou
shalt
find
the
difference
betwixt
them
to
be
as
great
as
is
their
distance
.
Of
this
incomparable
honour
in
Heaven
,
have
been
some
revelations
of
great
comfort
.
It
was
revealed
to
St.
Gertrude
,
that
,
as
often
as
St.
Joseph
was
named
here
upon
Earth
,
all
the
blessed
in
Heaven
made
a
low
bow
.
What
greater
honour
can
be
expected
?
what
comparison
can
all
the
expressions
of
respect
,
and
adorations
of
all
the
men
in
this
World
have
with
one
onely
inclination
,
and
reverence
expressed
by
one
Saint
of
Heaven
?
What
then
shall
be
a
reverence
exhibited
by
them
altogether
?
The
Church
sayes
of
St.
Martin
,
that
at
his
entrance
into
Heaven
he
was
received
with
Celestial
hymns
,
that
is
,
with
songs
,
which
the
blessed
sung
in
praise
of
his
prowess
and
victory
.
If
Saul
thought
the
honour
too
much
,
which
was
given
to
David
by
the
Damsels
,
when
they
celebrated
his
Victory
in
their
songs
,
What
shall
it
be
to
be
celebrated
by
all
the
Saints
and
Angels
in
Celestial
responsories
?
Well
done
good
servant
and
true
;
because
thou
hast
been
faithful
in
a
few
things
,
thou
shalt
be
plac'd
over
much
;
Enter
into
thy
Lords
joy
;
which
words
they
shall
repeat
in
Quires
.
This
shall
be
a
Song
of
Victory
,
an
honour
above
all
the
honours
of
the
Earth
,
conferred
by
so
great
,
so
wise
,
so
holy
,
and
so
authentique
persons
.
Whereupon
St.
Austin
said
,
§
3.
Although
the
honour
and
applause
,
which
the
Just
receive
in
Heaven
from
the
Citizens
of
that
holy
City
,
be
incomparable
,
yet
that
honour
and
respect
,
with
which
God
himself
shall
treat
them
,
is
far
above
it
.
Christ
our
Redeemer
to
express
it
uses
no
meaner
a
similitude
,
than
that
of
the
honour
done
by
the
Servant
unto
his
Lord
:
and
therefore
sayes
,
that
God
himself
shall
,
as
it
were
,
serve
the
Blessed
in
Heaven
at
their
Table
.
It
is
much
amongst
men
to
be
seated
at
the
Table
of
a
Prince
;
but
for
a
King
to
serve
his
Vassal
,
as
if
he
himself
were
his
Servant
,
who
ever
heard
it
?
Certainly
with
much
reason
David
said
unto
God
,
That
his
Servants
were
too
much
honoured
.
And
the
same
David
,
when
he
caused
Miphiboseth
(
although
the
Grandchild
of
a
King
,
and
the
Son
of
an
excellent
Prince
,
unto
whom
David
ought
his
life
)
to
sit
at
his
Table
,
he
thought
he
did
him
a
singular
honour
:
but
this
favour
never
extended
to
wait
on
him
.
Aman
,
Thomas
de
Cantiprato
writes
of
Alexander
,
brother
to
St.
Matilde
,
and
Son
to
the
King
of
Scots
,
that
he
appeared
unto
a
certain
Monk
with
two
Crowns
,
and
being
demanded
why
he
had
them
doubled
;
he
answered
,
This
which
I
wear
upon
my
head
is
common
unto
me
with
all
the
blessed
,
but
that
which
I
carry
in
my
hand
is
given
me
for
renouncing
my
Kingdom
upon
Earth
.
But
above
all
,
the
Martyrs
,
Virgins
,
and
Doctors
shall
appear
most
glorious
,
whom
God
shall
honour
with
certain
particular
marks
of
honour
,
by
which
they
shall
be
known
and
distinguished
from
the
rest
of
the
Blessed
:
which
seals
and
marks
shall
be
imprinted
in
their
Souls
,
like
the
indelible
characters
of
Baptism
,
Confirmation
and
Priesthood
,
which
are
to
endure
for
all
eternity
.
Of
the
Doctors
the
Prophet
Daniel
sayes
,
They
shall
shine
like
the
Stars
in
the
Firmament
:
giving
us
to
understand
,
that
as
the
Stars
excel
the
other
parts
of
the
Firmament
by
the
advantage
of
their
light
,
so
the
Doctors
shall
be
known
in
Heaven
by
a
more
glorious
splendor
,
which
they
shall
cast
from
them
.
And
if
the
least
Saint
in
Heaven
shall
shine
seaven
times
more
than
the
Sun
,
what
shall
that
light
be
,
which
shall
outshine
so
many
Suns
?
James
Intercisus
,
who
was
hacked
in
pieces
member
by
member
for
the
faith
of
Christ
.
Even
the
Confessors
in
those
Senses
,
which
they
have
mortified
for
Christ
,
shall
have
a
particular
Enamel
of
light
.
St.
John
the
Evangelist
was
shewed
to
St.
Matilde
,
with
a
particular
splendour
and
glory
in
his
eyes
,
for
not
daring
to
lift
them
up
to
look
upon
our
Blessed
Lady
,
when
he
lived
with
her
,
for
the
great
esteem
and
reverence
he
bore
unto
her
.
There
is
no
kind
of
honour
,
which
shall
not
then
be
given
to
the
heroical
acts
of
vertue
performed
by
the
Saints
in
this
life
,
which
shall
be
to
be
read
in
the
particular
persons
of
the
predestinate
;
so
as
there
shall
be
no
necessity
of
Histories
,
Annals
,
or
Statues
,
to
make
known
or
eternize
their
memories
,
as
here
in
worldly
honours
,
which
being
short
,
transitory
,
and
of
small
endurance
have
need
of
something
to
preserve
them
in
the
memory
of
men
.
For
this
the
Romans
erected
Statues
unto
those
,
whom
they
intended
to
honour
,
because
being
mortal
there
should
something
remain
after
death
to
make
their
persons
and
services
,
which
they
had
done
to
the
Common-wealth
,
known
to
posterity
.
But
in
Heaven
there
is
no
need
of
this
artifice
;
because
those
who
are
there
honoured
are
immortal
,
and
shall
have
in
themselves
some
character
engraved
as
an
evident
and
clear
testimony
of
their
noble
Victories
and
Atchievements
.
The
honour
of
the
Just
in
Heaven
depends
not
,
like
that
of
the
Earth
,
upon
accidents
and
reports
,
nor
is
exposed
to
dangers
,
or
measured
by
the
discourse
of
others
,
but
in
it self
contains
its
own
glory
and
dignity
.
Perfectissimus
,
Clariffimus
,
Spectabilis
,
&
Illustris
,
most
Perfect
,
most
Clear
,
Specious
,
and
Illustrious
.
These
Honours
were
onely
in
name
and
reputation
,
not
in
substance
and
truth
.
For
He
was
often
called
most
perfect
,
who
was
indiscreet
,
foolish
,
passionate
,
and
imperfect
:
He
most
clear
,
who
had
neither
clearness
nor
serenitity
of
understanding
,
but
was
infected
with
dark
and
obscure
vices
.
Those
specious
and
beautiful
,
from
whom
a
man
would
flye
twenty
leagues
rather
than
behold
them
;
and
those
illustrious
,
who
were
enveloped
in
the
darkness
of
vice
and
ignorance
without
the
least
light
of
vertue
.
That
we
may
therefore
see
the
difference
betwixt
the
honours
of
Heaven
,
and
those
of
the
Earth
,
which
are
as
farre
distant
from
one
another
,
as
truth
from
falsehood
,
we
must
know
that
in
Heaven
the
Blessed
are
not
onely
called
most
Perfect
,
but
really
are
so
both
in
soul
and
body
without
the
least
imperfection
or
defect
:
are
not
onely
called
most
Clear
,
but
are
so
,
each
one
being
adorned
with
that
gift
of
brightness
,
that
they
shall
cast
out
beams
more
clear
than
the
Sun
;
and
if
the
Sun
be
the
most
bright
thing
in
nature
,
what
shall
they
be
,
who
seaventimes
out-shine
it
?
Nor
shall
they
be
onely
said
to
be
spectabilis
or
specious
,
and
worthy
to
be
looked
upon
,
but
their
beauty
and
comeliness
shall
be
such
,
as
shall
not
onely
draw
the
eyes
of
all
to
behold
them
,
but
shall
stirre
up
their
affections
to
love
and
admire
them
.
In
the
like
manner
they
shall
not
be
titularly
,
but
really
Illustrious
:
for
every
one
with
his
own
light
shall
be
sufficient
to
illustrate
and
enlighten
many
Worlds
.
If
one
onely
false
title
of
those
,
which
are
truely
enjoyed
by
the
Blessed
,
were
capable
of
making
the
Roman
Empire
to
respect
and
honour
the
possessor
,
what
shall
the
truth
and
substance
of
them
all
do
in
Heaven
?
§.
4.
Certainly
greater
honour
cannot
be
imagined
than
that
of
the
Predestinate
.
For
if
we
look
upon
him
,
who
honours
,
It
is
God
;
If
with
what
:
With
no
less
joy
than
his
own
Divinity
,
and
other
most
sublime
gifts
;
If
before
whom
:
Before
the
whole
Theater
of
Heaven
now
,
and
in
the
Day
of
Judgement
before
Heaven
,
Earth
,
Angels
,
Men
and
Devils
;
If
the
continuance
:
For
all
eternity
;
If
the
titles
,
which
he
gives
them
,
it
is
the
truth
and
substance
of
the
things
,
not
the
empty
word
and
vain
name
.
By
all
this
may
appear
the
cause
,
why
eternal
happiness
,
being
a
mass
and
an
assembly
of
all
goods
imaginable
,
yet
is
called
(
by
way
of
excellence
)
by
the
name
of
Glory
;
because
that
although
it
contain
all
pleasures
,
contents
,
joyes
,
riches
,
and
what
can
be
defired
,
yet
it
seems
the
Glory
and
honour
,
which
God
bestows
upon
the
Just
,
exceeds
all
the
other
.
The
honour
which
God
gives
in
Heaven
to
glorious
Souls
,
may
be
seen
by
that
which
he
gives
to
their
worm-eaten
bones
upon
Earth
,
whereof
St.
Chrysostom
speaks
these
words
.
Where
is
now
the
Sepulcher
of
the
great
Alexander
?
What
miracles
hath
not
God
wrought
by
the
Reliques
of
his
Servants
,
and
what
prodigies
have
not
been
effected
by
their
bodies
?
St.
Chrysostome
writes
of
St.
Juventius
,
Sulpicius
Severus
writes
of
St.
Martin
,
that
his
dead
body
remained
in
a
manner
glorified
,
that
his
flesh
was
pure
as
Chrystal
,
and
white
as
milk
.
What
wonders
did
God
work
by
the
bodies
of
St.
Edward
the
King
,
and
St.
Francis
Xavier
,
preserving
them
incorrupted
for
so
many
years
?
and
if
he
do
those
great
things
with
their
Bodies
,
who
are
under
the
Earth
,
what
will
he
do
with
their
Souls
,
which
are
above
the
Heavens
,
and
what
with
them
both
,
when
their
glorious
Bodies
shall
arise
,
and
after
the
Day
of
Judgement
,
united
to
their
Souls
,
enter
in
triumph
into
the
holy
and
eternal
City
of
God
?
CAP.
III.
Of
the
Riches
of
the
eternal
Kingdom
of
Heaven
.
THe
Riches
in
Heaven
are
no
less
than
the
Honours
,
though
those
,
as
hath
been
said
,
are
inestimable
.
There
can
be
no
greater
riches
than
to
want
nothing
which
is
good
,
nor
to
need
any
thing
which
can
be
desired
;
and
in
that
blessed
life
no
good
shall
fall
,
nor
no
desire
be
unsatisfied
.
And
if
,
as
the
Philosophers
say
,
he
is
not
rich
who
possesseth
much
,
but
he
who
desires
nothing
,
There
being
in
Heaven
no
desire
unaccomplished
,
there
must
needs
be
great
riches
.
It
was
also
a
position
of
the
Stoicks
,
That
he
was
not
poor
who
wanted
,
but
he
who
was
necessitated
.
Since
then
in
the
Celestial
Kingdom
there
is
necessity
of
nothing
,
most
rich
is
he
who
enters
into
it
.
By
reason
of
these
Divine
Riches
Christ
our
Saviour
when
he
speaks
in
his
Parables
of
the
Kingdom
of
Heaven
,
doth
often
express
it
under
Names
and
Enigma's
of
things
that
are
rich
;
sometimes
calling
it
the
Hidden
Treasure
,
and
sometimes
the
Precious
Pearl
,
and
other
times
the
Lost
Drachma
.
For
if
Divine
happiness
consist
in
the
eternal
possession
of
God
,
what
riches
may
be
compared
with
his
who
enjoyes
him
,
and
what
inheritance
to
that
of
the
Kingdom
of
Heaven
?
What
Jewel
more
precious
than
the
Divinity
,
and
what
Gold
more
pure
than
the
Creator
of
Gold
and
all
things
precious
,
who
gives
himself
for
a
Possession
and
Riches
unto
the
Saints
,
to
the
end
they
should
abhorre
those
Riches
which
are
temporal
,
if
by
them
the
eternal
are
endangered
?
Let
not
therefore
those
who
are
to
die
to
morrow
afflict
themselves
for
that
which
may
perish
sooner
than
they
.
Let
them
not
toyl
to
enjoy
that
which
they
are
shortly
to
leave
;
nor
let
them
with
more
fervour
pray
for
those
things
which
are
transitory
,
than
those
which
are
eternal
,
preferring
the
Creature
before
the
Creator
,
not
seeking
God
for
what
he
is
,
but
for
what
he
gives
.
Wherefore
St.
Austin
sayes
,
God
will
be
served
gratis
,
will
be
beloved
without
interest
,
that
is
,
purely
for
himself
,
and
not
for
any
thing
without
himself
;
and
therefore
he
who
in
invokes
God
to
make
him
rich
,
does
not
invoke
God
,
but
that
which
he
desires
should
come
unto
him
;
for
what
is
invocation
but
calling
something
unto
him
?
wherefore
when
thou
shalt
say
;
My
God
give
me
riches
,
thou
dost
not
desire
that
God
but
riches
should
come
unto
thee
;
for
if
thou
hadst
invoked
God
,
he
would
have
come
unto
thee
,
and
been
thy
riches
;
but
thou
desiredst
to
have
thy
Coffers
full
,
and
thy
heart
empty
,
and
God
fills
not
Chests
but
breasts
.
§
2.
Besides
the
possession
of
God
,
it
imports
us
much
to
frame
a
conception
of
this
Kingdom
of
Heaven
,
which
is
that
of
the
Just
,
where
they
shall
reign
with
Christ
eternally
,
whose
riches
must
needs
be
immense
,
since
they
are
to
be
Kings
of
so
great
and
ample
a
Kingdom
.
The
place
then
which
the
Blessed
are
to
inhabit
is
called
she
Kingdom
of
Heaven
,
because
it
is
a
most
large
Region
,
and
much
greater
than
can
perhaps
fall
under
the
capacity
of
our
understanding
.
And
if
the
Earth
compared
with
Heaven
be
but
a
point
,
and
yet
contain
so
many
Kingdoms
,
what
shall
that
be
which
is
but
one
Kingdom
,
and
yet
extended
over
the
whole
Heavens
?
How
poor
and
narrow
a
heart
must
that
Christian
have
,
who
confines
his
love
to
things
present
,
sweating
and
toyling
for
a
small
part
of
the
goods
of
this
World
,
which
it self
is
so
little
?
why
does
he
content
himself
with
some
poor
patch
of
the
Earth
,
when
he
may
be
Lord
of
the
whole
Heavens
?
Although
this
Kingdom
of
God
be
so
great
and
spacious
,
yet
it
is
not
dispeopled
,
but
as
full
of
Inhabitants
of
all
Nations
and
conditions
,
as
if
it
were
a
City
or
some
particular
House
.
There
(
as
the
Apostle
said
)
are
many
thousands
of
Angels
,
an
infinite
number
of
the
Just
,
even
as
many
as
have
died
since
Abel
:
and
thither
also
shall
repair
all
who
are
to
die
unto
the
end
of
the
World
,
and
after
judgement
shall
there
remain
for
ever
invested
in
their
glorious
bodies
.
There
shall
inhabit
the
Angelical
Spirits
distinguished
with
great
decency
into
their
Nine
Orders
,
unto
whom
shall
correspond
Nine
others
of
the
Saints
,
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
Confessors
,
Pastors
&
Doctors
,
Priests
and
Levites
,
Monks
and
Hermits
,
Virgins
and
other
holy
Women
.
This
populous
City
shall
not
be
inhabited
with
mean
and
base
People
,
but
with
Citizens
so
noble
,
rich
,
just
,
and
discreet
,
that
all
of
them
shall
be
most
holy
and
wise
Kings
.
How
happy
shall
it
be
to
live
with
such
persons
?
The
Queen
of
Saba
onely
to
see
Salomon
came
from
the
end
of
the
Earth
;
and
to
see
Titus
Livius
Nations
and
Provinces
far
distant
came
to
Rome
.
To
behold
a
King
issue
out
of
his
Palace
all
the
People
flock
together
.
What
shall
it
then
be
not
onely
to
see
,
but
to
live
and
raign
with
so
many
Angels
,
and
converse
with
so
many
eminent
and
holy
Men
?
If
onely
to
see
St.
Anthony
in
the
Desert
men
left
their
Houses
and
Countries
,
what
joy
shall
it
be
to
discourse
and
converse
with
so
many
Saints
in
Heaven
?
If
there
should
now
descend
from
thence
one
of
the
Prophets
or
Apostles
,
with
what
earnestness
and
admiration
would
every
one
strive
to
see
and
hear
him
?
In
the
other
World
we
shall
hear
and
see
them
all
.
St.
Romane
at
the
sight
of
one
Angel
when
he
was
a
Gentile
left
the
world
and
his
life
to
become
a
Christian
.
How
admirable
shall
it
then
be
to
see
thousand
of
thousands
in
all
their
beauty
and
greatness
,
and
so
many
glorious
bodies
of
Saints
in
all
their
lustre
?
If
one
Sun
be
sufficient
to
clear
up
the
whole
World
here
below
,
what
joy
shall
it
be
to
behold
those
innumerable
Sum
in
that
Region
of
light
?
From
this
multitude
of
Inhabitants
,
the
place
of
glory
is
not
only
called
the
Kingdom
of
Heaven
,
but
the
City
of
God
.
It
is
called
a
Kingdom
for
its
immense
greatness
,
and
a
City
for
its
great
beauty
and
population
.
It
is
not
like
other
Kingdoms
and
Provinces
which
contain
huge
Deserts
,
inaccessible
Mountains
,
and
thick
Woods
:
nor
is
it
devided
into
many
Cities
and
Villages
distant
one
from
another
;
but
this
Kingdom
of
God
,
although
a
most
spacious
Region
,
is
all
one
beautiful
City
.
Who
would
not
wonder
if
all
Spain
or
Italy
were
but
one
City
,
and
that
as
beautiful
as
Rome
in
the
time
of
Augustus
Caesar
,
who
found
it
of
Brick
,
and
left
it
of
Marble
?
What
a
sight
were
that
of
Chaldaea
,
if
it
were
all
a
Babylon
;
or
that
of
Syria
,
if
all
a
Jerusalem
?
What
shall
then
be
the
Celestial
City
of
Saints
,
whose
greatness
possesses
the
whole
Heavens
:
and
is
as
the
holy
Scripture
describes
it
(
to
exaggerate
the
riches
of
the
Saints
)
all
of
Gold
and
precious
Stones
?
The
Gates
pf
this
City
were
,
as
St.
John
sayes
,
one
entire
Pearl
,
and
the
foundations
of
the
Walls
Jasper
,
Saphire
,
Calcedon
,
Emerald
,
Topaz
,
Jacinth
,
Amethist
,
and
other
most
precious
Stones
;
The
Streets
of
fine
Gold
,
so
pure
,
as
it
seemed
Chrystal
,
joyning
in
one
substance
the
firmness
of
Gold
and
transparency
of
Chryftal
,
and
the
beauty
both
of
one
and
the
other
.
If
all
Rome
were
of
Saphire
,
how
would
it
amaze
the
world
?
how
marvelous
then
will
the
holy
City
be
,
which
though
extended
over
so
many
millions
of
leagues
,
is
all
of
Gold
,
Pearl
,
and
precious
Stones
,
or
,
to
say
better
,
of
a
matter
of
farre
more
value
,
and
peopled
with
such
a
multitude
of
beautiful
Citizens
,
as
are
as
farre
above
any
imaginable
number
,
as
the
capacity
of
the
City
is
above
any
imaginable
measure
?
Some
famous
Mathematicians
say
of
die
Empyrial
Heaven
,
that
it
is
so
great
,
that
if
God
should
allow
unto
every
one
of
the
blessed
a
greater
space
than
the
whole
Earth
,
yet
there
would
remain
as
much
more
to
give
unto
others
;
and
that
the
capaciousness
of
this
Heaven
is
so
great
,
that
it
contains
more
than
ten
thousand
and
fourteen
millions
of
miles
.
What
wonder
will
it
be
to
see
a
City
so
great
of
so
precious
matter
?
The
Divines
confess
the
capaciousness
of
this
Heaven
to
be
immense
,
but
are
more
willing
to
admire
it
,
than
bold
to
measure
it
.
David
,
Glorious
things
are
said
of
thee
City
of
God
.
So
did
Fulgentius
,
who
entring
Rome
when
it
was
yet
in
its
lustre
,
and
beholding
the
greatness
,
beauty
,
and
marvelous
Architecture
of
it
,
said
with
admiration
;
O
Celestial
Jerusalem
,
how
beautiful
must
thou
be
,
if
Terrestrial
Rome
be
such
!
A
shadow
of
this
was
shewed
unto
St.
Josaphat
,
whose
History
is
written
by
St.
John
Damascen
.
§
3.
Of
those
incomparable
riches
the
Blessed
are
not
onely
to
be
Lords
but
Kings
,
as
appears
in
many
places
of
holy
Scripture
.
Neither
is
the
Celestial
Treasure
●or
this
Kingdom
of
Heaven
less
or
poorer
by
having
so
many
Lords
and
Kings
.
It
is
not
like
the
Kingdoms
on
Earthy
;
which
permit
but
one
King
at
once
,
and
if
divided
become
of
less
power
and
Majesty
;
but
is
of
such
condition
,
that
it
is
wholly
possessed
by
all
in
general
,
and
by
each
one
in
particular
,
like
the
Sun
which
warms
all
and
every
one
,
and
not
one
less
,
because
it
warms
many
.
The
effects
of
riches
are
much
greater
and
more
noble
in
Heaven
,
than
they
can
be
upon
Earth
.
Wealth
may
serve
us
here
to
maintain
our
power
,
honours
,
and
delights
:
but
all
the
Gold
in
the
world
cannot
free
us
from
weakness
,
infamy
,
and
pain
.
The
power
of
a
rich
King
can
reach
no
further
than
to
Command
his
Vassals
;
and
those
who
disobey
him
he
may
either
chastise
with
imprisonment
or
death
,
and
is
therefore
fear'd
and
respected
by
them
.
But
all
this
power
is
invalid
without
the
assistance
of
his
Subjects
.
For
what
will
it
avail
a
Prince
to
command
such
a
City
to
be
defended
,
if
the
Souldiers
within
have
a
minde
to
deliver
it
?
And
therefore
a
certain
Jester
of
Philip
the
Second
King
of
Spain
demanded
of
him
,
If
all
should
say
No
unto
what
your
Majesty
commands
,
what
was
to
be
done
?
giving
him
to
understand
that
his
power
depends
upon
others
.
The
power
of
a
Monarch
depends
not
onely
upon
the
will
of
his
Subjects
,
but
the
Walls
of
his
Fortresses
,
Arms
,
Instruments
of
Warre
,
and
many
other
things
;
so
as
the
people
depend
onely
upon
one
man
,
which
is
the
Prince
:
but
the
Prince
upon
many
men
and
matters
,
in
so
much
as
many
rich
Kings
have
been
seen
without
power
,
as
Craesus
,
Andronicus
,
and
others
,
who
were
not
able
to
defend
themselves
with
all
their
riches
from
their
own
Vassals
.
Witness
Domitian
,
Commodus
,
Heliogabolus
and
Julius
Caesar
.
But
the
power
of
the
Blessed
depends
of
no
other
power
nor
man
;
Gregorius
Thaumaturgus
,
and
some
others
.
And
if
Angels
,
nay
Devils
have
this
power
,
the
Blessed
shall
not
be
denyed
it
.
Concerning
honour
,
the
richest
Princes
can
onely
make
their
Vassals
to
adore
them
upon
the
knee
,
and
do
them
other
outward
reverence
,
but
cannot
hinder
them
from
murmuring
in
their
absence
,
or
from
observing
their
actions
,
and
interpreting
them
as
they
please
.
They
have
many
flatterers
,
which
praise
them
with
their
tongues
,
and
scorn
them
in
their
hearts
;
and
for
the
most
part
they
are
farre
fewer
,
who
praise
,
than
despise
them
;
for
there
are
but
few
,
who
discourse
with
them
,
but
many
who
discourse
of
them
;
and
therefore
few
who
praise
them
in
presence
,
and
many
who
censure
them
in
absence
.
Concerning
pleasures
,
it
is
true
that
Princes
are
not
content
with
ordinary
delights
,
and
therefore
provide
themselves
of
magnificent
Shews
,
costly
Recreations
,
exquisite
Comedies
,
pleasant
Gardens
,
Woods
for
hunting
,
and
are
all
cloathed
splendidly
.
But
none
of
those
can
make
a
Calenture
not
to
afflict
them
,
or
that
the
pains
of
the
head
,
stomack
,
or
gout
do
not
molest
them
,
or
that
cares
and
fears
do
not
break
their
sleep
.
No
gold
or
money
can
secure
the
goods
of
this
World
,
or
free
them
from
imperfections
.
This
onely
is
to
be
had
in
Heaven
,
where
their
power
is
so
free
from
weakness
,
that
one
onely
Angel
without
Army
,
Guns
,
Swords
,
CAP.
IV.
Of
the
greatness
of
Eternal
Pleasures
.
HOnour
,
Profit
,
and
Pleasures
are
distinct
goods
upon
Earth
,
and
are
rarely
found
together
.
Honour
is
seldom
a
companion
of
profit
,
and
profit
of
pleasure
;
And
so
the
sick
man
drinks
his
Purge
,
because
it
is
profitable
how
bitter
soever
.
Besides
,
the
pleasures
or
the
world
are
for
the
most
part
mixt
with
some
shame
,
and
oftentimes
with
infamy
.
They
are
costly
and
expensive
;
we
cannot
entertain
our
pleasures
without
diminishing
our
wealth
.
It
is
not
so
in
eternal
goods
,
in
which
to
be
honest
is
to
be
profitable
,
and
to
be
profitable
delectable
.
Eternal
honours
are
accompanied
with
immense
riches
,
and
they
are
both
attended
by
pleasures
without
end
.
All
this
is
signified
by
the
Lord
,
when
he
received
the
faithful
Servant
into
glory
,
when
he
sayes
,
Well
done
good
servant
and
true
:
because
thou
hast
been
faithful
in
a
few
things
,
I
will
place
thee
over
many
;
Enter
into
the
joy
of
thy
Lord
.
In
these
words
he
first
honours
him
,
commending
him
for
a
good
and
faithful
Servant
;
then
enriches
him
,
delivering
many
things
into
his
hands
:
and
so
admits
him
into
the
joy
and
pleasure
of
his
Lord
;
signifying
by
this
manner
of
expression
the
greatness
of
this
joy
,
not
saying
,
that
this
joy
should
enter
in
to
him
,
but
that
he
should
enter
into
joy
,
and
into
no
other
but
that
of
his
Lord
.
So
great
is
the
joy
of
that
Celestial
Paradise
,
that
it
wholly
fills
and
embraces
the
blessed
Souls
,
which
enter
into
Heaven
,
as
into
an
immense
Sea
of
pleasure
and
delight
.
The
joyes
of
the
Earth
enter
into
the
hearts
of
those
who
possess
them
,
but
fill
them
not
,
because
the
capacity
of
mans
heart
is
greater
than
they
can
satisfie
.
But
the
joyes
of
Heaven
receive
the
Blessed
into
themselves
,
and
fill
and
overflow
them
in
all
parts
.
Their
glory
is
like
an
Ocean
of
delights
,
into
which
the
Saints
enter
as
a
Sponge
into
the
Sea
,
which
filling
its
whole
capacity
,
the
water
surrounds
and
compasses
it
all
about
.
Whereupon
St.
Anselme
sayes
;
Joy
shall
be
within
and
without
,
Joy
above
and
below
,
Joy
round
about
on
every
side
,
and
all
parts
full
of
joy
.
The
same
immensity
of
joy
the
Lord
signified
when
he
said
by
Isaias
,
Behold
I
create
Jerusalem
an
exultation
,
and
her
people
a
joy
.
It
is
much
to
be
noted
that
he
sayes
not
,
I
create
a
rejoycing
for
Jerusalem
,
or
in
Jerusalem
,
nor
a
joy
in
or
for
its
people
,
but
by
a
particular
mystery
I
make
Jerusalem
that
it
shall
be
all
an
exultation
,
and
its
people
all
a
joy
.
He
speaks
in
this
manner
to
set
forth
the
greatness
of
his
copious
joy
,
with
which
that
holy
City
,
and
her
Inhabitants
shall
be
as
it
were
encompassed
and
overwhelmed
.
For
as
a
plate
of
iron
in
the
middle
of
a
Furnace
is
so
wholly
inkindled
and
penetrated
by
fire
,
that
it
seems
fire
it self
,
and
contains
the
full
heat
of
the
Furnace
:
So
a
blessed
Soul
in
Heaven
is
so
replenished
with
that
Celestial
joy
,
that
it
may
not
onely
be
said
to
be
joyful
,
but
joy
it self
.
The
multitude
of
joyes
in
Heaven
is
joyned
with
their
greatness
:
and
so
great
they
are
,
that
the
very
least
of
them
sufficient
to
make
us
forget
the
greatest
contents
of
the
Earth
;
and
so
many
they
are
,
as
that
,
though
a
thousand
times
shorter
,
yet
they
would
exceed
all
temporal
pleasures
though
a
thousand
times
longer
;
but
joyning
the
abundance
of
those
eternal
joyes
with
their
immense
greatness
,
that
eternal
B
iss
becoms
ineffable
.
Wherefore
St.
Bernard
sayes
;
The
reward
of
Saints
is
so
great
,
that
it
cannot
be
measured
,
so
numerous
,
that
it
cannot
be
counted
,
so
copious
,
that
it
cannot
be
ended
,
and
so
precious
,
that
it
cannot
be
valued
.
8.
1
Cor.
2.
Isai.
64.
And
Albertus
Magnus
to
the
same
purpose
;
So
great
are
the
joyes
of
Heaven
,
that
all
the
Arithmaticians
of
the
Earth
cannot
number
them
:
The
Geometricians
cannot
measure
them
:
nor
the
most
learned
men
in
the
world
explicate
them
:
because
neither
eye
hath
seen
,
nor
ear
hath
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
what
God
hath
prepared
for
those
who
love
him
.
The
Saints
shall
rejoyce
in
what
is
above
them
,
which
is
the
vision
of
God
;
in
what
is
below
them
,
which
is
the
beauty
of
Heaven
and
other
corporal
Creatures
;
in
what
is
within
them
,
which
is
the
glorification
of
their
bodies
;
in
what
is
without
them
,
which
is
the
company
of
Angels
and
men
.
God
shall
feast
all
their
spiritual
senses
with
an
unspeakable
delight
;
for
he
shall
be
their
object
,
and
shall
also
be
a
mirrour
to
the
sight
,
musick
to
the
ear
,
sweetness
to
the
taste
,
balsam
to
the
smell
,
flowers
to
the
touch
.
There
shall
be
the
clear
light
of
Summer
,
the
pleasantness
of
the
Spring
,
the
abundance
of
Autumn
,
and
the
repose
of
Winter
.
§.
2.
The
principal
joy
of
the
Blessed
is
in
the
possession
of
God
,
whom
they
behold
clearly
as
he
is
in
himself
.
For
as
Honourable
,
Profitable
,
and
Delectable
(
according
to
what
we
have
already
said
)
are
not
divided
in
Heaven
,
so
the
blessed
Souls
have
three
gifts
essential
and
inseparable
from
that
happy
state
,
which
correspond
to
those
three
kinds
of
blessings
,
which
the
Divines
call
Vision
,
Comprehension
,
and
Fruition
.
The
first
consists
in
the
clear
and
distinct
sight
of
God
,
which
is
given
to
the
Just
as
a
reward
of
his
merits
,
by
which
he
receives
an
incomparable
honour
,
since
his
works
and
vertues
are
rewarded
in
the
presence
of
all
the
Angels
with
no
less
a
Crown
and
recompence
than
is
God
himself
.
The
second
is
the
possession
which
the
Soul
hath
of
God
,
as
of
his
riches
and
inheritance
.
And
the
third
is
the
ineffable
joy
which
accompanies
this
sight
and
possession
.
The
greatness
of
this
joy
no
tongue
can
tell
;
and
I
believe
that
neither
the
Blessed
themselves
,
who
have
experience
of
it
,
nor
the
Angels
of
Heaven
are
able
to
declare
it
.
Yet
it
will
not
be
amiss
,
if
we
(
as
much
as
our
ignorance
and
rudeness
is
able
to
attain
unto
)
consider
and
admire
it
.
This
joy
hath
two
singular
qualities
,
by
which
we
may
in
some
sort
conceive
the
immensity
of
it
.
The
first
,
that
it
is
so
vigorous
and
powerful
,
that
it
excludes
all
evil
,
pain
,
and
grief
.
This
onely
is
so
great
a
good
,
that
many
of
the
Philosophers
held
it
for
the
chief
felicity
of
man
.
Jeronymus
Rhodius
,
a
famous
Philosopher
and
a
great
Master
,
to
whom
may
be
joyned
Diodorus
the
Peripatetick
,
speaking
of
the
chief
happiness
of
man
,
taught
that
it
consisted
in
being
free
from
grief
;
It
being
the
opinion
of
those
Philosophers
,
that
not
to
suffer
pain
or
evil
was
the
greatest
and
most
supreme
good
.
But
herein
was
their
errour
,
that
they
judged
that
to
be
the
good
it self
,
which
was
but
an
effect
and
consequent
of
it
:
For
so
powerful
is
that
love
and
joy
,
which
springs
from
the
clear
vision
of
God
,
that
it
is
sufficient
to
convert
hell
into
glory
;
in
so
much
as
if
to
the
most
tormented
Soul
in
hell
were
added
all
the
torments
of
the
rest
of
the
Damned
both
Men
and
Devils
,
and
that
God
should
vouchsafe
him
but
one
glympse
of
his
knowledge
,
that
only
clear
vision
,
though
in
the
lowest
degree
,
were
sufficient
to
free
him
from
all
those
evils
both
of
sin
and
pain
:
So
that
his
Soul
being
rapt
by
that
ineffable
beauty
which
he
beheld
,
would
not
be
sensible
of
any
grief
at
all
.
O
how
potent
a
joy
is
that
,
which
cast
into
such
an
abyss
of
torments
,
converts
them
all
into
consolations
!
How
mighty
were
that
fire
,
whereof
one
spark
would
consume
the
whole
Ocean
?
There
is
no
joy
in
this
World
so
intense
,
which
can
suspend
the
grief
we
suffer
from
a
finger
,
that
is
in
sawing
off
.
Griefs
do
more
easily
bereave
us
of
the
sense
of
pleasure
,
than
pleasures
do
of
pains
.
Yet
such
is
the
greatness
of
that
soveraign
joy
in
Heaven
,
that
it
alone
is
sufficient
to
drown
all
the
griefs
and
torments
both
in
Earth
and
Hell
;
and
there
is
no
pain
in
the
World
able
to
diminish
the
least
part
of
it
.
The
other
stupendious
wonder
,
which
proceeds
from
the
greatness
of
this
joy
,
is
the
multitude
of
those
pleasures
,
which
as
from
a
most
fruitful
root
spring
from
it
.
Who
would
not
be
astonisht
,
that
the
happiness
of
the
Soul
should
cause
so
many
,
and
so
marvelous
effects
in
the
bodies
of
the
Blessed
?
So
excellent
is
that
beatifical
vision
,
which
with
ineffable
joy
possesses
the
spirit
,
that
it
bursts
forth
into
the
body
with
all
the
evident
demonstrations
of
beauty
,
lustre
,
and
the
other
gifts
of
glory
.
We
see
here
that
the
heart
is
not
able
so
farre
to
dissemble
a
great
joy
conceived
,
as
that
it
appears
not
by
some
signe
in
the
body
;
but
that
joy
is
so
weak
and
feeble
,
that
it
extends
no
further
than
to
express
some
little
chearfulness
and
mirth
in
the
countenance
.
But
the
beatifical
Vision
is
so
immense
a
joy
,
that
it
wholly
changes
the
body
,
making
it
beautiful
as
an
Angel
,
resplendent
as
the
Sun
,
immortal
as
a
Spirit
,
and
impassible
as
God
himself
,
working
great
miracles
and
prodigies
in
the
body
,
by
the
redundancie
of
that
unspeakable
comfort
,
which
the
spirit
feels
.
O
if
one
could
place
before
the
eyes
of
the
World
the
body
of
some
blessed
Saint
,
enendowed
with
the
four
gifts
of
glory
,
full
of
clearness
,
splendor
,
and
beauty
,
casting
forth
a
fragrancy
infinitely
more
sweet
unto
the
senses
than
that
of
Musk
and
Amber
,
that
men
might
see
by
this
shadow
,
how
immense
is
that
light
and
joy
,
which
thus
illustrates
and
beautifies
the
flesh
.
O
mortals
,
why
do
ye
covet
other
pleasures
with
loss
of
Soul
and
Body
,
and
do
not
rather
seek
after
these
with
the
profit
and
glory
of
both
?
O
how
different
are
temporal
delights
from
eternal
!
those
(
especially
if
they
be
unlawful
)
blemish
and
destroy
the
Soul
,
and
weaken
and
corrupt
the
body
;
but
these
beautifie
and
embellish
them
both
,
conferring
perfect
happiness
upon
the
Soul
,
and
beauty
and
immortality
upon
the
Body
.
§
3.
Finally
all
those
joyes
of
the
Blessed
both
in
Soul
and
Body
,
which
are
innumerable
,
have
their
sourse
and
original
from
that
unspeakable
joy
of
the
clear
vision
of
God
.
And
how
can
the
joy
be
less
,
which
proceeds
from
such
a
cause
,
who
gives
himself
,
being
the
sweetness
and
beauty
of
the
world
,
to
be
possessed
by
man
,
that
joy
being
the
very
same
which
God
enjoyes
,
and
which
suffices
to
make
God
himself
blessed
with
a
blessedness
equal
to
himself
?
Wherefore
not
without
great
mystery
in
those
words
,
by
which
our
Saviour
admits
the
faithful
into
Heaven
,
it
is
said
;
Enter
into
the
joy
of
thy
Lord
.
he
said
not
simply
into
joy
,
but
to
determine
the
greatness
of
it
,
sayes
,
it
was
his
own
joy
,
that
joy
,
by
which
he
himself
becomes
happy
;
and
truly
the
immensity
of
this
joy
could
not
better
be
declared
.
We
are
therefore
to
consider
,
that
there
is
nothing
in
this
World
,
which
hath
not
for
his
end
some
manner
of
perfection
,
and
that
those
things
,
which
are
capable
of
reason
and
knowledge
,
have
in
that
perfection
a
particular
joy
and
complacencie
;
which
joy
is
greater
or
lesser
according
as
that
end
is
more
or
less
perfect
.
Since
therefore
the
Divine
perfection
is
infinitely
greater
than
that
of
all
the
Creatures
,
the
joy
of
God
,
which
is
in
himself
,
(
for
he
hath
no
end
not
perfection
distinct
from
himself
)
is
infinitely
greater
than
that
of
all
things
besides
.
This
joy
out
of
his
infinite
goodness
and
liberality
he
hath
been
pleased
to
make
the
holy
Angels
and
blessed
Souls
partakers
of
,
communicating
unto
the
Just
(
although
no
wayes
due
unto
their
nature
)
his
own
proper
and
special
felicity
.
And
therefore
the
joy
of
Saints
,
which
is
that
of
the
beatifical
vision
,
wherein
consists
the
joy
and
happiness
of
God
,
must
needs
be
infinite
and
unutterable
,
and
all
contents
of
this
World
in
respect
of
it
are
bitter
as
alloes
,
gall
,
and
wormwood
.
Besides
,
by
how
much
a
delectable
object
is
more
nearly
and
straightly
united
to
the
faculty
,
by
so
much
greater
is
the
joy
and
delight
which
it
produces
.
Therefore
God
,
who
is
the
most
excellent
and
delightful
object
,
being
in
the
beatifical
vision
united
to
the
Soul
with
the
most
intimate
union
that
can
be
in
a
pure
creature
,
must
necessarily
cause
a
most
inexplicable
joy
,
incomparably
greater
than
all
the
joyes
real
or
imaginable
,
which
can
be
produced
either
by
the
Creatures
now
existent
or
possible
.
For
as
the
Divine
perfection
incloseth
within
it self
all
the
perfections
of
things
created
,
possible
,
and
imaginable
,
so
the
joy
,
which
it
causes
in
the
Souls
of
the
Blessed
,
must
be
infinitely
greater
than
all
other
joyes
,
which
either
have
,
or
can
be
caused
by
the
Creature
.
If
the
Greeks
warred
ten
years
and
lost
so
much
blood
for
the
beauty
of
Helen
,
And
if
it
seemed
a
small
thing
unto
Jacob
to
serve
fourteen
years
a
Slave
for
that
of
Rachel
,
what
trouble
can
seem
great
unto
us
to
enjoy
God
,
in
comparison
of
whose
beauty
all
which
the
World
affords
is
but
deformity
?
Absolon
and
Adonis
were
most
beautiful
,
and
with
their
very
sight
drew
love
and
admiration
from
their
beholders
.
But
it
looking
upon
Absolon
,
another
ten
times
more
lovely
should
appear
,
we
should
quickly
leave
to
gaze
upon
Absolon
,
and
fix
our
eyes
upon
the
other
:
and
if
a
third
should
come
a
hundred
times
more
graceful
than
the
second
,
we
should
serve
the
second
in
the
same
manner
,
and
our
eyes
and
delight
would
still
follow
him
,
who
was
the
most
agreeable
.
God
being
then
infinitely
more
beautiful
than
we
can
either
see
or
think
,
and
although
he
should
create
some
other
Creature
ten
hundred
thousand
times
more
beautiful
than
these
we
know
,
yet
that
,
and
one
,
another
million
of
times
exceeding
it
,
would
both
fall
infinitely
short
of
God
himself
,
especially
that
beauty
not
being
alone
,
but
accompanied
with
perfections
without
limit
,
with
an
infinite
wisdom
,
omnipotence
,
holiness
,
liberality
,
bounty
,
and
all
that
can
be
imagined
good
,
beautiful
,
and
perfect
,
which
must
necessarily
force
the
hearts
of
those
who
see
him
(
although
before
his
enemies
)
to
love
and
adore
him
.
Which
is
an
other
proof
of
the
joy
which
springs
from
the
beatifical
vision
,
in
regard
it
works
so
powerfully
upon
the
will
of
him
that
enjoyes
it
,
that
it
compels
it
by
an
absolute
necessity
to
a
most
intense
love
,
although
it
had
before
detested
it
;
because
the
joy
must
equalize
the
love
which
it
caused
.
It
there
were
in
the
World
a
Man
as
wise
as
an
Angel
,
we
should
all
desire
to
see
him
,
as
the
Queen
of
Saba
did
Salmon
;
but
if
to
this
wisdom
were
joyned
the
strength
of
Hercules
or
Sampson
,
the
victories
of
Machabeus
or
Alexander
,
the
affability
and
curtesie
of
David
,
the
friedliness
of
Jonathan
,
the
liberality
of
the
Emperour
Titus
,
and
to
all
this
the
beauty
and
comeliness
of
Absolon
,
who
would
not
love
and
desire
to
live
and
converse
with
this
admirable
person
?
Why
then
do
we
not
love
and
desire
the
sight
of
God
,
in
whom
all
those
perfections
and
graces
infinitely
above
these
are
united
:
which
also
we
our selves
,
if
we
serve
him
,
are
to
enjoy
as
if
they
were
our
own
?
O
how
great
and
delightful
a
Theater
shall
it
be
to
see
God
,
as
he
is
,
with
all
his
infinite
perfections
,
and
the
perfections
of
all
Creatures
,
which
are
eminently
contained
in
the
Deity
!
How
admirable
were
that
spectacle
,
where
were
represented
all
that
are
or
have
been
pleasant
or
admirable
in
the
World
!
If
one
were
placed
where
he
might
behold
the
seaven
Wonders
of
the
World
,
the
sumptuous
Banquets
made
by
Assuerus
and
other
Persian
Kings
,
the
rare
Shews
and
Feasts
exhibited
by
the
Romans
,
the
pleasant
Trees
and
savoury
Fruits
of
Paradise
,
the
Wealth
of
Craesus
,
David
,
and
the
Assyrian
and
Roman
Monarchs
,
and
all
those
joyntly
together
,
who
would
not
be
transported
with
joy
and
wonder
at
so
admirable
a
sight
?
but
more
happy
were
he
,
upon
whom
all
these
were
bestowed
,
together
with
the
assurance
of
a
thousand
years
of
life
,
wherein
to
enjoy
them
.
Yet
all
this
were
nothing
in
respect
of
the
eternal
sight
of
God
,
in
whom
those
and
all
the
perfections
,
that
either
are
or
have
been
,
or
possibly
can
be
,
are
contained
.
What
ever
else
is
great
and
delightful
in
the
World
,
together
with
all
the
pleasures
and
perfections
,
that
all
the
men
in
the
World
have
obtained
,
or
shall
obtain
to
the
World's
end
,
all
the
wisdom
of
Salomon
,
all
the
sciences
of
Plato
and
Aristotle
,
all
the
strength
of
Aristomenes
and
Milo
,
all
the
beauty
of
Paris
and
Adonis
,
if
they
should
give
all
these
things
to
one
person
,
it
would
have
no
comparison
,
and
would
seem
to
be
a
loathsome
thing
,
being
compared
onely
to
the
delight
,
which
will
be
enjoyed
in
seeing
God
for
all
eternity
;
because
in
him
onely
will
be
seen
a
Theater
of
Bliss
and
Greatness
,
wherein
are
comprised
as
in
one
the
greatness
of
all
creatures
.
In
him
will
be
found
all
the
richness
of
Gold
,
the
delightfulness
of
the
Meadows
,
the
brightness
of
the
Sun
,
the
sweet
taste
of
Honey
,
the
pleasantness
of
Musick
,
the
beauty
of
the
Heavens
,
the
comfortable
smell
of
Amber
,
the
contentfulness
of
all
the
senses
,
and
all
that
can
be
either
admired
or
enjoyed
.
To
this
may
be
added
,
that
this
inestimable
joy
of
the
vision
of
God
is
to
be
multiplied
into
innumerable
other
joyes
;
into
as
many
,
as
there
are
blessed
Spirits
and
Souls
which
shall
enjoy
the
sight
of
God
,
in
regard
every
one
is
to
have
a
particular
contentment
of
the
bliss
of
every
one
.
And
because
the
blessed
Spirits
and
Souls
are
innumerable
,
the
joyes
likewise
of
every
one
shall
be
innumerable
.
With
how
great
a
joy
shall
the
Just
br
replenished
,
to
accomplish
whose
blessedness
,
the
joy
of
each
other
Saint
shall
concur
?
for
as
every
Saint
shall
love
another
equally
as
himself
,
so
he
shall
receive
equal
joy
from
his
happiness
to
that
of
his
own
.
And
if
he
shall
rejoyce
in
the
happiness
of
those
,
whom
he
loves
equally
unto
himself
,
how
much
shall
he
rejoyce
in
the
happiness
of
God
,
whom
he
loves
better
than
himself
?
Finally
the
blessed
Soul
shall
be
surrounded
with
a
Sea
of
joys
,
which
shall
fill
all
his
powers
and
senses
with
pleasure
and
delight
,
no
otherwise
than
if
a
Sponge
,
that
had
as
many
senses
of
pleasures
as
it
hath
pores
and
eyes
,
were
steeped
in
a
Sea
of
milk
and
honey
,
sucking
in
that
sweetness
with
a
thousand
mouths
.
God
is
unto
the
Blessed
a
Sea
of
sweetness
,
an
Ocean
of
unspeakable
joyes
.
Let
us
therefore
rejoyce
who
are
Christians
,
unto
whom
so
great
blessings
are
promised
:
let
us
rejoyce
that
Heaven
was
made
for
us
,
and
let
this
hope
banish
all
sadness
from
our
hearts
.
The
Prophet
Elias
,
when
he
had
tasted
but
one
little
drop
of
that
Celestial
sweetness
,
presently
lockt
up
the
windows
of
his
senses
,
covering
his
eyes
,
ears
,
and
face
with
his
mantle
.
And
the
Abbot
Sylvanus
,
when
he
had
finished
his
prayers
,
shut
his
eyes
,
the
things
of
the
Earth
seeming
unto
him
unworthy
to
be
looked
upon
after
the
contemplation
of
the
heavenly
,
in
the
hope
whereof
we
onely
are
to
rejoyce
.
CAP.
V.
How
happy
is
the
eternal
life
of
the
Just
.
BY
that
which
hath
been
said
may
sufficiently
appear
how
happy
and
blessed
is
the
life
of
the
Just
.
But
so
many
are
their
joys
,
and
so
abundant
that
eternal
happiness
,
that
we
are
forced
to
insist
further
upon
this
Subject
.
When
the
Hebrews
would
express
ablessed
person
,
they
did
not
call
him
blessed
in
the
singular
,
but
blessings
in
the
abstract
,
and
plural
;
and
so
in
the
first
Psalm
in
place
of
Beatus
,
the
Hebrews
say
Beatitudines
,
and
certainly
with
much
reason
:
since
the
Blessed
enjoy
as
many
blessings
as
they
have
powers
,
or
senses
:
Blessings
in
their
understanding
,
will
,
and
memory
;
blessings
in
their
sight
,
hearing
,
smell
,
taste
and
touch
.
Nay
,
their
blessings
exceed
the
number
of
their
senses
,
and
the
very
pores
of
their
bodies
;
so
as
that
life
is
truly
a
life
entire
,
total
,
and
most
perfect
,
wherein
all
,
that
is
man
,
lives
in
joy
and
happiness
.
The
Understanding
shall
live
there
with
a
clear
and
supreme
wisdom
,
the
Will
with
an
inflamed
love
,
the
Memory
with
an
eternal
representation
of
the
good
which
is
past
,
the
Senses
with
a
continual
delectation
in
their
objects
.
Finally
,
all
that
is
man
shall
live
in
a
perpetual
joy
,
comfort
,
and
blessedness
.
And
to
begin
with
the
life
and
joy
of
the
Understanding
,
the
Blessed
besides
that
supreme
and
clear
knowledge
of
the
Creatour
,
whereof
we
have
already
spoken
,
shall
know
the
Divine
mysteries
,
and
the
profound
sense
of
the
holy
Scriptures
;
they
,
shall
know
the
number
of
Saints
and
Angels
as
if
they
were
but
one
;
they
shall
know
the
secrets
of
the
Divine
providence
,
how
many
are
damned
,
and
for
what
;
they
shall
understand
the
frame
and
making
of
the
World
,
the
whole
artifice
of
Nature
,
the
motions
of
the
Stars
and
Planets
,
the
proprieties
of
Plants
,
Stones
,
Birds
,
and
Beasts
,
and
shall
not
onely
know
all
things
created
,
but
many
of
those
things
which
God
might
have
created
;
all
which
they
shall
not
onely
know
joyntly
and
in
mass
,
but
clearly
and
distinctly
without
confusion
.
This
shall
be
the
life
of
the
Understanding
,
which
shall
feast
it self
with
so
high
and
certain
truths
.
The
knowledge
of
the
greatest
Wisemen
and
Philosophers
of
the
World
even
in
things
natural
is
full
of
ignorance
,
deceit
and
apparence
,
because
they
know
not
the
substance
of
things
but
through
the
shell
and
bark
of
accidents
,
so
as
the
most
rude
and
simple
Peasant
arriving
at
the
height
of
glory
shall
be
replenished
with
a
knowledge
,
in
respect
of
which
the
wisdom
of
Salomon
and
Aristotle
were
but
ignorance
and
barbarism
.
Ludovicus
Blosius
reports
that
a
certain
simple
and
silly
Maid
appeared
after
death
unto
St.
Gertrude
,
and
began
to
instruct
her
in
many
high
and
sublime
matters
.
The
Saint
admiring
such
great
and
profound
knowledge
in
so
ignorant
a
person
,
asked
her
from
whence
she
had
it
:
to
whom
the
Virgin
answered
;
Since
I
came
to
see
God
I
know
all
things
.
Wherefore
St.
Cregory
said
well
,
It
is
not
to
be
believed
that
the
Saints
,
who
behold
within
themselves
the
light
of
God
,
are
ignorant
of
any
thing
without
them
.
What
a
content
were
it
to
behold
all
the
Wisemen
of
the
World
,
and
the
principal
Inventers
and
Masters
of
Sciences
and
Faculties
met
together
in
one
Room
,
Adam
;
Abraham
,
Mayses
,
Salomon
,
Isay
,
Zoroastes
,
Plato
,
Socrates
,
Aristotle
,
Pythagoras
,
H●mer
,
Trismegistus
,
Solon
,
Lycurgus
,
Hipocrates
,
Euclides
,
Archimedes
,
Theophrastus
,
Dioscorides
,
and
all
the
Doctors
of
the
Church
?
How
venerable
were
this
Juncto
,
how
admirable
this
Assembly
,
and
what
journies
would
men
make
to
behold
them
?
If
then
to
see
such
imperfect
scraps
of
knowledge
,
divided
amongst
so
many
men
,
would
cause
so
great
admiration
,
what
shall
be
the
joy
of
the
Blessed
:
when
each
particular
person
shall
see
his
own
understanding
furnished
with
that
true
and
perfect
wisdom
;
whereof
all
theirs
is
but
a
shadow
?
Who
can
express
the
joy
they
shall
receive
by
the
knowledge
of
so
many
truths
?
What
contentment
would
it
be
to
one
,
if
at
once
they
should
shew
unto
him
what
ever
there
is
,
and
what
is
done
in
the
whole
Earth
:
the
fair
Buildings
so
sumptuous
,
all
the
Fruit-trees
of
so
great
diversity
,
all
living
Creatures
of
so
great
variety
,
all
the
Birds
so
curiously
painted
,
the
Fishes
so
monstrous
,
the
Mettals
so
rich
,
all
People
and
Nations
farthest
remote
?
certainly
it
would
be
a
sight
of
wonderful
satisfaction
.
But
what
will
it
be
to
see
all
this
,
whatever
there
is
in
the
Earth
,
together
with
all
that
there
is
in
Heaven
and
above
Heaven
?
Some
Philosophers
in
the
discovery
of
a
natural
truth
,
or
the
invention
of
some
rare
curiosity
have
been
transported
with
a
greater
joy
and
content
than
their
senses
were
capable
of
.
For
this
Aristotle
spent
so
many
sleepless
nights
;
for
this
Pythagoras
travelled
into
so
many
strange
Nations
;
for
this
Crates
deprived
himself
of
all
his
wealth
;
and
Archimedes
,
as
Vitruvius
writes
,
never
removed
his
thoughts
night
nor
day
from
the
inquisition
of
some
Mathematical
demonstration
.
Such
content
he
took
in
finding
out
some
truth
,
that
,
when
he
eat
,
his
mind
was
busie
in
making
lines
and
angles
.
If
he
bathed
and
annointed
himself
,
as
was
the
custome
of
those
times
,
his
two
fingers
served
him
in
the
room
of
a
compass
to
make
circles
in
the
oyl
,
which
was
upon
his
skin
.
He
spent
many
dayes
in
finding
out
by
his
Mathematical
rules
how
much
gold
would
serve
to
gild
a
crown
of
silver
,
that
the
Goldsmith
might
not
deceive
him
:
and
having
found
it
,
as
he
was
bathing
in
a
Vessel
of
brass
,
not
able
to
contain
his
joy
,
he
fetcht
divers
skips
,
and
cried
out
,
I
have
found
it
,
I
have
found
it
.
If
then
the
finding
out
of
so
mean
a
truth
could
so
transport
this
great
Artist
,
what
joy
shall
the
Saints
receive
,
when
the
Creatour
shall
discover
unto
them
those
high
secrets
,
and
above
all
that
sublime
mysterie
of
the
Trinity
of
persons
in
the
unity
of
essence
?
This
with
the
rest
of
those
Divine
knowledges
,
wherewith
the
most
simple
of
the
Just
shall
be
endued
,
shall
satiate
their
Souls
with
unspeakable
joyes
.
O
ye
wise
of
the
World
,
and
ignorant
before
God
,
why
do
you
weary
your selves
in
vain
curiosities
,
busie
to
understand
,
and
forgetful
to
love
,
intent
to
know
,
and
slow
to
work
?
Drye
and
barren
speculation
is
not
the
way
to
knowledge
,
but
devout
affection
,
ardent
love
,
mortification
of
the
senses
,
and
holy
works
in
the
service
of
God
.
Labour
therefore
and
deserve
,
and
you
shall
receive
more
knowledge
in
one
instant
,
than
the
wise
of
the
world
have
obtained
with
all
their
watchings
,
travails
and
experiences
.
Aristotle
,
for
the
great
love
he
bore
to
knowledge
,
held
that
the
chief
felicity
of
man
consisted
in
contemplation
.
If
he
found
so
great
joy
in
natural
speculations
,
what
shall
we
find
in
divine
,
and
the
clear
vision
of
God
?
There
shall
the
Memory
also
live
,
representing
unto
us
the
Divine
benefits
,
and
rendring
eternal
thanks
unto
the
Author
of
all
;
the
Soul
rejoycing
in
its
own
happiness
to
have
received
so
great
mercies
for
so
small
merits
,
and
remembring
the
dangers
,
from
which
it
hath
been
freed
by
Divine
favour
,
it
shall
sing
the
verse
in
the
Psalm
,
The
snare
is
broken
and
we
are
delivered
.
The
remembrance
likewise
(
as
St.
Thomas
teaches
)
of
the
acts
of
vertue
and
good
works
,
by
which
Heaven
was
gained
,
shall
be
a
particular
joy
unto
the
Blessed
,
both
in
respect
they
were
a
means
of
our
happiness
,
as
also
of
pleasing
so
gracious
and
good
a
Lord
.
This
joy
,
which
results
from
the
memory
of
things
past
,
is
so
great
,
as
Epicurus
,
prescribing
a
way
to
be
ever
joyful
and
pleasant
,
advises
us
to
preserve
in
memory
,
and
to
think
often
of
contents
past
.
But
in
Heaven
we
shall
not
onely
joy
in
the
memory
of
those
things
,
wherein
we
have
pleased
God
in
complying
with
his
holy
will
,
and
in
ordering
and
disposing
our
life
in
his
service
,
but
in
the
troubles
also
and
dangers
we
have
past
.
The
memory
of
a
good
lost
without
remedy
causes
great
regret
and
torment
,
and
to
the
contrary
,
the
memory
of
some
great
evil
avoided
and
danger
escaped
is
most
sweet
and
delectable
.
The
Wise-man
said
the
memory
of
death
was
bitter
,
as
indeed
it
is
to
those
,
who
are
to
die
,
but
unto
the
Saints
,
who
have
already
past
it
,
and
are
secure
in
Heaven
,
nothing
can
be
more
pleasant
:
who
now
to
their
unspeakable
joy
know
themselves
to
be
free
from
death
,
infirmity
,
and
danger
.
There
also
shall
live
the
Will
in
that
true
and
vital
life
,
rejoycing
to
see
all
its
desires
accomplished
with
the
abundance
and
sweet
satiety
of
so
many
felicities
;
being
necessitated
to
love
so
admirable
a
beauty
as
the
Soul
enjoyes
and
possesses
in
God
Almighty
.
Love
makes
all
things
sweet
,
and
as
it
is
a
torment
to
be
separated
from
what
one
loves
,
so
it
is
a
great
joy
and
felicity
to
remain
with
the
beloved
;
And
therefore
the
Blessed
loving
God
more
than
themselves
,
how
unspeakable
a
comfort
must
it
be
to
enjoy
God
,
and
the
society
of
those
,
whom
they
so
much
affect
?
The
love
of
the
Mother
makes
her
delight
more
in
the
sight
of
her
own
Son
,
though
foul
and
of
worse
conditions
,
than
in
that
of
her
neighbours
.
The
love
then
of
Saints
one
towards
another
,
being
greater
than
that
of
Mothers
to
their
Children
,
and
every
one
of
them
being
so
perfect
and
worthy
to
be
beloved
,
and
every
one
enjoying
the
sight
of
the
same
God
,
how
comfortable
must
be
their
conversation
?
Every
one
shall
there
rejoyce
as
much
in
the
felicity
of
another
,
as
in
his
own
ineffable
joy
,
and
shall
possess
as
many
joyes
,
as
he
shall
find
companions
.
There
are
all
things
,
which
are
either
requisite
or
delightful
,
all
riches
,
ease
,
and
comfort
.
Where
God
is
,
nothing
is
wanting
.
All
there
know
God
without
errour
,
behold
him
without
end
,
praise
him
without
weariness
,
love
him
without
tediousness
,
and
in
this
love
repose
full
of
God
.
Besides
all
this
the
Security
,
which
the
will
shall
have
in
the
eternal
possession
of
this
felicity
,
is
an
unspeakable
joy
.
The
fear
that
the
good
things
,
which
we
enjoy
,
are
to
end
,
or
at
least
may
end
,
mingles
wormwood
with
our
joyes
;
and
pleasures
do
not
relish
,
where
there
is
danger
.
But
this
Celestial
happiness
being
eternal
,
neither
shall
nor
can
end
,
diminish
,
or
be
endangered
,
but
with
this
security
adds
a
new
joy
unto
those
others
of
the
Saints
.
§.
2.
Besides
the
Powers
of
the
Soul
,
the
Senses
also
shall
live
nourished
with
the
food
of
most
proportionable
and
delightful
objects
.
The
eyes
shall
ever
be
recreated
with
the
sight
of
the
most
glorious
and
beautiful
Bodies
of
the
Saints
.
One
Sun
suffices
to
chear
up
the
whole
World
.
What
joy
then
shall
one
of
the
Blessed
conceive
in
beholding
as
many
Suns
as
there
are
Saints
,
and
in
seeing
himself
one
of
them
,
when
his
hands
,
feet
,
and
the
rest
of
his
members
shall
all
forth
beams
clearer
than
the
Sun
at
midday
?
how
shall
he
be
transported
in
beholding
the
Body
of
the
holy
Virgin
our
most
blessed
Lady
,
more
beautiful
and
resplendent
than
the
light
of
all
the
Saints
together
?
When
Saint
Dionysius
Arcopagita
beheld
her
in
a
mortal
Body
,
she
seemed
unto
him
as
if
she
had
been
in
glory
.
With
what
joy
then
and
gladness
shall
we
look
upon
her
in
Heaven
clad
with
immortality
?
The
ears
shall
be
fill'd
with
most
harmonious
songs
and
musick
,
as
may
be
gathered
from
many
places
of
the
Apocalyps
;
and
if
the
Harp
of
David
delighted
Saul
so
much
as
it
asswaged
the
fury
of
his
passions
,
cast
forth
the
Devils
,
and
treed
him
of
that
melancholy
,
whereof
the
wicked
spirit
made
use
:
and
that
the
Lyre
of
Orpheus
wrought
such
wonders
both
with
men
and
beasts
,
what
shall
the
harmony
of
Heaven
do
?
The
devout
Virgin
Donna
Sancha
Carillo
being
sick
and
ready
to
die
with
excessive
pain
,
Nichalas
Tolentine
,
that
for
fix
moneths
before
his
death
he
heard
every
night
a
little
before
Mattins
most
melodious
musick
of
Angels
,
in
which
he
had
a
taste
of
that
sweetness
which
God
had
prepared
for
him
in
his
glory
;
and
such
joy
and
comfort
he
received
by
hearing
it
,
that
he
was
wholly
transported
,
desiring
nothing
more
than
to
be
freed
from
his
Body
to
enjoy
it
.
The
same
desired
St.
Austin
,
when
he
said
,
Happy
were
I
,
and
for
ever
happy
,
if
after
death
I
might
deserve
to
hear
the
melody
of
those
songs
,
which
the
Citizens
of
that
Celestial
habitation
,
and
the
squadrons
of
those
blessed
spirits
sing
in
praise
of
the
eternal
King
.
This
is
that
sweet
musick
,
which
St.
John
heard
in
the
Apocalyps
,
when
the
Inhabitants
of
Heaven
sang
:
Let
all
the
world
bless
thee
,
O
Lord
;
To
thee
be
given
all
honour
,
and
dominion
for
a
world
of
worlds
.
Amen
.
The
smell
shall
be
feasted
with
the
odour
,
which
issues
from
those
beautiful
Bodies
,
more
sweet
than
Musk
or
Amber
,
and
from
the
whole
Heaven
more
fragrant
than
Jesemins
or
Roses
.
The
taste
also
in
that
blessed
Country
shall
not
want
the
delight
of
its
proper
object
.
For
although
the
Saints
shall
not
there
feed
,
which
were
to
necessitate
that
happy
state
unto
something
besides
it self
,
yet
the
tongue
and
pallat
shall
be
satiated
with
most
pleasant
and
savoury
relishes
;
so
as
with
great
decency
and
cleanliness
they
shall
have
the
delight
of
meat
without
the
trouble
of
eating
,
by
reason
of
the
great
delicacy
of
this
Celestial
taste
.
The
glory
of
the
Saints
is
often
signified
in
holy
Scripture
,
under
the
names
of
a
Supper
,
Banquet
,
Manna
.
Laurentius
Justinianus
affirms
that
an
admirable
sweetness
of
all
that
can
be
delightful
to
the
taste
shall
satisfie
the
pallat
with
a
most
agreeable
satiety
.
If
Esau
sold
his
Birthright
for
a
dish
of
Lentil
pottage
,
well
may
we
mortifie
our
taste
here
upon
earth
,
that
we
may
enjoy
that
perfect
and
incomparable
one
in
Heaven
.
The
touch
also
shall
there
receive
a
most
delightful
entertainment
.
All
they
tread
upon
shall
seem
unto
the
Just
to
be
flowers
,
and
the
whole
disposition
of
their
Bodies
shall
be
ordered
with
a
most
sweet
and
exquisite
temperature
.
For
as
the
greatest
penances
of
the
Saints
were
exercised
in
this
sense
by
the
afflictions
endured
in
their
Bodies
,
so
it
is
reason
that
this
sense
should
then
receive
a
particular
reward
.
And
as
the
torments
of
the
damned
in
hell
are
most
expressed
in
that
sense
,
so
the
Bodies
of
the
Blessed
in
Heaven
are
in
that
sense
to
receive
a
special
joy
and
refreshment
.
And
as
the
heat
of
that
infernal
fire
without
light
is
to
penetrate
even
to
the
entrals
of
those
miserable
persons
,
so
the
candor
and
brightness
of
the
celestial
light
is
to
penetrate
the
bodies
of
the
Blessed
,
and
fill
them
with
an
incomparable
delight
and
sweetness
.
All
then
,
what
we
are
to
do
,
is
to
live
in
that
true
and
perfect
life
,
all
is
to
be
joy
in
that
eternal
happiness
.
Therefore
,
as
St.
Anselme
sayes
,
John
Tambescensis
,
and
Nicholas
of
Nise
say
,
that
as
the
intellectual
knowledge
of
the
Divinity
of
Christ
is
the
joy
and
essential
reward
of
the
Soul
,
so
the
sensitive
knowledge
of
the
Humanity
of
Christ
is
the
chief
good
and
essential
joy
of
the
Senses
,
and
the
utmost
end
and
felicity
,
whereunto
they
can
aspire
.
This
it
seems
was
meant
by
our
Saviour
in
St.
John
,
when
speaking
unto
the
Father
he
said
;
This
is
life
eternal
,
that
is
,
essential
,
blessedness
(
as
Nicholas
de
Nise
interprets
it
)
that
they
know
thee
the
only
true
God
(
in
which
is
included
the
essential
glory
of
the
Soul
,
)
and
him
whom
thou
hast
sent
,
Jesus
Christ
,
in
which
is
noted
the
essential
blessedness
of
the
Senses
:
in
so
much
as
onely
in
the
Humanity
of
our
Saviour
the
appetite
of
the
Senses
shall
be
so
perfectly
satisfied
,
as
they
shall
have
no
more
to
desire
,
but
in
it
shall
receive
all
joy
,
pleasure
,
and
fulness
of
delight
;
for
the
eyes
,
shall
be
the
sight
of
him
who
is
above
all
beauty
:
for
the
ears
,
one
onely
word
of
his
shall
sound
more
sweetly
than
all
the
harmonious
musick
of
the
Celestial
spirits
:
for
the
smell
,
the
fragrancy
that
shall
issue
from
his
most
holy
Body
shall
exceed
the
perfume
of
spices
:
for
the
taste
and
touch
,
to
kiss
his
feet
and
sacred
wounds
shall
be
beyond
all
sweetness
.
It
is
much
also
to
be
noted
,
that
the
blessed
Souls
shall
be
crowned
with
some
particular
joyes
,
which
the
very
Angels
are
not
capable
of
.
For
first
it
is
they
onely
who
are
to
enjoy
the
Crowns
of
Doctors
,
Virgins
,
and
Martyrs
,
since
no
Angel
can
have
the
glory
to
have
shed
his
blood
and
died
for
Christ
:
neither
to
have
overcome
the
flesh
,
and
by
combats
and
wrastlings
subjected
it
unto
reason
.
Wherefore
Saint
Bernard
said
,
The
chastity
of
men
was
more
glorious
than
that
of
Angels
.
Secondly
,
men
shall
have
the
glory
of
their
bodies
and
joy
of
their
senses
,
which
the
Angels
cannot
:
For
as
they
want
the
enemy
of
the
Spirit
,
which
is
the
Flesh
,
so
they
must
want
the
glory
of
the
victory
.
Neither
shall
they
have
this
great
joy
of
mankind
in
being
redeemed
by
Christ
from
sin
,
and
as
many
damnations
into
hell
,
as
they
have
committed
mortal
sins
,
and
to
see
themselves
now
freed
and
secure
from
that
horrid
evil
,
and
so
many
enemies
of
the
Soul
,
which
they
never
had
:
which
must
needs
produce
a
most
unspeakable
joy
.
Cap.
VI.
The
excellency
and
perfection
of
the
Bodies
of
the
Saints
in
the
life
eternal
.
WE
will
not
forbear
also
to
consider
,
what
man
shall
be
when
he
is
eternal
,
when
being
raised
again
at
the
great
day
he
shall
enter
Soul
and
Body
into
Heaven
.
Let
us
run
over
,
if
you
please
,
all
those
kinds
of
goods
which
expect
us
in
that
Land
of
promise
.
When
God
promised
Abraham
the
Country
of
Palestine
,
he
commanded
him
to
look
upon
it
,
and
travel
and
compass
it
from
side
to
side
.
Lift
up
thine
eyes
,
saith
the
Lord
,
and
from
the
place
,
where
thou
standest
,
look
towards
the
North
,
and
towards
the
South
,
and
towards
the
East
,
and
towards
the
West
:
All
the
land
which
thou
seest
I
will
give
unto
thee
and
thy
seed
for
ever
.
And
immediately
after
,
Arise
and
walk
the
land
in
length
and
breadth
,
for
I
will
certainly
give
it
thee
.
We
may
take
these
words
as
spoken
unto
our selves
,
since
they
seem
to
promise
us
the
Kingdom
of
Heaven
;
for
no
man
shall
enter
into
that
which
he
docs
not
desire
:
and
no
man
can
desire
that
as
he
ought
to
do
,
which
he
has
not
walked
over
in
his
consideration
;
for
that
which
is
not
known
is
hardly
desired
.
And
therefore
we
ought
often
to
contemplate
the
greatness
of
this
Land
,
the
length
of
its
eternity
,
and
the
breadth
and
largeness
of
its
felicity
,
which
is
so
far
extended
,
that
it
fills
not
onely
the
Soul
,
but
the
Body
with
happiness
and
glory
:
that
glory
of
the
Soul
redounding
unto
the
Body
,
and
perfecting
it
with
those
four
most
excellent
gifts
,
and
replenishing
it
with
all
felicity
which
can
be
imagined
or
desired
.
If
Moses
,
seeing
an
Angel
in
a
corporal
figure
onely
upon
the
back
part
,
and
but
in
passage
,
received
so
great
a
glory
from
the
light
and
beauty
which
he
beheld
,
that
his
heart
not
being
able
to
contain
it
,
it
struck
forth
into
his
face
with
a
divine
brightness
,
what
joy
shall
the
blessed
Souls
receive
from
the
sight
of
God
himself
,
when
they
shall
behold
him
as
he
is
face
to
face
,
not
in
passage
or
a
moment
,
but
for
all
eternity
?
This
joy
by
reason
of
their
strict
union
their
Souls
shall
communicate
unto
their
happy
Bodies
,
Albertus
Magnus
.
For
although
it
be
said
in
the
Gospel
,
that
the
Just
shall
shine
as
the
Sun
,
yet
Isaias
the
Prophet
sayes
,
that
the
Sun
in
these
dayes
shall
shine
seaven
times
more
than
it
now
doth
.
This
light
,
being
the
most
beautiful
and
excellent
of
corporal
qualities
,
shall
cloath
the
Just
as
with
a
garment
of
most
exceeding
lustre
and
glory
.
What
Emperor
was
ever
clad
in
such
a
purple
?
what
humane
Majesty
ever
cast
forth
beams
of
such
splendour
?
John
Damascen
said
,
that
the
light
of
this
inferiour
World
was
the
honour
and
ornament
of
all
things
.
How
shall
then
the
immortal
light
of
that
eternal
glory
deck
and
adorn
the
Saints
?
for
it
shall
not
onely
make
them
shine
with
that
bright
candor
,
we
have
already
spoken
of
,
but
with
diversity
of
colours
shall
imbellish
some
particular
parts
more
than
others
.
In
the
Crowns
of
Virgins
it
shall
be
most
white
,
in
that
of
Martyrs
red
,
in
that
of
Doctors
of
some
particular
brightness
.
Neither
shall
those
marks
of
glory
be
only
in
their
heads
or
faces
,
but
in
the
rest
of
their
members
.
And
therefore
Cardinal
Bellarmine
sayes
,
John
Baptist
,
and
St.
Paul
shall
shine
with
a
most
incredible
beauty
,
having
their
necks
as
it
were
adorned
with
collars
of
gold
.
What
sight
more
glorious
than
to
behold
so
many
Saints
like
so
many
Suns
to
shine
with
so
incomparable
lustre
and
beauty
?
What
light
then
will
that
of
Heaven
be
,
proceeding
from
so
many
lights
,
or
,
to
speak
more
properly
,
from
so
many
Suns
?
By
how
much
the
number
of
Torches
is
greater
,
by
so
much
is
also
greater
the
light
they
produce
altogether
.
How
great
then
shall
the
clarity
or
that
holy
City
be
,
where
many
Suns
do
inhabit
?
And
if
by
the
sight
of
every
one
in
particular
their
joy
shall
be
more
augmented
,
by
the
sight
of
a
number
without
number
what
measure
can
that
joy
have
,
which
results
from
so
beautiful
a
spectacle
?
§
2.
As
all
the
bodies
of
Saints
are
to
be
wholly
filled
with
light
,
so
they
are
to
enjoy
the
priviledges
of
light
:
which
amongst
all
material
qualities
is
enobled
with
this
prerogative
,
that
it
hath
no
contrary
,
and
is
therefore
impassible
.
And
so
the
glorious
bodies
of
the
Saints
,
having
nothing
that
may
oppose
them
,
are
also
freed
from
sufferance
.
Besides
,
nothing
is
more
swift
than
light
;
and
therefore
those
bodies
,
who
have
the
greatest
share
of
light
,
are
also
the
most
swift
in
motion
;
whereupon
there
is
no
Element
so
nimble
and
active
as
fire
:
no
nature
so
swift
as
that
of
the
Sun
and
Stars
;
and
light
it self
is
so
quick
,
that
in
an
instant
it
illuminates
the
whole
Sphere
of
its
activity
.
In
like
manner
the
glorious
bodies
of
the
Saints
,
as
they
are
to
enjoy
more
light
,
so
they
are
to
move
with
more
speed
and
agility
than
the
very
Stars
themselves
.
The
light
is
also
so
subtle
and
pure
,
that
it
stops
not
in
its
passage
,
although
it
meets
with
some
bodies
solid
and
massie
.
The
whole
Sphere
and
body
of
the
Air
hinders
not
the.
Sun
from
enlightning
us
below
;
and
Chrystal
,
Diamonds
,
Glass
,
and
other
heavy
bodies
are
penetrated
by
light
.
But
far
greater
shall
be
the
subtility
and
purity
of
the
blessed
bodies
,
unto
whose
passage
nothing
how
gross
or
opake
soever
shall
be
an
obstacle
.
For
this
reason
the
Saints
in
holy
Scripture
are
often
called
by
the
name
of
Light
:
and
particularly
it
is
said
,
that
the
wayes
of
the
Just
are
like
a
shining
light
at
midday
.
For
as
the
light
,
because
impassible
,
makes
his
way
through
dirty
and
unclean
places
without
defiling
its
purity
,
passes
with
speed
and
penetrates
other
bodies
,
that
stand
in
its
way
:
So
the
Saints
endowed
with
the
light
,
which
they
receive
from
this
gift
of
Clarity
,
cannot
suffer
from
any
thing
,
having
an
agility
to
move
with
speed
from
place
to
place
,
and
a
subtlety
to
penetrate
wheresoever
they
please
.
The
goods
resulting
from
these
privileges
and
endowments
of
the
glorious
bodies
are
more
in
number
than
all
the
evills
of
this
mortal
life
.
The
onely
gift
of
impassibility
frees
us
from
all
those
miseries
,
which
our
bodies
now
suffer
:
the
cold
of
Winter
,
the
heat
of
Summer
,
infirmities
,
griefs
,
tears
,
and
the
necessity
of
eating
,
which
one
necessity
includes
infinite
others
.
Let
us
but
consider
what
cares
and
troubles
men
undergoe
onely
to
sustain
their
lives
.
The
Labourer
spends
his
dayes
in
plowing
,
sowing
,
and
reaping
:
The
Shepheard
suffers
cold
and
heat
in
watching
of
his
flock
:
The
Servant
in
obeying
anothers
will
and
command
:
The
Rich
man
in
cares
and
fears
in
preserving
what
he
possesses
.
What
dangers
are
past
in
all
estates
onely
to
be
sure
to
eat
?
from
all
which
the
gift
of
impassibility
exempts
the
Just
.
The
care
of
cloathing
troubles
us
also
little
less
than
that
of
feeding
:
and
that
of
preserving
our
health
much
more
.
For
as
our
necessities
are
doubly
encreased
by
sickness
,
so
are
our
cares
;
from
all
which
he
,
who
is
impassible
,
is
free
:
and
not
onely
from
the
griefs
and
pains
of
this
life
,
but
if
he
should
enter
into
hell
,
it
would
not
burn
one
hair
of
him
.
The
Prerogative
also
of
the
gift
of
agility
is
most
great
;
which
easily
appears
by
the
troubles
and
inconveniences
of
a
long
journey
,
which
(
howsoever
we
are
accommodated
)
is
not
performed
without
much
weariness
,
and
oftentimes
with
danger
both
of
health
and
life
.
A
King
though
he
pass
in
a
Coach
or
Litter
after
the
most
easie
and
commodious
way
of
travelling
,
must
pass
over
rocks
,
hills
,
and
rivers
,
and
spend
much
time
;
but
with
the
gift
of
agility
a
Saint
in
the
twinkling
of
an
eye
will
place
himself
where
he
pleases
,
and
pass
millions
of
leagues
with
as
much
ease
and
in
as
short
a
time
,
as
a
furlong
.
We
admire
the
Story
of
St.
Anthony
of
Padua
,
who
in
one
day
passed
from
Italy
into
Portugal
to
free
his
Father
condemned
wrongfully
to
death
;
and
at
that
of
St.
Ignatius
Patriarch
of
the
Society
of
Jesus
,
who
in
a
short
time
transported
himself
from
Rome
to
Colen
,
and
from
thence
to
Rome
without
being
missed
,
less
than
in
two
hours
space
.
If
to
the
mortal
bodies
of
his
Servants
God
communicates
such
gifts
,
what
shall
he
do
to
the
glorified
bodies
of
his
Saints
?
What
an
excellency
of
nature
were
it
to
be
able
in
one
day
to
visit
all
the
great
Kingdoms
of
the
Earth
,
and
see
what
passed
amongst
them
,
in
an
hour
to
goe
to
Rome
the
chief
City
of
the
World
:
from
thence
to
pass
to
Constantinople
the
head
of
the
Eastern
Empire
:
In
another
hour
to
the
Great
Cair
,
and
consider
there
the
immense
multitude
of
the
Inhabitants
:
In
another
hour
goe
to
Goa
the
Court
of
the
East-Indies
,
and
behold
the
Riches
thereof
:
in
another
to
Pequin
,
the
Seat
of
the
Kings
of
China
,
and
contemplate
the
vast
extent
of
that
prodigious
City
:
in
another
to
Meaco
the
Court
of
Japonia
:
in
another
to
Manila
the
head
City
of
the
Philippin
Islands
:
in
another
to
Ternate
in
the
Maluca's
:
in
another
to
Lima
in
Peru
:
in
another
to
Mexico
in
New
Spain
:
in
another
to
Lisboa
and
Madrid
,
in
another
to
London
and
Paris
,
the
principal
Seats
of
Christendom
,
marking
at
ease
what
passed
in
the
Courts
of
those
great
Monarchs
?
If
this
were
a
great
priviledge
,
what
shall
that
be
of
those
glorious
bodies
,
who
in
a
short
space
can
traverse
all
the
Heavens
,
visit
the
Earth
,
return
unto
the
Sun
,
and
Firmament
,
and
there
observe
what
is
above
the
Starrs
in
the
Empyrial
Heaven
?
St.
John
hear
him
in
Heaven
,
who
invoked
him
upon
Earth
?
with
what
speed
did
he
descend
to
assist
him
,
with-holding
and
drying
up
the
arm
of
the
wicked
Souldier
?
the
bodies
of
the
Saints
are
to
move
hereafter
with
no
less
speed
,
than
their
spirits
do
now
;
the
weight
of
their
bodies
shall
no
wayes
hinder
them
;
they
shall
therefore
in
the
same
manner
walk
or
stay
upon
Water
,
Air
,
Heavens
,
as
upon
Earth
.
It
was
miraculous
in
St.
Quirinus
Martyr
,
St.
Maurus
,
and
St.
Francis
of
Paula
,
that
they
walked
upon
waters
,
passed
rapid
rivers
and
seas
without
Vessels
;
but
the
glorious
bodies
shall
not
onely
be
able
to
traverse
the
seas
,
mount
into
the
air
,
but
enter
into
flames
secure
and
without
hurt
.
It
is
said
of
S.
Francis
of
Assisium
,
that
in
the
fervour
of
his
prayers
and
contemplations
he
was
seen
lifted
up
into
the
air
;
and
the
great
Servant
of
God
Father
Diego
Martines
,
of
the
Society
of
Jesus
,
was
lifted
up
in
prayer
above
the
highest
trees
and
Towers
,
and
hanging
in
the
air
persisted
in
his
devotion
.
If
God
vouchsafe
so
great
favours
to
his
servants
in
this
valley
of
tears
,
what
priviledges
will
he
deny
to
the
Citizens
of
Heaven
?
To
this
so
notable
gift
of
Agility
shall
be
annexed
that
of
Penetration
:
by
which
their
glorious
bodies
shall
have
their
way
free
and
pervious
through
all
places
;
no
impediment
shall
stop
their
motion
,
and
for
them
shall
be
no
prison
or
enclosure
.
They
shall
with
greater
ease
pass
through
the
middle
of
a
rock
,
than
an
arrow
through
the
air
.
It
shall
be
the
same
thing
for
them
to
mount
unto
the
Moon
,
where
they
shall
meet
no
solid
body
to
oppose
them
,
as
to
pierce
unto
the
center
through
rocks
,
mettals
,
and
the
gross
body
of
the
earth
.
We
wonder
to
hear
that
the
Zahories
see
those
things
,
which
are
hid
under
the
earth
.
Let
us
admire
that
which
is
certain
,
that
the
Saints
cannot
onely
see
,
but
enter
into
the
profundity
of
the
earth
,
and
tell
what
minerals
and
other
secrets
are
contained
in
its
entrails
.
Metaphrastes
writes
,
that
a
certain
Goth
,
a
Souldier
of
the
Garrison
of
Edessa
,
fell
passionately
in
love
with
a
Maid
of
the
same
City
,
and
sinding
no
other
way
to
enjoy
her
,
demanded
her
in
marriage
;
but
the
Mother
and
Kindred
gave
no
ear
to
the
treaty
,
trusting
little
to
a
Barbarian
and
a
Stranger
,
who
carrying
her
into
a
Country
far
distant
(
as
his
was
)
might
there
use
her
at
his
pleasure
.
The
Souldier
notwithstanding
persisting
still
in
his
suit
with
many
promises
of
good
entertainment
,
gained
at
last
the
consent
of
the
Maid
and
her
Friends
,
onely
the
Mother
would
not
be
satisfied
,
before
they
had
entred
all
together
into
the
Temple
of
the
holy
Martyrs
St.
Samona
,
Curia
,
and
Abiba
,
and
that
there
the
Souldier
had
renewed
his
promises
by
solemn
oath
,
and
called
the
holy
Martyrs
as
witnesses
;
which
done
,
the
Maid
was
delivered
unto
him
;
whom
he
not
much
after
carried
into
his
own
Country
,
where
he
was
formerly
married
,
and
had
his
Wife
yet
living
.
There
better
to
conceal
his
wickedness
he
fell
into
a
greater
,
and
like
a
wild
beast
without
pity
enclosed
the
poor
woman
alive
in
a
Sepulcher
,
and
there
left
her
.
She
thus
betrayed
,
had
recourse
unto
the
Saints
,
whom
she
with
tears
invoked
as
witnesses
of
the
Souldiers
treachery
and
breach
of
faith
.
At
the
instant
the
holy
Martyrs
appeared
in
a
glorious
equipage
,
and
casting
her
into
a
gentle
sleep
,
conveyed
her
(
the
Sepulcher
still
remaining
lockt
)
without
hurt
into
her
own
Country
,
where
they
left
her
.
The
Barbarian
ignorant
of
what
had
happened
,
and
perswading
himself
she
was
long
since
dead
,
returned
a
second
time
to
Edessa
,
where
convinced
of
the
crime
he
satisfied
it
with
his
life
.
If
the
Saints
then
have
power
to
make
the
persons
of
others
pass
through
distinct
bodies
,
much
more
are
they
able
to
make
their
own
to
penetrate
them
without
impediment
.
Finally
the
Servants
of
Christ
shall
be
there
so
replenished
with
all
goods
both
of
soul
and
body
,
that
there
shall
be
nothing
more
for
them
to
desire
.
And
every
one
,
even
during
this
life
,
hoping
for
those
eternal
goods
,
may
say
with
St.
Austin
,
What
wouldest
thou
my
Body
?
what
is
't
thou
defirest
my
Soul
?
There
ye
shall
find
all
which
you
desire
.
If
you
are
pleased
with
beauty
:
there
the
Just
shine
as
the
Sun
;
and
if
with
any
pure
delight
:
there
not
one
,
but
a
whole
sea
of
pleasure
,
which
God
keeps
in
store
for
the
Blessed
,
shall
quench
your
thirst
.
Let
men
then
raise
their
desires
unto
that
place
,
where
only
they
can
be
accomplished
.
Let
them
not
gape
after
things
of
the
earth
,
which
cannot
satisfie
them
,
but
let
them
look
after
those
in
Heaven
,
which
are
onely
great
,
onely
eternal
,
and
can
onely
fill
the
capacity
of
mans
heart
.
CAP.
VII
.
How
we
are
to
seek
after
Heaven
,
and
to
preferre
it
before
all
the
goods
of
the
Earth
.
LEt
a
Christian
compare
the
miseries
of
this
life
with
the
felicities
of
the
other
:
the
weakness
of
our
nature
in
this
mortal
estate
with
the
vigour
and
priviledges
of
that
immortal
which
expects
us
:
and
let
him
excite
and
stir
up
himself
to
gain
a
glory
eternal
by
troubles
short
and
temporary
.
Neither
do
the
evils
,
or
goods
temporal
bear
any
comparison
with
the
eternal
;
since
,
as
the
Apostle
sayes
,
That
which
is
momentary
and
light
does
cause
an
eternal
weight
of
glory
.
In
the
beginning
of
the
Civil
Warres
with
the
Senate
of
Rome
carried
on
against
Caius
and
Fulvius
Gracchus
,
Caius
Gracchus
,
should
receive
for
reward
its
weight
in
gold
.
All
esteemed
this
a
recompence
highly
to
be
valued
,
that
one
should
receive
equal
weight
of
that
precious
mettal
to
the
weight
of
dead
flesh
.
But
God's
promises
far
exceed
this
.
For
a
labour
or
trouble
as
light
as
a
feather
he
gives
eternal
weight
of
glory
.
The
Apostle
sayes
not
,
that
God
Almighty
doth
give
onely
a
great
weight
for
light
merits
,
out
also
adds
over
and
above
,
that
it
shall
be
eternal
.
It
were
a
great
happiness
,
if
according
to
our
penances
or
voluntary
labours
we
should
receive
onely
equal
proportion
of
bliss
,
yet
so
as
it
were
eternal
;
because
how
little
soever
it
were
,
it
were
to
be
purchased
at
a
very
cheap
rate
,
though
it
were
in
substance
but
so
much
for
so
much
,
so
that
the
difference
were
onely
such
in
the
duration
thereof
:
as
if
for
the
toyl
of
one
dayes
labour
were
given
a
whole
year
of
rest
.
But
Almighty
God
giving
much
for
a
little
,
for
that
which
is
light
massie
and
heavy
,
for
a
thing
momentary
an
eternal
reward
,
what
greater
encrease
or
advantage
can
we
possibly
receive
?
Se●imuleyus
will
be
a
great
confusion
unto
us
,
who
hearing
the
foresaid
Proclamation
of
the
Roman
Consul
,
stuck
not
at
any
toil
or
danger
,
until
he
had
cut
off
the
head
of
Gracchus
,
greedy
of
the
equal
weight
thereof
in
gold
.
Let
us
have
the
like
courage
the
Souldier
had
to
take
away
the
temporal
life
of
a
Man
,
to
the
end
we
may
not
bereave
our selves
of
an
eternal
life
.
And
since
the
purchase
of
Heaven
is
so
cheap
,
let
us
procure
to
augment
the
gain
,
and
let
's
not
have
less
desire
of
goods
eternal
,
than
Setimuleyus
had
for
temporals
:
who
desirous
of
a
great
reward
filled
with
melted
lead
all
the
hollow
places
of
the
head
,
which
he
had
cut
off
.
Let
us
fill
our
momentary
and
light
works
with
great
affection
and
love
.
Let
us
increase
our
desires
,
and
in
any
work
how
little
soever
accompany
the
same
with
a
great
will
,
with
a
vehement
desire
to
hoard
up
eternal
treasures
for
temporal
pains
.
What
an
advantagious
exchange
will
it
be
to
buy
Heaven
for
a
draught
of
water
,
for
that
which
is
but
vile
,
and
lasts
but
a
moment
that
which
is
of
inestimable
price
,
and
is
to
last
for
all
eternity
?
What
sort
of
bargain
would
it
be
,
if
one
could
buy
a
Kingdom
for
a
straw
?
yet
so
it
is
.
For
that
which
is
no
more
worth
than
a
Straw
we
may
purchase
the
Kingdom
of
Heaven
.
Certainly
all
the
felicity
,
riches
,
and
earthly
delights
are
no
more
than
a
straw
compared
with
the
glory
of
Heaven
.
How
fond
and
foolish
would
he
be
,
who
having
a
Basket
full
of
chips
,
would
not
give
one
of
them
for
an
hundred
weight
of
gold
?
This
is
the
sottishness
of
men
,
that
for
earthly
goods
they
will
not
receive
those
of
Heaven
.
Who
is
there
,
that
having
offered
him
a
precious
stone
for
some
small
sand
,
should
not
have
so
much
wit
,
as
to
give
a
thing
so
base
and
abject
for
a
thing
so
noble
and
precious
?
Who
being
offered
a
rich
treasure
for
an
handful
of
cinders
,
would
not
admit
of
so
gainful
an
exchange
?
What
hunger-starved
man
being
invited
to
a
full
Table
of
dainty
dishes
upon
condition
he
should
not
eat
an
apple
paring
,
would
reject
the
invitation
?
Heaven
is
offered
us
for
things
little
and
of
small
estimation
.
Why
do
not
we
accept
the
offer
?
Christ
our
Saviour
called
the
Kingdom
of
Heaven
a
precious
Margarite
and
a
hidden
Treasure
:
for
which
we
ought
to
forsake
all
the
goods
of
the
earth
:
by
reason
they
are
all
but
dust
and
misery
in
respect
of
a
treasure
of
Pearls
and
Diamonds
,
St.
Josaph
at
did
very
much
in
leaving
an
earthly
Kingdom
for
a
greater
assurance
of
that
of
Heaven
.
He
did
very
much
according
to
our
deceitful
apprehension
and
false
estimation
of
things
.
But
if
it
be
well
considered
,
he
did
very
little
,
much
less
,
than
if
he
had
given
one
Basketful
of
Earth
for
another
of
Gold
,
a
Sack
full
of
Small-coal
for
a
great
Treasure
,
and
a
Nut-shell
for
a
great
Banquet
.
Whatever
is
in
the
Earth
may
well
be
given
for
the
least
crum
of
Heaven
;
because
all
the
greatnesses
of
this
World
are
but
crums
,
nut-shells
,
and
trash
compared
with
the
least
particle
of
heavenly
bliss
.
All
the
felicity
upon
Earth
hath
no
substance
nor
weight
,
if
compared
with
the
weight
of
eternal
glory
,
which
is
prepared
for
us
.
This
David
did
,
and
convinced
by
the
greatness
of
heavenly
glory
,
said
unto
our
Lord
:
I
did
eneline
my
heart
to
doe
thy
justifications
.
The
heart
of
man
is
like
a
just
ballance
,
that
inclines
that
way
,
where
is
the
greatest
weight
.
And
as
in
the
heart
of
David
the
temporal
weighed
little
,
and
the
eternal
much
,
so
inclined
by
the
eternal
weight
of
glory
which
attends
us
,
and
moved
by
the
hope
of
so
great
a
reward
,
the
fulfilling
of
the
Law
of
God
prevailed
more
with
him
,
than
his
own
appetite
and
inclination
.
§.
2.
If
we
shall
consider
the
labours
,
for
which
eternal
glory
is
promised
us
as
a
hire
and
reward
,
the
Apostle
spake
with
great
reason
,
that
all
,
which
we
can
suffer
in
the
time
of
this
life
,
is
no
wayes
worthy
of
that
glory
to
come
,
which
is
to
be
manifested
in
us
.
To
St.
Austin
all
the
torments
of
Hell
seemed
not
much
for
the
gaining
of
Celestial
glory
but
for
some
short
time
.
And
if
we
consider
the
greatness
of
that
joy
,
all
the
penances
of
St.
Simon
Stylites
,
the
fasts
of
St.
Romualdus
,
the
poverty
and
nakedness
of
St.
Francis
,
and
the
scorns
and
affronts
put
upon
St.
Ignatius
,
are
no
more
than
the
taking
up
of
a
straw
for
the
gaining
of
an
earthly
Empire
.
All
Stories
are
full
for
how
small
matters
upon
earth
men
have
exposed
themselves
to
great
and
almost
certain
dangers
.
Because
David
caused
it
to
be
published
in
his
Army
,
that
he
that
should
first
set
upon
the
Jebuseans
,
who
were
the
hardiest
of
all
his
Enemies
,
should
be
made
General
,
Joab
doubted
not
to
expose
his
life
to
manifest
danger
,
breaking
through
the
Pikes
and
Launces
to
obtain
that
honour
at
the
price
of
his
own
blood
.
Because
King
Saul
published
in
the
Army
,
that
he
would
give
his
Daughter
in
Matrimony
to
him
,
that
should
overcome
the
Giant
Golias
,
there
being
none
found
that
durst
attempt
it
,
David
slighted
all
danger
in
hopes
of
obtaining
such
a
recompense
.
What
have
not
men
attempted
to
gain
a
terrestrial
reward
?
Nothing
hath
seemed
much
unto
them
.
For
the
gaining
then
of
Heaven
all
things
ought
to
seem
little
unto
a
Christian
.
Seneca
wondered
at
what
Souldiers
did
and
suffered
for
so
short
and
transitory
Kingdoms
as
are
those
of
the
Earth
,
and
that
not
for
themselves
,
but
for
another
.
Much
more
may
we
wonder
that
the
sufferings
and
labours
of
this
life
,
by
which
we
are
to
gain
the
Kingdom
of
Heaven
,
not
for
a
stranger
,
but
for
our selves
,
seem
so
great
and
grievous
unto
us
.
What
did
not
Jesbaam
perform
for
the
advancing
of
the
Kingdom
of
David
,
though
he
was
esteemmed
a
poor
wretch
and
a
dastard
?
David
Eleazar
Son
of
Ahostes
fought
with
such
constancy
and
valour
,
that
he
slew
innumerable
Philistins
,
continuing
the
Battel
until
he
was
so
weary
,
that
he
was
not
able
to
move
his
arm
no
longer
,
and
it
remained
so
stiff
with
weariness
,
as
if
it
had
been
of
stone
.
If
for
a
Kingdom
of
another
Man's
Dominions
these
men
were
so
valiant
,
why
do
not
we
take
courage
,
and
procure
with
great
valour
to
make
conquest
of
the
Kingdom
of
Heaven
,
though
we
lose
all
our
strength
,
and
even
our
lives
in
the
Conquest
,
since
in
respect
of
it
all
toil
and
labour
is
nothing
?
For
the
advancing
then
of
the
Kingdom
of
David
his
worthies
performed
such
actions
,
as
,
if
they
were
not
authorised
by
holy
Scripture
,
might
seem
incredible
.
But
what
speak
I
of
advancing
his
Kingdom
?
when
only
to
fatisfie
a
gust
of
his
,
and
perhaps
an
impertinent
one
,
which
was
to
drink
of
the
water
in
the
Cisterns
of
Bethleem
,
the
young
men
threw
themselves
into
the
thickest
of
the
Enemies
Squadrons
,
and
with
their
naked
swords
cutting
a
passage
through
the
middest
of
the
Army
fetcht
the
desired
waters
.
If
men
undergoe
such
hazards
for
the
Kingdom
,
nay
for
the
pleasure
of
another
,
and
that
momentary
,
what
ought
we
to
do
for
those
eternal
joyes
,
which
are
to
be
our
own
,
and
for
the
Kingdom
of
Heaven
,
wherein
we
expect
such
immense
honours
,
riches
,
and
pleasures
?
Why
do
we
not
all
take
heart
and
courage
?
It
is
the
Kingdom
of
Heaven
we
hope
for
,
joyes
,
riches
,
and
honours
eternal
are
those
,
which
are
promised
us
.
All
is
but
little
what
can
be
suffered
in
time
to
obtain
the
same
.
Semma
for
the
defence
of
a
poor
field
sowed
with
lentils
durst
fight
alone
against
an
Army
of
the
Philistians
.
§
3.
Neither
is
this
much
.
For
so
great
is
the
good
,
which
we
expect
,
that
for
it
to
be
deprived
of
all
other
goods
whatsoever
ought
to
be
esteemed
a
happiness
,
and
to
suffer
all
torments
and
afflictions
as
a
pleasure
.
Let
us
hear
what
St.
Chrysostome
sayes
.
How
many
labours
soever
thou
shalt
pass
,
how
many
torments
soever
thou
shalt
endure
,
all
are
nothing
in
respect
of
those
goods
to
come
.
Let
us
hear
also
what
St.
Vincent
Martyr
said
unto
Dacianus
the
President
,
and
with
what
joy
and
patience
in
his
torments
he
confirmed
what
he
had
spoken
.
When
they
hoisted
him
up
on
high
upon
the
Rack
,
and
the
Tyrant
in
a
scoff
demanded
of
him
,
where
he
then
was
,
the
Saint
smiling
and
beholding
Heaven
,
whither
he
was
going
,
answered
,
I
am
aloft
,
and
from
thence
can
despise
thee
,
although
insolent
and
puft
up
with
the
power
thou
hast
upon
Earth
.
Being
after
menaced
with
more
cruel
torments
,
he
said
,
Me-thinks
thou
dost
not
threaten
,
but
court
me
,
Dacianus
,
with
what
I
desire
with
all
the
powers
and
faculties
of
my
Soul
.
And
when
they
tore
his
flesh
with
hooks
and
pincers
,
and
burnt
him
with
lighted
torches
,
he
cried
out
with
great
joy
,
In
vain
thou
weariest
thy self
,
Dacianus
,
thou
canst
not
imagine
torments
so
horrid
,
which
I
could
not
suffer
.
Prison
,
Pincers
,
Burning-plates
of
iron
,
and
Death
it self
are
unto
Christians
sports
and
recreations
,
and
not
torments
.
He
who
had
the
joyes
of
Heaven
before
his
eyes
scorned
and
laughed
at
the
bitterest
torments
upon
Earth
.
Let
us
consider
them
also
,
and
we
shall
not
shun
the
sufferance
of
any
thing
,
whereby
we
may
gain
Heaven
.
What
pity
is
it
,
that
a
Christian
for
some
short
and
sordid
pleasure
should
lose
joyes
so
great
and
eternal
:
because
he
will
not
bear
some
slight
injurie
here
,
should
be
deprived
of
celestial
honour
there
:
for
not
paying
what
he
owes
,
and
not
restoring
what
he
hath
unjustly
taken
,
should
forfeit
the
divine
riches
of
Heaven
:
and
for
one
pleasant
morsel
,
which
the
Devil
offers
him
,
should
deprive
himself
of
that
great
Supper
,
whereunto
God
invites
him
?
Who
would
choose
rather
to
feed
upon
bones
and
craps
,
which
fell
from
the
Table
,
than
to
he
a
Guest
at
the
Banquet
,
and
feed
upon
the
choicest
and
most
savoury
dishes
?
That
which
the
world
offers
in
her
best
pleasures
,
is
but
shells
,
offals
,
and
parings
;
but
that
whereunto
God
invites
us
,
is
a
full
Table
,
wherein
may
be
satisfied
the
most
eager
hunger
of
humane
appetite
.
With
reason
it
is
called
in
holy
Scripture
the
great
Supper
,
and
in
some
places
the
Nuptial
Supper
,
by
reason
of
that
satiety
,
which
nothing
upon
earth
can
give
us
.
It
is
called
also
a
Supper
,
and
not
a
Dinner
,
because
after
dinner
we
use
to
rise
,
and
goe
about
other
occasions
and
employments
,
but
after
supper
there
are
no
more
labours
;
all
is
rest
and
repose
.
The
principal
dish
,
which
is
served
in
at
this
great
Supper
,
is
the
clear
vision
of
God
,
and
all
his
Divine
perfections
;
after
that
a
thousand
joyes
of
the
Soul
in
all
its
powers
and
faculties
:
then
a
thousand
pleasures
of
the
senses
,
with
all
the
endowments
of
a
glorified
Body
.
These
latter
are
as
it
were
the
Desert
of
this
Divine
Banquet
.
And
if
the
Desert
be
such
,
what
shall
be
the
substance
of
the
Feast
?
What
comparison
then
betwixt
those
great
and
eternal
goods
of
Heaven
,
and
those
which
the
World
gives
us
?
Certainly
they
are
not
worthy
to
be
called
so
much
as
the
shells
of
happiness
.
It
is
much
to
be
reflected
on
,
that
those
who
enjoyed
not
that
great
Supper
,
which
is
a
figure
of
glory
,
were
not
deprived
of
it
by
doing
any
thing
,
which
was
a
sin
in
it self
.
For
one
excused
himself
,
because
he
had
bought
a
Farm
:
another
because
he
was
to
prove
his
Oxen
:
a
third
because
he
was
married
:
none
of
which
were
sins
;
but
for
the
preferring
those
things
before
the
Kingdom
of
Heaven
,
which
being
an
incredible
madness
and
blindness
,
made
them
not
worthy
to
be
admitted
.
And
truly
all
those
,
who
are
wholly
taken
up
and
employed
in
the
things
of
the
Earth
,
do
no
other
than
perferre
the
scraps
and
parings
of
a
poor
and
rustick
Dinner
before
the
Royal
Feast
of
a
powerful
King
.
Moreover
although
God
had
not
invited
us
most
miserable
and
vile
worms
unto
a
Supper
of
so
infinite
sweetness
,
but
had
onely
promised
us
the
crums
,
which
fell
from
his
Table
,
yet
ought
we
to
have
preferred
them
before
the
contents
and
commodities
of
this
World
.
Let
us
fear
least
even
in
lawful
pleasures
there
may
be
danger
.
For
as
the
evils
of
sin
are
the
cause
of
damnation
,
so
the
goods
of
the
world
may
be
the
occasion
of
sin
.
Let
us
look
onely
towards
Heaven
:
let
us
open
our
eyes
and
consider
,
that
those
who
were
called
by
God
to
some
especial
vocation
,
and
did
not
embrace
it
,
are
introduced
by
holy
Scripture
as
damned
,
and
forsaken
by
God
;
though
their
sin
is
not
named
,
as
it
appears
in
these
three
,
who
were
invited
;
But
much
more
to
our
terrour
in
that
young
man
in
the
Gospel
,
who
having
demanded
of
Christ
our
Redeemer
,
What
he
should
do
to
gain
eternal
life
,
and
being
answered
,
That
he
should
keep
the
Commandements
of
the
Law
,
which
he
replyed
he
had
done
from
his
youth
,
Yet
because
the
Lord
called
him
by
a
special
vocation
to
a
greater
perfection
,
which
was
to
leave
all
and
follow
him
,
he
went
his
way
sorrowful
,
because
he
had
much
riches
;
whereupon
our
Saviour
pronounced
that
memorable
and
terrible
Sentence
,
That
it
was
easier
for
a
Camel
to
enter
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
the
Kingdom
of
Heaven
;
signifying
thereby
,
that
although
he
had
kept
the
Commandments
,
yet
he
was
excluded
Heaven
.
For
those
,
whom
our
Saviour
favours
with
particular
inspirations
and
callings
,
do
not
assure
their
salvation
by
a
desire
to
keep
the
Commandments
,
but
by
endeavouring
to
observe
the
Evangelical
counsels
,
quitting
not
onely
sins
and
the
occasions
of
sinning
,
but
the
impediments
of
vertue
and
perfection
,
by
which
they
might
not
onely
more
assure
Heaven
,
but
also
obtain
more
glory
;
and
if
they
do
it
not
,
may
justly
fear
lest
they
may
so
much
disoblige
God
Almighty
by
despising
his
vocation
,
that
he
will
not
vouchsafe
to
grant
them
the
efficacious
helps
of
keeping
his
Commandments
.
Little
is
all
which
can
be
done
for
the
gaining
of
Heaven
,
little
what
is
suffered
,
little
what
is
forsaken
,
little
all
the
care
to
obtain
it
,
little
what
caution
not
to
lose
it
,
little
what
impediments
are
to
to
be
avoided
,
little
what
austerities
of
life
we
undergoe
to
assure
it
.
And
if
we
judge
not
so
in
this
valley
of
tears
,
let
the
Saints
judge
in
Heaven
,
who
are
of
a
different
opinion
from
those
upon
earth
.
Some
things
here
do
appear
unto
me
far
different
.
And
doubtless
in
Heaven
things
will
appear
far
otherwayes
,
where
all
care
and
sollicitude
in
not
offending
God
will
seem
little
,
and
what
ever
negligence
and
hinderance
in
his
service
will
appear
grievous
.
CAP.
VIII
.
Of
Evils
eternal
:
and
especially
of
the
great
Poverty
,
Dishonour
,
and
Ignominy
of
the
Damned
.
WE
have
not
only
reason
to
despise
the
Goods
of
the
World
from
the
consideration
of
Heaven
,
but
the
Evils
also
from
that
of
Hell
,
in
comparison
of
which
all
temporal
evils
are
to
be
esteemed
as
happiness
and
blessings
,
and
all
the
happiness
and
contents
of
Earth
to
be
abhorred
as
evils
,
at
least
if
they
any
wayes
dispose
to
those
eternal
torments
,
and
that
perpetual
privation
of
joyes
without
end
.
And
truly
such
are
the
two
extremes
which
attend
us
after
life
,
that
either
of
them
were
sufficient
to
make
us
despise
all
Goods
and
Evils
temporal
whatsoever
.
But
joynning
the
privation
of
the
joyes
of
Heaven
with
the
condemnation
unto
the
torments
of
Hell
,
't
is
admirable
how
any
can
delight
in
the
things
of
this
life
,
and
not
tremble
at
what
may
succeed
.
By
reason
of
this
danger
we
ought
to
abhorre
and
spit
at
the
pleasures
and
goods
of
this
life
,
and
to
admit
and
embrace
,
if
occasion
be
,
the
greatest
evils
of
it
,
and
to
contemn
both
the
one
and
the
other
,
neither
loving
the
goods
,
nor
fearing
the
evils
.
Yet
certainly
the
goods
of
the
World
are
so
much
more
to
be
despised
than
the
evils
,
as
they
usually
are
the
greater
occasions
of
sin
,
and
so
consequently
of
eternal
damnation
.
The
holy
Scriptures
and
Writings
of
Saints
are
full
of
menaces
against
the
Rich
,
the
Prosperous
,
and
the
Lovers
of
the
World
,
who
are
those
,
which
for
the
most
part
people
Hell
.
The
Prophet
Baruch
sayes
;
Where
are
the
Princes
of
the
Nations
,
which
commanded
over
the
beasts
of
the
earth
,
and
sported
with
the
birds
of
the
air
,
which
store
up
silver
and
gold
,
in
which
men
put
their
trust
:
and
there
is
no
end
of
their
seeking
?
who
stamp
and
work
silver
,
who
are
sollicitous
,
and
their
works
are
not
found
?
They
are
exterminated
,
they
have
sunk
down
into
hell
,
and
others
have
risen
in
their
places
.
St.
James
sayes
,
Weep
you
,
who
are
rich
,
and
lament
the
miseries
which
are
to
fall
upon
you
.
St.
Paul
not
onely
threatens
those
who
are
rich
,
but
those
who
desire
to
be
so
,
saying
,
Those
who
desire
to
be
rich
fall
into
the
snare
and
temptation
of
the
Devil
,
and
into
many
unprofitable
and
hurtful
desires
,
which
drown
them
in
death
and
perdition
.
With
this
counterpoise
then
and
hazard
who
would
desire
the
wealth
of
the
World
,
since
onely
the
desire
of
it
is
so
poisonous
?
Let
those
who
dote
upon
the
World
hear
St.
Bernard
,
Tell
me
now
,
Where
are
those
lovers
of
the
world
,
who
a
little
while
agoe
were
here
with
us
?
there
is
nothing
remaining
of
them
but
dust
and
worms
.
Mark
diligently
what
they
once
were
,
and
what
they
now
are
.
They
were
men
,
as
thou
now
art
,
they
did
eat
,
drink
,
laugh
,
and
pass
away
their
times
in
mirth
and
jollity
,
and
in
a
moment
of
time
sunk
down
into
hell
.
Here
are
their
Bodies
eaten
by
worms
,
and
their
Souls
condemned
to
eternal
flames
,
until
united
again
they
both
shall
sink
together
into
everlasting
fire
,
that
so
those
who
were
companions
in
sin
,
may
be
also
in
torments
,
and
that
one
pain
involve
them
,
who
were
consorts
in
the
love
of
the
same
offence
.
What
did
their
vain
glory
profit
them
,
their
short
mirth
,
their
worldly
power
,
their
fleshly
pleasure
,
their
false
riches
,
their
numerous
families
?
where
is
now
their
laughter
,
their
jests
,
their
boasting
,
their
arrogance
?
how
great
shall
be
their
sorrow
,
when
such
misery
shall
succeed
so
many
pleasures
:
when
from
the
height
of
humane
glory
they
shall
fall
into
those
grievous
torments
and
eternal
ruine
,
where
according
to
what
the
Wise-man
said
,
the
mighty
shall
be
mightily
punished
?
If
then
those
,
who
most
enjoy
the
World
,
run
the
greatest
hazard
of
being
damned
,
what
can
more
induce
us
to
the
contempt
of
it
,
than
the
consideration
of
so
lamentable
an
end
?
And
what
can
more
set
forth
the
malice
of
temporal
goods
,
than
to
be
the
occasion
of
eternal
evils
?
If
a
curious
built
house
be
subject
to
some
notable
inconveniency
,
no
man
will
dwell
in
it
;
if
a
couragious
horse
have
some
vitious
quality
,
no
body
will
buy
him
;
and
if
a
Chrystal
cup
have
a
crack
,
it
shall
not
be
placed
upon
a
Royal
Cupboard
;
yet
the
pleasures
and
goods
of
the
World
,
though
subject
to
all
those
faults
,
how
are
they
coveted
,
loved
,
and
sought
after
,
and
in
them
our
perdition
?
Certainly
,
if
we
should
consider
seriously
the
eternal
evils
,
which
correspond
to
the
short
pleasures
of
this
life
,
we
should
have
all
humane
felicity
in
horrour
,
and
trembling
to
see
our selves
in
fortunes
favour
should
flye
from
the
world
as
from
death
.
The
reverend
and
zealous
Father
Frier
Jordan
,
being
desirous
to
convert
a
certain
Cavalier
to
God
and
from
the
love
of
the
world
,
for
his
last
remedy
had
recourse
unto
this
consideration
.
Seeing
him
a
beautiful
young
man
,
active
,
and
well
disposed
of
body
,
he
said
unto
him
:
At
least
Sir
,
since
God
hath
bellowed
so
comely
a
face
and
personage
upon
you
,
think
what
pity
it
were
they
should
be
the
food
of
eternal
fire
,
and
burn
without
end
.
The
Gentleman
reflected
upon
his
advice
;
and
this
consideration
wrought
so
much
with
him
,
that
abhorring
the
world
,
and
quitting
all
his
possessions
and
hopes
,
he
became
poor
in
Christ
,
and
entred
into
Religion
.
§.
2.
Let
us
now
come
to
the
consideration
of
Eternal
Evils
.
that
from
thence
we
may
despise
all
which
is
temporal
,
be
it
good
or
bad
.
The
evils
of
Hell
are
truly
evils
,
and
so
purely
such
,
that
they
have
no
mixture
of
good
.
In
that
place
of
unhappiness
all
is
eternal
sorrow
and
complaint
,
and
there
is
no
room
for
comfort
.
No
man
will
admire
this
,
who
knows
the
grievousness
of
a
mortal
sin
;
for
committing
of
which
,
as
he
is
a
man
,
he
deserves
hell
,
and
as
he
is
Christian
,
(
according
to
St.
Austin
)
a
new
hell
:
that
is
,
an
Infidel
merits
one
hell
,
and
a
Christian
two
,
who
knowing
Christ
incarnate
and
crucified
for
him
durst
yet
sin
and
offend
him
.
Sin
is
an
excessive
evil
,
because
it
is
an
infinite
evil
:
and
therefore
it
is
not
too
much
,
if
it
be
chatized
with
infinite
evils
.
It
is
an
evil
,
which
is
greater
than
the
whole
collection
of
all
other
evils
;
and
for
this
reason
't
is
not
too
much
rigour
,
that
the
sinner
should
be
chastized
with
the
collection
of
all
evils
together
.
Those
who
wonder
at
the
terribleness
of
eternal
pains
,
know
not
the
terribleness
of
sin
.
Whereupon
St.
Austin
sayes
;
Therefore
the
eternal
pains
seem
hard
and
injust
unto
humane
apprehension
,
because
in
the
weakness
of
our
natural
understanding
the
sense
of
that
eternal
wisdom
is
wanting
,
by
which
might
be
perceived
the
great
malice
of
the
first
prevatication
.
If
then
for
that
first
sin
committed
,
when
Christ
had
not
yet
died
for
man
,
eternal
damnation
was
not
thought
too
much
,
what
shall
it
be
,
when
we
know
that
our
Redeemer
was
so
gracious
as
to
give
his
life
,
because
we
should
not
sin
?
From
the
necessity
of
so
costly
and
precious
a
Medecine
may
be
collected
the
greatness
of
the
infirmity
.
I
say
the
greatness
,
and
danger
of
a
disease
is
known
by
the
extraordinary
remedies
which
are
applyed
unto
it
,
and
by
the
things
which
are
sought
out
for
the
cure
,
and
without
which
the
malady
would
be
without
remedy
.
We
may
therefore
gather
the
infinite
malice
of
a
mortal
sin
,
because
there
was
no
other
means
sufficient
,
but
one
so
extraordinary
,
as
was
God
to
become
Man
,
and
give
his
own
life
for
Man
,
dying
a
death
so
shameful
,
and
painful
as
he
did
:
offering
a
price
so
great
,
as
was
the
excessive
worth
and
infinite
price
of
his
merits
and
passion
.
Sin
is
an
injurie
against
God
;
and
as
the
injurie
increases
according
to
the
greatness
and
worth
of
the
person
offended
,
so
,
God
being
infinite
,
the
injury
becomes
of
infinite
malice
:
and
as
God
is
a
good
,
which
includes
all
goods
,
so
a
mortal
sin
,
which
is
an
injury
done
unto
him
,
is
a
mischief
which
exceeds
all
evils
,
and
ought
to
be
punished
with
all
pains
and
torments
.
§
3.
Let
us
now
consider
the
several
sorts
of
pains
in
Hell
,
and
the
greatness
of
them
.
In
the
Roman
Laws
according
to
Tully
and
Albertus
Magnus
we
find
mentioned
eight
several
kindes
of
punishments
:
John
Damascen
sayes
)
evil
is
the
privation
of
good
,
and
that
is
to
be
esteemed
the
greatest
evil
,
which
is
a
privation
of
the
greatest
good
,
which
is
God
,
and
must
certainly
therefore
cause
more
grief
and
resentment
in
the
Damned
,
than
all
the
torments
and
punishments
of
Hell
besides
.
And
in
regard
there
is
in
Hell
an
eternal
privation
of
God
,
who
is
the
chief
Good
,
the
pain
of
Loss
,
whereby
one
is
deprived
for
ever
of
the
greatest
of
all
goods
,
this
privation
will
cause
the
greatest
pain
and
torment
.
If
the
burning
of
a
hand
cause
an
insufferable
pain
,
by
reason
that
the
excessive
heat
deprives
the
Body
of
its
natural
temper
,
and
good
constitution
,
which
is
but
a
poor
and
short
good
,
how
shall
he
be
tormented
,
who
is
deprived
and
eternally
separated
from
so
great
a
Good
as
is
God
?
If
a
bone
displaced
or
out
of
joynt
causeth
intolerable
grief
,
because
it
is
deprived
of
his
due
state
and
place
,
what
shall
it
cause
in
a
rational
creature
,
to
lye
eternally
separated
from
God
,
who
is
the
chief
end
,
for
which
he
was
created
?
He
,
who
burns
in
Hell
,
loses
also
the
Kingdom
of
Heaven
,
which
is
certainly
a
greater
punishment
than
that
torment
of
flames
.
I
know
many
who
are
afraid
of
Hell
;
but
I
dare
confidently
say
,
that
the
amission
of
glory
is
far
more
bitter
than
all
those
pains
,
which
are
to
be
suffered
in
Hell
.
And
no
wonder
that
this
cannot
be
exprest
in
words
,
since
we
know
not
well
the
happiness
of
those
divine
rewards
,
by
the
want
of
which
we
ought
also
to
measure
the
infelicity
of
their
loss
;
but
we
shall
then
without
doubt
learn
,
when
we
are
taught
by
sad
experience
.
Then
our
eyes
shall
be
opened
;
then
the
vail
shall
be
taken
away
;
then
shall
the
wicked
perceive
to
their
greater
grief
and
confusion
the
difference
betwixt
that
eternal
and
chief
good
,
and
the
frail
and
transitory
pleasures
of
this
life
.
If
St.
Chrysostome
says
this
of
the
loss
of
the
reward
of
eternal
happiness
,
that
it
is
a
greater
evil
,
than
the
torment
of
hell
fire
:
what
shall
the
loss
of
God
be
,
not
onely
as
our
Good
,
but
also
for
as
much
that
in
himself
he
is
the
chief
Good
,
of
which
the
damned
are
to
be
deprived
for
all
eternity
.
Moreover
this
condemnation
of
a
Sinner
unto
the
loss
of
God
,
and
all
which
is
good
,
shall
extend
so
far
,
that
he
shall
be
deprived
even
of
the
hope
of
what
is
good
,
and
shall
be
left
for
ever
in
that
profound
poverty
and
necessity
,
without
expectation
of
remedy
or
relief
.
What
greater
want
can
any
one
have
,
than
to
want
all
things
,
and
even
hope
of
obtaining
any
thing
?
We
are
amazed
at
the
poverty
of
holy
Job
,
who
from
a
Prince
and
a
rich
man
came
to
lye
upon
a
dunghil
,
having
nothing
left
but
a
piece
of
a
broken
pot
to
scrape
away
the
putrifaction
from
his
sores
.
But
even
this
shall
fail
the
damned
,
who
would
take
it
for
a
great
Regalo
to
have
a
dunghil
for
their
bed
instead
of
the
burning
coals
of
that
eternal
fire
.
Neither
shall
they
be
Masters
so
much
as
of
that
broken
pot
,
wherein
to
contain
a
little
water
,
if
it
might
be
given
them
.
§.
4.
This
poverty
or
want
of
all
good
of
the
damned
is
accompanied
with
a
most
opprobrious
infamy
and
dishonour
,
when
by
publick
sentence
they
shall
be
deprived
for
their
enormous
offences
of
eternal
glory
,
and
reprehended
in
the
presence
of
Saints
and
Angels
by
the
Lord
of
Heaven
and
Earth
.
This
infamy
shall
be
so
great
,
that
St.
Chrysostom
speaks
of
it
in
these
words
.
A
most
intolerable
thing
is
Hell
,
This
infamy
we
may
in
some
sort
declare
under
the
example
of
a
mighty
King
,
who
having
no
Heir
to
succeed
him
in
his
Kingdom
took
up
a
beautiful
Boy
at
the
Church
door
,
and
nourished
him
as
his
Son
,
and
in
his
Testament
commanded
,
that
if
at
ripe
years
his
conditions
were
vertuous
and
sutable
to
his
calling
,
he
should
be
received
as
lawful
King
,
and
seated
in
his
Royal
Throne
;
but
if
he
proved
vitious
and
unfit
for
Government
,
they
should
punish
him
with
infamy
,
and
send
him
to
the
Gallies
.
The
Kingdom
obeyed
this
Command
,
provided
him
excellent
Masters
and
Tutors
;
but
he
became
so
untoward
and
ill-inclined
,
that
he
would
learn
nothing
,
flung
away
his
books
,
spent
his
time
amongst
other
Boyes
in
making
houses
of
dirt
,
and
other
childish
fooleries
:
for
which
his
Governors
corrected
and
chastised
him
,
and
advised
him
of
what
was
fitting
and
most
imported
him
;
but
all
did
no
good
:
onely
when
they
reprehended
him
,
he
could
weep
,
not
because
he
repented
,
but
because
they
hindred
his
sport
:
and
the
next
day
did
the
same
.
The
more
he
grew
in
age
,
the
worse
he
became
;
and
although
they
informed
him
of
the
Kings
Testament
,
and
what
behooved
him
,
all
was
to
no
purpose
;
until
at
last
after
all
possible
care
and
diligence
his
Tutors
,
and
the
whole
Kingdom
weary
of
his
ill
conditions
,
in
a
publick
Assembly
declared
him
unworthy
to
raign
,
dispoiled
him
of
his
Royal
Ornaments
,
and
condemned
him
with
infamy
unto
the
Gallies
.
What
greater
affront
and
ignominy
can
there
be
,
than
this
,
to
lose
a
Kingdom
,
and
to
be
made
a
Gally-slave
?
for
I
do
not
know
which
of
these
things
that
young
man
would
be
more
sensible
of
.
More
ignominious
and
a
more
lamentable
Tragedy
is
that
of
a
Christian
condemned
to
Hell
,
who
was
taken
by
God
from
the
gates
of
death
,
adopted
his
Son
,
with
condition
that
,
if
he
kept
his
Commandments
,
he
should
raign
in
Heaven
,
and
if
not
,
he
should
be
condemned
to
Hell
.
Yet
he
forgetting
these
obligations
without
respect
of
his
Tutors
and
Masters
,
who
were
the
holy
Angels
,
especially
his
Angel
Guardian
,
who
failed
not
to
instill
into
him
holy
inspirations
,
and
other
learned
and
spiritual
men
,
who
exhorted
him
both
by
their
doctrine
and
example
what
was
fitting
for
a
Child
of
God
;
But
he
neither
moved
by
their
advices
,
nor
the
chastisements
of
Heaven
,
by
which
God
overthrew
his
vain
intentions
,
and
thwarted
his
unlawful
pleasures
,
onely
lamented
his
temporal
losses
,
and
not
his
offences
:
and
at
the
time
of
his
death
was
sentenced
to
be
deprived
of
the
Kingdom
of
Heaven
,
and
precipitated
into
Hell
.
What
infamy
can
be
greater
than
this
of
the
damned
Soul
?
for
if
it
be
a
great
infamy
to
suffer
death
by
Humane
Justice
for
some
crimes
committed
,
how
great
an
infamy
will
it
be
to
be
condemned
by
Divine
Justice
for
a
Traitor
and
perfidious
Rebel
to
God
?
Besides
this
bitterness
of
pains
the
damned
persons
shall
also
be
eternally
branded
with
the
infamy
of
their
offences
;
so
as
they
shall
be
scorned
and
scoft
at
by
the
Devils
themselves
,
and
not
onely
Devils
,
but
all
rational
creatures
;
Men
and
Angels
shall
detest
them
,
as
infamous
and
wicked
Traitors
to
their
King
,
God
,
and
Redeemer
.
Albertus
Magnus
sayes
;
so
ignominious
shall
be
the
body
of
a
Sinner
,
that
when
his
Soul
returns
to
enter
it
,
it
shall
be
amazed
to
behold
it
so
horrible
,
and
shall
wish
it
were
rather
in
the
same
state
,
as
when
it
was
half
eaten
up
by
worms
.
CAP.
IX
.
The
Punishment
of
the
Damned
from
the
horribleness
of
the
place
,
into
which
they
are
banished
from
Heaven
,
and
made
Prisoners
in
Hell
.
ANother
kind
of
punishment
of
great
discomfort
and
affliction
is
that
of
Exile
,
which
the
Damned
shall
suffer
in
the
highest
degree
.
For
they
shall
be
banished
into
the
profound
bowels
of
the
Earth
,
a
place
most
remote
from
Heaven
,
and
the
most
calamitous
of
all
others
,
where
they
shall
neither
see
the
Sun
by
day
,
nor
the
Stars
by
night
,
where
all
shall
be
horror
and
darkness
;
and
therefore
it
was
said
of
that
condemned
person
,
Cast
him
forth
into
utter
darkness
,
forth
of
the
City
of
God
,
forth
of
the
Heavens
,
forth
of
this
World
,
where
he
may
never
more
appear
,
into
that
land
,
which
is
called
in
the
Book
of
Job
,
A
dark
land
,
The
punishment
of
Exile
was
most
grievous
unto
the
Roman
Citizens
,
when
for
some
enormous
fault
they
were
cast
forth
of
the
City
,
and
banished
into
some
desolate
Island
or
barbarous
Nation
.
Ovid
,
when
he
was
sent
into
Pontus
,
did
not
cease
from
lamenting
his
misfortune
,
still
sighing
after
his
own
Country
.
And
Cicero
,
when
he
returned
from
banishment
,
as
if
he
had
entred
into
a
new
World
,
whereof
they
had
made
him
Lord
,
cried
out
with
admiration
and
joy
,
O
what
beauty
is
this
of
Italy
!
what
civility
of
People
!
what
Fields
!
what
Vines
,
and
Crops
of
Corn
!
what
decency
of
the
City
!
what
humanity
of
the
Citizens
!
what
dignity
of
the
Commonwealth
!
If
men
were
thus
transported
by
the
difference
betwixt
some
Countries
and
others
,
and
betwixt
some
Men
and
others
,
what
difference
shall
the
Damned
find
betwixt
Heaven
and
Hell
,
and
betwixt
the
conversation
of
Angels
and
of
Devils
?
What
a
grief
shall
it
be
to
see
themselves
deprived
of
the
Palaces
of
Heaven
,
the
society
of
Saints
,
and
that
happy
Country
of
the
Living
,
where
all
is
peace
,
quietness
,
charity
,
and
joy
,
where
all
shines
,
all
pleases
,
and
all
parts
resound
with
Alleluja's
?
David
being
absent
from
his
Country
amongst
barbarous
Nations
,
although
his
life
were
preserved
by
his
banishment
,
yet
could
not
choose
but
resent
it
as
his
death
.
And
the
People
of
Juda
,
whilst
they
remained
in
Babylon
,
thought
it
impossible
for
them
to
sing
(
being
an
action
of
mirth
)
whilest
they
were
in
a
strange
Country
.
Certainly
if
the
Damned
had
no
other
punishment
,
than
to
see
themselves
banisht
amongst
Devils
into
a
place
far
distant
from
Heaven
,
sad
as
night
,
without
the
sight
or
comfort
of
Sun
or
Moon
for
all
eternity
,
it
were
a
torment
unsufferable
.
§
2.
To
this
may
be
added
,
that
in
this
banishment
of
the
Damned
the
exiles
are
not
allowed
the
liberty
of
other
banished
persons
,
who
within
the
Isle
or
Region
of
relegation
may
goe
or
move
whither
they
please
:
but
not
so
the
Damned
in
Hell
;
because
the
place
of
their
exile
is
also
a
Prison
,
that
so
this
grievous
sort
of
punishment
may
be
also
added
to
their
other
torments
.
Hell
is
the
Prison
of
God
,
a
most
rigorous
Prison
,
horrid
,
and
stinking
,
wherein
so
many
millions
of
men
shall
for
ever
lye
fettered
in
chains
:
for
chains
,
or
something
answerable
unto
them
shall
not
there
be
wanting
.
Whereupon
St.
Austin
sayes
,
and
is
followed
by
the
Schoolmen
,
Besides
,
the
bodies
of
the
Damned
after
the
final
Judgement
past
shall
be
so
streightned
and
crowded
together
in
that
infernal
Dungeon
,
that
the
holy
Scripture
compares
them
to
grapes
in
the
Wine-press
,
which
press
one
another
until
they
burst
.
Most
inhumane
was
that
torment
inflicted
upon
three
Fathers
of
the
Society
of
Jesus
by
their
Enemies
at
Mastrick
.
They
put
certain
rings
of
iron
stuck
full
of
sharp
points
of
needles
about
their
arms
and
feet
,
in
such
manner
as
they
could
not
move
without
pricking
and
wounding
themselves
.
Then
they
compassed
them
about
with
fire
,
to
the
end
that
standing
still
they
might
be
burnt
alive
:
and
if
they
stirred
,
the
sharp
points
pierced
their
flesh
with
more
intolerable
pains
than
the
fire
.
What
shall
then
be
that
torment
of
the
Damned
,
where
they
shall
eternally
burn
without
dying
,
and
without
possibility
of
removing
from
the
place
designed
them
?
where
whatsoever
they
touch
shall
be
fire
and
sulphur
;
into
which
their
bodies
shall
at
the
latter
day
be
plunged
,
as
their
souls
at
present
swim
in
the
middle
of
that
lake
or
pond
of
fire
,
(
as
the
Scripture
calls
it
)
like
fishes
in
the
Sea
,
which
enters
into
their
very
substance
more
than
the
water
into
the
mouth
,
nose
,
and
ears
of
him
who
is
drowned
.
Neither
shall
unsavoury
smells
,
so
proper
unto
Prisons
,
be
wanting
in
that
infernal
Dungeon
.
For
first
that
fire
of
sulphur
being
pent
in
without
vent
or
respiration
shall
send
forth
a
most
poisonous
sent
;
and
if
a
match
of
brimstone
be
so
offensive
here
,
what
shall
such
a
mass
of
that
stuffe
be
in
Hell
?
Secondly
,
the
bodies
of
the
damned
shall
cast
forth
a
most
horrible
stench
of
themselves
,
and
that
more
or
less
according
to
the
quality
of
their
sins
.
It
happened
in
Lions
that
a
Sexton
entring
into
a
certain
Vault
,
where
the
body
of
a
man
not
long
before
dead
lay
yet
uncovered
,
there
issued
forth
so
pestilential
,
a
smell
,
that
the
dead
man
killed
the
living
.
If
one
mans
body
then
cause
such
a
stink
,
what
shall
proceed
from
a
million
of
bodies
,
which
,
though
alive
for
their
further
evil
,
yet
are
dead
in
the
second
death
?
besides
(
as
hath
been
said
)
all
the
uncleanness
and
filth
of
the
World
,
when
it
is
purified
,
must
fall
into
that
eternal
Sink
,
which
shall
infinitely
encrease
this
noisome
quality
.
Paulus
Jovius
writes
,
that
the
Enemy
of
mankind
Actiolinus
the
Tyrant
had
many
Prisons
full
of
torments
,
misery
,
and
ill
smells
:
insomuch
as
men
took
it
for
a
happiness
rather
to
die
,
than
to
be
imprisoned
:
because
being
loaden
with
irons
,
afflicted
with
hunger
,
and
poisoned
with
the
pestilential
smell
of
those
who
died
in
Prison
,
and
were
not
suffered
to
be
removed
,
they
came
to
end
in
a
slow
but
most
cruel
death
.
The
Messenians
also
had
a
most
horrible
Prison
under
earth
,
full
of
stench
and
horror
,
into
which
offenders
were
let
down
with
a
cord
never
after
to
see
the
light
.
But
what
are
these
Prisons
to
that
of
Hell
,
in
respect
of
which
they
may
be
esteemed
as
Paradises
full
of
Jessemy
and
Lillies
?
Victor
Africanus
relating
the
torments
which
the
Arian
Vandals
inflicted
upon
the
holy
Martyrs
,
accounts
the
stench
and
noisomness
of
the
Prison
to
be
the
most
hidious
and
unsufferable
of
all
the
rest
.
There
were
,
saith
he
,
in
one
Prison
4996
Martyrs
,
which
was
so
straight
and
narrow
,
that
they
flung
the
holy
Confessors
into
it
one
upon
another
,
who
stood
like
swarms
of
Locusts
,
or
,
to
speak
more
piously
,
like
precious
grains
of
Wheat
.
In
this
want
of
room
they
had
not
place
to
comply
with
the
necessities
of
nature
,
but
were
forced
to
ease
themselves
where
they
stood
,
which
caused
so
horrid
a
savour
,
as
exceeded
all
the
rest
of
their
afflictions
.
One
time
(
saith
the
Author
)
giving
a
good
summe
of
money
to
the
Moors
,
we
had
leave
,
whilest
the
Vandals
slept
,
to
see
them
,
and
at
our
entrance
sunk
up
to
the
knees
in
that
filth
and
loathsomness
.
It
seems
that
the
stink
of
Hell
could
not
be
more
lively
expressed
than
in
the
uncleanness
and
stench
of
this
Prison
;
but
without
doubt
all
this
was
but
a
rough
draught
and
a
dead
image
of
that
which
shall
be
there
,
in
respect
whereof
this
here
was
Perfume
and
Amber
.
If
one
were
cast
into
some
deep
dongeon
,
without
cloathes
,
exposed
to
the
inclemency
of
the
cold
and
moysture
of
the
place
,
where
he
should
not
see
the
light
of
Heaven
,
should
have
nothing
to
feed
on
but
once
a
day
some
little
peece
of
hard
barley
bread
,
and
that
he
were
to
continue
there
six
yeares
without
speaking
or
seeing
of
any
body
,
and
not
to
sleep
on
other
bed
but
the
cold
ground
,
what
a
misery
were
this
?
one
week
of
that
habitation
would
appeare
longer
than
a
hundred
years
.
Yet
compare
this
with
what
shall
be
in
that
banishment
and
prison
of
Hell
,
and
you
shall
finde
the
miserable
life
of
that
man
to
be
a
happiness
.
There
in
all
his
troubles
he
should
not
meet
with
any
to
scoff
and
jest
at
his
misfortunes
,
none
to
torment
and
whip
him
;
but
in
Hell
he
shall
finde
both
.
The
Devils
shall
not
cease
to
deride
,
whip
,
and
cruelly
torment
him
.
There
should
be
no
horrid
fights
,
no
fearefull
noyses
of
howlings
,
groanings
and
lamentations
.
In
hell
the
eyes
and
eares
of
the
damned
shall
never
be
free
from
such
affrights
.
There
should
be
no
flames
of
fire
to
scorch
him
.
In
hell
they
shall
burn
into
his
very
bowels
.
There
he
might
move
and
walk
.
In
hell
not
stirr
a
foot
.
There
he
may
breath
the
ayr
without
stink
.
In
hell
he
shall
suck
in
nothing
but
flames
,
stink
,
and
sulphur
.
There
he
might
hope
for
coming
forth
.
In
hell
there
is
no
remedy
,
no
redemption
.
There
that
little
peece
of
hard
bread
would
every
day
seem
a
dainty
.
But
in
hell
in
Millions
of
yeares
his
eyes
shall
not
behold
a
crum
of
bread
,
nor
a
drop
of
water
,
but
he
shall
eternally
rage
with
a
dog-like
hunger
,
and
a
burning
thirst
.
This
is
to
be
the
calamitie
of
that
Land
of
darkness
:
barren
of
all
things
,
but
of
the
brambles
and
thorns
of
grief
and
torments
.
CAP.
X.
Of
the
Slavery
,
Chastisements
,
and
Pains
eternal
.
ANother
grievous
Punishment
amongst
the
Romans
was
that
of
Servitude
or
Slavery
,
especially
of
those
,
who
for
some
great
and
hainous
offences
were
condemned
as
Slaves
,
not
to
the
service
of
any
particular
person
,
but
to
undergoe
such
and
such
punishments
:
and
were
therefore
called
Slaves
of
Punishment
.
This
miserable
slavery
is
that
which
the
damned
are
to
suffer
in
Hell
,
who
are
condemned
to
be
eternally
Slaves
of
pains
and
torments
,
and
of
their
Ministers
and
Hangmen
,
the
Devils
.
Those
Slaves
the
Romans
esteemed
worse
than
the
dead
.
Let
us
now
come
unto
the
punishment
of
Whipping
,
under
which
is
understood
all
chastisement
of
pain
executed
upon
evill
doers
.
This
was
signifyed
unto
the
Prophet
Jeremy
,
Smiting
hammers
are
prepared
for
the
bodies
of
fools
;
for
so
the
Scripture
by
Antonomasia
calls
the
damned
:
because
they
were
such
fools
,
as
they
knew
not
how
to
purchase
Heaven
at
so
cheap
a
rate
as
God
proposes
it
,
and
so
fell
into
the
eternall
torments
of
hell
for
a
momentarie
pleasure
.
§
2.
Besides
this
,
every
sense
from
his
particular
object
shall
receive
a
particular
punishment
.
The
eyes
shall
not
be
onely
grieved
with
a
scorching
heat
,
which
shall
burn
their
very
pupils
,
but
shall
be
tormented
with
monstrous
and
horrible
figures
.
Many
have
lost
their
wits
through
fear
of
such
apparitions
,
and
some
their
lives
.
St.
Bernard
explicating
the
90.
Psalm
,
reports
that
a
certain
religious
person
being
ready
to
die
beheld
two
Devils
in
that
horrid
and
ugly
shape
,
that
he
cried
out
as
if
he
had
been
distracted
,
Cursed
be
the
hour
that
I
entred
into
Religion
;
and
then
holding
his
peace
,
not
long
after
with
a
quiet
and
appeased
voice
and
countenance
he
said
;
Nay
rather
blessed
be
the
time
that
I
became
of
this
Order
;
and
ever
blessed
be
the
Mother
of
Christ
,
whom
I
have
alwayes
loved
from
my
heart
;
And
then
turning
to
those
who
were
in
prayer
,
he
said
unto
them
,
Marvel
not
at
the
turbation
of
my
spirit
,
for
two
Devils
appeared
unto
me
in
that
monstrous
and
horrid
form
,
that
if
there
were
here
a
fire
of
sulphur
and
melted
mettal
,
which
were
to
last
unto
the
day
of
Judgement
,
I
would
sooner
pass
through
the
middest
of
it
,
than
turn
again
to
behold
them
.
If
then
two
Devils
caused
such
amazement
,
what
shall
the
sight
of
legions
doe
,
each
exceeding
other
in
deformity
?
If
the
Devil
be
so
ugly
and
terrible
in
this
life
,
what
shall
he
be
in
his
proper
place
of
damnation
,
and
especially
so
many
together
?
Many
are
affrighted
very
much
passing
onely
through
a
Church-yard
,
onely
for
fear
of
seeing
a
phantasm
;
in
what
a
fright
will
be
a
miserable
damned
soul
,
which
shall
see
so
many
,
and
of
so
horrid
shapes
?
St
,
Gregory
reflecting
on
that
which
is
spoken
in
the
book
of
Job
,
Nicholas
de
Lira
sayes
,
The
Hearing
shall
not
onely
be
afflicted
by
an
intolerable
pain
caused
by
that
ever
burning
and
penetrating
fire
,
but
also
with
the
fearful
and
amazing
noises
of
thunders
,
roarings
,
howlings
,
clamours
,
groans
,
curses
,
and
blasphemies
.
Sylla
being
Dictator
caused
six
thousand
persons
to
be
enclosed
in
the
Circus
,
and
then
appointing
the
Senate
to
meet
in
a
Temple
close
by
,
where
he
intended
to
speak
unto
them
about
his
own
affairs
,
to
strike
the
greater
terror
into
them
,
and
make
them
know
he
was
their
Master
,
he
gave
order
,
that
so
soon
as
he
began
his
oration
,
the
Souldiers
should
kill
this
multitude
of
people
,
which
was
effected
.
Upon
which
were
heard
such
lamentations
,
outcries
,
groans
,
clashing
of
Armour
,
and
blows
of
those
merciless
homicides
,
that
the
Senatours
could
not
hear
a
word
,
but
stood
amazed
with
terror
of
so
horrid
a
fact
.
Such
shall
be
the
harmony
of
Hell
,
when
the
ears
shall
be
deafned
with
the
cries
and
complaints
of
the
damned
.
What
confusion
and
horrour
shall
it
breed
to
hear
all
lament
,
all
complain
,
all
curse
and
blaspheme
through
the
bitterness
of
the
torments
,
which
they
suffer
?
The
Smell
also
shall
be
tormented
with
a
most
pestilential
stench
.
Horrible
was
that
torment
used
by
Mezentius
,
to
tye
a
living
body
to
a
dead
,
and
there
to
leave
them
until
the
infection
and
putrified
exhalations
of
the
dead
had
killed
the
living
.
What
can
be
more
abominable
,
than
for
a
living
man
to
have
his
mouth
laid
close
to
that
of
a
dead
one
,
full
of
grubs
and
worms
:
where
the
living
must
receive
all
those
pestilential
vapours
breathed
forth
from
a
corrupted
carcass
,
and
suffer
such
loathsomness
,
and
abominable
steneh
?
But
what
is
this
in
respect
of
Hell
:
when
each
body
of
the
damned
is
more
loathsome
and
unsavoury
than
a
million
of
dead
dogs
,
and
all
these
pressed
and
crowded
together
in
so
streight
a
compass
?
Isaias
in
respect
of
their
stench
calls
them
dead
bodies
,
The
stench
of
their
carcasses
shall
ascend
.
And
St.
Bonaventure
goes
so
far
as
to
say
,
that
if
one
onely
body
of
the
damned
were
brought
into
this
world
,
it
were
sufficient
to
infect
the
whole
earth
.
Neither
shall
the
Devils
send
forth
a
better
smell
.
For
although
they
are
spirits
,
yet
those
fiery
bodies
,
unto
which
they
are
fastned
and
confined
,
shall
be
of
a
most
pestilential
savour
.
And
in
this
manner
a
Devil
,
who
had
appeared
unto
him
,
being
put
to
flight
by
St.
Martin
,
left
such
an
horrible
stench
behind
him
,
that
the
Saint
deemed
himself
to
be
already
in
hell
,
and
said
unto
himself
:
If
one
onely
Devil
having
been
here
hath
caused
this
,
what
will
all
the
Devils
together
,
and
damned
men
doe
?
What
shall
I
then
say
of
the
Tongue
,
which
is
the
instrument
of
so
many
wayes
of
sinning
,
flattery
,
lying
,
murmuring
,
calumniating
,
gluttony
,
and
drunkenness
?
who
can
express
that
bitterness
which
the
miserable
shall
suffer
,
greater
than
that
of
wormwood
or
aloes
?
insomuch
as
the
Scripture
sayes
,
The
gall
of
dragons
shall
be
their
wine
,
and
they
shall
taste
the
poison
of
Asps
for
all
eternity
.
Unto
which
shall
be
joyned
an
intolerable
thirst
and
dog-like
hunger
;
conformable
unto
which
,
David
said
,
They
shall
suffer
hunger
as
dogs
.
Quintilian
sayes
,
The
sense
of
Touching
,
as
it
is
the
most
extended
sense
of
all
the
rest
,
so
shall
it
be
the
most
tormented
in
that
burning
fire
.
Peter
Cluniacensis
writes
,
(
and
when
we
read
such
like
stories
,
from
the
representations
therein
contained
we
are
to
raise
our
thoughts
to
the
substance
therein
represented
)
This
venerable
man
then
writes
,
That
a
wicked
Priest
being
ready
to
give
up
the
ghost
,
there
appeared
unto
him
two
fiery
Devils
,
who
brought
with
them
a
Frying-pan
,
in
which
they
told
him
they
would
fry
him
in
Hell
;
and
a
drop
of
hot
liquor
then
falling
out
of
the
Frying-pan
upon
his
hand
in
a
moment
burnt
him
to
the
very
bones
in
the
sight
of
all
that
were
present
,
who
remained
astonished
to
see
the
efficacy
,
and
violence
of
that
infernal
fire
.
Whereupon
Nicholas
of
Nice
sayes
,
that
if
there
were
a
fire
made
of
all
the
wood
in
the
world
,
it
would
not
be
able
to
cause
so
much
torment
,
as
the
least
spark
of
Hell-fire
.
Caesarius
does
also
write
,
We
must
make
use
of
this
self-same
consideration
to
encourage
our selves
to
suffer
in
this
life
all
that
can
be
suffered
,
in
regard
that
in
the
other
we
should
suffer
more
than
can
be
suffered
.
Hell
certainly
is
more
unsufferable
than
fasting
with
bread
and
water
:
farre
more
than
a
rough
hair-cloth
,
or
a
discipline
though
never
so
bloody
:
far
more
than
the
greatest
injuries
or
disgraces
,
that
can
be
put
upon
us
.
Let
us
then
suffer
that
which
is
lesser
to
be
freed
from
that
which
is
greater
;
especially
being
so
much
greater
,
by
how
much
a
living
creature
exceeds
a
painted
one
.
Let
us
not
complain
of
any
thing
that
may
happen
unto
us
in
this
life
:
But
let
us
rather
be
comforted
,
that
we
,
who
have
deserved
to
be
in
those
eternal
flames
without
profit
or
hope
of
reward
,
may
by
our
patient
suffering
here
some
temporal
afflictions
expect
an
everlasting
reward
for
them
in
Heaven
.
The
Mother
of
St.
Catharine
of
Siena
carried
her
to
certain
Baths
to
divert
and
recreate
her
,
because
she
was
very
weak
,
And
in
regard
holy
Scripture
calls
Hell
a
Poole
or
Lake
of
fire
,
Petrus
Demianus
,
which
will
give
us
to
understand
the
terribleness
of
this
torment
.
In
Lombardy
(
saith
he
)
there
was
a
man
cunning
and
crafty
,
of
a
notable
talking
tongue
,
and
a
friend
of
breaking
jests
on
all
occasions
:
and
commonly
by
reason
of
his
quick
wit
he
came
off
with
credit
;
And
if
at
any
time
it
happened
to
him
otherwayes
,
he
knew
how
to
put
it
off
very
handsomely
.
In
fine
he
was
one
of
those
that
knew
very
well
how
to
live
in
the
world
.
But
what
end
had
all
his
tricks
and
slights
?
he
died
;
for
against
this
stroak
he
had
no
defence
.
His
body
was
buried
in
the
Church
,
and
his
soul
in
the
place
,
which
God
grant
no
body
may
ever
come
in
.
An
holy
Religious
man
being
in
prayer
he
saw
in
spirit
a
great
Lake
,
not
of
water
,
but
of
fire
,
which
boiled
like
a
Pot
,
and
cast
flames
now
and
then
up
into
the
heavens
,
which
sent
forth
sparks
in
so
great
quantity
,
and
with
such
fearful
noise
,
that
it
caused
great
horrour
to
hear
and
see
it
.
What
would
it
be
to
suffer
it
?
The
miserable
foul
of
this
man
we
speak
of
did
suffer
it
in
all
extremity
.
Moreover
he
saw
that
the
Lake
was
encompassed
round
about
with
fearful
Serpents
and
terrible
Dragons
,
which
had
their
mouths
open
towards
the
Lake
,
with
many
rows
of
sharp
teeth
to
guard
the
Lake
.
In
this
confusion
of
fire
and
cruel
beasts
the
Soul
of
the
miserable
Babler
was
howling
and
crying
,
and
swimming
upon
the
flames
endeavoured
to
get
to
the
banck
,
and
drawing
nigh
,
the
comfort
he
found
was
,
that
a
Serpent
stretching
out
a
long
neck
and
a
wide
mouth
was
ready
to
tear
him
in
pieces
and
swallow
him
;
He
endeavoured
to
turn
another
way
in
the
Lake
,
and
drawing
near
the
side
he
lighted
upon
a
Dragon
,
the
onely
sight
whereof
made
him
make
more
haste
back
again
,
than
he
had
done
to
come
thither
.
He
swam
in
the
Lake
burning
alive
:
and
where-ever
he
came
,
he
found
the
like
encounter
;
but
which
is
worse
,
he
shall
remain
there
whilest
God
is
God
,
without
any
remedy
at
all
.
And
with
much
reason
,
saith
St.
Peter
Damianus
,
he
suffered
this
punishment
of
not
being
able
to
get
out
of
that
Lake
of
fire
,
in
regard
he
in
this
life
got
so
cunningly
out
of
any
adversity
by
his
many
shifts
.
In
this
manner
God
Almighty
gave
to
understand
by
this
revelation
the
extremity
of
this
torment
.
But
it
is
to
be
noted
,
that
it
is
farre
greater
than
is
here
expressed
;
because
this
was
not
so
much
to
tell
us
what
hell
is
,
as
to
declare
by
some
similitude
or
representation
,
which
may
remain
fixt
in
our
senses
,
that
,
which
indeed
exceeds
all
similitude
or
resemblance
.
§
3.
The
pains
of
the
Powers
of
a
damned
Soul
.
THe
Imagination
shall
no
less
afflict
those
miserable
offenders
,
encreasing
the
pains
of
the
Senses
by
the
liveliness
of
its
apprehension
.
For
if
in
this
life
the
imagination
is
sometimes
so
vehement
,
that
it
hurts
more
than
real
evils
,
in
the
other
the
torment
,
which
it
causes
,
will
be
excessive
.
Alexander
Tralianus
writes
of
a
Woman
who
was
extremely
ill
,
onely
with
a
false
imagination
that
she
had
swallowed
a
Snake
,
and
was
perswaded
that
she
already
felt
most
grievous
pains
by
the
Snakes
gnawing
of
her
entrals
.
What
will
the
apprehension
of
the
truth
do
in
those
miserable
wretchches
,
when
the
worm
of
their
conscience
will
be
continually
gnawing
their
very
hearts
?
Assahara●ius
writes
of
others
who
complained
of
the
great
pains
they
endured
by
whipping
,
when
no
man
touched
a
thread
of
their
Garment
.
Much
more
is
that
which
Fulgosius
recounts
as
an
eye-witnese
,
that
being
Judge
in
a
Duel
,
one
of
the
Competitors
made
the
other
flye
,
The
powers
of
the
Soul
shall
be
those
which
shall
suffer
the
greatest
lashes
.
The
Will
shall
be
tormented
with
an
eternal
abhorring
and
rage
against
it self
,
against
,
all
creatures
,
and
against
God
the
Creator
of
all
:
and
shall
with
an
intolerable
sadness
,
anger
,
grief
and
disorder
of
all
the
affections
violently
desire
things
impossible
,
and
despair
of
all
what
is
good
.
And
if
joy
consists
in
the
possessing
of
what
one
loves
,
and
pain
in
the
want
of
that
which
is
desired
,
and
being
necessitated
to
what
is
abhorred
,
What
greater
pain
and
torment
than
to
be
ever
desiring
that
which
shall
never
be
enjoyed
,
and
ever
abhorring
that
which
we
can
,
never
be
quyt
of
?
What
thing
more
painful
,
then
ever
to
will
that
which
shall
never
be
,
and
ever
to
will
that
which
shall
not
cease
to
be
?
That
which
he
desires
,
he
shall
never
obtain
:
and
what
he
desires
not
,
eternally
suffer
.
And
from
hence
shall
spring
that
raging
fury
,
which
David
speaks
of
:
The
sinner
shall
see
and
he
raging
,
he
shall
gnash
his
teeth
and
be
consumed
.
This
rage
and
madness
shall
be
augmented
by
the
despair
,
which
shall
be
joyned
unto
it
.
For
as
no
man
sins
without
injury
to
the
Divine
mercy
,
presuming
to
sin
in
,
hope
he
may
repent
and
be
pardoned
:
So
it
was
fit
that
the
Divine
justice
should
chastise
the
sinner
with
a
despair
of
all
remedy
,
that
so
he
,
who
abused
the
Divine
benefits
with
a
false
hope
,
might
feel
the
punishment
of
a
true
despair
.
This
torment
shall
be
most
terrible
unto
the
damned
.
For
as
the
greatest
evil
is
eased
by
hope
,
so
the
least
is
made
grievous
by
despair
.
Hope
in
afflictions
is
supported
by
two
things
;
One
is
the
fruit
,
which
may
result
from
suffering
;
The
other
is
the
end
and
conclusion
of
the
evil
suffered
.
But
in
regard
the
despair
of
the
damned
is
of
so
great
evils
,
the
despair
it self
will
be
a
most
terrible
one
.
If
one
suffers
and
reaps
fruit
from
it
,
't
is
a
comfort
unto
him
,
and
the
grief
is
recompenced
by
the
joy
of
the
benefit
thereof
;
but
when
the
suffering
is
without
fruit
or
profit
,
then
it
comes
to
be
heavy
indeed
.
The
hope
of
a
good
harvest
makes
the
labourer
with
chearfulness
endure
the
toyl
of
plowing
and
sowing
;
but
if
he
were
certain
to
reap
no
profit
,
every
pace
he
moved
would
be
grievous
and
irksome
unto
him
.
A
Day-labourer
with
the
hope
of
his
wages
goes
through
the
toyl
of
the
day
with
great
comfort
:
But
if
they
commanded
him
to
work
for
nothing
,
he
would
have
no
heart
to
work
at
all
.
The
holy
Martyrs
and
Confessors
of
Christ
,
what
penances
,
what
rigours
,
what
martyrdomes
have
they
willingly
undergone
,
expecting
the
fruit
they
were
to
draw
from
their
patience
?
And
though
in
temporal
afflictions
this
hope
of
recompence
should
fail
,
yet
the
hope
,
that
they
would
sometime
cease
and
have
an
end
,
would
afford
some
comfort
and
ease
unto
the
sufferers
.
But
in
Hell
both
those
are
wanting
;
The
damned
shall
neither
receive
reward
for
their
sufferings
,
nor
shall
their
torments
ever
have
an
end
.
Of
them
it
is
that
St.
John
speaks
;
They
shall
seek
death
,
and
shall
not
find
it
;
They
shall
desire
to
die
,
and
death
shall
flye
from
them
.
O
let
a
Christian
consider
how
great
a
recompence
attends
the
least
of
our
sufferings
here
in
Christs
service
,
and
how
vain
and
unprofitable
shall
all
our
sufferings
be
hereafter
.
One
penitent
knock
upon
the
breast
here
may
gain
eternal
glory
;
There
the
most
intense
pains
and
torments
both
in
soul
and
body
cannot
deserve
a
drop
of
cold
water
,
nor
so
much
ease
,
as
to
turn
from
one
side
to
the
other
.
In
this
raging
despair
ends
the
temerarious
hopes
of
sinners
.
Hell
is
full
of
those
,
who
hoped
they
should
never
enter
into
it
:
and
full
of
those
,
who
despair
of
getting
out
of
it
.
They
offended
with
a
presumptuous
hope
they
should
not
die
in
sin
:
and
that
proving
false
,
are
fallen
into
eternal
desperation
.
There
is
no
hope
can
excuse
the
falling
into
so
great
a
danger
.
Let
us
therefore
secure
Heaven
,
and
not
sin
.
The
Memory
shall
be
another
cruel
Tormentor
of
those
miserable
sinners
,
converting
all
they
have
done
good
or
bad
into
torments
:
The
good
,
because
they
have
lost
their
reward
,
The
bad
,
because
they
have
deserved
their
punishments
.
The
delights
also
,
which
they
have
enjoyed
,
and
all
the
happiness
of
this
life
,
in
which
they
have
triumphed
,
(
seeing
that
for
them
they
fell
into
this
misery
,
)
shall
be
a
sharp
sword
,
which
shall
pierce
their
hearts
.
They
shall
burst
with
grief
,
when
they
shall
compare
the
shortness
of
their
past
pleasures
with
the
eternity
of
their
present
torments
.
What
Mathematician
so
learned
,
as
can
perfectly
set
out
the
excess
of
those
eternal
years
of
the
other
life
unto
those
short
few
and
evil
dayes
of
this
?
What
groans
,
what
sighs
will
they
pour
out
,
when
they
see
that
those
delights
have
hardly
lasted
an
instant
,
and
that
the
pains
they
suffer
for
them
shall
last
for
ages
and
eternities
,
all
that
is
past
appearing
but
as
a
dream
?
Let
us
tremble
now
at
the
felicity
of
this
life
,
if
it
make
such
wounds
in
the
hearts
of
those
,
who
have
used
it
ill
.
Let
us
tremble
at
all
our
pleasures
,
since
they
may
turn
into
Arseneck
and
Hemlock
.
The
miserable
wretch
shall
with
great
grief
remember
how
often
he
might
have
gained
Heaven
,
and
did
it
not
,
but
is
now
tumbled
into
Hell
,
and
shall
say
unto
himself
,
How
many
times
might
I
have
prayed
,
and
spent
that
time
in
play
?
but
now
I
pay
for
it
.
How
many
times
ought
I
to
have
fasted
,
and
left
it
to
satisfie
my
greedy
appetite
?
How
many
times
might
I
have
given
alms
,
and
spent
it
in
sin
?
How
many
times
might
I
have
pardoned
my
enemies
,
and
chose
rather
to
be
revenged
?
How
many
times
might
I
have
frequented
the
Sacraments
,
and
forbore
them
,
because
I
would
not
quit
the
occasion
of
sinning
?
There
never
wantted
means
of
serving
God
:
but
I
never
made
use
of
it
,
and
am
therefore
now
justly
paid
for
all
.
Behold
accursed
Caitiff
,
that
entertaining
thy self
in
pleasures
,
thou
hast
for
toyes
and
fooleries
lost
Heaven
.
If
thou
wouldest
,
thou
mightest
have
been
a
companion
for
Angels
;
if
thou
wouldest
thou
mightest
have
been
in
eternal
joy
:
and
thou
hast
lost
all
for
the
pleasure
of
a
moment
.
O
accursed
and
wretched
fool
,
thy
Redeemer
courted
thee
with
Heaven
,
and
thou
despisedst
him
for
a
base
trifle
.
This
was
thy
fault
,
and
now
thou
sufferest
for
it
;
and
since
thou
wouldest
not
be
happy
with
God
,
thou
shalt
now
be
eternally
cursed
by
him
and
his
Angels
.
The
Understanding
shall
torment
it self
with
discourses
of
great
bitterness
,
discoursing
of
nothing
but
what
may
grieve
it
.
Aristotle
shall
not
there
take
delight
in
his
wisdom
,
nor
Seneca
comfort
himself
with
his
Philosophy
.
Galen
shall
find
no
remedy
in
his
Physick
,
nor
the
profoundest
Scholar
in
his
Divinity
.
A
certain
Doctor
of
Paris
appeared
after
death
unto
the
Bishop
of
that
City
,
and
gave
him
an
account
that
he
was
damned
.
The
Bishop
demanded
of
him
,
if
he
had
there
any
knowledge
.
He
answered
,
That
he
knew
nothing
but
onely
three
things
;
The
first
,
that
he
was
eternally
damned
:
The
second
,
that
the
Sentence
past
against
him
was
irrevocable
:
The
third
,
that
for
the
vain
pleasure
of
the
world
he
was
deprived
of
the
vision
of
God
.
And
then
he
desired
to
know
of
the
Bishop
if
there
were
any
people
in
the
world
remaining
.
The
Bishop
asking
him
the
reason
of
that
question
,
he
answered
,
that
within
these
few
last
dayes
there
have
so
many
souls
descended
into
Hell
,
that
me-thinks
there
should
not
any
be
left
upon
earth
.
In
this
power
of
the
Soul
is
engendered
tho
worm
of
conscience
,
which
is
so
often
proposed
unto
us
in
holy
Scripture
as
a
most
terrible
torment
,
and
greater
than
that
of
fire
.
Onely
in
one
Sermon
,
or
rather
in
the
Epilogue
of
that
Sermon
Christ
our
Redeemer
three
times
menaces
us
with
that
Worm
,
Certainly
it
were
a
great
rigour
,
if
a
Father
should
be
forced
to
be
present
at
the
execution
of
his
Son
:
but
more
,
if
he
should
be
compelled
to
be
the
Hangman
;
and
yet
greater
,
if
the
Gallows
should
be
placed
before
his
own
door
,
so
that
he
could
neither
go
in
or
out
without
beholding
that
affront
and
contumely
;
but
far
greater
crueltie
,
if
they
should
make
the
guilty
person
to
execute
himself
,
and
that
by
cutting
his
body
in
pieces
,
member
after
member
,
or
tearing
off
his
flesh
with
his
own
teeth
.
This
is
the
cruelty
and
torment
of
an
evil
Conscience
,
with
which
a
sinner
is
racked
and
tortured
amongst
those
eternal
flames
,
not
being
able
to
banish
his
faults
from
his
memory
,
nor
their
punishment
from
his
thoughts
.
The
envy
also
,
which
they
shall
bear
towards
those
,
who
have
gained
Heaven
by
as
small
matters
as
they
have
lost
it
,
shall
much
add
to
their
grief
.
Those
who
are
hungry
,
if
they
see
others
meaner
than
they
feed
at
some
splendid
and
plentiful
Table
,
and
cannot
be
admitted
themselves
,
become
more
hungry
;
so
shall
it
fare
with
the
damned
,
who
shall
be
more
afflicted
by
beholding
others
,
sometimes
less
than
themselves
,
enjoy
that
eternal
happiness
,
which
they
through
want
of
care
are
deprived
of
.
Esau
,
though
a
Clown
,
having
understood
,
that
his
Brother
Jacob
had
obtained
▪
his
Fathers
Benediction
,
cried
out
and
roared
like
a
Lion
,
and
consumed
himself
with
resentment
and
horror
.
What
lamentations
shall
those
of
the
damned
be
,
when
they
shall
see
that
the
Just
have
gained
the
Benediction
of
God
,
not
by
any
deceit
or
cozenage
used
by
them
,
but
that
they
lost
it
through
their
own
neglect
?
Those
who
with
opinion
of
merit
earnestly
aim
at
some
vacant
Dignity
,
if
at
length
they
see
themselves
neglected
,
and
with
shame
put
off
,
their
grief
and
indignation
swells
above
measure
:
In
like
manner
,
I
say
,
shall
it
be
with
those
damned
wretches
,
who
will
be
far
more
afflicted
by
the
consideration
of
those
great
goods
and
eternal
felicities
,
which
they
see
themselves
have
lost
,
and
those
to
enjoy
them
,
whom
they
deemed
far
inferiour
to
them
in
merit
.
Let
us
now
therefore
have
remorse
of
conscience
whilest
we
may
kill
the
Worm
,
lest
it
then
bite
us
,
when
it
cannot
die
.
CAP.
XI
.
Of
Eternal
Death
,
and
the
Punishment
of
Talion
in
the
Damned
.
AFter
all
this
there
shall
not
want
in
Hell
the
pains
of
Death
,
which
amongst
humane
punishments
is
the
greatest
.
That
of
Hell
is
a
living
Death
,
and
doth
as
far
exceed
this
of
earth
,
as
the
substance
doth
a
shadow
.
The
Death
,
which
men
give
,
together
with
death
takes
away
the
pain
and
sense
of
dying
;
but
the
Eternal
Death
of
sinners
is
with
sense
and
by
so
much
greater
,
as
it
hath
more
of
life
,
recollecting
within
it self
the
worst
of
dying
,
which
is
to
perish
,
and
the
most
intolerable
,
of
life
,
which
is
to
suffer
pain
.
And
therefore
St.
Bernard
calls
the
pain
of
the
damned
a
living
Death
,
and
a
dead
Life
;
and
Pope
Innocent
the
Third
an
immortal
Death
.
O
Death
,
how
much
less
cruel
art
thou
in
taking
away
life
,
than
in
forcing
to
live
in
so
painful
a
manner
?
In
hell
there
shall
be
unto
the
miserable
a
death
without
death
,
and
an
end
without
end
;
for
their
death
shall
ever
live
,
and
their
end
shall
ever
begin
.
Mortal
sin
is
the
greatest
of
all
evils
,
and
consequently
deserves
the
greatest
of
all
punishments
.
Because
in
ordinary
death
,
which
takes
away
the
use
of
the
senses
,
the
rigour
of
it
is
not
felt
,
God
ordained
another
kind
of
death
,
in
which
the
senses
perpetually
dying
should
perpetually
feel
the
force
of
pain
,
and
should
ever
live
in
the
agony
of
dying
.
This
David
signitied
,
when
he
said
,
That
death
should
feed
on
the
damned
;
for
as
the
Flock
pastures
upon
the
grass
,
but
ends
it
not
,
because
it
still
grows
green
and
fresh
again
:
so
that
death
feeds
upon
sinners
,
but
consumes
them
not
.
This
death
of
the
damned
the
holy
Scripture
calls
the
second
death
,
Because
it
succeeds
the
first
,
and
comprehends
both
that
of
soul
and
bodie
.
And
with
much
reason
may
it
also
be
called
a
double
death
:
because
death
is
then
doubled
when
we
die
,
and
feel
the
torment
of
dying
:
which
in
the
first
death
of
the
body
we
do
not
.
Even
here
amongst
us
,
if
there
should
be
a
condition
,
in
which
we
might
be
sensible
but
of
some
part
of
that
which
death
brings
along
with
it
,
it
would
be
esteemed
a
greater
evil
than
death
it self
.
Who
doubts
but
if
one
after
burial
should
find
himself
alive
and
sensible
under
the
earth
,
where
he
could
speak
with
no
body
,
see
nothing
but
darkness
,
hear
nothing
but
those
who
walked
above
him
,
smell
nothing
but
the
rotten
stink
of
their
bodies
,
cat
nothing
but
his
own
flesh
,
nor
feel
any
thing
but
the
earth
which
opprest
him
,
or
the
cold
pavement
of
the
Vault
where
he
lay
:
Who
doubts
not
,
I
say
,
but
that
this
estate
were
worse
than
to
be
wholly
dead
,
since
life
onely
served
to
feel
the
pain
of
death
?
For
this
reason
the
ingenious
Romans
,
when
they
would
punish
Sacriledge
,
which
is
the
greatest
crime
,
made
use
of
interring
the
offenders
alive
,
as
of
the
greatest
punishment
:
and
therefore
executed
it
upon
their
Vestal
Virgins
,
when
they
offended
a
gainst
their
chastity
,
as
upon
Oppia
and
Minutia
,
that
being
alive
they
might
feel
the
pain
and
bitterness
of
dying
.
And
certainly
Zeno
the
Emperour
found
this
punishment
so
bitter
,
that
he
devoured
his
own
flesh
by
morsels
.
What
Sepulcher
is
more
horrible
than
that
of
Hell
,
what
is
eternally
shut
upon
those
who
are
in
it
,
whore
the
miserable
damned
remain
not
onely
under
earth
,
but
under
fire
,
having
sense
for
nothing
but
to
feel
death
,
darkness
,
loathsomness
,
pain
and
stink
?
This
is
therefore
a
double
death
,
because
to
feel
the
pain
of
death
is
an
evil
double
to
that
of
dying
.
Besides
,
this
death
of
Hell
may
be
called
a
double
death
,
in
respect
it
contains
both
the
death
of
sin
,
ang
the
death
of
pain
:
those
unfortunate
wretches
standind
condemned
never
to
be
freed
from
the
death
of
sin
,
and
for
ever
to
be
tormented
with
the
death
of
pain
.
There
is
no
greater
death
than
that
of
the
Soul
,
which
is
sin
,
in
which
the
miserable
are
to
continue
whilest
God
is
God
with
that
infinite
evil
,
and
that
ugly
deformity
,
which
sin
draws
along
with
it
,
which
is
worse
than
to
suffer
that
eternal
fire
,
which
is
but
the
punishment
of
it
.
After
sin
,
what
pain
should
there
be
greater
than
that
of
sin
it self
?
and
for
this
reason
in
Hell
,
in
regard
't
is
the
torment
for
sin
,
it
is
a
greater
pain
than
death
it self
,
or
the
most
horrible
death
of
all
.
Who
trembles
not
with
the
onely
memory
that
he
is
to
die
,
remembring
that
he
is
to
cease
to
be
,
that
the
feet
,
whereon
he
walks
are
no
more
to
bear
him
,
that
his
hands
are
no
more
to
serve
him
,
nor
his
eyes
to
see
?
Why
then
do
we
not
rather
tremble
at
the
thought
of
Hell
,
in
respect
of
which
the
first
death
is
no
punishment
,
but
a
reward
,
a
happiness
,
and
a
joy
,
there
being
no
damned
in
Hell
,
but
would
take
that
death
,
which
we
here
inflict
for
offences
,
as
an
ease
of
his
pains
?
O
how
much
does
the
Divine
Justice
exceed
the
humane
,
since
that
,
which
men
give
unto
those
whom
they
condemn
for
the
greatest
offences
,
would
be
received
by
those
,
whom
God
condemns
,
as
a
great
ease
,
comfort
,
and
accomplishment
of
their
desires
,
who
shall
desire
death
,
and
death
shall
flye
from
them
?
for
unto
all
their
evils
and
miseries
this
as
the
greatest
is
adjoyned
,
that
neither
They
nor
It
shall
shall
ever
die
.
This
circumstance
of
being
eternal
doth
much
augment
the
torments
of
Hell
,
such
being
the
condition
of
eternity
,
(
as
hath
been
already
declared
,
)
that
it
doth
infinitely
augment
that
,
whereunto
it
is
annexed
.
Let
us
suppose
that
one
had
but
a
Gnat
,
that
should
sting
his
right
hand
,
and
a
Wasp
at
the
left
,
and
that
one
foot
should
be
pricked
with
a
Thorn
,
and
the
other
with
a
Pin.
If
this
onely
were
to
last
for
ever
,
it
would
be
an
intolerable
torment
.
What
will
it
then
be
,
when
hands
,
feet
,
arms
,
head
,
bread
,
and
entrails
are
to
burn
for
all
eternity
?
The
onely
holding
one
finger
in
a
Candle
for
the
space
of
a
quarter
of
an
hour
no
body
would
be
able
to
suffer
it
.
To
be
then
plunged
into
the
infernal
flames
for
years
eternal
,
what
understanding
is
there
that
is
able
,
I
do
not
say
,
to
express
in
words
,
but
to
frame
a
due
conception
of
this
torment
?
That
a
torment
is
never
to
cease
,
and
that
the
tormented
is
to
live
for
ever
,
the
onely
thinking
of
it
causes
great
horror
;
What
would
it
be
to
suffer
it
?
§
2.
Unto
all
those
pains
shall
be
joyned
that
of
Talion
,
which
is
,
To
pay
with
proportion
so
much
for
so
much
,
which
also
shall
not
be
wanting
in
Hell
.
And
therefore
it
is
said
in
the
Ayocalyps
,
By
how
much
she
glorified
her self
,
and
lived
in
delights
,
Give
her
so
much
of
torment
.
There
shall
the
delicious
person
be
afflicted
,
he
,
who
contemned
others
,
be
despised
,
and
the
proud
trampled
under
foot
:
it
being
most
convenient
for
the
Divine
Justice
,
that
the
damned
in
hell
should
be
punished
in
the
same
manner
,
wherein
they
have
here
offended
;
as
may
appear
by
this
example
rehearsed
by
Henry
Gran.
A
young
Damsel
,
In
this
History
we
have
seen
Pride
chastised
by
humiliation
.
In
tills
that
follows
we
shall
see
Pleasures
and
delightful
entertainments
chastised
with
proportionable
torments
.
Many
other
pains
and
torments
proportionable
to
the
crimes
committed
may
be
seen
in
the
works
of
Wermero
.
A
Gentleman
of
noble
Parentage
,
And
here
may
be
given
this
further
instruction
,
that
as
these
and
many
such
like
stories
,
related
for
more
variety
of
discourse
in
this
Treatise
,
oblige
us
not
to
a
full
and
absolute
belief
of
them
:
so
they
desire
the
favour
of
so
much
credit
at
least
,
as
is
allowed
to
Livy
,
Justine
,
or
other
Chronicle-writers
;
especially
the
Recorders
of
these
being
such
,
as
are
no
less
grave
and
wise
,
and
acknowledge
moreover
a
greater
obligation
of
conscience
not
to
wrong
the
World
with
lies
,
or
empty
relations
taken
up
upon
the
account
of
frivolous
reports
,
especially
in
matters
of
such
concernment
,
And
as
we
think
it
not
amiss
to
make
use
,
as
occasion
serves
,
of
profane
Examples
and
Authorities
in
confirmation
of
what
we
usually
either
speak
or
write
,
so
without
all
doubt
the
same
use
of
Sacred
and
Ecclesiastical
occurrences
may
be
no
less
available
in
such
matters
as
these
.
CAP.
XII
.
The
fruit
which
may
be
drawn
front
the
consideration
of
Eternal
Evils
.
ALl
which
hath
been
said
of
the
pains
in
Hell
,
is
far
short
of
that
which
really
they
are
.
There
is
great
difference
betwixt
the
knowledge
we
have
by
relation
,
and
that
which
we
learn
by
experience
.
The
Machabees
knew
that
the
Temple
of
the
Lord
was
already
prophaned
,
deserted
,
and
destroyed
.
They
had
heard
of
it
,
and
lamented
it
;
but
when
they
saw
with
their
eyes
the
Sanctuary
lye
desolate
,
the
Altar
prophaned
,
and
the
Gates
burnt
,
there
was
then
no
measure
in
their
tears
.
They
tore
their
garments
,
cast
ashes
upon
their
heads
,
threw
themselves
upon
the
ground
,
and
their
complaints
ascended
as
high
as
Heaven
.
If
then
the
relation
and
discourse
of
the
pains
of
Hell
makes
us
tremble
,
what
shall
be
the
sight
and
experience
.
This
notwithstanding
the
consideration
of
what
hath
been
said
may
help
us
to
form
some
conception
of
the
terrour
and
horrour
of
that
place
of
eternal
sorrow
.
Let
us
,
as
St.
Bernard
sayes
,
descend
into
Hell
whilest
we
live
,
that
we
may
not
descend
thither
when
we
are
dead
.
Let
us
draw
some
fruit
from
thence
during
our
lives
,
from
whence
nothing
but
torment
is
to
be
had
after
death
.
The
principal
fruits
,
which
may
be
drawn
from
that
consideration
,
are
these
.
In
the
first
place
,
an
ardent
love
and
sincere
gratitude
towards
our
Creator
;
that
having
so
often
deserved
Hell
,
he
hath
not
yet
suffered
us
to
fall
into
it
.
How
many
be
there
now
in
Hell
,
who
for
their
first
mortal
sin
,
and
onely
for
that
one
have
been
sent
thither
?
and
we
,
notwithstanding
the
innumerable
sins
,
which
we
have
committed
,
are
yet
spared
.
What
did
God
find
in
us
,
that
he
should
use
a
mercy
towards
us
for
so
many
sins
,
which
he
did
not
afford
to
others
for
so
few
?
Why
are
we
not
then
more
grateful
for
so
many
benefits
,
which
we
have
no
wayes
deserved
?
How
grateful
would
a
damned
person
be
,
if
God
should
free
him
from
those
flames
,
wherein
he
is
tormented
,
and
place
him
in
the
same
condition
we
now
are
?
What
a
life
would
he
lead
?
what
penance
would
he
undergoe
?
what
austerity
would
not
appear
a
pleasure
unto
him
?
and
how
grateful
would
he
be
unto
so
merciful
a
benefactor
?
He
hath
done
no
less
for
us
,
but
much
more
.
For
,
if
he
hath
not
drawn
us
out
of
Hell
,
he
hath
not
thrown
us
into
it
as
we
deserved
,
which
is
the
greater
favour
.
Tell
me
if
a
Creditor
should
cast
that
Debtor
into
prison
,
who
owed
him
a
thousand
.
Duckets
,
and
after
the
enduring
of
much
affliction
at
last
release
him
:
or
should
suffer
another
,
who
owed
him
fifty
thousand
Duckets
to
goe
up
and
down
free
without
touching
a
thread
of
his
garment
:
Whether
of
the
Debtors
received
the
greater
benefit
?
I
believe
thou
wilt
say
the
latter
.
More
then
are
we
endebted
unto
God
Almighty
,
and
therefore
ought
to
serve
him
better
.
Consider
how
a
man
would
live
,
who
should
be
restored
to
life
after
he
had
been
in
Hell
.
Thou
shouldst
live
better
,
since
thou
art
more
indebted
to
Almighty
God
.
Secondly
we
are
taught
to
exercise
an
invincible
patience
in
suffering
the
afflictions
and
troubles
of
this
life
,
that
by
enduring
these
thankfully
we
may
escape
those
of
the
other
.
He
who
shall
consider
the
eternity
of
those
torments
which
he
deserves
,
will
not
grumble
at
the
pains
of
this
short
life
how
bitter
soever
.
There
is
no
state
or
condition
upon
earth
,
how
necesitous
,
how
poor
,
how
miserable
soever
,
which
the
damned
would
not
endure
,
and
think
it
an
infinite
happiness
,
if
they
might
change
with
it
.
Neither
is
there
any
course
of
life
so
austere
,
which
he
who
had
once
experienced
those
burning
flames
,
if
he
might
live
again
,
would
not
make
more
rigorous
.
He
who
hath
once
deserved
eternal
torments
let
him
never
murmure
at
temporal
evils
;
let
his
mouth
be
ever
stopt
from
complaining
of
the
crosses
,
or
petty
injuries
offered
him
in
this
life
,
who
hath
committed
offences
worthy
the
pains
of
the
other
.
From
this
consideration
there
was
nothing
which
the
Saints
would
not
willingly
suffer
,
no
penance
which
they
would
not
undergoe
.
Here
is
the
patience
of
the
Saints
;
because
seeing
that
all
the
troubles
of
this
life
were
temporal
,
and
the
torments
of
the
other
eternal
,
nothing
that
they
endured
seemed
much
unto
them
.
John
Chrsostome
,
and
advises
us
to
do
the
like
,
bearing
with
patience
all
temporal
pains
whatsoever
with
the
consideration
of
the
eternal
.
From
the
consideration
of
little
thing
(
saith
he
)
let
us
frame
a
conjecture
of
the
great
.
If
thou
goe
into
a
Bath
,
and
shalt
find
it
excessive
hot
,
think
on
Hell
;
If
thou
art
tormented
with
the
heat
,
think
on
Hell
;
If
thou
art
tormented
with
the
heat
of
some
violent
Fever
,
pass
unto
the
consideration
of
those
eternal
flames
,
which
burn
without
end
:
and
think
that
if
a
Bath
or
Calenture
so
afflict
thee
,
how
shalt
thou
endure
that
River
of
fire
.
When
thou
shalt
see
any
thing
great
in
this
present
life
,
think
presently
of
the
Kingdom
of
Heaven
,
and
so
thou
shalt
not
value
it
much
;
and
when
thou
shalt
see
any
thing
terrible
,
think
on
Hell
,
and
thou
wilt
laugh
at
it
.
When
the
concupiscence
or
desire
of
any
temporal
thing
shall
afflict
thee
,
think
that
the
delight
of
sin
is
of
no
estimation
,
and
that
the
pleasure
of
it
is
nothing
.
For
if
the
fear
of
Lawes
,
which
are
enacted
upon
earth
,
be
of
that
force
,
that
they
are
able
to
deterre
us
from
evil
actions
,
much
more
will
the
thought
of
things
to
come
,
and
that
immortal
chastisement
of
eternal
pain
.
If
the
fear
of
an
Earthly
King
divert
us
from
many
evils
,
how
much
more
shall
the
fear
of
a
King
eternal
?
If
the
fight
of
a
dead
man
detain
us
,
much
more
shall
the
thought
of
hell
and
that
eternal
death
.
If
we
often
think
of
hell
,
we
shall
never
fall
into
it
.
We
ought
also
often
to
call
to
minde
the
evils
of
the
next
life
,
that
we
may
more
despise
the
pleasures
of
this
:
because
temporal
felicity
uses
often
to
end
in
eternal
miserie
.
All
that
is
precious
in
the
world
,
honour
,
wealth
,
fame
,
pleasure
,
all
the
splendour
of
the
Earth
is
but
smoke
and
a
shadow
,
if
we
compare
the
small
duration
of
them
with
the
eternity
of
those
torments
in
the
other
world
.
Put
all
the
Silver
in
the
world
together
in
one
heap
,
all
the
Gold
,
all
the
Precious-stones
,
Diamonds
,
Emeralds
with
all
other
the
richest
Jewels
,
all
the
Triumphs
of
the
Romans
,
all
the
Dainties
of
the
Assytians
,
&c.
all
would
deserve
to
be
of
no
other
value
than
dirt
,
ignominy
,
and
gall
,
if
to
be
possessed
with
hazard
of
falling
at
last
into
the
pit
of
Hell
.
Let
us
call
to
mind
that
sentence
of
our
blessed
Saviour
:
What
will
it
avail
a
man
,
to
gain
the
whole
world
,
if
he
lose
his
soul
?
If
they
should
make
us
Lords
and
Masters
,
I
say
not
of
great
wealth
,
but
of
the
whole
world
,
we
should
not
admit
of
it
with
the
least
hazard
of
being
damned
for
ever
.
Let
one
enjoy
all
the
contents
and
regalo's
imaginable
,
let
him
be
raised
up
to
the
highest
pitch
of
honour
,
let
him
triumph
with
all
the
greatness
of
the
world
,
All
this
is
but
a
dream
,
if
after
this
mortal
life
he
finds
himself
at
length
plunged
into
hell-fire
.
Whosoever
should
consider
the
lamentable
day
,
in
which
two
Sons
,
and
three
Daughters
,
and
his
Wife
the
Emperess
were
put
to
death
in
presence
of
the
Emperor
Mauritius
,
and
afterwards
himself
was
bereaved
of
life
by
command
of
a
dastardly
Coward
and
vicious
fellow
,
no
doubt
but
he
would
esteem
as
very
vain
and
of
no
worth
all
the
twenty
years
of
his
Raign
in
his
powerful
Empire
and
Majesty
,
though
his
punishment
was
not
to
last
for
ever
,
in
regard
he
had
the
good
fortune
to
save
his
Soul
.
Wherefore
if
one
onely
disastrous
day
,
after
the
enjoying
of
so
much
felicity
and
greatness
of
the
world
for
twenty
years
space
,
is
sufficient
to
cause
a
contempt
of
all
that
pomp
,
and
make
the
same
appear
as
smoke
,
not
onely
one
year
of
affliction
,
not
a
thousand
ages
,
but
eternity
in
torments
how
will
it
,
make
all
humane
prosperity
to
seem
nothing
else
but
a
shadow
and
a
dream
?
If
the
sad
death
of
one
,
though
he
saves
his
soul
,
shews
the
vanity
of
all
humane
felicities
,
The
lamentable
death
of
one
,
who
is
damned
to
Hell
,
and
an
eternity
of
unspeakable
misery
how
will
it
make
evident
,
that
all
felicity
and
humane
greatness
is
nothing
but
smoke
,
a
shadow
,
and
nothing
?
Let
us
reflect
a
thought
upon
the
Emperour
Heliogabolus
,
who
gave
so
great
a
scope
to
all
his
sensual
appetites
,
and
was
most
exactly
industrious
in
making
use
of
time
to
the
advantage
of
his
pleasures
,
What
account
are
we
to
make
of
his
two
years
and
eight
moneths
raign
,
if
we
give
credit
to
Aurelius
and
Eutropius
,
turning
our
consideration
to
the
other
Scene
of
his
miserable
death
.
For
the
Pretorian
Souldiers
having
drawn
him
out
of
a
Sink
or
Privy
,
where
he
had
hid
himself
,
then
haling
him
upon
the
ground
,
they
threw
him
into
an
other
Sink
most
filthy
and
abominable
;
but
in
regard
there
was
not
room
enough
for
his
whole
body
,
they
pull'd
him
out
again
,
and
dragging
him
through
the
great
place
called
Circus
,
and
other
publick
Streets
of
Rome
,
at
last
they
cast
him
into
the
Tyber
,
having
first
tied
great
stones
about
him
,
to
the
end
he
might
never
appear
more
,
nor
obtain
interrement
.
All
this
was
done
to
the
great
content
of
the
people
,
and
approbation
of
the
Senate
.
Who
should
see
this
nice
and
effeminate
Prince
wallowing
in
the
Sink
,
abused
by
his
Souldiers
,
and
drowned
in
the
Tyber
,
what
estimate
would
he
frame
of
all
his
greatnese
?
But
see
him
now
in
the
horrid
Sink
of
Hell
,
abused
by
the
Devils
,
and
plunged
into
that
pit
of
fire
and
brimstone
,
where
he
is
to
suffer
excessive
torments
for
all
eternity
;
what
will
that
short
time
of
his
Empire
seem
,
being
compared
,
I
do
not
say
with
three
hundred
thousand
millions
of
years
,
but
with
an
eternity
of
pains
,
which
he
is
to
suffer
,
causing
all
the
past
glory
of
his
Empire
,
and
splendour
of
his
fortunes
to
vanish
into
smoke
?
You
may
look
upon
a
Wheel
of
Squibs
or
Fireworks
,
which
whilst
it
moves
,
casts
forth
a
thousand
lights
and
spl●●dours
,
with
which
the
beholders
are
much
taken
:
but
all
at
last
ends
in
a
little
smoke
and
burnt
paper
.
So
it
is
.
Whilst
the
Wheel
of
felicities
was
in
motion
,
according
to
the
stile
of
St.
James
,
that
is
to
say
,
whilst
our
life
lasts
,
its
fortune
and
prosperity
appeared
most
glorious
;
but
ceasing
,
all
comes
to
end
in
smoke
:
and
he
,
that
fares
best
in
it
,
becomes
a
firebrand
of
Hell
.
Rabanus
said
well
,
that
when
a
strong
fever
.
Besides
this
the
eternity
of
torments
in
hell
,
which
is
to
be
suffered
hereafter
without
profit
,
may
move
us
to
husband
the
short
time
of
this
life
most
to
our
advantage
,
and
with
the
greatest
fruit
.
How
many
miserable
Souls
now
suffer
those
eternal
pains
for
not
employing
one
day
in
pennance
,
nor
endeavouring
to
make
one
good
confession
?
What
would
a
damned
Soul
give
for
one
quarter
of
an
hour
out
of
so
many
dayes
and
years
,
which
are
lost
,
and
shall
not
have
one
instant
allowed
him
?
Thou
,
who
now
livest
,
and
hast
time
,
lose
not
that
which
imports
so
much
,
and
once
lost
,
can
never
be
redeemed
.
(
Peter
Reginaldus
writes
,
that
an
holy
Religious
man
,
being
in
prayer
,
heard
a
most
lamentable
voice
;
whereupon
demanding
,
Who
he
was
,
and
Why
he
lamented
;
it
was
answered
,
I
am
one
of
the
damned
.
And
thou
must
know
,
That
I
and
the
rest
of
the
damned
Souls
lament
and
bewail
nothing
more
bitterly
,
than
to
have
lost
time
in
the
sins
we
have
committed
.
O
miserable
creatures
,
who
for
having
lost
a
short
space
of
time
lose
an
eternity
of
felicity
!
They
come
to
know
too
late
the
importance
of
that
which
they
have
lost
,
and
shall
never
come
to
regain
it
.
)
Let
us
now
make
use
of
time
whilest
we
may
gain
eternity
;
and
let
us
not
lose
that
with
pleasure
,
which
cannot
be
recovered
with
grief
.
Let
us
now
weep
for
our
sins
with
profit
,
that
we
way
not
weep
for
our
pains
without
fruit
.
Let
us
hear
what
St.
Bernard
sayes
;
Who
shall
give
water
unto
my
head
,
and
who
shall
give
a
fountain
of
tears
unto
mine
eyes
,
that
I
may
prevent
weeping
by
weeping
?
Let
us
now
weep
in
time
and
do
penance
with
sorrow
,
that
our
tears
may
be
dried
up
,
and
our
sorrow
forgotten
,
since
eternal
happiness
is
no
less
efficacious
to
make
us
forget
the
tears
and
grief
of
this
life
,
than
hell
the
pleasures
of
it
.
Wherefore
Isaias
saith
,
My
former
cares
are
forgotten
,
and
are
hid
from
mine
eyes
.
Upon
which
words
St.
Jerome
glosses
.
It
is
the
effect
of
mirth
and
confession
of
the
true
God
,
that
an
eternal
oblivion
shall
succeed
precedent
goiefs
.
For
if
former
evils
shall
be
forgotten
,
it
is
not
with
the
oblivion
of
memory
,
but
with
the
succession
of
so
much
good
,
according
to
that
,
In
the
good
day
an
oblivion
of
evil
.
Lastly
let
us
draw
from
the
consideration
of
hell
,
a
perfect
hatred
to
all
mortal
sin
,
since
from
the
evil
of
sin
proceeds
that
evil
of
pain
.
Terrible
is
the
evil
of
sin
,
since
it
cannot
be
satisfied
even
with
eternal
flames
.
But
this
requires
a
larger
consideration
,
which
we
are
now
come
unto
.
CAP.
XIII
.
The
infinite
guilt
of
mortal
Sin
,
by
which
we
lose
the
felicity
of
heaven
,
and
fall
into
eternal
evils
.
THe
horrible
and
stupendious
malice
of
mortal
sin
is
so
foul
and
accursed
,
that
though
committed
in
an
instant
it
deserves
the
torments
of
hell
for
all
eternity
;
and
an
unlawful
pleasure
,
enjoyed
by
a
sinner
but
for
one
moment
,
deprives
and
disinherits
him
of
eternal
felicity
.
Because
therefore
the
scope
of
this
work
is
to
beget
such
disesteem
of
temporal
goods
,
as
for
them
we
may
not
lose
the
eternal
,
I
thought
it
not
besides
my
purpose
to
procure
,
as
much
as
I
could
,
a
horror
and
detestation
of
sin
,
which
is
the
occasion
of
the
loss
of
heaven
:
and
therefore
intend
in
this
place
to
say
something
of
the
malice
of
it
,
the
rather
because
it
conduces
much
to
the
knowledge
of
those
differences
,
which
are
betwixt
things
temporal
and
things
eternal
;
Whereof
the
most
notable
is
,
that
as
temporal
goods
are
of
that
nature
,
that
he
who
loves
and
seeks
them
with
sollicitude
,
most
commonly
falls
into
that
horrible
evil
of
sin
:
So
he
who
loves
and
sets
his
heart
on
things
eternal
,
secures
himself
against
it
.
Besides
,
having
treated
of
the
eternal
pains
of
hell
,
that
we
may
not
wonder
at
the
severity
of
the
Divine
Justice
,
it
was
necessary
that
we
should
say
something
of
the
horrible
and
grievous
malice
of
sin
,
for
which
so
infinite
a
punishment
is
inflicted
.
Many
admire
that
a
sin
committed
in
an
instant
should
deserve
the
eternal
punishment
of
so
terrible
and
cruel
torments
.
But
this
proceeds
from
their
ignorance
;
because
they
know
not
the
malice
of
a
mortal
sin
.
St.
Austin
,
whose
deep
understanding
was
enlightned
by
an
especial
grace
,
wondered
rather
that
there
were
not
two
Hells
,
and
that
a
new
one
was
not
created
for
that
Christian
,
who
durst
offend
his
God
after
he
was
incarnated
for
his
redemption
.
And
Divines
generally
affirm
,
that
the
chastisement
of
sin
in
hell
is
much
less
than
it
deserves
.
Who
will
not
then
admire
this
Monster
of
mischief
,
that
being
but
one
evil
draws
after
it
so
many
,
and
that
one
sin
should
deserve
so
many
punishments
,
and
yet
have
a
malice
capable
of
more
?
A
terrible
case
that
for
a
sin
,
which
past
onely
in
thought
,
which
none
knew
but
God
,
and
he
who
committed
it
,
and
perhaps
not
he
neither
,
as
being
uncertain
and
doubtful
of
his
own
consent
,
and
which
endured
no
longer
than
an
instant
,
should
yet
be
punished
with
so
real
and
eternal
pains
.
The
reason
is
,
That
such
is
the
intension
of
malice
in
sin
,
that
it
is
equivalent
to
the
extension
of
an
infinite
evil
.
The
punishment
and
the
sin
are
like
the
shadow
and
the
body
;
The
sin
is
the
body
and
the
solid
evil
,
The
punishment
but
as
the
shadow
.
And
in
the
reason
of
a
true
and
real
evil
,
the
sin
as
far
exceeds
the
punishment
of
hell
fire
,
as
a
man
exceeds
his
shadow
.
For
as
that
is
truly
and
really
a
man
,
and
this
but
a
man
in
appearance
:
so
sin
is
truly
an
evil
,
the
pain
onely
appears
so
,
but
is
in
truth
a
good
,
being
an
act
of
justice
caused
by
God
,
who
can
cause
no
evil
.
Hence
you
may
trace
the
malignity
of
a
sin
,
in
comparison
whereof
the
pains
of
hell
,
although
so
terrible
,
are
not
evils
,
but
their
shadow
;
and
may
also
learn
,
that
the
commission
of
a
mortal
sin
is
asmuch
to
be
feared
above
the
pains
of
eternity
,
as
a
real
sword
before
its
shadow
.
The
sword
kills
,
the
shadow
at
most
can
but
fright
.
So
a
mortal
sin
is
that
,
which
takes
away
the
life
of
the
Soul
:
the
pains
can
onely
fear
us
:
but
without
sin
the
torments
of
hell
are
not
of
power
to
kill
or
hurt
us
.
See
then
what
a
fool
thou
art
,
if
to
avoid
some
temporal
evil
thou
presumest
to
commit
a
mortal
sin
,
which
is
as
great
a
folly
,
as
to
stye
from
the
shadow
of
a
sword
,
and
run
thy self
upon
the
point
.
It
is
true
that
sin
is
really
an
evil
,
and
the
eternal
fire
of
Hell
in
comparison
of
it
but
a
shadow
;
but
by
this
shadow
we
may
judge
the
greatness
of
the
substance
,
and
by
the
terribleness
of
the
punishment
the
grievousness
of
the
sin
.
For
as
by
the
shadow
we
know
the
bulk
of
the
body
,
although
we
see
it
not
:
so
by
the
pains
of
Hell
we
conjecture
the
malice
and
enormity
of
sin
,
which
appears
not
.
What
would
we
say
of
a
body
,
which
,
the
Sun
being
at
midday
and
in
his
height
,
should
cast
a
shadow
of
an
infinite
extension
?
This
could
not
be
,
unless
the
height
of
that
body
should
rise
unto
the
Sphear
of
the
Sun
,
and
being
placed
opposite
unto
it
should
thence
produce
so
vast
a
shadow
.
In
this
manner
sin
causeth
a
pain
of
infinite
extension
,
because
the
intension
of
its
malice
reaches
so
high
,
as
to
oppose
it self
unto
God
,
who
being
the
chief
good
,
sin
must
needs
become
the
chief
evil
;
I
speak
of
mortal
sin
.
If
we
therefore
tremble
at
the
thought
of
Hell
,
we
may
shake
at
that
of
sin
.
Who
is
not
amazed
,
that
God
should
behold
a
creature
of
his
own
burning
in
flames
,
and
should
there
leave
him
without
compassion
for
all
eternity
?
But
this
is
not
caused
by
want
of
goodness
in
God
,
but
by
excess
of
malice
in
sin
:
not
because
the
mercy
of
God
hath
limits
,
but
because
the
wickedness
of
man
hath
none
.
So
hainous
then
is
the
offence
of
a
mortal
sin
,
that
eternal
flames
cannot
purge
it
,
nor
torments
give
a
greater
satisfaction
,
than
what
is
due
unto
the
Di-Justice
.
This
is
that
,
which
the
Lord
said
by
Oseas
;
Ephraim
provoked
me
to
wrath
in
his
bitternesses
;
That
is
,
us
St.
Jerome
interprets
it
,
with
his
wickedness
he
made
me
bitter
and
rigorous
,
who
of
my self
was
sweet
and
merciful
.
Such
is
the
grievousness
of
sin
,
that
it
makes
the
sweetness
,
bounty
,
and
divine
pity
of
God
not
to
companionate
that
Soul
,
which
is
in
the
bitterness
of
Hell
.
§
2.
Sin
is
then
an
infinite
offence
against
God
.
Let
it
not
therefore
appear
much
unto
him
,
who
knows
the
ineffable
greatness
and
perfection
of
the
Divine
essence
,
that
though
committed
in
an
instant
,
it
should
deserve
an
eternity
of
punishment
.
For
by
how
much
greater
is
the
Majesty
of
God
,
which
is
despised
,
by
so
much
greater
is
the
injury
offered
him
;
and
therefore
as
the
Majesty
of
God
,
which
is
despised
by
sin
,
is
infinite
,
so
the
despite
of
it
must
contain
in
it self
a
certain
kinde
of
infinity
.
By
how
much
greater
is
the
reverence
due
to
a
person
,
by
so
much
greater
is
the
disrespect
and
affront
offered
him
;
And
as
to
God
there
is
due
an
infinite
reverence
,
so
the
injurie
done
him
is
of
an
inexplicable
malice
,
which
with
no
good
works
of
a
pure
creature
,
how
many
and
great
soever
,
can
be
expiated
.
So
great
(
saith
a
grave
Doctor
)
is
the
malignity
of
a
mortal
sin
,
that
being
put
in
the
ballance
of
Divine
Justice
it
would
out-waigh
all
the
good
works
of
all
the
Saints
,
although
they
were
a
thousand
times
more
and
greater
than
they
are
.
Which
consideration
,
although
most
fearful
,
yet
it
ought
not
to
seem
incredible
:
because
the
good
works
,
with
which
God
is
honoured
by
his
Saints
,
although
considered
in
themselves
they
are
of
great
value
,
and
by
his
grace
worthy
of
eternal
life
,
yet
in
respect
of
God
,
unto
whom
they
add
nothing
,
and
who
is
nothing
better
by
them
,
they
are
not
valuable
:
Unto
whose
divine
goodness
,
not
onely
they
but
infinitely
more
and
greater
are
but
a
debt
.
But
for
God
to
be
despised
by
his
Creature
,
who
by
infinite
titles
is
obliged
to
serve
him
;
and
who
ought
to
bear
him
(
if
he
could
)
an
infinite
love
,
and
reverence
him
with
an
infinite
honour
,
is
a
thing
so
highly
repugnant
to
his
Majesty
and
benefits
,
that
he
apprehends
it
more
in
the
nature
of
evil
,
than
all
the
good
works
of
the
world
in
the
nature
of
good
:
and
if
God
were
capable
of
grief
,
would
more
afflict
him
,
than
all
the
pious
actions
of
the
Saints
content
him
.
Certainly
amongst
men
the
honour
,
which
is
given
to
one
,
who
deserves
it
,
takes
not
so
much
,
as
a
contempt
done
unto
him
,
who
merits
it
not
.
A
King
values
not
much
the
honour
which
is
given
him
by
his
Vassals
,
because
he
takes
it
not
for
a
courtesie
but
a
duty
;
but
to
be
outraged
and
scorned
by
one
,
especially
whom
he
had
favoured
with
his
benefits
,
sticks
near
unto
his
heart
;
for
not
onely
Kings
,
but
all
men
think
honour
due
unto
them
,
and
disrespect
an
injurie
.
And
as
fire
being
inordinately
applyed
to
the
hand
makes
it
sensible
of
a
greater
grief
,
that
it
can
receive
delight
by
being
sound
,
because
excessive
heat
is
repugnant
,
and
a
natural
temper
due
unto
it
;
so
disrespects
and
affronts
offered
to
a
noble
personage
,
which
are
repugnant
to
his
worth
,
grieves
him
more
,
than
he
can
be
pleased
with
all
the
honours
and
respects
due
unto
him
.
There
is
no
resentment
amongst
men
so
quick
as
that
of
dishonour
,
nor
any
thing
which
causes
more
grief
and
vexation
.
If
some
person
of
quality
should
have
his
hat
pluckt
off
from
his
head
in
scorn
,
and
receive
a
dozen
of
bastonadoes
from
some
base
fellow
,
that
affront
would
not
be
recompensed
,
although
a
thousand
should
put
off
their
caps
to
him
,
and
kiss
his
hand
.
By
this
may
in
some
sort
appear
the
stupendious
irreverence
and
incivility
towards
God
in
a
mortal
sin
;
in
so
much
as
St.
Paul
calls
it
kicking
or
spurning
the
Son
of
God
.
And
therefore
it
is
no
marvel
,
if
one
onely
grievous
offence
over-weigh
all
the
service
and
honours
done
by
the
Saints
and
holy
Angels
,
and
that
all
that
they
have
or
can
do
,
cannot
in
rigour
satisfie
for
one
mortal
sin
.
This
is
the
reason
why
it
was
necessary
that
God
should
become
man
,
being
the
Divine
Justice
could
not
be
appeased
with
less
than
the
satisfaction
of
a
Divine
person
.
Let
those
therefore
cease
to
marvel
,
that
a
momentary
sin
should
be
punisht
with
eternal
torments
,
who
see
that
for
sin
God
was
made
man
,
and
died
for
man
.
And
certainly
it
is
a
far
greater
wonder
,
that
God
should
die
for
the
sin
of
another
,
than
that
man
should
for
his
own
sin
suffer
an
eternal
punishment
.
And
if
the
malice
of
sin
be
so
exorbitant
,
that
nothing
could
satisfie
for
it
less
than
God
,
it
is
nothing
strange
,
that
that
,
which
hath
no
limit
nor
bound
in
evil
,
should
have
no
limit
in
punishment
,
but
should
exceed
all
time
,
and
be
eternal
.
And
if
a
treason
committed
against
a
temporal
Prince
be
chastised
with
loss
of
life
and
goods
of
the
Traitor
,
and
with
the
punishment
also
of
his
posterity
,
which
,
in
as
much
as
concerns
the
Prince
,
is
eternal
:
Why
should
not
the
offence
of
a
vile
worm
against
his
Creator
be
tormented
with
eternal
pains
?
The
greatness
of
honour
decreases
and
grows
less
according
to
the
height
and
dignity
of
the
person
honoured
,
so
as
that
honour
,
which
done
to
an
ordinary
person
,
would
seem
excessive
,
given
unto
a
Prince
is
nothing
.
And
to
the
contrary
the
greatness
of
an
injury
rises
and
grows
higher
according
to
the
worth
of
him
,
who
is
injured
:
so
as
God
,
who
is
infinite
,
being
the
person
offended
,
deserves
that
the
injury
done
unto
him
should
be
chastised
with
an
infinite
punishment
at
least
in
time
,
or
that
he
,
who
satisfies
for
it
,
should
be
a
person
of
infinite
worth
and
perfection
.
From
hence
it
follows
,
that
the
guilt
of
mortal
sin
being
so
horrid
,
there
can
be
no
satisfaction
of
a
pure
creature
sufficient
to
expiate
it
,
nor
any
merit
which
can
deserve
the
pardon
.
Let
us
grant
that
Adam
had
never
offended
,
nor
contaminated
the
whole
race
of
mankind
with
his
sin
.
Let
us
grant
that
there
had
never
been
a
sin
of
David
,
St.
Paul
,
St.
Austin
,
St.
Mary
Magdalene
,
or
any
other
Man
or
Angel
whatsoever
,
and
that
there
had
been
but
one
onely
mortal
sin
,
the
least
of
all
others
,
committed
by
a
man
in
a
wilderness
without
witness
,
by
night
,
and
that
onely
in
thought
:
yet
such
were
the
grievousness
of
this
one
sin
,
that
for
it
no
punishment
of
the
creatures
were
sufficient
to
satisfie
the
Divine
Justice
.
If
God
should
ruine
Heaven
,
throw
down
the
Stars
,
drie
up
the
Sea
,
confound
the
Elements
,
and
strike
whole
mankinde
with
thunder
,
all
would
not
give
an
equal
satisfaction
to
the
Divine
Justice
for
this
one
sin
.
For
this
destruction
of
Heaven
and
Earth
and
Man
were
but
of
things
finite
and
limited
,
and
the
injured
person
is
God
,
who
is
infinite
,
and
betwixt
finit
and
infinite
there
is
no
proportion
.
In
like
manner
no
merit
of
meer
creatures
were
sufficient
to
deserve
pardon
for
it
.
If
all
mankind
should
cloath
themselves
in
sackcloth
,
and
fast
with
bread
and
water
,
If
all
the
Martyrs
should
offer
up
their
torments
,
and
all
the
Confessours
their
penances
,
and
the
very
Mother
of
God
all
her
vertues
,
and
should
dissolve
her self
into
tears
,
all
were
not
enough
to
deserve
the
pardon
of
that
one
sin
;
Onely
the
Son
of
God
could
be
sufficient
satisfaction
.
Let
men
consider
this
;
let
them
weigh
the
grievousness
of
a
sin
against
God
,
and
let
them
tremble
at
the
very
thought
that
possibly
they
may
commit
it
.
§.
3.
The
offence
,
which
is
done
to
God
Almighty
by
a
mortal
sin
,
is
in
it self
and
in
its
own
substance
most
grievous
,
as
we
have
already
observed
;
yet
there
are
certain
Circumstances
,
which
do
much
encrease
the
good
or
evil
of
that
action
,
whereunto
they
are
annexed
:
And
that
of
sin
is
so
accursed
and
abominable
on
all
parts
,
that
not
one
or
two
,
but
all
circumstances
joyned
together
concurre
to
make
the
insolence
and
malice
of
it
most
insupportable
.
We
will
therefore
consider
them
,
But
What
is
that
,
which
a
sinner
does
,
when
he
offends
?
It
is
,
according
to
St.
Anselm
,
an
endeavour
to
pluck
the
Crown
from
the
head
of
God
,
and
place
it
upon
his
own
.
It
is
,
according
to
St.
Bernard
,
to
desire
to
murther
his
God
.
It
is
,
according
to
the
Apostle
St.
Paul
,
to
kick
and
spurn
against
the
Son
of
God
.
It
is
to
crucifie
again
the
Lord
of
life
.
If
any
of
these
things
were
attempted
against
a
Majesty
upon
earth
,
it
were
enough
to
make
the
offenders
flesh
to
be
pluckt
off
with
pincers
,
to
have
him
torn
in
pieces
with
four
horses
,
to
pull
down
his
house
,
and
sow
the
place
with
salt
,
and
make
his
whole
Linage
infamous
.
If
such
an
offence
committed
by
one
man
against
another
,
betwixt
whom
the
difference
is
not
great
,
being
both
equal
in
nature
,
be
so
hainous
,
what
shall
it
deserve
being
committed
against
God
the
Lord
and
Creator
of
all
,
whose
immense
greatness
is
infinitely
distant
from
the
nature
of
his
creature
?
O
good
God
,
who
is
able
to
explicate
what
a
sinner
does
against
thee
and
himself
?
he
despises
thy
Majesty
,
razes
out
thy
Law
from
his
heart
,
laughs
at
thy
Justice
,
scorns
thy
threats
,
despises
thy
promises
,
makes
a
solemn
renunciation
of
thy
glory
thou
hast
promised
him
,
and
all
to
bind
himself
an
eternal
slave
unto
Satan
,
desiring
rather
to
please
thine
enemy
than
thee
,
who
art
his
Father
,
his
Friend
,
and
all
his
good
:
desiring
rather
to
die
eternally
by
displeasing
thee
,
than
to
enjoy
heaven
for
ever
by
serving
thee
.
Let
us
now
see
Where
and
in
What
place
a
sinner
presumes
to
sin
,
and
be
a
Traitor
unto
his
God
.
It
is
even
in
his
own
world
,
in
his
own
house
,
and
knowing
that
his
Creator
looks
upon
him
,
he
offends
him
.
If
a
sin
were
committed
where
.
God
could
not
see
it
,
it
were
yet
an
enormous
fault
;
but
to
injury
his
Creator
before
his
face
,
what
an
unspeakable
impudence
?
If
he
who
sins
could
go
into
another
world
,
where
God
did
not
inhabit
,
and
there
in
secret
under
the
earth
should
sin
after
such
a
manner
as
onely
himself
should
know
it
,
yet
it
were
a
temerarious
boldness
;
but
to
sin
in
his
own
house
,
which
is
this
world
,
what
hell
doth
it
not
deserve
?
For
a
man
onely
to
lay
his
hand
upon
his
sword
in
the
Palace
of
a
King
is
capital
,
and
deserves
death
.
For
a
sinner
then
by
his
sins
to
spurn
and
crucifie
the
Son
of
God
,
in
the
house
of
his
Father
,
and
before
his
face
,
what
understanding
can
conceive
the
greatness
of
such
a
malice
?
And
therefore
David
with
reason
dissolved
himself
into
tears
,
because
he
had
sinned
in
the
presence
of
God
,
and
with
a
grief
,
which
pierced
his
heart
,
cried
out
,
I
have
done
evil
before
thee
.
Besides
this
,
we
not
onely
sin
against
God
in
his
own
house
,
but
even
in
his
armes
,
whilest
we
are
upheld
by
his
omnipotency
.
If
there
were
a
Son
so
wicked
,
who
whilest
he
was
cherished
in
his
Mothers
bosom
,
should
strike
and
buffet
her
,
and
endeavour
to
kill
her
with
his
poniard
,
every
one
would
think
that
Child
some
Devil
incarnate
.
How
then
dares
man
offend
God
,
who
sustains
,
preserves
,
and
hath
redeemed
him
?
Certainly
that
Christian
ought
to
be
esteemed
worse
than
a
Devil
.
The
hainousness
of
this
malice
in
sin
is
much
augmented
by
the
Helpes
,
which
a
sinner
uses
to
effect
it
.
For
he
turns
those
very
divine
benefits
,
which
he
hath
received
from
God
,
against
him
,
who
gave
them
.
The
sense
,
which
men
usually
have
of
ingratitude
,
is
most
apprehensive
.
If
to
forget
a
benefit
be
ingratitude
,
to
despise
it
is
an
injurie
:
but
to
use
it
against
the
Benefactor
,
I
know
not
how
to
call
it
.
This
does
he
who
sins
,
making
use
of
those
creatures
,
which
God
created
for
his
service
,
to
offend
him
,
and
convert
his
divine
benefits
into
arms
against
God
himself
.
What
could
we
say
,
if
a
King
to
honour
his
Souldier
should
make
him
a
Knight
,
arm
him
with
his
own
arms
,
and
should
girt
his
sword
about
him
with
his
own
hands
,
and
that
the
Souldier
,
so
soon
as
he
was
possest
of
the
sword
,
should
draw
it
against
the
King
,
and
murther
him
?
This
wickedness
,
which
seems
impossible
amongst
men
,
is
ordinary
in
man
towards
God
;
who
being
honoured
so
many
wayes
by
his
Creator
,
and
enriched
by
so
many
benefits
,
for
as
much
as
in
him
lies
,
bereaves
God
of
his
honour
,
and
,
according
to
St.
Bernard
,
desires
to
bereave
him
of
his
life
.
His
understanding
,
which
he
receiv'd
from
God
,
he
uses
in
finding
out
a
way
to
execute
his
sin
;
with
his
hands
he
performs
it
,
and
with
all
his
power
offends
him
,
who
gave
them
.
Besides
,
the
impudence
of
man
arrives
at
that
height
,
that
he
makes
God
himself
assist
him
to
sin
.
This
is
that
,
which
our
Lord
much
complains
of
,
when
he
sayes
by
his
Prophet
,
You
made
me
serve
you
in
your
wickedness
;
because
God
concurring
to
every
action
and
natural
motion
of
man
,
who
without
his
concurrence
could
neither
move
hand
,
nor
foot
,
nor
tongue
,
man
disposing
his
tongue
to
murmur
,
and
his
hand
to
steal
,
makes
use
of
the
concourse
of
God
against
God
himself
.
Who
is
so
pitiless
and
inhumane
to
enforce
the
Father
to
assist
in
the
murther
of
his
onely
Son
,
compelling
the
Fathers
hand
to
execute
the
stroke
,
which
is
to
pierce
the
heart
of
his
onely
begotten
?
Equivalent
to
this
is
done
by
a
sinner
,
making
God
to
concurre
to
an
action
,
by
which
man
sinning
crucifies
again
the
Son
of
God
.
What
cruelty
is
this
in
a
sinner
,
who
for
this
onely
impiety
deserves
a
thousand
deaths
?
But
if
we
shall
consider
,
Why
man
does
this
:
it
is
a
circumstance
which
will
amaze
us
at
the
malice
of
sin
.
Why
does
a
sinner
give
this
disgust
unto
his
God
?
Wherefore
does
he
despise
his
Creator
?
Wherefore
is
he
a
Traitor
unto
the
Lord
of
the
World
?
Wherefore
does
he
kick
and
spurn
at
Jesus
Christ
?
Wherefore
does
he
abhorre
his
Redeemer
?
Wherefore
crucifies
he
the
Son
of
God
?
What
reason
hath
he
for
so
monstrous
a
wickedness
?
Is
it
perchance
,
because
the
world
should
not
be
ruin'd
?
Is
it
perchance
,
because
his
salvation
stands
upon
it
?
Is
it
perhaps
to
make
himself
a
God
?
Is
it
perhaps
in
respect
or
for
love
of
another
God
?
No
,
it
is
none
of
these
,
but
only
for
a
base
and
filthy
pleasure
,
for
a
foolish
fancy
of
man
,
because
he
will
,
and
no
more
.
O
horrid
insolence
!
O
mad
fury
of
men
,
which
without
a
cause
so
grievously
offend
their
Creator
!
How
is
it
,
that
the
Heavens
resolve
not
into
thunderbolts
,
and
throw
a
thousand
deaths
upon
them
,
who
do
and
dare
by
their
sins
irritate
and
offend
so
good
and
gracious
a
God
?
The
Manner
also
of
our
sinning
would
astonish
any
,
who
should
seriously
consider
it
.
It
is
with
so
much
impudence
,
contempt
of
God
,
and
such
a
Luciferian
pride
:
After
having
heard
so
many
examples
of
his
chastisements
executed
upon
sinners
,
After
having
seen
that
the
most
beautiful
and
glorious
of
all
the
Angels
,
and
with
him
innumerable
others
were
thrown
from
Heaven
,
and
made
firebrands
in
Hell
for
one
sin
,
and
that
onely
in
thought
,
After
having
seen
the
first
man
for
one
sin
of
gluttony
banisht
from
the
Paradise
of
pleasure
into
this
valley
of
tears
,
dispoyled
of
so
many
supernatural
endowments
,
and
condemned
to
death
,
After
having
seen
the
World
drowned
,
and
the
Cities
of
Pontapolis
burnt
with
fire
from
Heaven
,
After
having
seen
those
seditious
against
Moyses
swallowed
by
the
earth
,
and
with
their
Children
,
Goods
and
Family
sink
alive
into
Hell
,
After
having
known
that
so
many
have
been
damned
for
their
offences
,
After
that
the
Son
of
God
had
suffered
upon
the
Cross
for
our
sins
,
After
all
this
to
sin
,
is
an
impudence
never
heard
of
,
and
an
intolerable
contempt
of
the
Divine
Justice
.
Besides
,
what
greater
scorn
and
contempt
of
God
than
this
,
that
God
,
who
is
worthy
of
all
honour
and
love
,
and
the
Devil
,
who
is
our
professed
enemy
,
pretending
both
to
our
Souls
,
the
one
to
save
them
,
the
other
to
torment
them
in
eternal
flames
,
yet
we
adhere
to
Satan
,
and
preferre
him
before
Christ
our
Saviour
and
Redeemer
,
and
that
so
much
to
our
prejudice
,
as
by
the
loss
of
eternal
glory
,
and
captivating
our selves
unto
eternal
torments
and
slavery
?
No
way
of
injuring
can
be
imagined
more
injurious
,
than
when
by
the
interposing
of
some
other
vile
and
infamous
,
he
,
who
is
worthy
of
all
love
and
honour
,
is
put
by
and
slighted
.
The
manner
also
of
sinning
aggravates
the
sin
,
as
the
sinner
doth
,
by
losing
thereby
eternal
goods
.
Though
he
,
who
sinneth
,
lost
nothing
,
yet
the
offence
against
God
were
great
,
and
the
affront
to
Reason
it self
not
inconsiderable
.
But
well
knowing
the
great
damages
,
and
punishments
likewise
,
that
attend
sin
,
and
the
evident
hazard
he
runs
,
and
yet
to
sin
,
is
a
strange
temerity
and
impudency
.
If
we
shall
likewise
consider
,
When
it
is
that
we
sin
,
we
shall
finde
this
circumstance
no
less
to
aggravate
our
offences
than
the
former
;
Because
we
now
sin
,
When
we
have
seen
the
Son
of
God
nailed
unto
the
Cross
,
that
we
should
not
sin
:
When
we
have
seen
God
so
sweet
unto
us
,
as
to
be
incarnate
for
our
good
,
humbling
himself
to
be
made
man
,
and
subjecting
himself
to
death
,
even
the
death
of
the
Cross
for
our
redemption
:
having
instituted
the
holy
Sacraments
for
a
remedy
against
sin
,
especially
that
of
his
most
holy
Body
and
Blood
,
which
was
a
most
immense
expression
of
his
love
.
To
sin
after
we
had
seen
God
so
good
unto
us
,
so
obliging
unto
us
with
those
not
to
be
imagined
favours
,
is
a
Circumstance
which
ought
much
to
be
pondered
in
our
hearts
,
and
might
make
us
forbear
the
offending
of
so
loving
a
Lord
.
And
that
Christian
who
sins
after
all
this
,
is
to
be
esteemed
worse
than
a
Devil
.
For
the
Devil
never
sinned
against
that
God
,
who
had
shed
his
blood
for
him
,
or
who
had
been
made
an
Angel
for
him
,
or
who
had
pardoned
so
much
as
one
sin
of
his
.
When
those
sinned
,
who
were
under
the
law
of
nature
,
they
also
had
not
seen
the
Son
of
God
die
for
their
salvation
,
as
a
Christian
hath
;
for
which
,
as
St.
Austin
sayes
,
There
ought
a
new
Hell
to
be
made
for
him
.
And
there
is
no
doubt
but
Christians
will
deserve
new
torments
,
and
greater
than
those
,
who
have
not
had
the
knowledge
of
God
,
nor
received
so
many
benefits
from
him
.
This
is
confirmed
by
what
is
written
of
St.
Macarius
the
Abbot
,
who
finding
in
the
Desert
a
dead
mans
head
,
and
removing
it
with
his
staffe
out
of
the
way
,
it
began
to
speak
,
which
he
hearing
,
demanded
,
Who
it
was
.
It
answered
,
I
am
a
Priest
of
the
Gentils
,
which
heretofore
dwelt
in
this
place
,
and
am
now
together
with
many
of
them
in
the
middle
of
a
burning
fire
,
so
great
,
that
the
flames
encompass
us
both
above
and
beneath
.
And
is
there
,
replyed
the
Saint
,
any
place
of
greater
torment
?
Yes
,
said
the
dead
;
Greater
is
that
,
which
they
suffer
who
are
below
us
.
For
we
,
who
knew
not
God
,
are
not
so
severely
dealt
with
,
as
those
who
knowing
have
denied
him
,
or
not
complyed
with
his
holy
will
.
These
are
below
us
,
and
suffer
far
greater
torments
than
we
.
These
are
the
Circumstances
observed
by
Tully
,
and
are
all
found
to
aggravate
the
guilt
of
our
sins
.
Neither
is
that
,
added
by
Aristotle
,
wanting
;
which
is
,
About
what
.
About
what
do
we
offend
God
?
About
what
happens
this
great
presumption
,
but
about
things
which
import
not
,
but
rather
endamage
us
;
About
complying
with
a
sensual
gust
,
which
in
the
end
bereaves
us
of
health
,
of
honour
,
of
substance
,
and
even
of
pleasure
it self
,
suffering
many
dayes
of
grief
for
a
moment
of
delight
;
About
things
of
the
earth
,
which
are
vile
and
transitory
:
and
about
goods
of
the
world
,
which
are
false
,
short
,
and
deceitful
.
What
would
we
say
,
if
for
a
thing
of
so
small
value
as
a
straw
one
man
should
kill
another
?
No
more
than
a
straw
are
all
the
felicities
of
the
world
in
respect
of
those
of
heaven
;
and
for
a
thing
of
so
small
consideration
we
are
Traitors
to
God
,
and
crucifie
Christ
again
,
and
that
a
thousand
times
,
as
often
as
we
sin
mortally
against
him
.
Lastly
,
Against
whom
we
offend
much
aggravates
our
sins
.
For
besides
that
God
is
most
perfect
,
most
wise
,
beautiful
,
immense
,
omnipotent
,
infinite
,
we
sin
against
him
,
who
infinitely
loves
us
,
who
suffers
us
,
who
heaps
his
benefits
and
rewards
upon
us
.
To
do
evil
to
those
,
who
make
much
of
them
,
even
wilde
beasts
abhorre
it
.
What
is
it
then
for
thee
to
injure
him
,
who
loved
thee
more
then
himself
;
who
hath
done
thee
all
good
,
that
thou
shouldest
do
no
evil
?
Fear
then
this
Lord
,
reverence
his
Majesty
,
love
his
goodness
,
and
offend
him
no
more
.
This
onely
consideration
,
To
have
sinned
against
so
good
a
God
,
was
so
grievous
unto
David
,
that
in
his
penitential
Psalms
,
he
exclaims
with
tears
,
and
cries
out
from
the
bottom
of
his
heart
,
Against
thee
onely
have
I
sinned
.
For
although
he
had
sinned
against
Vrias
,
and
against
all
Israel
by
his
ill
example
,
yet
it
seemed
unto
him
,
he
had
onely
sinned
against
God
,
when
he
considered
the
infinity
of
his
being
,
the
immenseness
of
that
love
,
which
he
had
so
grievously
offended
.
Sin
then
is
on
all
parts
most
virulent
,
on
all
parts
spits
forth
venome
.
Behold
it
on
every
side
,
it
still
seems
worse
;
for
being
the
chiefest
evil
,
it
can
on
no
part
appear
good
:
all
is
monstrous
,
all
poison
,
all
detestable
,
all
most
evil
,
and
therefore
deserves
all
evil
.
And
it
is
not
much
,
that
that
should
be
chastised
with
eternal
torments
,
which
opposes
it self
unto
the
sweetness
of
an
infinite
holiness
.
§
4.
Sin
is
so
evil
,
that
it
is
every
way
evil
.
It
is
not
onely
evil
as
it
is
an
injury
to
God
,
but
it
is
evil
in
it self
in
its
own
nature
.
For
if
there
were
no
God
,
or
that
God
were
not
offended
with
it
,
yet
it
were
a
most
abominable
and
horrid
evil
,
the
greatest
of
all
evils
,
and
the
cause
of
all
.
In
regard
of
this
deformity
and
filthiness
of
sin
,
the
Philosophers
judged
it
to
be
abhorred
above
all
things
.
Aristotle
said
,
Valerius
Maximus
and
St.
Ambrose
write
,
Jovianus
Pontanus
of
a
delicate
Bitch
of
his
,
which
he
could
never
(
although
he
caused
her
to
be
held
)
make
to
couple
with
her
Son
.
So
foul
and
horrible
is
but
the
shadow
and
image
of
sin
even
unto
brute
beasts
.
Why
should
not
men
then
,
who
are
capable
of
reason
,
and
have
an
obligation
unto
Gods
commandments
,
say
and
think
with
St.
Anselm
,
If
I
should
see
on
this
part
the
filthiness
of
sin
,
and
on
the
other
the
terrour
of
hell
,
and
it
were
necessary
for
me
to
fall
into
one
of
them
,
I
would
rather
cast
my self
into
hell
,
than
admit
of
sin
:
For
I
had
rather
enter
pure
into
Hell
,
than
to
enjoy
the
Kingdom
of
Heaven
contaminated
with
sin
.
Whosoever
than
he
be
,
who
is
infected
with
that
horrible
evil
of
a
mortal
sin
,
he
cannot
choose
but
be
most
miserable
and
wretched
.
For
,
as
St.
Chrysostome
sayes
,
What
shall
I
then
say
of
the
evils
which
it
causes
?
I
will
onely
say
this
,
that
though
it
were
the
best
thing
of
the
world
,
yet
for
the
evil
effects
,
which
it
produces
,
it
ought
to
be
avoided
more
then
death
.
It
bereaves
the
soul
of
grace
,
banishes
the
holy
Ghost
,
deprives
it
of
the
right
of
heaven
,
despoiles
man
of
all
his
merits
,
makes
him
unworthy
of
divine
protection
,
and
condemns
a
sinner
unto
eternal
torments
in
the
other
world
,
and
in
this
to
many
disasters
;
for
there
is
neither
plague
,
warre
,
famine
,
nor
infirmity
of
body
,
whereof
sin
hath
not
been
in
some
sort
the
occasion
;
and
therefore
those
who
weep
for
their
afflictions
,
let
them
change
the
object
of
their
tears
,
and
weep
for
the
cause
,
which
is
their
sinns
.
These
are
they
,
which
ought
to
be
lamented
,
these
onely
deserve
our
tears
:
and
all
the
tears
in
the
world
are
net
sufficient
to
bewail
the
least
of
them
.
When
our
Saviour
was
led
to
be
crucified
,
he
commanded
they
should
not
weep
for
him
but
for
their
sons
.
Those
sons
are
our
sins
engendred
from
our
corrupt
nature
:
let
us
weep
for
them
.
Finally
,
such
is
the
malice
of
a
mortal
sin
,
that
he
who
commits
it
,
deservs
the
eternal
pains
of
Hell
;
and
we
ought
rather
to
suffer
a
thousand
Hells
,
than
once
to
commit
it
.
The
love
of
things
temporal
opens
the
way
to
this
Monster
of
malice
,
and
the
desire
of
things
eternal
shuts
it
up
.
Let
every
one
therefore
consider
where
he
places
his
affections
.
Let
him
hear
Ecclesiasticus
,
who
sayes
,
The
heart
of
a
wise
man
in
his
right
hand
,
and
the
heart
of
a
fool
in
his
left
;
because
the
wise
man
places
his
affection
in
that
which
is
eternal
,
and
the
fool
in
that
which
is
temporal
,
as
St.
Jerome
interprets
it
,
who
sayes
,
He
,
who
it
wise
,
ever
thinks
of
the
world
to
come
,
which
leads
him
to
the
right
hand
;
and
be
,
who
is
a
fool
,
thinks
onely
of
the
present
,
which
is
placed
on
the
left
.
How
deceived
shall
the
lovers
of
the
world
finde
themselves
,
when
they
shall
see
,
that
for
their
sins
they
are
placed
on
the
left
hand
of
the
Son
of
God
,
Judge
of
the
quick
and
the
dead
?
and
how
shall
the
lovers
of
Heaven
rejoyce
to
be
placed
on
his
right
,
as
heirs
of
eternal
glory
?
Abundance
and
prosperity
in
temporal
goods
uses
to
be
a
greater
occasion
of
sin
,
than
either
a
moderate
fortune
,
or
an
absolute
poverty
.
Wherefore
Christ
our
Redeemer
counselled
them
,
who
desired
to
follow
him
in
perfection
,
that
they
should
pluck
from
their
hearts
all
affections
,
which
either
had
,
or
might
be
occasion
of
sin
.
When
the
Machabees
recovered
Jerusalem
,
THE
FIFTH
BOOK
OF
THE
DIFFERENCE
BETWIXT
THE
TEMPORAL
and
ETERNAL
.
CAP.
I.
Notable
difference
betwixt
the
Temporal
and
Eternal
,
the
one
being
the
End
,
the
other
the
Means
.
Where
is
also
treated
of
the
End
,
for
which
man
was
created
.
HItherto
we
have
spoken
of
the
difference
and
distance
betwixt
the
Temporal
and
the
Eternal
,
comparing
the
one
with
the
other
,
and
considering
them
rather
in
their
proper
nature
and
substance
,
than
the
exterior
respects
and
relations
,
which
they
have
unto
others
.
We
will
now
begin
to
consider
them
from
thence
also
,
that
it
may
appear
that
the
things
of
the
earth
(
on
what
side
soever
you
look
upon
them
)
are
most
vile
and
despicable
,
but
the
eternal
of
great
worth
and
value
.
There
are
many
things
,
which
,
although
in
themselves
they
are
held
as
vile
and
sordid
,
yet
for
some
respect
or
circumstance
become
of
great
esteem
.
But
things
temporal
as
well
in
their
own
proper
essence
and
being
,
as
in
the
extrinsecal
relations
and
respects
they
have
unto
others
,
as
they
are
amongst
Angels
most
contemptible
,
so
ought
they
to
be
amongst
Men
,
because
really
,
and
in
themselves
they
are
so
.
Vile
and
base
they
are
,
because
little
,
mutable
,
and
transitory
.
And
although
in
their
own
nature
they
were
most
precious
and
eternal
,
yet
with
us
they
ought
to
be
of
no
value
,
because
they
are
our
Means
and
not
our
End
:
created
to
be
our
Slaves
,
and
to
serve
us
,
and
not
adored
by
us
as
Masters
,
because
they
have
been
the
instrument
of
our
sins
:
and
because
the
Son
of
God
descended
from
Heaven
,
and
died
,
that
we
might
despise
them
.
These
Circumstances
,
although
they
were
in
themselves
of
worth
and
value
,
yet
unto
us
ought
to
render
them
most
odious
and
contemptible
.
Here
then
is
the
great
difference
betwixt
the
temporal
and
eternal
,
That
the
one
is
the
End
,
and
the
other
but
the
Means
;
the
Eternal
is
the
end
of
man
,
but
of
the
Temporal
man
himself
is
the
end
.
The
eternal
is
mans
utmost
perfection
,
and
his
perpetual
happiness
;
the
temporal
onely
to
be
made
use
of
for
obtaining
the
eternal
,
so
as
the
eternal
,
being
our
end
,
is
to
be
loved
and
desired
for
it self
,
the
temporal
to
be
made
no
account
of
,
but
as
it
may
conduce
to
the
obtaining
of
the
eternal
.
This
being
a
matter
of
so
great
importance
,
it
is
fitting
that
we
seriously
consider
it
.
Open
then
thine
eyes
,
O
man
,
and
reflect
Wherefore
thou
wert
born
.
All
things
have
some
end
for
which
they
are
,
and
thou
also
oughtest
to
have
one
.
Thou
camest
not
into
the
world
for
nothing
;
for
something
thou
wert
created
.
Open
thine
eyes
,
and
see
for
what
,
and
having
found
it
,
wander
not
from
it
;
for
if
thou
doest
,
thou
art
for
ever
lost
.
What
Traveller
sets
not
before
his
eyes
the
place
,
whither
he
intends
to
goe
and
rest
?
what
Artificer
,
who
proposes
not
unto
himself
some
Idaea
,
which
he
is
to
imitate
in
his
work
?
Wherefore
then
doest
thou
live
without
thinking
why
life
was
given
thee
?
Know
that
thou
wert
born
for
God
,
and
for
nothing
less
than
God
and
his
service
.
For
this
life
was
bestowed
upon
thee
:
for
this
thou
wert
drawn
from
a
not
being
to
a
being
,
and
didst
pass
from
nothing
to
a
reasonable
creature
,
so
many
thousands
remaining
uncreated
,
who
would
have
served
God
(
if
they
had
a
being
)
better
than
thy self
.
See
then
what
thou
owest
him
for
this
bounty
;
wherein
are
included
two
most
incomparable
benefits
;
The
one
for
having
created
thee
,
setting
apart
so
many
worthier
creatures
:
The
other
,
for
having
given
thee
the
most
noble
and
excellent
end
,
that
possibly
can
be
imagined
,
which
is
himself
.
When
the
Children
of
Israel
past
the
Red
Sea
,
and
Pharao
and
his
Souldiers
were
drowned
in
their
pursuit
,
the
Lord
would
have
them
celebrate
this
great
benefit
for
even
;
and
Moyses
and
all
the
people
sung
praises
and
thanks
unto
the
Lord
for
their
deliverance
.
See
then
what
thou
owest
unto
God
for
having
past
thee
from
a
not
being
unto
a
being
,
an
infinity
of
other
creatures
possible
remaining
drowned
in
the
abyss
of
nothing
.
Forget
not
therefore
the
benefit
of
thy
Creation
,
by
which
from
nothing
thou
becamest
a
man
,
and
wert
made
capable
of
eternal
happiness
.
David
forgot
it
not
:
and
therefore
to
his
75.
Psalm
gives
this
remembrance
for
a
Title
,
For
the
end
,
For
him
who
passes
,
or
leaps
from
the
other
part
;
because
he
,
who
passes
from
nothing
to
be
a
Creature
capable
of
reason
and
glory
,
ought
alwayes
to
look
upon
the
end
,
for
which
he
was
created
,
and
from
that
consideration
to
make
a
change
of
his
life
,
as
David
did
of
his
;
who
confesses
in
the
same
Psalm
,
That
his
change
came
from
the
right
hand
of
the
most
high
.
Let
us
then
,
as
he
did
,
remember
to
change
our
customs
,
from
tepid
to
become
fervent
,
and
from
Sinners
just
;
because
the
end
,
for
which
we
were
created
,
is
onely
God
.
This
onely
consideration
of
so
high
an
end
will
be
able
to
work
a
change
in
us
.
And
for
this
reason
David
gave
this
Title
to
another
Psalme
,
To
the
end
;
For
those
that
are
to
be
changed
,
or
altered
.
The
holy
Prophet
well
knew
the
importance
of
this
mindefulness
of
our
last
end
,
and
therefore
he
repeated
it
in
his
Psalms
,
to
the
end
that
having
our
attention
alwaies
fixed
upon
it
,
we
should
not
cease
to
ayme
at
it
,
nor
spoil
our
intentions
by
the
mixture
of
other
thoughts
of
less
consideration
:
as
he
gives
to
understand
in
the
Inscription
of
his
Psalm
74
,
which
sayes
Vnto
the
end
;
Corrupt
not
.
Another
Version
saies
:
To
the
end
:
Lose
not
;
As
if
he
should
say
:
Look
upon
the
end
,
for
which
thou
art
created
,
to
the
end
thou
maist
not
lose
it
.
Let
us
also
consider
that
glory
being
no
wayes
due
unto
our
nature
,
yet
God
out
of
his
mercy
created
us
to
enjoy
it
;
and
when
he
might
have
made
us
for
a
natural
felicity
and
perfection
,
was
pleased
to
create
us
for
a
supernatural
.
Other
creatures
he
made
for
us
,
but
us
for
himself
.
There
is
no
creature
hath
a
more
noble
end
than
we
;
there
is
neither
Seraphin
nor
Archangel
that
surpasses
us
in
this
.
Let
us
therefore
know
the
value
of
it
,
that
we
may
not
lose
it
,
and
with
it
our selves
.
Consider
also
that
if
God
should
not
have
made
thee
for
himself
,
nor
to
the
end
thou
mightest
serve
him
,
but
had
left
the
free
and
at
liberty
,
and
had
onely
given
thee
a
being
,
yet
even
for
that
thou
owest
him
all
what
thou
art
.
The
Son
,
although
the
Father
be
not
his
end
,
yet
ows
him
all
respect
and
reverence
,
because
he
begat
him
.
The
Husbandman
,
who
plants
a
tree
,
hath
right
unto
the
fruit
.
God
therefore
,
who
created
and
planted
thee
,
hath
right
unto
thee
and
all
that
thou
art
.
And
if
his
right
be
such
for
making
thee
,
it
is
no
less
for
ordaining
thee
for
himself
.
There
is
no
Dominion
so
absolute
,
(
as
both
Divines
and
Philosophers
affirm
)
as
that
of
the
End
over
those
things
,
which
are
in
order
to
it
;
in
so
much
as
Marcilius
Ficinus
sayes
;
Philo
calls
the
End
the
head
of
things
.
For
as
a
Prince
is
the
absolute
head
and
Lord
of
his
vassals
and
Kingdom
,
so
the
End
is
Lord
and
head
of
those
things
,
which
have
a
relation
unto
it
;
and
therefore
man
,
who
is
wholly
from
God
and
for
God
,
ought
not
to
stir
a
hand
or
a
foot
but
in
order
to
his
service
.
One
of
the
Philosophers
calls
the
End
The
cause
of
causes
;
another
,
The
principal
of
all
causes
.
If
therefore
unto
God
,
because
he
is
thy
efficient
cause
,
thou
owest
him
what
thou
art
,
for
being
thy
final
cause
thou
owest
him
more
then
thou
art
.
For
this
obligation
looks
not
upon
that
which
thou
hast
received
,
which
is
thy
finite
and
limited
being
,
but
upon
that
for
which
thou
art
ordained
,
which
is
a
being
divine
,
infinite
and
without
limit
.
Even
God
himself
,
as
he
is
the
efficient
cause
of
things
,
doth
as
it
were
serve
himself
,
as
he
is
the
chief
good
and
Final
cause
of
things
,
and
doth
not
make
them
but
for
this
end
.
What
right
then
hast
thou
to
work
for
any
thing
but
God
,
since
God
doth
not
,
nor
will
work
for
any
thing
but
himself
.
The
End
is
the
cause
of
causes
;
and
therefore
if
thou
owest
thy self
unto
God
for
being
thy
Maker
,
thou
owest
thy self
unto
him
for
being
thy
End
;
for
he
had
not
been
thy
Maker
,
if
it
had
not
been
for
some
End
,
which
was
the
cause
of
thy
creation
.
§.
2.
Consider
the
force
of
the
End
in
the
several
Orders
of
things
Natural
,
Artificial
,
and
Moral
,
that
thou
maiest
from
hence
gather
what
force
it
ought
to
have
in
things
supernatural
.
With
what
violence
do
the
the
Elements
tend
unto
their
centre
,
because
it
is
their
End
?
With
what
force
doth
a
stone
fall
from
high
,
and
with
what
violence
doth
it
press
unto
its
natural
place
,
and
bears
down
all
before
it
?
And
the
fire
,
that
it
may
attain
his
Sphere
,
how
it
mounts
above
the
highest
hills
and
rocks
?
Consider
a
great
Stone
hung
in
the
air
by
some
Cable
,
how
it
strives
to
get
loose
,
and
being
at
liberty
with
what
violence
it
falls
upon
the
earth
,
with
what
speed
and
earnestness
,
without
stay
or
diversion
to
one
part
or
other
,
it
tends
straight
to
its
Center
.
In
this
manner
thou
oughtest
to
seek
after
thy
Lord
God
,
with
all
the
powers
of
thy
soul
,
with
all
the
forces
of
thy
body
,
and
all
the
affections
of
thy
heart
;
all
thy
inclinations
are
to
tend
that
way
:
thou
art
to
go
directly
to
him
without
diverting
on
either
hand
,
or
looking
upon
any
creature
,
which
may
detain
thee
,
bearing
down
all
things
temporal
before
thee
.
A
stone
,
that
it
may
attain
its
end
,
sticks
not
to
fall
in
water
,
fire
,
or
to
be
dasht
in
a
thousaud
pieces
;
and
thou
,
that
thou
mayest
attain
thy
God
,
art
not
to
stop
at
any
thing
,
not
at
the
loss
of
goods
,
or
honour
,
or
at
the
very
tearing
of
thy
members
in
pieces
;
and
,
as
our
Saviour
sayes
,
If
thy
Eye
scandalize
thee
,
pluck
it
out
,
or
cut
off
thy
Foot
or
Hand
,
if
it
offend
thee
;
for
it
is
better
to
enter
into
heaven
blind
or
lame
,
then
to
fall
into
hell
fire
sound
and
entire
.
Things
natural
find
no
quiet
,
but
in
their
Centre
;
and
the
Mariners
needle
rests
not
but
when
it
beholds
the
North
;
no
more
shall
the
Soul
ever
meet
with
repose
but
in
God
.
And
certainly
the
cause
of
the
greatest
miseries
and
afflictions
in
the
world
proceeds
from
our
deviating
from
God
,
who
is
our
onely
End
and
eternal
happiness
.
Let
the
heart
of
man
therefore
undeceive
it self
;
for
it
shall
never
finde
quiet
and
content
but
in
its
Creatour
.
If
we
come
to
things
Artificial
,
Those
which
are
not
directed
to
some
end
,
what
are
they
but
a
disorderly
confusion
?
If
a
Painter
should
draw
his
lines
without
proposing
any
Idea
unto
himself
,
what
would
be
the
issue
of
his
work
but
a
great
blot
?
If
in
painting
some
great
Captain
,
he
should
instead
of
a
Sword
place
in
his
hand
a
Distaff
,
what
a
ridiculous
figure
would
he
make
?
If
a
Statuary
should
give
a
number
of
great
strokes
upon
a
piece
of
wood
without
intention
of
making
an
Image
,
he
would
do
nothing
but
weary
himself
,
and
spoil
the
wood
and
his
instruments
.
This
thou
dost
in
all
thy
works
,
when
thou
lookest
not
upon
God
and
eternitie
as
thy
end
;
thou
dost
only
make
a
blot
of
thy
life
,
and
loosest
thy self
and
those
creatures
,
which
thou
usest
otherwaies
then
for
the
obtaining
of
heaven
.
God
created
thee
according
to
his
image
,
to
the
end
thou
shouldst
perfect
that
image
,
and
make
it
every
day
more
like
unto
thy
Creatour
.
But
thou
not
looking
upon
him
in
thy
actions
,
makest
thy self
a
monster
,
and
confoundest
and
blotest
out
his
divine
Image
.
Finally
as
all
,
which
is
done
in
art
without
order
to
the
end
,
is
errour
,
so
all
,
that
thou
dost
without
looking
upon
God
as
thy
utmost
end
,
is
confusion
and
perdition
of
thy self
.
Reflect
then
wherein
thou
mayest
at
last
conclude
:
since
thou
hast
so
often
forgotten
God
and
wandred
from
thy
end
.
If
we
look
upon
Moral
works
or
humane
actions
,
When
they
are
not
proportioned
to
their
Ends
,
what
are
they
but
madness
and
indiscretion
?
for
what
is
madness
,
but
a
diversion
of
things
from
their
end
?
If
one
who
were
desirous
to
avoyd
cold
,
should
strip
himself
naked
,
and
flie
from
the
fire
,
would
not
all
say
this
man
were
mad
?
and
wherein
consists
his
madness
,
but
in
not
fitting
things
to
the
end
he
ayms
at
.
Thou
art
no
wiser
thy self
,
if
desiring
and
seeking
thy
own
good
and
happiness
,
thou
flyest
from
God
,
and
doest
not
follow
him
in
all
thy
actions
.
This
,
as
St.
Austin
notes
,
is
the
errour
of
man
,
who
naturally
loving
happiness
,
by
mistaking
the
way
to
find
it
,
becomes
miserable
.
Who
but
a
fool
or
a
mad
man
,
fit
to
be
bound
in
chains
,
having
great
thirst
would
fill
himself
with
Salt
?
and
yet
all
this
folly
consists
in
nothing
but
not
proportioning
the
means
unto
their
end
.
He
who
is
dry
ought
to
go
to
some
fountain
,
and
there
to
quench
his
thirst
;
and
man
,
who
desires
to
ease
his
heart
,
is
to
repair
unto
God
,
and
there
he
shall
find
rest
.
To
divert
himself
after
the
creatures
,
and
there
to
feed
his
pleasures
,
is
no
other
then
to
eat
Salt
,
which
encreases
his
thirst
and
appetite
,
and
scorches
his
Entrails
.
We
are
fools
therefore
in
not
looking
upon
God
in
all
our
actions
,
and
not
ordering
them
unto
him
as
to
our
end
.
He
were
to
be
esteemed
a
Sot
,
who
being
to
light
a
Lamp
would
fill
it
with
water
instead
of
oyle
,
and
yet
strive
and
trouble
himself
to
make
it
burn
.
These
follies
we
commit
every
day
,
when
we
use
the
Creatures
to
other
ends
then
the
service
of
God
;
so
as
they
can
neither
kindle
in
us
the
fire
of
his
love
,
nor
sustain
the
luster
and
dignity
of
the
reasonable
Soul
.
From
all
then
which
is
said
it
follows
,
That
what
is
not
adapted
to
its
proper
end
,
is
contemptible
,
monstrous
,
and
unprofitable
.
For
this
reason
David
said
,
All
have
declined
,
that
is
,
All
have
wandered
from
their
end
,
which
is
God
,
and
are
made
unprofitable
.
Man
therefore
,
whilst
he
servs
not
his
Creatour
,
is
a
thing
vain
and
stands
for
nothing
;
and
it
were
much
better
for
him
not
to
be
,
then
not
to
order
himself
to
his
end
.
The
Labourer
,
who
hath
planted
a
tree
to
the
end
it
should
bring
him
fruit
,
if
it
yield
none
,
plucks
it
up
by
the
roots
and
burns
it
;
And
in
the
Gospel
the
barren
Figtree
was
commanded
to
be
cut
down
.
§
3.
This
force
of
the
Final
cause
is
such
,
that
things
ordering
themselves
unto
it
,
receive
a
better
being
,
and
a
more
noble
estimation
from
their
end
,
how
mean
soever
,
then
from
any
thing
they
can
attain
,
which
is
not
their
end
,
though
never
so
precious
.
A
Spade
receives
his
value
from
digging
the
earth
,
and
for
that
end
is
esteemed
and
bought
by
the
Labourer
;
but
if
you
give
it
a
Painter
to
limm
with
,
he
will
not
allow
it
a
place
in
his
shop
.
The
Sick
man
,
whilst
he
is
infirm
,
will
pay
any
thing
for
a
bitter
purge
,
which
being
well
he
hates
.
Even
vessels
for
unclean
offices
,
being
placed
in
Corners
,
are
of
use
and
sought
for
;
but
set
upon
a
Cupboard
are
a
scorn
.
So
much
it
imports
things
to
be
accommodated
unto
their
proper
End
;
which
how
vile
and
base
soever
giv's
them
estimation
:
but
severed
from
it
,
though
they
mount
unto
the
Clouds
,
they
loose
their
value
.
Mark
then
in
what
condition
is
that
man
,
who
seeks
not
after
God
,
and
addresses
not
his
actions
unto
him
,
who
is
so
high
an
End
.
It
is
also
to
be
considered
,
That
as
there
is
nothing
so
base
,
which
being
applyed
unto
his
proper
end
,
hath
not
some
good
:
so
there
is
nothing
,
how
precious
soever
,
which
being
diverted
from
his
end
,
looses
not
his
worth
.
He
,
who
is
ready
to
die
for
thirst
,
will
esteem
a
little
water
out
of
a
ditch
more
then
all
the
treasures
of
the
world
:
so
Lisimachus
valued
a
Jarr
of
water
above
his
Kingdom
.
From
whence
it
follows
,
that
it
is
the
End
,
which
gives
things
their
value
and
estimation
.
Open
then
thine
eyes
,
and
consider
,
That
thou
art
not
in
the
world
for
nothing
:
That
thou
wert
not
created
without
a
Wherefore
,
and
for
What
;
thou
hast
an
end
,
and
oughtest
to
pursue
it
:
and
if
thou
neglectest
it
,
thou
art
worse
then
when
thou
wert
not
.
Thou
hast
an
End
,
and
the
greatest
and
most
high
,
that
can
be
thought
of
,
which
is
the
glorie
of
God
.
Certainly
if
God
had
onely
created
thee
to
serve
him
without
hope
to
enjoy
him
,
or
ever
to
attain
unto
his
glory
,
yet
thou
oughtest
to
have
esteemed
it
highly
.
The
Queen
of
Saba
,
when
she
beheld
the
greatness
,
God
created
the
rational
nature
,
that
he
might
know
the
chief
good
,
and
knowing
and
loving
it
might
possess
it
,
and
possessing
it
enjoy
it
.
God
created
the
Elements
for
those
natures
,
which
have
life
;
He
created
the
hearbs
of
the
field
for
those
creatures
,
which
have
sense
;
Those
which
have
sense
for
Man
:
and
man
for
an
End
,
which
should
surpass
all
,
as
being
created
,
not
for
an
end
within
nature
,
but
for
one
above
it
,
a
supernatural
and
divine
End
.
Know
therefore
how
to
esteem
it
:
and
having
received
so
great
an
honour
,
disgrace
not
thy self
by
stooping
to
things
of
a
lower
condition
.
Dionysius
Richell
.
Since
the
dignity
of
man
is
so
great
,
who
is
created
for
so
excellent
an
end
,
the
felicity
of
Angels
,
and
the
clear
contemplation
and
fruition
of
his
most
glorious
Creator
,
Is
it
not
a
great
ingratitude
,
baseness
,
and
folly
of
carnal
and
wicked
men
to
turn
from
their
God
,
and
not
regarding
so
great
happiness
,
to
place
their
selicity
in
things
carnal
,
transitory
,
vain
,
base
and
uncleane
,
that
is
,
in
the
delights
of
the
flesh
,
the
riches
of
the
world
,
and
in
humane
praise
and
glorie
?
for
whosoever
sinns
mortally
,
preferrs
the
Creature
before
the
Creatour
,
places
his
end
in
a
thing
fraile
and
created
,
adhering
more
unto
that
then
his
Maker
,
which
must
needs
be
a
great
injury
to
God
,
and
a
contempt
of
that
felicity
,
for
which
he
created
us
.
Have
this
still
before
thine
eyes
,
That
thy
End
is
greater
than
the
World
,
since
it
is
God
,
which
created
the
World
.
Consider
that
by
how
much
the
honour
is
greater
to
be
ordained
for
so
excellent
an
end
,
by
so
much
the
ignominy
is
greater
to
deflect
from
it
.
Know
therefore
thine
own
worth
and
dignity
,
and
preserve
it
,
and
direct
all
thy
works
and
actions
to
so
glorious
a
mark
;
and
since
God
hath
created
thee
for
the
same
End
with
Angels
,
live
like
an
Angel
,
and
endeavour
to
fill
up
their
seats
,
and
to
be
a
companion
of
their
glory
.
If
is
a
great
priviledge
of
humane
nature
,
that
being
in
substance
inferiour
to
that
of
Angels
,
yet
it
may
equal
and
excel
it
in
happiness
.
For
God
,
that
the
Angels
might
attain
their
End
,
proportioned
his
grace
conformable
unto
their
natures
,
giving
more
unto
the
more
perfect
:
but
unto
Men
,
he
gives
his
grace
without
this
restriction
,
so
as
man
,
if
he
please
,
may
be
more
than
an
Angel
.
The
ancient
Philosophers
knew
very
well
the
great
importance
of
the
End
of
man
,
and
were
therefore
very
sollicitous
in
finding
out
what
it
was
,
that
having
once
found
it
,
they
might
direct
the
actions
of
their
life
unto
it
.
For
they
said
,
and
truly
,
That
all
they
did
was
error
,
if
first
the
end
of
man
,
whereunto
humane
actions
might
be
addrest
,
were
not
known
;
And
therefore
Marcus
Aurelius
said
in
his
Philosophy
,
That
they
dote
,
The
End
,
so
celebrated
by
the
most
excellent
Philosophers
,
is
to
live
according
to
nature
:
and
this
is
done
,
when
the
Soul
entring
by
the
way
of
vertue
walks
in
the
paths
of
right
reason
,
and
follows
God
,
ever
mindful
of
his
Commandments
,
and
observing
them
with
firmness
in
all
his
words
and
actions
.
If
man
then
ought
to
do
this
in
order
to
his
natural
End
,
what
ought
he
to
do
in
order
to
his
supernatural
,
and
to
Eternity
?
Antoninus
the
Philosopher
,
judging
that
the
End
of
man
was
to
live
according
to
nature
,
thought
it
a
great
madness
not
to
conform
himself
to
the
accidents
of
life
,
and
bear
them
with
calmness
and
equality
of
mind
;
insomuch
as
he
said
,
To
do
otherwayes
was
the
plague-sore
,
and
impostume
of
the
World
.
What
would
he
have
said
of
committing
grievous
and
deadly
sins
,
which
separate
us
from
God
,
who
is
above
all
nature
,
and
the
Author
of
it
?
He
was
so
sollicitous
in
ordering
himself
to
this
End
,
that
from
morning
until
night
all
his
thoughts
were
busied
in
the
contemplation
of
the
End
,
whereunto
he
was
born
,
and
in
fitting
his
actions
to
comply
with
it
.
In
the
morning
when
thou
risest
,
and
findest
thy self
opprest
with
sleep
and
sloth
,
have
this
thought
ever
in
readiness
,
that
thou
risest
to
exercise
the
actions
of
a
man
,
and
shalt
therefore
say
unto
thy self
,
Whence
comes
it
,
that
thou
so
sluggishly
goest
about
that
,
for
which
thou
wert
born
,
and
for
which
thou
camest
into
the
world
?
wert
thou
perhaps
born
to
pamper
thy self
in
a
soft
and
warm
Bed
?
This
indeed
is
pleasing
,
but
wert
thou
born
for
thy
gust
and
pleasure
,
and
not
for
labour
?
seest
thou
not
how
Plants
,
Spiders
,
Ants
,
Bees
,
and
all
things
employ
themselves
in
their
proper
duties
:
and
thou
onely
refusest
to
exercise
the
office
of
a
reasonable
man
in
what
appertains
unto
thy
nature
?
I
confess
some
refreshment
is
necessary
;
but
in
this
Nature
hath
prescribed
a
rule
,
as
in
eating
and
drinking
;
but
thou
in
this
passest
what
is
sufficient
,
and
in
what
thou
oughtest
to
do
fallest
short
,
and
reachest
not
unto
reason
.
This
happens
,
because
thou
doest
not
love
thy self
;
for
if
thou
didst
,
thou
wouldest
comply
with
thy
nature
and
her
commands
.
Those
Craftsmen
,
who
love
and
take
pleasure
in
their
arts
,
imploy
themselves
so
seriously
in
them
,
that
they
neither
think
of
bathing
nor
feeding
;
but
thou
prisest
not
thy
nature
so
much
as
a
Turner
or
Comedian
doth
his
Trade
,
or
a
Covetous
man
his
gold
,
or
an
Ambitious
man
his
vain
glory
.
For
these
,
that
they
may
attain
at
what
they
aim
,
forget
both
food
and
sleep
;
but
thou
esteemest
the
actions
,
proper
to
a
reasonable
Soul
,
unworthy
of
labour
or
sollicitude
.
All
this
is
from
that
wise
Emperour
,
who
from
the
consideration
of
his
End
and
Nature
animated
himself
to
comply
with
his
duty
and
obligation
.
§.
4.
From
what
is
spoken
we
are
to
gather
the
estimation
we
are
to
have
of
the
Eternal
,
and
with
what
earnestness
we
are
to
desire
and
seek
it
,
since
it
is
the
End
,
for
which
we
were
only
born
:
and
that
for
it self
we
are
not
so
much
as
to
look
at
the
Temporal
,
as
not
being
at
all
ordained
for
it
.
But
that
we
may
likewise
see
what
use
we
are
to
make
of
it
,
and
the
difference
arising
betwixt
it
and
the
Eternal
,
The
one
being
our
End
,
and
The
other
at
best
but
our
Mean
,
to
obtain
it
,
As
we
have
already
declared
the
nature
of
the
Eternal
,
so
we
will
with
as
much
brevity
,
as
is
possible
,
explicate
the
nature
of
the
Temporal
,
the
which
as
a
Medium
hath
no
other
reason
to
be
loved
or
valued
by
us
,
but
as
it
conduces
to
our
chief
End
,
which
is
God
and
his
glory
.
For
as
a
Souldier
,
when
he
is
in
health
,
values
not
the
Physician
and
his
Medicines
,
because
they
avail
him
not
to
the
conquering
of
his
Enemy
:
and
when
he
is
sick
or
hurt
,
cares
not
to
put
on
his
arms
,
because
they
conduce
not
to
the
recovery
of
his
health
:
In
the
like
manner
we
are
to
keep
our
hearts
and
wills
free
and
disinterressed
from
any
thing
,
but
that
which
leads
to
our
End
and
Salvation
.
The
Traveller
,
who
is
fixt
in
his
determination
of
arriving
to
some
certain
place
,
if
he
meet
with
two
or
three
several
wayes
,
desires
not
this
more
than
that
,
but
onely
in
as
much
as
this
may
more
readily
bring
him
to
his
rest
.
He
cares
not
whether
it
be
plain
or
hilly
,
whether
it
lead
to
the
right
hand
or
to
the
left
:
all
is
indifferent
,
so
it
bring
him
whither
he
pretends
.
After
the
like
manner
we
are
to
behave
our selves
in
the
use
of
things
temporal
.
We
are
neither
to
love
the
Goods
of
this
World
,
nor
fear
the
Evils
of
it
:
but
free
from
both
,
make
onely
choice
of
that
which
leads
to
our
Salvation
.
If
poverty
bring
thee
to
God
,
imbrace
it
with
both
arms
and
esteem
it
;
If
riches
and
greatness
withdraw
thee
from
him
,
trample
them
under
foot
,
despise
and
cast
them
from
thee
,
as
if
they
were
poison
;
If
disgraces
and
neglect
of
men
assist
thee
to
gain
Heaven
,
rejoyce
in
thy
affronts
;
If
honours
make
thee
forget
thy
Creator
,
abhorre
them
as
death
;
If
pleasures
distract
thee
from
him
,
unto
whom
thou
owest
so
much
,
deprive
thy self
of
the
contents
of
this
life
,
that
thou
mayest
not
lose
those
of
the
other
;
And
if
grief
or
torments
make
thee
know
thy
Redeemer
,
receive
them
with
all
submison
and
willingness
.
Wherefore
thou
art
neither
to
desire
,
or
abhorre
good
or
evil
in
this
life
,
but
in
as
much
as
it
unites
or
separates
thee
from
God
,
who
is
thy
true
and
onely
End
.
This
indifferency
was
well
known
unto
David
,
as
he
is
explicated
by
St.
Austin
in
that
Psalm
,
which
he
entitles
and
dedicates
Unto
the
End
,
where
he
considers
himself
as
created
by
God
for
so
high
an
End
as
to
serve
and
enjoy
him
.
upon
which
supposition
he
utters
this
Sentence
;
As
are
his
darkness
,
so
is
his
light
;
In
this
night
,
In
this
mortality
of
humane
life
men
enjoy
both
light
and
darkness
.
Light
is
prosperity
,
and
darkness
adversity
.
But
when
Christ
our
Saviour
shall
come
and
inhabit
the
Soul
by
Faith
,
and
shall
promise
another
light
,
and
shall
inspire
and
endow
man
with
patience
,
and
shall
so
move
him
as
not
to
be
delighted
with
prosperity
,
nor
dejected
with
adversity
,
The
faithful
man
shall
then
begin
to
use
this
world
with
indifferency
,
and
shall
not
be
puffed
up
,
when
things
succeed
happily
,
nor
broken
and
dejected
,
when
they
fall
out
crosly
,
but
shall
bless
God
in
all
conditions
,
Whether
he
abound
or
want
,
Whether
he
be
sick
or
in
health
,
and
shall
be
ever
ready
to
sing
this
Song
:
I
will
bless
the
Lord
at
all
times
;
his
praise
shall
be
ever
in
my
mouth
.
Another
condition
of
the
Medium
,
which
is
either
the
same
that
we
have
spoken
of
,
or
united
unto
it
,
is
,
That
we
are
not
to
enjoy
the
Medium
,
but
onely
to
use
it
:
For
in
enjoying
the
Soul
rests
and
contents
it self
,
which
is
proper
to
the
End
;
but
in
the
use
it
ayms
at
the
attaining
something
further
,
which
is
proper
to
the
Medium
.
We
are
therefore
not
to
seek
after
any
creature
,
but
in
as
much
as
it
may
be
a
Means
to
conduce
to
our
End
,
which
is
the
Creator
;
and
he
,
who
seeks
after
things
temporal
for
themselves
,
does
no
less
an
injury
unto
God
,
than
to
change
basely
his
End
,
leaving
the
Eternal
for
the
Temporal
,
and
the
Creator
for
the
Creature
,
and
becomes
so
much
a
Sot
and
a
Fool
,
as
he
mistakes
his
true
End
,
and
makes
the
Medium
his
End
,
and
submits
himself
to
a
vile
Creature
.
From
whence
may
be
understood
that
difference
betwixt
things
,
which
is
noted
by
St.
Austin
and
Divines
,
that
somethings
are
to
be
enjoyed
,
and
others
onely
made
use
of
.
We
are
onely
to
enjoy
the
Eternal
,
and
use
the
Temporal
onely
so
far
as
may
help
to
save
us
,
and
no
further
.
For
,
as
the
same
Saint
saith
,
The
vicious
life
of
man
is
no
other
,
than
that
which
he
uses
ill
,
and
that
which
he
enjoyes
ill
;
and
to
the
contrary
the
holy
and
laudable
life
of
the
good
is
that
which
uses
this
World
aright
,
and
enjoyes
God
aright
.
From
hence
also
may
be
resolved
that
doubt
amongst
the
ancient
Philosophers
,
Which
are
the
true
goods
,
which
Controversie
was
also
on
foot
amongst
the
faithful
in
David's
time
.
Wherefore
he
demands
in
one
of
his
Psalms
;
Quis
ostendit
nobis
bona
?
Who
will
shew
us
the
good
things
?
This
doubt
is
resolved
,
and
an
answer
is
given
to
the
question
:
That
those
are
the
Goods
,
which
unite
us
unto
God
,
and
those
the
only
Evil
,
which
separate
us
from
him
.
Whereupon
St.
Austin
sayes
;
We
now
know
no
other
evil
than
to
offend
God
,
and
not
to
obtain
what
he
hath
promised
:
neither
know
we
other
good
,
than
to
please
him
,
and
attain
unto
what
he
hath
promised
.
What
have
we
then
to
say
unto
the
goods
and
evils
of
this
life
,
but
to
be
indifferent
unto
either
?
because
being
now
drawn
forth
from
the
womb
of
our
Mother
Babylon
,
esteeming
them
as
indifferent
,
we
say
,
Such
is
his
darkness
,
as
is
his
light
;
neither
doth
the
prosperity
of
this
life
make
us
happy
,
nor
the
adversity
miserable
.
Socrates
said
,
that
the
chiefest
wisdom
was
to
distinguish
good
from
evil
.
And
Seneca
knew
no
better
rule
to
distinguish
them
,
than
by
their
end
;
and
therefore
sayes
:
When
thou
wouldest
know
what
thou
hast
to
desire
,
And
so
according
to
what
we
have
said
concludes
,
that
onely
to
be
good
,
which
is
vertuous
,
and
all
other
goods
false
and
adulterate
.
Thou
art
eternally
so
enjoy
thy
Creator
.
Content
thy self
with
this
hope
,
and
place
not
thy
joy
in
the
Creature
,
which
is
onely
lawful
for
thee
to
use
.
§.
5.
But
we
are
much
to
consider
,
that
the
most
excellent
use
of
the
Creatures
for
the
attaining
unto
the
Creator
is
the
contempt
of
them
.
God
would
have
it
so
easie
for
thee
to
obtain
thy
End
,
that
thou
couldest
not
miss
the
means
,
since
even
the
want
of
all
things
may
further
thee
.
Let
no
man
therefore
complain
of
the
necessities
of
life
,
since
,
though
all
things
fail
him
,
the
means
of
his
salvation
will
not
fail
him
;
for
even
that
want
may
be
a
means
to
obtain
it
.
If
thou
shalt
therefore
fall
into
such
a
poverty
,
as
thou
hast
nothing
to
sustain
thee
,
if
it
conduce
to
thy
salvation
,
think
thy self
the
happiest
man
in
the
world
,
and
embrace
it
with
a
hundred
hands
;
for
as
all
things
,
which
hinder
us
from
our
end
,
are
to
be
contemned
,
so
whatsoever
helps
us
to
the
obtaining
of
it
,
(
although
it
be
grief
,
pain
,
or
death
it self
,
)
is
to
be
esteemed
above
all
value
.
So
great
a
matter
it
is
to
be
a
means
of
thy
salvation
,
that
Christ
our
Lord
,
who
is
the
beginning
and
end
of
all
things
,
disdained
it
not
himself
:
incarnating
,
dying
,
and
remaining
for
that
end
in
the
most
blessed
Sacrament
of
his
Body
and
Blood
.
And
if
it
cost
the
Son
of
God
so
dear
to
be
a
means
of
thy
salvation
,
do
not
thou
stick
at
any
thing
(
how
horrible
soever
it
appear
to
humane
nature
)
that
may
advance
and
secure
it
,
but
esteem
it
as
a
Paradise
,
though
it
be
infamy
,
shame
,
or
dishonor
.
Thou
travellest
towards
Heaven
;
that
's
the
end
of
thy
journey
.
Make
thy
voyage
secure
,
whatsoever
it
cost
thee
.
He
who
goes
for
the
Indies
,
if
he
may
embark
bark
in
a
strong
and
well-rigged
Vessel
,
will
not
make
choice
of
that
which
is
rotten
and
worm-eaten
.
Take
the
certainest
way
for
Heaven
;
and
believe
me
,
there
is
none
more
ready
,
then
that
of
the
Cross
of
Christ
,
his
Humility
,
and
Mortification
.
In
all
things
thou
desirest
still
the
best
for
thy self
.
Know
there
is
nothing
better
,
or
more
imports
thee
than
a
good
life
.
Make
it
then
a
good
one
:
and
content
not
thy self
with
this
which
thou
now
livest
,
if
thou
canst
make
it
better
;
and
no
way
more
ready
&
available
to
improve
it
,
than
by
imitating
the
life
of
thy
Redeemer
,
to
despise
all
that
is
Temporal
.
This
is
the
most
proper
and
certain
way
of
obtaining
the
Eternal
,
whereunto
thou
art
to
aspire
,
and
for
which
thou
were
born
.
Have
still
thy
end
before
thine
eyes
;
for
thou
errest
so
often
as
thou
doest
not
behold
it
,
and
canst
not
erre
without
great
danger
.
For
the
End
,
where
he
sayes
,
That
those
who
look
not
upon
God
as
their
utmost
End
,
making
no
more
account
of
him
than
if
he
were
not
,
That
such
became
abominable
and
corrupted
in
their
intentions
:
That
there
was
not
one
amongst
them
,
who
did
well
:
That
all
became
vain
and
unprofitable
,
and
failed
in
their
thoughts
,
words
,
and
actions
:
That
their
mouths
were
as
pestilential
as
an
open
sepulcher
,
which
none
could
endure
for
the
stench
of
worms
and
corruption
:
That
the
poison
of
Asps
was
in
their
lips
,
and
deceit
and
bitterness
in
their
mouths
:
That
all
their
wayes
were
wickedness
,
and
That
therefore
their
feet
ran
swiftly
to
shed
blood
:
That
their
hearts
were
full
of
fearful
imaginations
,
and
That
they
trembled
where
there
was
nothing
to
fear
;
finally
,
That
all
their
courses
were
nothing
but
ruine
,
and
unhappiness
:
That
they
did
not
invoke
and
pray
unto
the
Lord
:
That
they
knew
not
the
wayes
of
peace
:
That
the
fear
of
God
was
not
before
their
eyes
.
All
this
,
which
David
deciphers
,
happened
,
as
he
saith
,
unto
this
wicked
people
,
because
they
had
not
God
in
their
hearts
,
nor
did
propose
him
as
the
end
of
their
actions
.
And
truly
from
this
defect
springs
all
that
is
evil
.
For
without
God
there
is
neither
quiet
,
peace
,
nor
vertue
;
for
true
peace
consists
in
seeking
nothing
but
God
,
and
for
God
.
In
this
consists
the
liberty
of
the
sons
of
God
,
the
contempt
of
the
World
,
the
tranquility
of
the
Minde
,
and
the
conformity
with
the
Will
of
God
.
And
most
certainly
the
foundation
of
all
vertue
is
to
know
that
we
are
born
for
nothing
but
the
service
of
God
;
and
so
forget
it
,
as
the
wicked
do
,
is
(
as
David
sayes
)
a
certain
kind
of
Atheism
,
making
us
live
,
as
if
there
were
no
God
,
in
looseness
of
manners
without
prayer
,
and
without
the
quiet
and
repose
of
the
Soul
.
To
these
three
heads
the
Prophet
reduces
the
disorders
of
those
,
who
think
not
of
their
chief
End
,
nor
remember
that
there
is
a
God
.
And
therefore
he
,
who
to
the
contrary
shall
still
fix
his
thoughts
upon
that
whereunto
he
is
ordained
,
shall
be
endued
with
vertuous
Customs
,
fervour
,
and
frequency
of
prayer
,
and
possess
the
quiet
and
peace
of
minde
.
For
as
the
Iron
touched
by
the
Loadstone
rests
not
until
it
respect
the
North
,
no
more
shall
a
heart
ever
enjoy
repose
but
in
beholding
his
chief
and
utmost
End
,
which
is
God
.
CAP.
II.
By
the
knowledge
of
our selves
way
be
known
the
use
of
things
Temporal
,
and
the
little
esteem
we
are
to
wake
of
them
.
BEfore
we
pass
further
I
must
here
advertise
you
of
a
point
of
great
importance
,
which
is
,
that
for
the
right
use
of
things
the
knowledge
of
the
things
themselves
,
and
the
end
whereunto
they
serve
is
not
sufficient
;
but
there
is
required
also
a
knowledge
of
the
person
,
who
is
to
use
them
.
It
is
not
enough
for
the
wise
Physician
to
know
the
use
and
property
of
his
Medicaments
,
unless
he
know
the
nature
and
quality
of
his
Patient
,
his
temper
,
strength
,
age
,
and
other
circumstances
,
that
according
to
them
he
may
administer
his
Remedies
.
And
therefore
having
shewn
the
End
of
man
to
be
eternal
,
and
that
the
things
of
this
world
are
onely
to
be
used
as
means
to
obtain
it
,
we
shall
now
for
the
compleating
of
this
matter
speak
something
of
the
estate
and
quality
of
Man
,
as
he
now
is
,
that
he
may
thereby
know
what
use
of
things
temporal
is
most
convenient
for
him
.
Humane
nature
is
at
the
present
in
a
far
different
condition
from
that
wherein
it
was
,
when
God
at
first
created
man
,
and
placed
him
in
Paradise
;
so
as
a
farr
different
use
of
things
temporal
from
that
,
which
was
then
lawful
and
convenient
,
is
now
to
be
required
.
And
therefore
it
is
fit
that
we
know
what
Man
is
,
that
we
may
acertain
the
use
of
Man
,
and
the
things
of
Man
,
which
cannot
be
done
without
the
knowledge
of
what
he
is
in
general
,
and
also
that
every
one
know
what
he
himself
is
in
particular
.
Dion
Chrysostomus
is
sayes
,
He
,
who
knows
not
Man
,
cannot
make
use
of
Man
:
and
he
,
who
knows
not
himself
,
cannot
make
use
of
himself
,
nor
of
those
things
which
belong
unto
his
nature
.
But
who
can
arrive
unto
the
knowledge
of
himself
?
It
is
so
difficult
,
that
the
Devil
,
although
he
knew
how
important
this
knowledge
was
to
Man
,
and
wisht
nothing
but
his
ruine
and
perdition
,
yet
confident
in
the
impossibility
of
attaining
it
,
and
desirous
to
gain
the
credit
of
a
wife
God
among
the
Grecians
,
he
caused
this
Command
,
Know
thy self
,
to
be
placed
in
his
Temple
of
Apollo
in
Delphos
.
And
truly
the
light
of
Heaven
is
necessary
for
this
knowledge
;
and
we
guided
by
what
faith
dictates
,
and
the
Saints
inctruct
us
,
will
endeavour
to
say
something
,
whereby
we
may
at
least
be
less
ignorant
of
what
we
are
.
It
is
then
to
be
considered
What
Man
is
of
himself
,
and
what
he
is
of
God
,
that
is
,
what
he
hath
of
himself
,
and
what
he
hath
received
from
God
.
What
he
hath
from
God
must
needs
be
good
,
since
he
gave
it
,
from
whom
can
proceed
no
ill
.
And
if
upon
this
score
,
because
it
is
good
,
he
hath
less
ground
to
humble
himself
,
I
am
sure
he
hath
none
to
boast
of
,
since
it
is
wholly
the
Divine
benefit
,
not
having
any
thing
of
himself
,
but
what
he
hath
received
.
Onely
he
may
consider
,
that
by
the
sin
of
Adam
he
hath
put
himself
in
a
worse
condition
both
for
soul
and
body
,
than
when
he
received
them
from
God
.
His
Soul
is
now
full
of
ignorance
and
imbecility
to
what
is
good
,
and
subject
to
a
thousand
miseries
,
which
it
then
had
not
;
And
his
Body
,
which
is
now
mortal
,
was
then
immortal
,
and
free
from
the
corruption
of
those
infirmities
,
which
(
as
hath
been
already
said
)
accompany
it
,
until
it
end
in
dust
,
worms
,
and
ashes
.
But
these
(
although
by
the
perverseness
of
our
nature
they
are
become
much
worse
)
yet
coming
from
God
are
good
,
and
are
ah
honour
and
glory
in
respect
;
of
what
he
possesses
from
himself
.
This
the
Arausican
Council
declares
in
two
words
,
that
is
,
We
are
nothing
of
our selves
but
a
Lye
and
Sin
;
that
is
the
nothing
that
we
were
,
and
the
evil
we
are
.
A
lye
we
are
:
because
what
is
a
lye
,
is
not
;
And
from
our selves
we
have
onely
a
not
being
;
for
what
have
we
but
what
God
hath
given
us
?
take
away
what
we
have
received
,
and
there
remains
nothing
.
This
is
what
is
ours
:
what
is
more
,
is
our
Creators
;
and
therefore
we
are
not
to
use
it
according
to
our
own
fancy
,
but
his
pleasure
.
Thou
art
also
to
consider
,
that
thou
oughtest
to
humble
thy self
more
for
being
nothing
,
than
for
being
but
dust
and
ashes
.
For
those
are
something
;
and
betwixt
something
and
nothing
there
is
no
proportion
,
and
,
as
the
Philosophers
say
,
an
infinite
distance
.
Thou
hast
not
from
thy self
so
much
as
a
possibility
of
being
;
for
if
God
were
not
God
,
thou
couldest
not
have
been
at
all
.
From
this
consideration
thou
hast
great
reason
to
humble
thy self
.
For
to
be
nothing
is
a
Well
without
bottom
never
to
be
drawn
drie
:
yet
this
Nothing
is
far
better
than
what
thou
art
by
Sin
.
Here
the
most
holy
Saints
have
sunk
down
in
amazement
,
and
some
unto
whom
our
Lord
hath
revealed
what
they
are
,
have
been
so
astonished
,
as
they
had
certainly
died
,
if
they
had
not
been
comforted
and
upheld
by
the
Divine
hand
.
For
having
sinned
thou
art
as
evil
as
sin
it self
.
Call
to
mind
what
we
have
said
of
the
infinite
malice
and
abomination
of
sin
.
All
this
falls
upon
him
who
commits
it
,
With
reason
therefore
did
Dion
the
Philosopher
say
,
That
it
was
most
hard
to
know
ones
self
:
because
it
was
most
hard
to
comprehend
the
malice
of
sin
,
which
being
the
chiefest
evil
becomes
in
a
manner
as
difficult
to
be
known
as
the
chiefest
good
:
and
therefore
no
better
way
to
find
what
it
is
,
than
to
proceed
after
the
same
way
we
do
in
the
knowledge
of
God
.
§.
2.
St.
Dionysius
Areopagita
teaches
us
,
that
in
the
knowledge
of
God
we
may
proceed
alter
two
manners
:
either
by
the
way
of
Affirmation
,
attributing
unto
God
all
what
is
Good
and
perfect
:
or
by
way
of
Negation
,
denying
unto
him
all
what
is
good
or
perfect
in
the
Creatures
,
as
being
of
a
goodness
and
perfection
infinitly
above
it
.
In
the
same
manner
we
are
to
proceed
in
the
knowledge
of
Sin
,
either
by
Affirmation
,
in
attributing
unto
it
all
the
ill
in
all
creatures
whatsoever
,
or
by
Negation
,
denying
it
any
ill
,
as
being
a
malice
of
another
kind
,
horrible
and
enormous
,
above
all
other
Evils
imaginable
.
Call
together
therefore
all
the
evils
thou
hast
seen
,
heard
,
or
read
of
;
Joyn
all
these
in
one
;
a
mortal
sin
is
worse
then
all
these
together
.
The
miseries
of
Job
,
stilence
in
the
time
of
David
,
the
torments
of
Phalaris
,
Nero
,
Dioclesian
,
and
all
the
Tyrants
are
farre
short
of
it
in
malice
.
Is
it
as
bad
,
as
all
those
afflictions
and
miseries
,
which
they
suffered
,
who
perished
in
the
Deluge
,
and
those
who
were
burnt
alive
in
Sodome
and
the
neighbouring
Towns
,
and
as
all
they
suffered
,
who
were
put
to
the
sword
in
Amalee
,
and
all
those
that
were
hunger-starved
in
the
siege
of
Jerusalem
?
One
onely
mortal
sin
goeth
far
beyond
all
the
aforesaid
miseries
.
All
the
Plagues
,
Warrs
,
Sickness
,
Famines
,
all
,
that
hath
been
suffered
since
the
World
began
,
come
not
near
the
ill
of
one
sin
.
Good
God!
how
vast
is
that
evil
,
which
is
equivalent
to
so
many
evils
?
where
shall
we
find
an
evil
that
may
equal
it
?
where
shall
we
meet
with
an
end
of
so
much
malice
?
Certainly
all
the
evils
,
that
have
been
since
the
World
began
,
or
could
succeed
in
a
million
of
Worlds
to
come
,
fall
short
of
it
.
If
nothing
then
upon
earth
be
comparable
unto
it
,
let
us
seek
it
beneath
the
earth
amongst
those
eternal
evils
,
which
shall
never
have
end
.
Let
us
enter
Hell
,
and
consider
the
torments
there
,
which
are
or
have
been
suffered
by
Men
or
Devils
even
from
the
least
and
most
unknown
of
the
damned
unto
Lucifer
and
Antichrist
.
Is
there
any
thing
there
,
that
may
equal
,
the
evil
of
one
sin
?
No
;
we
shall
not
there
,
find
it
.
Reflect
,
I
say
again
,
and
mark
if
thou
findest
any
torment
amongst
so
many
miserable
creatures
,
as
suffer
in
Hell
,
which
may
parallel
the
malice
of
one
only
mortal
sin
.
There
is
none
to
be
found
.
But
I
'le
give
thee
leave
to
make
a
collection
of
those
many
torments
,
which
may
seem
unto
thee
in
reason
comparable
to
a
mortal
sin
,
and
you
shall
finde
that
Sin
does
not
onely
equalize
,
but
exceed
the
malice
of
them
.
Joyn
then
together
,
and
put
in
one
heap
all
the
torments
that
are
inflicted
upon
all
damned
creatures
,
Men
and
Angels
,
and
compare
the
malice
of
them
all
with
that
one
of
mortal
sin
,
and
you
shall
find
that
the
malice
of
sin
doth
farr
surpass
the
malice
of
all
those
.
That
gnashing
of
teeth
,
that
inconsolable
weeping
,
that
burning
fire
,
which
penetrates
the
bowels
for
all
eternity
,
all
that
our
imagination
can
frame
,
reaches
not
so
immense
an
evil
.
If
we
cannot
therefore
finde
the
depth
of
the
malice
of
sin
by
way
of
Affimation
,
let
us
try
what
may
be
done
by
the
other
way
of
Negation
.
But
this
will
also
fail
us
.
For
the
evil
of
plagues
,
famine
,
and
death
are
not
it
;
A
mortal
sin
is
more
then
these
.
The
evils
of
poverty
,
dishonour
,
and
torments
are
not
it
:
It
is
more
then
these
.
The
torments
of
hell
are
not
it
;
It
is
above
hell
and
all
the
pains
of
it
.
Think
with
thy self
that
all
the
atoms
,
which
are
to
be
found
in
the
air
,
all
the
sands
in
the
sea
,
all
the
leaves
on
the
trees
,
all
the
grass
in
the
fields
,
all
the
starrs
in
the
heavens
,
think
,
I
say
,
that
they
are
foul
and
ugly
bodies
,
all
most
deformed
Monsters
,
and
frame
to
thy self
a
Monster
and
ugly
Creature
,
which
should
be
made
of
all
these
:
will
this
equalize
the
foulness
of
a
mortal
sin
?
It
is
not
this
ugly
Monster
,
nor
this
foul
deformed
Creature
:
but
it
is
a
foulness
and
ugliness
,
that
doth
far
surpass
all
these
,
and
all
horrid
shapes
and
figures
imaginable
.
And
let
not
this
seem
strange
unto
thee
;
For
not
onely
the
evil
of
a
Mortal
sin
,
but
even
that
of
a
Venial
is
greater
than
all
the
evils
of
Hell
,
or
the
evils
within
or
without
it
;
all
tht
monstrousuess
,
all
the
deformity
of
all
things
,
that
are
or
can
be
contracted
into
one
,
do
not
equal
it
;
Sin
is
more
than
all
.
And
therefore
as
St.
Dionysius
said
of
God
,
That
he
was
above
what
was
good
,
or
what
was
fair
,
because
his
goodness
and
beauty
were
of
a
superiour
kind
▪
So
it
may
be
said
of
sin
;
It
is
neither
deformity
,
abomination
,
horror
,
or
malice
,
but
is
something
more
than
all
these
.
Let
a
sinner
therefore
know
himself
,
and
that
he
is
by
sin
above
all
that
is
ugly
,
foul
,
or
monstrous
.
For
as
he
,
that
hath
whiteness
,
is
as
white
as
that
which
makes
him
so
,
so
he
,
that
is
in
sin
,
is
as
horrible
and
ill
as
sin
it self
.
Let
him
then
reflect
whether
he
is
to
sink
charged
with
such
a
guilt
,
and
how
much
he
ought
to
abhorr
and
loath
himself
.
Certainly
if
he
should
sink
into
Hell
,
he
would
there
finde
no
torment
worse
then
himself
.
If
he
should
return
into
the
Abyss
of
nothing
,
he
would
be
there
better
,
then
in
that
Abyss
of
malice
,
which
is
in
sin
.
Let
him
then
reflect
whether
so
unworthy
and
vile
a
wretch
ought
to
have
the
same
use
of
the
creatures
,
as
if
he
were
in
the
state
of
innocency
,
and
without
this
blemish
of
sin
.
Let
him
consider
if
a
person
so
infamous
,
so
abhominable
as
himself
ought
to
use
the
things
of
this
world
for
his
delight
,
honour
,
pomp
,
and
ostentation
.
The
Emperour
Marcus
Aurelius
,
Lord
of
the
world
,
and
possessor
of
the
greatest
honours
it
could
give
him
,
though
a
Gentil
,
yet
thought
himself
so
worthy
of
contempt
,
that
he
writes
in
this
manner
;
"
Treat
thy self
,
O
soul
with
ignominy
,
Francis
Borgia
,
the
great
despiser
of
himself
and
the
world
,
out
of
this
consideration
was
most
content
in
the
tribulations
and
want
of
all
things
temporal
:
and
the
least
comfort
in
his
greatest
necessities
seemed
too
much
for
him
.
All
men
wondered
to
see
him
so
poor
,
and
the
incommodities
he
suffered
in
his
travail
,
when
he
visited
the
Colledges
of
the
Society
in
Spain
.
Amongst
the
rest
a
certain
Gentleman
,
amazed
at
his
great
pains
and
sufferance
,
said
unto
him
,
Father
how
is
it
possible
,
that
having
been
so
great
a
Lord
you
can
endure
the
troubles
and
inconveniences
of
the
wayes
?
To
whom
the
servant
of
God
answered
;
Sir
,
do
not
pity
me
;
for
I
alwayes
send
before
me
a
Harbinger
,
who
provides
plentifully
for
all
things
necessary
.
This
Harbinger
was
the
Knowledge
of
himself
,
which
in
his
greatest
necessities
made
what
he
had
appear
too
plentiful
.
§
3.
Besides
this
,
he
who
hath
sinned
ought
to
Consider
,
that
he
hath
need
of
Gods
holy
hand
to
draw
him
out
of
that
misery
,
or
,
if
he
be
already
by
repentance
freed
,
to
preserve
him
from
falling
again
into
it
;
That
the
means
to
obtain
this
is
not
the
pride
of
the
world
,
the
riches
of
the
earth
,
or
the
pleasures
of
the
flesh
,
but
fasting
,
sackcloth
,
humiliation
and
penance
.
Let
him
remember
that
of
himself
he
is
nothing
,
and
to
that
nothing
hath
added
sin
;
that
being
nothing
he
can
do
nothing
that
is
good
:
and
that
by
sin
he
hath
disobliged
him
,
who
only
could
assist
him
in
doing
good
.
Man
is
of
himself
nothing
but
a
Lye
,
and
Sin
,
two
horrid
and
profound
Abysses
.
Let
him
imitate
David
who
said
,
I
cried
unto
thee
,
O
Lord
,
from
the
deeps
:
what
other
deeps
,
then
those
two
of
Nothing
and
of
Sin
,
which
have
no
bottom
?
Let
him
then
,
who
hath
once
offended
his
Creator
,
know
himself
,
and
where
he
remains
.
Let
him
pray
,
sigh
,
and
crie
from
his
nothing
,
and
from
the
depth
of
his
miserie
,
that
he
may
be
heard
of
his
God
.
And
certainly
for
him
,
who
is
in
the
condition
of
a
penitent
and
to
demand
mercy
,
it
is
not
seemly
to
use
superfluities
,
to
imploy
himself
in
vanities
,
to
take
delight
in
the
world
,
enjoy
the
Creatures
,
and
seek
after
greatness
.
And
although
it
were
lawful
in
the
integrity
of
nature
,
when
man
was
free
from
the
corruption
of
sin
,
to
use
the
Creatures
with
more
libertie
,
yet
being
now
fallen
,
it
is
no
wayes
tolerable
:
but
let
him
look
upon
himself
as
one
guilty
,
who
hath
offended
his
God
,
and
is
in
fine
a
miserable
man
.
The
Philosophers
,
who
considered
nature
,
not
as
it
was
by
sin
,
but
as
it
ought
to
be
in
it self
,
measured
there
vertues
by
that
rule
,
and
therefore
knew
not
the
vertue
of
humility
,
nor
used
that
of
penance
;
And
the
vertues
of
Magnanimity
,
Constancy
,
and
Magnificence
they
extended
so
far
,
that
many
actions
,
which
the
Stoicks
and
Peripateticks
called
vertuous
,
may
be
esteemed
vicious
.
But
the
horribleness
of
sin
and
the
weakness
of
humane
nature
being
now
discovered
,
the
estate
of
things
is
changed
,
and
humilitie
ought
still
to
reign
both
in
our
souls
and
bodies
:
and
many
acts
of
other
vertues
esteemed
by
them
are
to
be
corrected
.
We
are
to
choose
different
Mediums
for
the
advancing
our
End
from
those
of
the
Philosophers
,
both
because
the
ends
we
aym
at
are
not
the
same
,
and
because
we
know
our selves
to
be
in
a
far
other
condition
then
they
imagined
.
The
End
proposed
by
the
Philosophers
was
meerly
natural
,
to
wit
,
the
Happiness
and
felicity
of
this
life
.
The
estate
of
humane
nature
they
conceived
to
be
free
,
and
uncontaminated
by
sin
,
and
that
it
had
suffcient
force
of
it self
to
do
good
.
In
all
this
they
were
deceived
;
and
it
is
not
therefore
strange
,
if
for
the
obtaining
of
their
ends
they
taught
wayes
distinct
from
those
of
Christians
,
who
know
their
end
to
be
supernatural
,
to
wit
,
the
happiness
not
of
this
,
but
of
the
other
life
:
who
know
also
their
estate
of
nature
not
to
be
free
and
entire
as
it
was
at
first
,
but
corrupted
and
defaced
by
sin
,
and
that
of
it self
it
hath
neither
force
,
nor
efficacy
to
execute
any
thing
that
is
good
,
unless
assisted
by
the
grace
and
mercy
of
God
.
It
is
therefore
no
marvail
,
if
Chrisitians
,
who
know
themselves
,
their
end
,
and
condition
,
make
use
of
such
Vetues
and
Mediums
as
the
Philosophers
knew
not
.
Neither
is
it
much
that
the
Philosophers
took
some
vertuous
acts
for
vices
,
since
they
mistook
many
vices
for
vertues
.
Aristotle
the
Prince
of
natural
and
moral
Philosophers
knew
not
Humility
,
voluntary
Povertie
,
and
Penance
to
be
vertues
,
but
rather
condemned
the
last
to
be
a
kind
of
insensibility
,
and
one
of
those
vices
contrary
to
the
vertue
.
of
temperance
.
The
Stoicks
also
held
Pity
and
Commiseration
for
a
vice
.
But
since
the
Gospel
of
Christ
these
are
become
the
most
necessary
and
recommended
vertues
,
and
the
most
apt
and
ready
means
for
the
obtaining
of
our
salvation
.
These
three
vertues
,
in
which
consists
the
contempt
of
all
things
temporal
,
Aristotle
knew
not
,
because
he
knew
not
himself
.
By
Humilitie
Honours
are
despised
,
by
Poverty
Riches
,
and
by
Penance
the
Pleasures
and
Regaloes
of
the
world
.
And
therefore
he
who
will
make
the
right
and
profitable
use
of
things
temporal
for
the
gaining
of
eternity
,
must
as
a
sinner
humble
himself
,
and
do
penance
,
must
not
employ
,
himself
and
the
time
of
his
life
in
gathering
and
heaping
up
riches
,
which
are
so
farre
from
being
goods
,
that
to
innumerable
persons
they
have
shut
up
the
gates
of
the
true
and
real
goods
,
which
are
onely
the
eternal
,
unto
which
we
are
wholly
to
aspire
,
not
trusting
in
our
own
forces
,
but
in
the
mercy
and
passion
of
Jesus
Christ
.
CAP.
III.
The
value
of
goods
eternal
is
made
apparent
unto
us
by
the
Incarnation
of
the
Son
of
God
.
BUt
above
all
which
hath
been
said
the
incomparable
difference
betwixt
things
Temporal
and
Eternal
is
made
most
apparent
unto
us
by
the
Incarnation
and
passion
of
Jesus
Christ
.
The
gaining
of
eternity
is
a
matter
of
so
high
concernement
,
that
the
Son
of
God
,
to
the
end
we
might
obtain
it
.
was
incarnate
and
made
man
;
and
that
we
might
despise
things
temporal
is
also
of
so
great
importance
,
that
for
it
it
was
convenient
that
Christ
our
Redeemer
should
suffer
and
die
.
I
know
not
what
can
raise
in
us
a
higher
conception
of
the
greatness
of
the
one
,
and
baseness
of
the
other
,
then
these
high
and
stupendious
acts
of
God
Almighty
.
And
therefore
(
though
briefly
)
we
will
say
something
of
them
both
,
beginning
with
that
admirable
and
great
mystery
of
the
Incarnation
.
Great
is
all
that
which
is
eternal
,
and
so
much
imports
us
,
that
rather
than
we
should
lose
it
God
wrought
a
work
of
that
height
and
love
as
amazed
the
Angels
.
In
which
we
will
consider
four
things
:
The
greatness
of
the
work
,
The
manner
of
putting
it
in
execution
,
The
evils
from
which
it
frees
us
,
and
The
good
we
gain
by
it
.
For
the
first
,
which
is
the
Greatness
of
the
work
,
we
are
to
suppose
the
estate
of
man
,
as
he
then
stood
;
which
was
the
most
miserable
,
infamous
,
and
wretched
condition
that
could
be
imagined
.
He
was
become
a
slave
so
the
Devil
,
polluted
with
sin
,
condemned
unto
eternal
punnishment
,
enemy
to
God
,
and
without
hope
of
remedy
.
For
even
the
highest
Seraphins
could
not
imagin
,
that
without
prejudice
to
the
Justice
of
God
it
was
possible
for
man
to
be
redeemed
from
that
miserable
and
ignominious
estate
.
For
although
all
the
men
in
the
world
should
suffer
a
thousand
deaths
,
and
all
the
orders
of
holy
Angels
in
heaven
should
offer
themselves
in
sacrifice
,
and
should
suffer
eternal
torments
in
hell
,
all
would
not
satisfy
for
one
mortal
sin
.
All
created
remedies
were
then
impossible
;
and
although
God
should
have
created
some
more
excellent
and
holy
creature
than
the
most
high
Seraphins
,
yet
that
and
they
were
insufficient
to
appease
the
divine
justice
incensed
against
man
.
what
remedy
then
,
where
none
was
to
be
had
?
what
hope
,
when
all
was
despaire
?
Certainly
from
what
was
,
or
could
be
created
it
was
impossible
:
and
from
the
Creator
it
was
not
known
to
be
possible
;
and
if
it
was
known
to
be
possible
,
who
could
hope
that
the
offended
party
ty
should
satisfie
for
the
offence
committed
against
himself
?
that
the
Creditor
should
pay
what
the
debtor
ought
?
What
hope
then
of
remedy
,
when
all
hope
failed
both
from
Heaven
and
Earth
?
The
onely
remedy
,
and
that
onely
known
to
God
,
was
,
that
God
without
prejudice
to
his
justice
might
cover
man
with
his
mercy
:
but
that
much
to
the
cost
of
God
himself
,
and
the
greatest
work
,
whereunto
his
power
and
wisdome
could
extend
.
But
who
could
think
he
would
imploy
so
great
a
work
for
his
Enemy
?
that
he
would
let
up
the
rest
of
his
omnipotency
for
him
,
who
was
a
Traytor
to
his
Lord
?
Onely
this
way
remained
,
for
God
to
make
himself
man
,
the
most
great
and
stupendious
work
possible
or
imaginable
.
But
who
could
believe
this
should
be
done
for
man
,
so
vile
a
creature
,
made
of
a
little
earth
,
and
of
so
small
importance
to
God
?
This
was
a
work
to
be
reserved
for
God
himself
,
if
his
own
divinity
,
life
,
or
salvation
(
if
it
were
possible
)
should
come
in
question
;
let
it
be
lawful
to
speak
in
this
manner
,
to
express
in
some
sort
that
,
which
is
inexplicable
,
and
to
set
forth
this
ineffable
mystery
,
and
the
incomprehenssible
goodness
of
God
.
But
to
do
this
for
the
life
of
a
Traytor
,
for
the
salvation
of
a
Faith-breaker
,
to
advance
an
Enemy
,
who
could
once
hope
or
dare
to
imagin
it
?
If
man
for
the
service
of
God
had
,
as
a
faithfull
servant
,
hazarded
his
person
,
and
run
himself
into
that
miserable
and
sad
condition
,
it
might
have
been
presumed
,
that
God
out
of
his
goodness
and
acknowledgment
,
would
have
stretched
his
power
for
his
freedom
;
but
that
man
having
rob'd
God
of
his
honour
,
contemned
him
,
and
made
himself
equal
unto
him
,
and
that
God
should
yet
after
all
this
humble
himself
for
him
,
debase
himself
so
low
as
to
be
made
man
,
and
that
for
his
Enemy
,
who
could
think
it
?
But
such
is
the
goodness
of
God
that
he
overcame
our
hopes
with
his
benefits
,
and
did
that
for
us
,
which
would
have
onely
sufficed
for
himself
,
and
for
himself
he
could
have
done
no
more
.
O
most
stupendious
love
of
God!
O
most
immense
charitie
of
our
Creator
,
who
so
much
loved
man
,
that
he
stuck
not
to
do
what
he
could
for
him
!
O
ineffable
goodness
,
which
would
discharge
that
debt
,
which
his
enemy
owed
!
O
divine
nobleness
,
that
would
so
much
to
his
own
cost
do
good
to
man
,
from
whom
he
had
received
so
much
evil
!
To
redeem
man
,
though
it
had
cost
him
nothing
,
had
been
much
;
but
at
so
great
a
rate
,
who
could
imagin
it
?
But
the
thoughts
of
God
are
farr
different
from
those
of
men
.
§.
2.
Let
us
now
look
upon
the
Greatness
of
this
work
:
great
after
divers
manners
;
great
by
the
humbling
of
God
so
much
below
himself
,
great
in
it self
,
so
great
,
as
the
omnipotent
power
of
God
could
work
no
greater
.
Here
the
divine
Attributes
were
drawn
dry
.
For
(
as
St.
Austin
sayes
)
neither
God
could
do
a
greater
work
,
nor
knew
how
to
determin
it
better
:
there
was
found
the
bottom
of
the
whole
omnipotency
of
God
:
for
a
greater
work
then
this
was
neither
possible
nor
imaginable
.
For
as
nothing
greater
then
God
is
possible
,
so
no
work
can
possibly
be
greater
then
that
,
whereby
man
is
made
God
.
See
then
what
thou
owest
him
for
this
excess
of
favour
,
that
being
his
Enemy
he
did
all
for
thee
,
that
his
omnipotency
could
,
that
his
wisdome
knew
,
or
his
divine
goodness
and
love
could
will
.
All
his
Attributes
thy
Creator
employed
for
thy
good
;
imploy
thou
all
thy
powers
in
his
service
.
God
did
all
he
could
for
thee
;
do
thou
all
thou
canst
for
him
.
He
wrought
the
work
of
thy
redemtion
with
all
his
forces
and
omnipotency
;
do
thou
then
with
all
thy
power
and
forces
observe
his
divine
will
and
pleasure
,
loving
and
serving
him
in
all
things
.
Seest
thou
not
here
his
infinite
love
and
goodness
made
apparent
and
laid
down
before
thine
eyes
?
doest
thou
yet
doubt
to
love
him
with
all
thy
powers
and
faculties
,
who
loved
thee
with
all
his
omnipotency
?
See
what
a
love
was
this
,
when
he
did
that
for
thee
being
his
enemy
,
greater
than
which
he
could
not
do
for
his
friend
:
nor
for
himself
,
if
his
own
glory
were
at
stake
.
Seest
thou
not
clearly
his
infinite
goodness
,
that
overcame
so
infinite
a
malice
,
man
not
being
able
to
do
a
work
against
God
of
so
stupendious
wickedness
,
but
God
would
do
a
work
for
man
of
a
more
stupendious
goodness
,
not
suffering
his
divine
goodness
to
be
overcome
by
humane
malice
.
God
saw
that
man
did
a
work
so
profoundly
evil
,
that
there
could
not
possible
be
a
worse
:
for
nothing
can
be
so
bad
as
mortal
sin
.
He
therefore
determined
to
do
a
work
so
infinitely
good
,
that
in
goodness
it
was
impossible
to
be
a
better
;
and
this
for
accursed
Thee
.
what
sayest
thou
to
it
?
What
sayest
thou
to
such
an
overflowing
bounty
,
To
such
an
excess
of
love
?
Hear
what
the
Apostle
sayes
.
If
thy
Enemy
be
a
hungred
,
feed
him
;
if
he
be
thirsty
,
give
him
to
drinks
so
shalt
thou
heap
coales
of
fire
up
in
his
head
▪
Be
mt
overcome
with
evil
,
but
overcome
evil
with
good
.
This
did
thy
Creator
fully
performe
with
thee
although
his
enemy
.
Yield
thy self
then
vanquished
,
and
blush
that
thou
lovest
him
not
better
then
the
Angels
.
Thy
estate
was
not
onely
necessitated
by
hunger
and
thirst
,
but
thou
wast
plunged
into
eternal
miserie
,
and
want
of
all
things
that
were
good
,
deprived
of
glory
and
eternal
happiness
.
If
then
to
bestow
a
bit
of
bread
,
or
a
Cup
of
water
upon
a
necessitated
enimie
be
sufficient
to
call
colour
into
his
face
,
and
are
as
coals
to
enflame
him
in
love
and
charitie
:
What
is
it
for
God
to
have
communicated
his
Divinity
unto
man
,
and
to
have
given
his
life
for
him
,
when
he
was
his
Enemy
?
How
comes
not
this
to
make
us
blush
for
shame
,
and
set
us
afire
in
his
divine
love
?
These
benefits
are
not
to
be
coals
,
but
flames
,
which
ought
to
kindle
in
us
the
fire
of
true
love
and
charitie
.
Give
thy self
then
for
overcome
,
and
love
that
divine
goodness
,
which
for
thee
being
the
worst
of
all
his
Creatures
did
the
best
work
of
his
omnipotency
.
O
nobleness
of
God
Almighty
,
O
divine
sense
of
honour
,
(
that
I
may
so
speak
)
!
Man
had
overcome
all
works
good
or
bad
in
malice
;
but
such
was
the
immense
goodness
of
God
,
that
he
would
not
suffer
man
to
do
a
work
so
excessive
in
evil
,
but
he
would
do
a
work
for
the
salvation
of
traitorous
and
false
man
more
excessive
in
good
.
Wherefore
O
Lord
did'st
thou
not
this
,
when
the
Angels
sinned
,
who
were
better
then
man
?
What
goodness
is
this
,
that
thou
forbearest
so
fowl
a
sinner
?
Is
it
perhaps
that
thy
work
might
appear
the
greater
?
Wouldest
thou
expect
until
man
had
first
set
up
his
rest
in
impudence
and
malice
,
that
thou
mightest
then
set
up
thy
rest
in
mercy
and
goodness
?
Who
sees
not
here
,
O
Lord
,
the
infinitness
of
thy
love
,
and
the
immenseness
of
thy
bounty
?
After
all
manners
this
excellent
work
proclaims
thy
excess
of
bounty
,
because
it
is
after
all
manners
infinitly
good
,
and
opens
as
many
parts
to
the
understanding
of
our
souls
to
adore
and
admire
thee
.
For
this
work
is
not
onely
infinitely
good
in
substance
,
but
in
each
particular
circumstance
.
In
it self
it
is
infinitly
good
.
For
no
work
can
be
better
than
that
which
makes
man
so
good
,
as
it
makes
him
God
.
It
is
good
because
by
it
the
Divinity
is
communicated
unto
a
creature
,
and
,
which
is
more
,
unto
the
lowest
,
and
most
vile
of
those
who
are
capable
of
reason
.
For
as
it
is
the
propertie
of
what
is
good
to
be
comunicative
,
so
here
we
see
the
infinite
goodness
of
God
,
who
wholly
,
and
all
what
he
is
issues
forth
of
himself
,
and
is
communicated
unto
man
.
Who
is
not
amazed
,
that
the
same
Divinity
,
which
the
eternal
Father
communicates
unto
the
eternal
Word
,
who
is
God
as
he
is
,
should
after
an
admirable
manner
be
communicated
unto
human
nature
,
which
was
enemy
unto
him
?
O
Sea
of
divine
goodness
,
that
thus
powrest
forth
thy self
to
do
good
without
regarding
unto
whom
!
O
Ocean
of
bounty
,
that
thus
overflowest
in
benefits
even
towards
thine
enemies
!
This
work
is
likewise
infinitly
good
,
because
with
goodness
it
overcoms
an
infinitly
malice
,
and
frees
him
,
who
was
so
evil
,
that
he
deserved
an
infinit
punishment
.
It
is
infinitly
good
,
because
it
sets
forth
God
with
an
infinit
desire
to
pardon
,
and
do
good
even
unto
the
greatest
Traytour
,
and
who
least
deserved
it
.
It
shewes
him
also
infinitly
good
and
compleat
in
all
vertue
and
perfection
,
that
rather
then
to
fail
the
least
jot
in
his
Justice
,
he
would
take
upon
him
that
which
was
due
unto
a
most
unjust
and
accursed
offender
,
and
humbled
himself
unto
death
,
that
he
,
who
was
condemned
to
die
,
should
not
perish
eternally
.
I
know
not
any
thing
;
that
can
set
forth
God
as
a
more
exact
and
perfect
pattern
of
all
vertue
,
then
a
work
of
so
much
Justice
and
Mercy
.
Who
would
not
be
amazed
at
the
goodness
and
piety
of
a
great
Emperour
,
who
having
a
desire
to
pardon
a
notorious
Traytour
,
should
rather
,
then
abate
one
jot
of
his
inflexible
justice
,
take
upon
him
the
habit
and
shape
of
that
Traytour
,
and
die
publiqnely
in
the
market
place
,
that
the
offender
might
be
spared
?
This
did
God
,
taking
upon
him
the
form
of
a
Servant
,
and
dying
upon
the
Cross
to
free
condemned
man
from
eternal
death
.
O
God
every
way
most
perfect
and
good
,
which
art
so
scrupulous
in
thy
justice
,
and
so
indulgent
in
thy
mercy
:
rigorous
with
thy self
,
that
thou
mightest
be
merciful
with
us
.
O
God
infinitly
good
,
infinitly
holy
,
infinitely
exact
and
perfect
in
all
/
Let
the
Angels
praise
thee
for
all
thy
perfections
,
since
all
are
transcendent
and
infinitely
good
.
§.
3.
To
this
maybe
added
the
excellent
Manner
,
by
which
a
work
every
way
so
excellently
good
was
performed
,
and
with
what
love
and
desire
of
thy
benefit
it
was
wrought
.
From
whence
could
a
work
of
so
much
goodness
issue
,
but
from
a
furnace
of
love
in
the
divine
brest
?
And
if
by
the
effect
we
may
know
the
cause
,
that
love
,
which
made
God
resolve
upon
a
work
so
admirable
strange
and
high
,
could
not
be
other
then
immense
in
it self
;
for
since
the
work
was
infinitly
good
,
it
could
not
proceed
but
from
an
infinite
love
:
nor
that
love
but
from
an
infinite
being
.
Besides
this
,
it
was
a
great
prerogative
and
honour
to
humane
nature
,
that
God
should
rather
make
himself
a
man
than
an
Angel
.
With
being
an
Angel
he
might
have
freed
Man
,
and
honoured
the
Angels
,
communicated
his
divine
goodness
unto
the
Creatures
,
and
done
a
work
of
infinite
bounty
and
favour
.
This
notwithstanding
,
he
was
so
passionate
a
lover
of
man
,
and
,
(
if
I
may
so
say
)
so
fond
of
humane
nature
,
that
he
would
not
onely
oblige
man
by
redeeming
him
.
but
in
the
manner
of
his
redemption
;
he
would
not
only
that
Man
should
be
redeemed
,
but
that
he
should
be
redeemed
by
a
Man
,
and
so
would
not
onely
give
the
remedy
,
but
conferre
also
the
honour
upon
our
nature
.
Neither
was
he
content
in
honouring
man
more
than
Angels
,
but
would
redeem
him
,
and
not
the
Angels
.
This
was
a
demonstration
of
his
affection
unto
Man
beyond
all
expression
,
that
not
pardoning
the
Angels
,
who
were
of
a
more
excellent
and
supream
being
then
ours
,
he
yet
took
pitie
of
us
,
and
not
of
them
,
and
would
do
that
for
us
,
which
he
did
not
for
them
.
Unto
this
add
,
that
,
when
Man
sinned
,
and
the
whole
stock
of
mankind
was
ruin'd
,
there
remained
no
just
man
to
commiserate
and
intercede
for
him
.
But
when
the
Angels
fell
,
there
remained
thousands
rightious
,
who
might
pitie
those
of
their
own
nature
,
and
be
sensible
of
their
loss
;
and
yet
he
would
do
this
for
Man
and
not
for
Angels
.
The
time
also
,
when
this
great
work
of
mercy
was
put
in
execution
,
shews
not
a
little
the
sweetness
of
God
Almighty
to
our
nature
.
It
was
in
a
time
,
when
mankind
was
most
forgetful
of
God
:
when
men
strove
to
make
themselves
adored
for
Gods
,
and
those
,
who
could
not
attain
unto
it
themselves
,
adored
other
men
worse
then
devils
.
Then
did
God
think
of
making
himself
Man
,
and
for
Man
,
who
would
make
himself
God
.
This
was
a
love
indeed
,
to
do
most
for
us
then
,
when
we
most
offended
him
.
But
let
us
see
what
good
we
received
by
this
great
work
.
Certainly
if
we
had
received
no
good
at
all
,
it
was
much
to
free
us
from
those
evils
,
whereunto
we
were
plunged
:
to
deliver
us
from
the
ignominy
of
Sin
,
from
the
slavery
of
the
Devil
,
and
from
the
horrour
of
Hell
.
To
free
us
from
these
evils
without
any
other
benefit
might
be
held
an
infinite
good
.
And
though
there
had
been
no
evils
to
be
freed
from
,
nor
goods
to
be
bestowed
upon
us
,
yet
the
honour
,
which
our
nature
received
in
having
God
to
become
one
of
us
,
was
an
incomparable
blessing
.
But
joyning
to
this
honour
our
deliverance
from
those
horrid
and
desperate
evils
,
what
happiness
may
be
compared
to
ours
?
Justin
writes
that
Alexander
the
Great
beholding
Lysimachus
wounded
in
the
head
,
and
that
he
lost
much
blood
,
took
his
Diadem
,
and
bound
it
about
his
temples
to
stay
his
bleeding
.
This
was
a
great
favour
from
so
mighty
a
Prince
,
as
well
in
the
care
he
took
of
him
,
as
in
the
manner
,
taking
the
Ensigne
of
Majesty
from
his
own
head
,
and
giving
it
to
his
vassal
.
But
Lysimachus
had
not
injuried
Alexander
:
he
had
served
him
faithfully
,
and
received
that
wound
in
his
quarrel
.
Neither
did
Alexander
give
him
his
Diadem
for
ever
,
but
suffer'd
him
onely
to
wear
it
upon
that
present
occasion
.
But
the
mortal
wound
of
sin
was
not
received
by
man
in
defence
of
God
,
or
in
his
quarrel
,
but
in
rebellion
against
him
.
Yet
God
vouchsafes
to
cure
the
Traytor
,
honors
him
with
his
own
Diadem
,
which
is
his
Divinitie
,
communicating
it
upon
him
,
not
for
a
short
space
,
and
then
to
take
it
from
him
,
but
b●stowing
it
upon
him
for
all
eternity
.
What
a
bounty
is
this
unto
an
enemy
,
that
in
freeing
him
from
such
a
miserie
,
crowns
him
with
so
great
happiness
?
But
if
to
all
this
we
shall
add
those
other
blessings
,
which
he
bestows
▪
upon
us
,
giving
us
his
grace
,
adopting
us
the
Sons
of
God
,
and
making
us
Heirs
of
heaven
,
how
infinitly
will
our
obligations
increase
,
since
we
are
not
onely
freed
from
so
great
evils
,
but
enriched
with
unspeakable
benefits
,
and
our
nature
honoured
by
his
favours
above
that
of
Angels
?
All
is
marvailous
,
all
is
great
,
all
is
transcendent
in
this
unspeakable
goodness
.
The
work
it self
is
transcendent
,
the
manner
and
love
,
by
which
it
was
performed
,
is
transcendent
.
The
evils
,
from
which
it
frees
us
,
are
eternal
:
the
rewards
,
which
it
prepares
for
us
,
are
eternal
;
whose
greatness
though
it
were
not
otherwise
to
be
known
,
might
in
this
sufficiently
appear
,
that
to
free
us
from
so
many
evils
,
and
crown
us
with
so
many
goods
,
it
was
necessary
that
he
who
was
eternal
,
should
make
himself
temporal
,
and
should
execute
this
great
and
stupendious
work
so
much
to
his
own
loss
.
CAP.
IV.
The
baseness
of
Temporal
goods
may
likewise
appear
by
the
Passion
and
Death
of
Christ
Jesus
.
THe
greatness
of
eternal
goods
and
evils
is
by
the
Incarnation
of
the
Son
of
God
made
more
apparent
unto
us
then
the
Sun
beams
;
since
for
the
freeing
us
from
the
one
,
and
gaining
for
us
the
other
,
it
was
necessary
so
great
a
work
should
be
performed
,
and
that
God
judged
not
his
whole
omnipotency
ill
imployed
,
that
man
might
gain
eternity
.
Yet
doth
not
this
great
work
so
forcibly
demonstrate
unto
us
the
baseness
of
things
temporal
,
and
the
contempt
which
is
due
unto
them
,
as
the
Passion
and
Death
of
the
Son
of
God
,
which
was
another
work
of
his
love
,
an
other
excess
of
his
affection
,
another
tenderness
of
our
Creator
,
and
a
most
high
expression
of
his
good
will
towards
us
:
wherein
we
shall
see
how
worthy
to
be
despised
are
all
the
goods
of
the
Earth
,
since
to
the
end
we
might
contemn
them
,
the
Son
of
God
would
not
onely
deprive
himself
of
them
,
but
to
the
contrary
embraced
all
the
evils
and
incommodities
this
life
was
capable
of
.
Behold
then
how
the
Saviour
of
the
world
disesteemed
temporal
things
,
since
he
calls
the
best
of
them
,
and
those
,
which
men
most
covet
,
but
thorns
;
and
to
the
contrary
that
,
which
the
world
most
hates
and
abhorrs
,
he
qualifies
with
the
name
of
blessings
,
favouring
so
much
the
Poor
,
who
want
all
things
,
that
he
calls
them
,
blessed
,
and
sayes
,
Of
them
is
the
Kingdom
of
heaven
.
And
of
the
Rich
,
who
enjoy
the
goods
of
the
earth
,
he
sayes
,
It
is
harder
for
them
to
enter
into
heaven
,
then
for
a
Camel
to
pass
the
eye
of
a
needle
.
And
to
perswade
us
yet
more
,
he
not
onely
in
words
but
in
actions
chose
the
afflictions
,
and
despised
the
prosperity
of
this
life
;
and
to
that
end
would
suffer
in
all
things
as
much
as
could
be
suffered
.
In
honour
,
by
being
reputed
infamous
:
In
riches
by
being
despoyled
of
all
even
to
his
proper
garments
;
In
his
pleasures
,
by
being
a
spectacle
of
sorrow
,
and
afflicted
in
each
particular
part
of
his
most
sacred
body
.
This
we
ought
to
consider
seriously
,
that
we
may
imitate
him
in
that
contempt
of
all
things
temporal
,
which
he
principally
exprest
in
his
bitter
death
and
passion
.
This
he
would
have
us
still
to
keep
in
memory
,
as
conducing
much
to
our
spiritual
profit
,
as
an
example
which
he
left
us
,
and
as
a
testimony
of
the
love
he
bore
us
,
leaving
his
life
for
us
,
and
dying
for
us
a
publick
death
full
of
so
many
deaths
and
torments
.
Albertus
Magnus
used
to
say
,
But
that
we
may
yet
reap
more
profit
by
the
holy
remembrance
of
our
Saviours
passion
,
we
are
to
consider
,
that
Christ
took
upon
him
all
our
sins
:
and
being
to
satisfy
the
Father
for
them
,
would
do
it
by
the
way
of
suffering
;
for
which
it
was
convenient
that
there
should
be
a
proportion
betwixt
the
greatness
of
his
pains
and
the
greatness
of
our
sins
.
And
certainly
as
our
sins
were
without
bound
or
limit
,
so
the
pains
of
his
torments
were
above
all
comparison
:
shewing
us
by
the
greatness
of
those
injuries
,
he
received
in
his
passion
,
the
greatness
of
those
injuries
,
we
did
unto
God
by
our
inordinate
pleasures
.
We
may
also
gather
by
the
greatness
of
those
pains
and
torments
,
which
were
inflicted
upon
him
by
the
Jews
and
Hangmen
,
the
greatness
of
those
which
he
inflicted
upon
himself
;
for
certainly
those
pains
,
which
he
took
upon
himself
,
were
not
inferior
to
those
he
received
from
others
.
But
who
can
explicate
the
pains
,
which
our
Saviour
wounded
by
the
grief
he
conceived
at
our
offences
took
upon
himself
?
For
such
is
the
malice
of
a
mortal
sin
,
that
,
if
we
did
but
know
it
as
it
is
,
our
hearts
would
burst
with
grief
,
and
we
could
not
suffer
it
and
live
;
and
therefore
many
have
been
known
to
die
sodainly
by
the
violent
apprehension
of
their
sins
.
Vincentius
Ferrerius
writes
of
a
certain
light
woman
,
who
going
to
a
Sermon
deckt
and
adorned
in
all
bravery
,
when
she
heard
the
Preacher
with
great
zeal
and
fervour
set
out
the
hainousness
of
the
sin
of
dishonesty
,
she
with
meer
grief
and
compunction
fell
dead
in
the
place
;
and
a
voice
was
heard
:
she
was
in
heaven
.
The
same
St.
Vincent
being
in
Zamora
,
two
condemned
persons
were
led
forth
to
be
burnt
for
their
filthiness
.
The
Saint
drawing
neer
to
them
so
laid
open
the
deformity
of
their
sin
,
that
they
both
died
of
grief
in
the
way
to
execution
.
Another
time
the
same
Saint
hearing
the
Confession
of
an
incestuous
person
,
so
moved
him
to
contrition
,
that
he
died
at
his
feet
.
If
then
the
grievousness
of
sin
be
so
great
,
as
the
grief
of
it
brings
death
upon
them
who
truely
apprehend
it
,
what
shall
we
think
of
the
grief
of
Christ
,
who
perfectly
knew
the
hainousness
of
sin
,
and
took
upon
him
all
the
sins
of
the
world
,
and
grieved
for
every
one
of
them
,
as
if
he
himself
had
committed
it
?
Who
can
declare
or
imagine
the
grievousness
of
his
resentment
,
when
he
saw
his
Father
(
whose
honour
he
desired
and
endeavourd
even
from
his
very
bowels
)
to
be
injured
after
so
many
and
so
horrid
manners
?
he
was
in
labours
from
his
youth
;
which
another
Lection
reades
;
He
was
agonizing
and
exhaling
his
soul
.
It
was
a
custom
among
the
Jewes
,
that
hearing
any
to
blaspheme
or
injure
God
,
they
tore
their
garments
in
signe
of
grief
.
What
grief
did
then
the
Son
of
God
endure
for
all
the
blasphemies
,
and
injuries
committed
by
the
whole
world
against
his
Eternal
Father
?
Certainly
he
tore
not
his
Garments
,
but
his
Body
,
and
powred
forth
his
sacred
blood
at
a
thousand
fountains
before
he
subjected
it
to
the
power
of
his
Enemies
,
revenging
the
sins
against
his
Father
upon
his
own
person
,
and
tormenting
himself
for
our
sins
before
he
was
tormented
by
others
.
Such
was
the
zeal
of
the
glory
of
God
,
which
burnt
in
his
breast
,
that
he
would
not
pardon
himself
,
to
the
end
he
might
obtain
pardon
for
Man
.
If
the
zeal
of
Phinees
was
so
great
,
that
beholding
two
persons
commit
a
sin
he
could
not
contain
himself
from
revenging
it
even
with
their
deaths
;
If
that
of
Elias
took
away
the
lives
of
so
many
false
Prophets
,
and
Moses
purpled
his
hands
in
the
blond
of
his
People
,
causing
so
many
thousands
of
them
to
be
slain
:
What
shall
be
the
zeal
of
Christ
at
the
sight
of
the
sins
of
all
the
world
?
how
vehement
his
desire
,
that
God
should
be
revenged
?
and
since
he
would
revenge
them
upon
himself
,
what
grief
and
anguish
did
he
endure
for
the
sins
of
the
whole
world
?
Certainly
no
words
can
possibly
express
it
.
But
not
contented
with
those
he
gave
himself
,
he
would
subject
himself
also
to
those
which
he
received
from
others
,
which
certainly
were
no
small
ones
,
but
such
as
were
proportionable
to
his
burning
zeal
,
and
therefore
beyond
utterance
painful
and
severe
.
Yet
those
,
though
rigorous
and
great
,
were
short
of
that
interiour
grief
,
which
he
took
upon
himself
;
for
those
were
inflicted
by
the
rage
and
madness
of
the
Jews
,
but
these
by
his
own
zeal
and
charity
;
and
therefore
by
how
much
his
love
was
greater
than
the
hatred
and
malice
of
his
enemies
,
by
so
much
greater
was
the
grief
of
his
heart
than
that
of
his
senses
,
and
than
those
pains
which
he
suffered
in
his
sacred
body
.
But
it
is
fit
we
should
also
often
reflect
upon
the
greatness
of
those
,
which
were
more
particularly
suffered
for
our
Example
,
that
we
may
thence
learn
to
despise
the
goods
of
the
earth
,
which
we
see
charged
with
so
many
evils
,
and
avoid
all
sorts
of
sins
,
since
our
sweet
Saviour
took
their
punishments
upon
himself
in
so
high
a
degree
.
§.
2.
Wherefore
as
Christ
our
Redeemer
suffered
for
the
sin
of
Man
,
which
is
totally
evil
in
it self
and
all
the
Circumstances
,
as
we
have
already
discoursed
:
so
his
Passion
was
likewise
every
way
most
grievous
and
painful
,
as
we
shall
perceive
in
observing
those
seaven
Circumstances
noted
by
Tully
.
First
behold
,
who
it
is
that
suffers
.
It
is
he
who
deserves
it
least
:
He
who
is
Innocency
it self
:
He
who
is
a
Person
as
holy
,
as
the
holy
Spirit
of
God
:
He
who
is
the
offended
Party
;
yet
suffers
for
the
offender
:
He
who
is
Lord
of
all
:
He
whom
the
Seraphins
acknowledge
and
adore
:
He
who
hath
done
innumerable
benefits
for
his
very
enemies
:
Our
Father
,
who
created
us
and
made
us
of
nothing
:
A
man
most
delicate
for
the
vivacity
of
his
spirits
,
and
the
perfection
of
his
temper
.
All
this
must
needs
augment
his
grief
,
as
being
a
Person
of
such
Worth
and
innocence
,
as
he
deserved
it
least
,
and
of
so
temperate
and
perfect
a
complexion
,
as
he
felt
it
most
.
This
Circumstance
of
the
Person
,
who
suffered
,
is
recommended
to
our
consideration
by
the
Apostle
,
when
he
sayes
;
who
sustained
such
contradiction
from
sinners
against
himself
;
For
he
it
is
,
who
now
sits
at
the
right
hand
of
the
Father
,
who
died
betwixt
two
Theeves
.
Think
who
it
is
,
that
was
allowed
no
place
on
earth
,
but
hung
upon
a
tree
in
the
air
;
It
is
He
,
who
is
to
judge
the
living
and
the
dead
.
Think
who
it
is
,
who
suffered
upon
the
Cross
;
it
is
He
,
who
is
life
eternal
.
Think
who
it
is
,
who
permitted
himself
to
be
apprehended
,
whipt
,
crucified
;
it
is
He
who
made
the
earth
to
tremble
,
and
caused
fire
to
issue
out
of
the
Sanctuary
,
and
consume
those
who
obeyed
not
his
holy
Word
and
Law
.
The
second
Circumstance
is
,
what
it
was
he
suffered
.
Certainly
more
than
was
ever
suffered
by
man
;
injuries
,
affronts
,
inhumane
and
cruel
torments
:
He
suffered
sutably
to
his
infinite
charity
,
and
that
burning
thirst
he
had
to
suffer
for
Man
.
So
excessive
were
his
pains
,
that
the
Rocks
clove
in
sunder
in
their
presence
,
the
Mountains
sunk
,
the
Elements
trembled
,
the
Heavens
cloathed
themselves
in
mourning
,
the
Sun
and
Moon
were
darkned
,
and
the
Angels
of
Peace
wept
.
So
great
they
were
,
that
the
very
apprehension
of
them
made
the
Son
of
God
sweat
drops
of
blood
;
so
many
in
number
,
that
it
is
held
to
by
known
by
Revelation
they
were
ninety
seaven
thousand
three
hundred
and
five
.
And
afterwards
in
time
of
his
Passion
he
shed
from
his
sacred
eyes
,
as
Peter
Calentinus
writes
,
to
the
number
of
seaventy
two
thousand
two
hundred
drops
of
tears
,
and
this
for
our
sins
,
begging
the
Eternal
Father
for
pardon
and
our
salvation
.
numbred
the
multitude
of
the
stars
,
the
sands
of
the
sea
,
the
drops
of
rain
,
might
well
keep
an
account
,
and
give
also
an
exact
knowledge
of
the
aforesaid
numbers
,
as
being
of
more
account
.
The
Crown
of
thorns
was
another
Torment
very
cruel
,
of
which
St.
Anselm
says
,
that
it
pierced
his
venerable
head
with
a
thousand
wounds
.
And
who
can
express
the
unspeakable
torment
of
hanging
upon
the
Cross
,
the
whole
weight
of
his
body
sustained
by
his
nailed
hands
and
feet
?
Finally
so
strange
and
horrible
were
his
pains
,
that
not
only
to
suffer
them
,
but
even
to
imagin
them
,
caused
St.
Lidwine
to
bewail
them
even
with
tears
of
blood
.
Albertus
Magnus
said
,
had
expired
in
those
tears
of
blood
she
poured
forth
at
the
foot
of
the
Cross
.
And
if
the
sword
of
grief
,
which
pierced
the
heart
of
the
Mother
,
was
so
sharp
,
what
was
the
grief
of
the
Son
?
The
passion
of
torments
was
in
him
real
,
in
her
but
for
his
sake
;
and
certainly
the
compassion
he
had
of
us
sinners
was
greater
than
the
compassion
she
could
have
of
him
.
And
if
the
grief
of
the
Virgin
was
so
terrible
,
Thirdly
,
the
grief
of
his
pains
was
much
augmented
by
the
place
,
Where
he
suffered
,
which
was
the
Court
of
Judaea
,
a
place
where
he
had
heretofore
been
much
esteeemed
:
and
of
late
received
in
triumph
as
a
man
come
from
Heaven
:
And
certainly
to
pass
sodainly
from
one
extream
to
another
,
from
the
height
of
honour
to
the
bottom
of
contempt
and
scorn
,
increases
much
our
afflictions
;
For
he
became
the
most
infamous
man
in
the
world
,
arraigned
and
condemned
to
suffer
between
two
Theeves
,
in
a
publique
place
designed
for
wicked
persons
and
murtherers
,
and
in
the
presence
of
his
Mother
,
which
doubled
the
grief
of
his
heart
.
Fourthly
,
the
persons
,
by
whom
he
suffered
,
was
a
great
aggravation
unto
his
grief
.
It
was
by
them
of
his
own
Nation
,
such
as
he
had
favoured
with
infinit
benefits
:
and
finding
some
compassion
in
Strangers
he
found
none
in
his
Countrymen
;
The
rage
and
madness
,
wherewith
his
enemies
desired
his
death
,
being
such
,
as
the
Scripture
compares
them
to
Doggs
,
wild
Beasts
,
and
Unicorns
.
The
fifth
Circumstance
,
and
that
which
most
increaved
his
sorrow
,
was
,
To
see
those
excessive
pains
and
torments
misbestowed
,
foreseeing
that
the
greatest
number
would
not
benefit
themselves
by
them
.
For
as
the
hope
of
profit
,
which
is
a
main
end
in
all
our
labours
,
is
a
great
comfort
unto
us
,
so
the
despair
of
it
as
great
an
affliction
.
And
Christ
our
Redeemer
suffering
,
that
his
merits
,
bloud
,
and
passion
might
profit
all
men
,
when
he
knew
that
the
hundredth
part
would
not
lay
hold
of
it
,
and
that
innumerable
persons
would
prove
ungrateful
for
so
great
a
benefit
,
it
was
a
grief
,
which
beyond
all
apprehension
pierced
his
tender
and
most
loving
heart
.
Sixthly
,
the
Manner
of
his
suffering
was
most
grievous
.
For
it
was
by
being
generally
abandoned
of
all
things
,
not
having
any
thing
whatsoever
to
comfort
him
.
His
own
people
procured
his
death
with
great
injustice
,
the
Gentils
executed
it
with
as
great
cruelty
,
and
the
Priests
and
the
learned
in
the
Law
were
the
leaven
that
sowred
the
whole
lump
.
The
Princes
blew
the
coals
,
and
kindled
such
a
flame
in
the
People
as
could
not
be
quenched
with
those
infinite
injuries
and
affronts
,
which
were
heaped
upon
him
;
nor
were
they
satisfied
with
seeing
him
hang
upon
the
Cross
,
whom
they
had
so
unjustly
punished
,
but
rent
his
very
bowels
with
their
taunts
and
scoffs
.
And
which
was
more
than
all
,
even
in
his
own
Disciples
,
which
he
had
bred
up
in
his
own
School
,
he
found
little
firmness
and
loyalty
.
Amongst
his
twelve
chosen
Apostles
One
sold
him
,
and
became
the
Captain
of
those
,
who
apprehended
him
:
Another
,
unto
whom
he
had
given
the
principality
over
the
rest
,
denied
him
thrice
before
his
face
,
cursing
himself
,
if
he
knew
him
,
and
the
Rest
forsook
him
in
the
power
of
his
enemies
.
O
never
to
be
paralelled
example
of
the
inconstancy
of
humane
things
,
and
of
the
constancy
which
a
Christian
ought
to
preserve
in
all
events
!
What
felt
that
blessed
heart
of
our
Saviour
,
when
he
saw
himself
surrounded
by
so
many
enemies
,
and
so
few
friends
left
him
?
My
heart
became
as
melted
wax
in
the
middest
of
my
bowels
.
True
it
is
,
that
his
blessed
Mother
,
when
she
could
neither
assist
or
defend
him
,
yet
forsook
him
not
;
but
alas
her
presence
did
not
mitigate
but
encrease
his
sorrow
.
The
eternal
Father
,
who
could
onely
help
him
,
would
not
then
appear
for
him
,
but
gave
him
over
to
suffer
with
all
rigour
at
the
pleasure
of
his
enemies
:
which
was
the
more
tenderly
resented
,
as
I
may
say
,
by
our
blessed
Lord
,
because
his
enemies
cast
it
in
his
teeth
,
saying
,
He
trusted
in
God
;
let
him
deliver
him
,
if
he
will
have
him
.
But
for
all
this
his
Father
would
not
then
free
him
,
or
afford
him
any
comfort
,
which
our
Saviour
most
lovingly
complained
of
,
when
he
said
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Even
a
cup
of
water
failed
him
to
quench
his
scorching
thirst
:
so
as
the
whole
manner
of
his
passion
,
was
the
most
grievous
and
opprobrious
,
that
could
be
imagned
.
Lastly
,
the
Time
of
his
Passion
made
it
much
more
grievous
.
It
was
the
Eve
of
the
Passover
,
when
the
whole
Nation
was
assembled
,
when
there
was
the
greatest
concourse
of
people
to
behold
him
.
It
was
at
a
time
,
when
he
was
known
to
all
by
the
fame
of
his
great
works
and
miracles
.
It
was
in
the
flower
of
his
age
;
and
O
what
pity
was
it
to
behold
so
flourishing
,
so
beautiful
,
so
excellently
composed
a
body
reduced
by
the
grievousness
of
his
torments
to
such
an
exigent
,
that
,
as
the
Scripture
sayes
,
his
tongue
stuck
to
the
pallat
of
his
mouth
,
so
fallen
in
flesh
,
that
all
his
bones
might
be
numbred
,
the
whole
structure
of
his
body
so
discomposed
,
that
he
became
as
Melted
wax
,
or
Spilt
water
,
resolved
into
the
dust
of
death
:
drie
as
a
piece
of
an
earthen
pot
,
insomuch
as
he
seemed
a
Worm
and
not
a
Man
,
the
Scorn
of
the
people
,
and
Shame
of
humane
nature
.
It
is
also
worthy
our
admiration
,
that
in
that
short
process
of
the
Passion
of
Christ
he
suffered
so
many
griefs
and
pains
,
in
so
many
kinds
,
and
with
such
circumstances
to
aggravate
them
,
as
no
man
in
the
whole
success
of
time
since
hath
suffered
any
sort
of
calamity
,
or
adversity
,
which
our
Redeemer
did
not
then
suffer
in
a
more
bitter
manner
.
In
all
circumstances
were
the
pains
of
Christ
most
grievous
,
because
in
all
circumstances
the
offences
of
men
were
most
hainous
.
It
was
convenient
that
he
,
who
came
to
do
us
all
good
,
should
suffer
so
much
evil
:
that
he
,
who
had
no
sin
of
his
own
,
should
undergoe
the
punishment
due
unto
the
sins
of
others
:
and
that
he
,
who
was
infinitely
good
,
should
suffer
the
evil
of
so
much
grief
and
torment
,
to
the
end
we
might
be
instructed
that
those
are
not
evils
,
which
the
world
fears
,
but
those
which
sin
brings
along
with
it
:
and
that
the
goods
of
the
world
are
so
far
from
being
real
goods
,
that
they
are
rather
to
be
esteemed
as
evils
,
since
the
Redeemer
of
the
world
deprived
himself
of
the
goods
,
and
burthened
himself
with
the
evils
,
to
the
end
that
we
imitating
in
our
lives
his
most
precious
death
might
despise
all
temporal
goods
,
which
are
so
short
and
false
,
that
even
the
evils
of
the
world
are
more
true
and
real
goods
than
they
.
Let
us
then
be
ashamed
,
seeing
Christ
in
so
much
sorrow
,
to
seek
after
pleasures
.
Let
us
have
at
least
as
great
respect
unto
our
Redeemer
,
as
Ethay
the
Gethite
had
to
David
,
who
when
the
holy
King
fled
from
his
Son
Absolon
,
and
perswaded
him
not
to
follow
him
in
that
dangerous
condition
,
made
him
this
answer
;
The
Lord
live
,
and
my
Lord
the
King
live
,
in
what
place
soever
thou
shalt
be
either
dead
or
alive
,
there
also
shall
thy
servant
be
.
If
this
was
spoken
by
a
Stranger
,
what
ought
to
be
the
loyalty
of
a
natural
Subject
?
Let
us
bear
that
faith
unto
our
Saviour
,
which
Vrias
did
to
Joab
his
General
,
when
he
said
,
The
Ark
of
Gad
,
and
Judah
,
and
Israel
lodge
in
Tents
,
and
my
Lord
Joab
,
and
the
Servants
of
my
Lord
remain
upon
the
earth
,
and
shall
I
enter
into
my
house
,
and
eat
,
and
drink
,
and
sleep
with
my
Wife
?
by
thy
health
,
and
the
health
of
thy
Soul
,
O
King
,
I
will
do
no
such
thing
.
If
Christ
remain
upon
the
Cross
and
in
sorrow
,
how
comest
thou
to
seek
for
ease
?
If
Christ
be
poor
,
why
doest
thou
abound
?
If
Christ
suffer
,
why
doest
thou
pamper
thy
flesh
?
If
Christ
humble
himself
,
why
doest
thou
swell
in
pride
?
If
Christ
be
in
afflictions
,
why
art
thou
in
delights
?
Remember
what
he
taught
thee
from
the
Cross
,
and
esteem
onely
that
,
which
he
so
much
valued
,
as
to
deprive
himself
of
the
transitory
goods
of
this
life
.
Consider
the
afflictions
and
penance
,
which
the
most
innocent
Jesus
took
upon
him
for
thy
sins
,
that
thou
mayest
undergoe
some
for
thy self
.
When
the
Jews
were
freed
from
the
captivity
of
Babylon
,
Esdras
knowing
the
great
sins
they
had
fallen
unto
by
their
conversation
with
the
Gentils
,
out
of
a
sense
and
feeling
of
their
transgressions
,
rent
his
garments
,
and
tore
the
hair
off
his
head
and
beard
,
afflicted
himself
,
and
abstained
from
food
,
praying
unto
the
Lord
,
and
weeping
for
the
sins
of
the
people
;
which
resentment
and
penance
of
his
for
the
sins
of
others
so
mored
the
Jews
,
that
they
began
to
weep
and
do
penance
themselves
for
their
own
sins
,
and
that
with
so
great
compunction
,
that
they
trembled
for
sorrow
,
and
publickly
confest
their
offences
.
Why
are
not
Christians
then
moved
with
sorrow
and
repentance
,
when
they
behold
not
an
Esdras
,
but
the
Son
of
God
so
overcharged
with
grief
and
sorrow
for
the
sins
of
the
world
,
that
he
distilled
drops
of
blood
from
the
pores
of
his
blessed
body
,
and
rent
his
garments
,
not
of
wooll
,
but
of
his
sacred
humanity
,
which
he
willingly
offered
to
be
torn
with
scourges
,
thorns
,
and
nails
,
suffered
himself
to
be
pluckt
by
the
hair
of
the
head
and
beard
,
and
his
sacred
face
to
be
buffetted
and
spit
upon
,
would
not
taste
,
eat
,
or
drink
any
thing
but
gall
and
vinegar
,
weeping
from
the
Cross
for
the
sins
committed
by
us
wretches
?
Let
us
then
weep
,
afflict
our selves
,
and
do
penance
for
our
own
sins
,
since
we
see
our
innocent
Saviour
did
it
for
the
sins
of
others
,
that
imitating
him
in
submitting
our selves
to
those
temporal
afflictions
we
may
be
partakers
of
his
eternal
glory
.
§
3.
Those
seaven
Circumstances
,
which
so
much
aggravate
the
pains
and
torments
of
our
Saviour
Jesus
Christ
in
his
passion
,
ought
to
pierce
our
very
hearts
and
souls
with
grief
and
sorrow
.
But
if
they
should
not
prevail
with
us
to
despise
the
world
,
and
love
him
onely
who
so
infinitely
loved
us
,
yet
there
are
other
Circumstances
,
which
with
new
obligations
will
not
onely
move
,
but
force
us
,
if
we
be
not
more
hard
than
stones
,
to
love
and
die
for
him
.
Whom
would
not
the
sweet
manner
of
his
passion
move
,
seeing
the
Son
of
God
suffer
with
so
much
love
and
patience
,
without
complaint
of
any
thing
,
loving
us
with
that
fervour
,
that
what
he
did
,
seemed
little
unto
him
,
ready
,
if
it
had
been
necessary
,
to
suffer
as
much
more
for
us
?
yea
,
such
was
his
burning
charity
towards
Mandkind
,
that
if
there
had
been
no
other
way
left
for
our
Redemption
,
he
would
not
have
refused
to
continue
in
those
bitter
torments
till
the
day
of
Judgement
.
The
affection
of
Jesus
Christ
what
gratitude
doth
it
not
deserve
?
And
if
in
benefits
the
good
will
,
wherewith
they
are
conferred
,
is
most
to
be
esteemed
,
When
the
benefit
is
infinite
,
and
the
will
of
infinite
love
,
what
shall
we
do
?
If
,
when
that
Traitor
,
who
murthered
Henry
the
Fourth
King
of
France
,
was
justly
sentenced
to
those
cruel
torments
wherein
he
died
,
the
first
begotten
Son
of
the
dead
King
,
and
Heir
unto
his
Kingdom
had
cloathed
himselt
in
the
habit
of
the
Murtherer
,
and
offered
to
be
torn
in
pieces
for
him
,
and
to
die
,
that
he
might
be
freed
from
his
torments
,
and
not
only
offered
but
actually
performed
it
,
What
love
and
thanks
would
the
Prince
deserve
from
that
Caitiff
?
O
King
of
Glory
,
and
onely
begotten
Son
of
the
eternal
Father
,
in
as
much
as
lay
in
us
,
we
were
desirous
to
murther
thy
Father
,
and
to
destroy
his
Divine
essence
and
being
,
and
therefore
were
most
worthy
of
death
and
eternal
flames
.
But
thou
wert
not
onely
willing
to
die
for
us
,
but
effectually
gavest
thy
blood
and
life
with
so
inhumane
torments
for
us
,
and
wert
prepared
to
suffer
more
and
greater
▪
for
our
good
.
How
shall
we
repay
so
great
a
love
?
what
thanks
,
what
gratitude
for
so
immense
a
benefit
?
Let
us
also
consider
,
What
we
our selves
are
,
for
whom
he
suffered
.
For
he
suffered
not
for
himself
,
or
because
it
imported
him
:
he
suffered
not
for
another
God
,
nor
for
some
new
creature
of
a
superiour
nature
to
all
those
who
now
are
:
not
for
a
Seraphin
,
who
had
faithfully
served
him
for
an
eternity
of
years
,
but
for
a
miserable
vile
creature
,
the
lowest
of
all
those
,
which
are
capable
of
reason
,
composed
of
dirt
,
and
his
Enemy
.
This
should
make
us
more
grateful
,
that
God
suffered
so
much
for
us
,
who
least
deserved
it
.
To
this
may
be
added
that
he
suffered
thus
much
for
us
,
not
that
his
suffering
was
necessary
tor
our
redemption
and
freedom
out
of
the
slavery
of
sin
,
but
took
upon
him
all
these
pains
and
torments
onely
to
shew
his
love
unto
us
,
and
to
oblige
us
to
imitate
him
in
the
contempt
of
the
world
and
all
humane
felicity
.
Let
us
then
behold
our selves
in
this
Mirrour
,
and
reform
our
lives
.
Let
us
suffer
with
him
,
who
suffered
so
much
for
us
.
Let
us
be
thankful
unto
him
,
who
did
us
so
much
good
,
and
so
much
to
his
own
cost
.
Let
it
grieve
our
very
souls
that
we
have
offended
so
good
a
God
,
who
suffered
so
many
evils
,
that
we
should
not
be
evil
.
Let
us
admire
the
Divine
goodness
,
who
being
the
honour
of
Angels
,
would
for
so
vile
a
creature
abase
himself
to
the
reproach
of
the
Cross
.
Let
us
love
him
,
who
so
truly
loved
us
.
Let
us
put
our
trust
in
him
,
who
without
asking
gave
us
more
than
we
durst
desire
.
Let
us
imitate
this
great
example
proposed
unto
us
by
the
Eternal
Father
upon
Mount
Calvarie
.
Let
us
compose
our
lives
conformable
unto
the
death
.
of
his
Son
our
Saviour
in
all
humility
and
contempt
of
temporal
felicity
,
that
we
may
thereby
attain
the
eternal
:
that
humbling
our selves
now
,
he
may
exalt
us
hereafter
;
that
suffering
here
,
he
may
in
his
good
time
comfort
us
;
that
tasting
in
this
life
what
is
bitter
,
we
may
in
the
other
be
satiated
with
all
sweetness
:
and
that
weeping
in
time
we
may
rejoyce
for
all
eternity
;
To
which
end
our
Saviour
said
unto
the
great
Imitator
of
his
Passion
St.
Francis
:
Francis
,
take
those
things
that
are
bitter
in
lieu
of
those
that
are
sweet
,
if
thou
intendest
to
be
happy
.
And
accordingly
St.
Austin
:
Brethren
,
And
therefore
our
Lord
said
:
Blessed
are
those
who
weep
,
for
they
shall
be
comforted
.
And
for
this
reason
it
is
not
known
that
our
Saviour
ever
laught
:
but
it
is
certain
,
that
he
often
wept
;
and
for
this
reason
chose
a
life
of
pains
and
troubles
,
to
shew
us
that
that
was
the
right
way
to
joy
and
repose
.
CAP.
V.
The
Importance
of
the
Eternal
,
because
God
hath
made
himself
a
means
for
our
obtaining
it
,
and
hath
left
his
most
holy
Body
as
a
Pledge
of
it
in
the
Blessed
Sacrament
.
ANother
most
potent
motive
to
induce
us
to
the
estimation
of
what
is
Eternal
,
and
the
contempt
of
what
is
Temporal
,
is
,
That
God
hath
in
the
most
holy
and
venerable
Sacrament
of
his
body
and
blood
made
himself
a
means
,
that
we
might
attain
the
one
by
despising
the
other
;
Which
holy
Mystery
was
instituted
,
That
it
might
serve
as
a
Pledge
of
those
eternal
goods
:
and
therefore
the
holy
Church
calls
it
a
Pledge
of
future
glory
;
and
,
That
it
might
also
serve
us
as
a
Viaticum
,
whereby
we
might
the
better
pass
this
temporal
life
without
the
superfluous
use
of
those
goods
,
which
are
so
dangerons
unto
us
:
Our
Lord
bestowing
this
Divine
bread
upon
us
Christians
,
as
he
did
that
of
Manna
heretofore
unto
the
Hebrews
.
And
therefore
as
we
gave
a
beginning
unto
this
work
with
a
presentation
of
that
temporal
Manna
,
which
served
as
a
Viaticum
unto
the
children
of
Israel
in
the
wilderness
,
so
we
will
now
finish
it
with
the
truth
of
this
spiritual
Manna
of
the
blessed
Sacrament
,
which
is
a
Pledge
of
the
eternal
goods
,
and
given
as
a
Viaticum
unto
Christian
people
in
the
peregrination
of
this
life
.
Let
a
Christian
therefore
know
how
much
it
imports
him
to
obtain
the
Eternal
,
and
with
what
earnestness
his
Creator
desires
it
;
that
having
obliged
us
by
those
high
endearments
of
his
Incarnation
,
and
Passion
in
suffering
for
us
so
grievous
and
cruel
a
death
,
would
yet
add
such
an
excess
of
love
,
as
to
leave
himself
unto
us
in
the
most
blessed
Sacrament
,
as
a
means
of
our
Salvation
.
Who
sees
not
here
the
infinite
goodness
of
God
,
since
he
,
who
as
God
omnipotent
is
the
beginning
of
all
things
,
and
as
the
chief
good
of
all
goods
,
and
most
perfect
in
himself
,
is
likewise
their
utmost
end
,
would
yet
for
our
sakes
make
himself
a
Medium
,
which
is
common
to
the
creatures
,
and
argues
no
perfection
?
Our
Lord
glories
in
the
Scripture
that
he
is
the
beginning
and
end
of
all
:
And
with
reason
;
for
this
is
worthy
of
his
greatness
,
and
declares
a
perfection
whereof
only
God
is
capable
.
But
to
make
himself
a
Medium
,
and
such
a
Medium
,
as
was
to
be
used
according
to
humane
will
,
and
subject
to
the
power
and
despose
of
man
,
was
such
a
complyance
with
our
nature
,
and
such
a
desire
of
our
salvation
,
as
cannot
be
imagined
.
the
Means
of
our
salvation
may
be
considered
either
as
they
are
on
Gods
part
,
or
on
Mans
part
;
for
both
God
and
Man
work
for
mans
salvation
.
That
God
should
serve
himself
for
himself
in
the
Incarnation
and
Passion
for
th●
salvation
of
man
,
was
a
high
expression
of
his
love
:
but
yet
it
was
God
,
who
was
served
,
and
who
made
use
of
one
of
the
divine
persons
for
the
end
which
he
pretends
of
his
glory
;
but
that
man
should
make
use
of
God
for
his
own
glorie
,
is
beyond
what
we
can
think
.
What
a
wonder
is
it
that
Christ
should
equal
himself
with
Water
,
Oyle
,
and
Balsome
?
For
as
we
use
Water
in
Baptisme
to
justify
our selves
,
in
Confirmation
of
Balsom
to
sanctify
and
fortify
our selves
,
,
of
Oyle
in
extream
Unction
to
purifie
our selves
,
so
in
this
Sacrament
we
may
use
Christ
for
the
acquiring
of
greater
grace
;
and
increase
of
holiness
.
A
great
matter
then
is
the
salvation
of
man
,
since
for
this
purpose
God
,
who
is
his
End
,
was
content
to
be
his
Means
.
I
know
not
how
the
incomprehensible
goodness
and
charitie
of
God
can
extend
beyond
this
.
Let
man
therefore
reflect
how
much
it
imports
him
to
be
saved
;
Let
him
not
stick
at
any
thing
that
may
further
it
;
Let
him
leave
no
stone
unremoved
,
let
him
leave
no
meanes
unattempted
,
since
God
himself
becomes
a
Means
of
his
salvation
,
and
to
that
end
subjects
himself
to
the
disposition
and
will
of
a
Creature
.
Let
nothing
which
is
temporal
divert
him
,
since
God
was
not
diverted
by
what
was
eternal
.
If
therefore
to
quit
thy
honours
,
deny
thy
pleasures
,
distribute
thy
riches
unto
the
Poor
be
a
means
to
save
thee
,
stick
not
at
it
,
since
God
stuck
not
at
the
greatness
of
his
being
,
which
is
above
all
,
but
gave
himself
for
thee
.
The
blessed
Sacrament
was
also
left
us
as
a
Pledge
of
future
glory
and
eternal
happiness
.
For
when
Christ
our
Redeemer
preached
unto
the
world
the
contempt
of
temporal
goods
for
the
gaining
of
the
eternal
,
and
pronounced
that
comfortable
sentence
,
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
Kingdom
of
heaven
,
not
saying
Theirs
shall
be
,
but
Theirs
is
,
giving
it
them
in
present
:
It
was
convenient
,
that
since
they
could
not
then
enter
into
the
possession
of
those
heavenly
joyes
,
which
they
had
purchased
with
all
they
had
upon
earth
,
that
some
equivalent
pledge
should
now
be
given
them
in
the
time
of
their
forbearance
.
This
pledge
is
the
most
blessed
Body
of
our
Redeemer
Christ
Jesus
,
Son
of
the
living
God
,
which
is
of
greater
worth
and
value
,
then
the
heavens
themselves
.
Well
may
we
then
despise
the
fading
goods
of
this
life
,
when
we
receive
in
hand
such
a
pledge
of
the
eternal
.
Well
may
we
renounce
the
perishing
riches
and
the
pleasures
of
nature
,
when
the
treasure
of
grace
is
bestowed
upon
us
.
The
blessed
Sacrament
is
also
out
Viaticum
here
upon
earth
;
Whereby
we
are
given
to
understand
,
that
this
life
is
but
a
pilgrimage
,
wherein
we
travel
towards
eternity
:
and
that
therefore
we
are
not
to
stay
and
rest
in
what
is
temporal
.
And
because
we
are
neither
to
enjoy
the
goods
of
this
temporal
life
,
nor
yet
to
enter
upon
those
of
the
future
,
to
the
end
we
may
better
suffer
the
renuntiation
of
the
one
,
and
sustain
the
hopes
of
the
other
,
this
blessed
Sacrament
is
given
us
as
a
Viaticum
:
so
as
the
soul
wandring
in
this
valley
of
tears
(
wherein
she
is
not
to
please
or
detain
her self
in
the
delights
of
the
world
,
since
her
journey
is
for
heaven
)
might
have
somthing
to
comfort
her
in
this
absence
from
her
Celestial
Country
.
Let
us
then
consider
the
value
of
the
End
whereunto
we
travel
,
since
the
journey
is
defrayd
with
so
precious
a
Viaticum
;
and
that
the
pleasures
of
this
world
are
so
prejudicial
unto
our
Salvation
,
that
this
Pledge
is
given
us
from
heaven
,
to
the
end
we
should
not
so
much
as
taste
them
.
The
Israelites
in
their
peregrinaon
in
the
wilderness
had
Manna
for
their
Viaticum
which
supplyed
all
their
necessities
for
it
not
onely
served
to
sustain
their
bodies
,
but
whilest
they
fed
upon
it
they
were
not
subject
to
infirmities
,
neither
did
their
garments
decay
with
wearing
,
insomuch
as
having
it
,
they
had
all
things
.
All
this
is
but
a
shadow
of
our
Divine
Viaticum
:
having
which
,
we
need
nothing
,
and
being
provided
of
so
Celestial
a
good
may
well
spare
what
is
temporal
.
§.
2.
A
most
principal
end
also
of
the
institution
of
this
most
admirable
Sacrament
is
to
be
a
memorial
of
the
Passion
of
the
Son
of
God
:
which
being
so
efficacious
a
motive
unto
the
contempt
of
things
temporal
(
as
we
have
already
said
)
our
Saviour
hath
almost
in
all
the
things
of
nature
left
us
a
draught
of
it
.
For
this
reason
in
the
holy
Shrowd
,
Aloysius
de
Gonzaga
walking
upon
the
Sea-shore
found
(
with
great
content
of
his
spirit
)
a
pibble
,
whereon
were
distinctly
figured
the
five
wounds
of
Christ
our
Redeemer
.
And
not
onely
in
stones
,
but
in
several
other
peeces
of
nature
,
Anastatius
Sinaita
observes
,
he
hath
left
us
no
obscure
remembrances
of
his
Cross
and
Passion
.
In
the
flower
Granadilla
are
perfectly
represented
the
Nails
,
Pillar
,
and
Crown
of
thorns
.
In
dividing
the
fruit
of
the
tree
Musa
appears
in
some
of
them
the
Image
of
a
Cross
:
in
others
of
Christ
crucified
:
and
in
Gant
they
hold
in
great
esteem
the
root
of
a
beautiful
flower
brought
from
Jerusalem
,
wherein
is
also
lively
represented
a
Crucifix
.
Neither
are
the
Elements
left
free
from
such
representations
.
Alfonso
the
first
Portugal
beheld
in
the
air
an
Escucheon
with
the
five
wounds
;
And
the
Emperour
Constantine
the
principal
Instrument
of
the
Passion
,
the
Cross
,
which
hath
also
divers
other
times
appeared
.
But
what
more
gratious
and
loving
demonstration
of
the
memorie
,
which
he
desires
we
should
still
preserve
of
his
torments
,
then
the
wounds
which
he
hath
imprinted
upon
the
persons
of
many
of
his
servants
?
Monte
Falco
,
in
which
was
found
the
Image
of
Christ
crucified
,
the
Pillar
,
Whip
,
Lance
,
and
other
instruments
of
the
Passion
?
We
should
never
make
an
end
,
if
we
should
recount
all
those
several
wayes
,
by
which
Christ
our
Saviour
hath
represented
unto
us
his
death
and
passion
,
to
the
end
we
should
ever
have
it
present
and
fixt
in
our
memorie
.
But
above
all
,
the
most
blessed
Sacrament
(
in
which
divine
mystery
the
lively
representation
of
his
death
is
as
often
repeated
,
as
his
holy
body
is
consecrated
in
the
whole
world
)
▪
was
a
great
demonstration
of
his
infinite
love
towards
mankind
:
Wherein
he
gives
us
to
understand
,
that
he
desires
not
onely
once
,
but
a
million
of
times
to
die
for
us
,
and
that
,
though
he
cannot
now
return
again
to
be
crucified
by
reason
of
the
impassibility
of
his
glorifyed
body
,
yet
his
divine
charity
hath
found
a
way
after
an
unbloody
and
impassible
manner
to
repeat
the
Sacrifice
of
the
Cross
,
and
the
fruit
of
our
redemption
.
How
great
a
gratitude
do
we
owe
our
Saviour
for
so
infinite
an
expression
of
his
good
will
towards
us
?
and
how
can
we
be
grateful
,
it
forgetful
of
so
profitable
and
advantageous
a
benefit
?
Let
not
then
his
Passion
depart
from
our
thoughts
;
but
let
us
rather
depart
from
our
pleasures
,
and
despise
all
humane
felicity
,
since
we
behold
the
Lord
of
the
world
in
such
humility
.
Moreover
this
most
blessed
Sacrament
is
not
onely
a
Memorial
of
the
Passion
of
Jesus
Christ
,
but
of
the
Incarnation
and
wonderful
works
of
God
:
and
not
onely
brings
into
our
memory
what
Christ
did
,
when
he
suffered
for
us
,
but
what
the
Eternal
Word
did
,
when
he
became
flesh
for
us
:
that
immense
God
,
unto
whom
the
whole
Globe
of
the
Earth
serves
but
as
a
footstool
,
descending
from
Heaven
,
and
so
far
lessening
himself
,
as
to
cover
that
infinite
Majesty
under
the
form
of
a
Servant
;
of
which
this
Divine
Sacrament
is
a
most
excellent
and
lively
representation
.
For
in
it
also
the
God
of
Heaven
,
being
already
incarnate
and
made
man
,
descends
from
Heaven
,
and
vails
himself
under
the
accidents
of
a
little
bread
and
wine
,
and
there
is
,
as
it
were
,
annihilated
for
us
,
and
become
nothing
.
Besides
,
as
in
the
Eucharist
we
receive
Christ
crucified
,
so
in
it
also
we
receive
the
Word
incarnate
;
insomuch
as
these
two
great
wonders
of
God
,
the
Passion
and
Incarnation
are
not
onely
represented
,
but
as
it
were
multiplied
unto
us
in
this
blessed
Sacrament
:
which
was
a
high
thought
of
God
,
and
according
to
what
he
said
by
his
Prophet
David
,
Thou
hast
made
thy
wonders
many
,
O
Lord
:
And
there
is
none
who
is
like
unto
thee
in
thy
cogitations
.
Here
God
made
his
wonders
(
that
is
,
his
Passion
and
Incarnation
,
)
many
,
repeating
,
and
,
as
it
were
,
multiplying
them
in
this
blessed
Sacrament
:
Which
was
a
most
high
thought
of
him
,
who
is
the
supreme
Wisdom
;
nor
could
it
enter
into
any
understanding
but
that
of
the
Divinity
,
that
that
which
was
so
extraordinary
,
and
so
far
above
the
reach
of
all
created
capacities
,
as
the
Son
of
God
to
be
sacrificed
,
and
the
eternal
Word
to
descend
from
Heaven
and
be
made
man
,
should
become
so
ordinary
and
familiar
,
as
we
daily
see
it
in
the
use
of
this
Divine
Mysterie
.
But
God
did
not
onely
here
make
his
wonders
many
,
but
made
them
great
,
as
the
same
David
cries
out
;
How
magnified
are
thy
works
,
O
Lord
!
Thy
cogitations
are
most
profound
.
For
although
the
works
of
the
Passion
and
Incarnation
are
so
great
,
yet
they
are
as
it
were
enlarged
,
and
made
greater
by
this
holy
Sacrament
.
The
greatness
of
the
work
of
the
Incarnation
consisted
in
this
,
that
God
abased
himself
,
and
was
made
man
:
and
the
greatness
of
that
of
the
Passion
,
in
that
he
humbled
himself
unto
death
.
But
in
this
Sacrament
he
abases
and
humbles
himself
yet
lower
,
becoming
food
for
man
,
which
is
less
than
to
be
man
,
or
to
die
,
which
is
natural
unto
man
.
Besides
this
,
the
general
fruit
of
the
Incarnation
and
Passion
is
after
a
most
admirable
manner
particularly
applyed
in
this
blessed
Sacrament
to
every
one
,
which
receives
it
worthily
.
The
Death
and
Passion
of
Christ
upon
Mount
Calvarie
was
no
doubt
a
great
work
of
God
;
but
in
this
Mysterie
we
behold
the
same
Death
,
Passion
,
and
Sacrifice
after
an
unbloody
and
impassible
manner
,
which
is
certainly
the
greater
miracle
,
and
expresses
more
the
Divine
power
.
The
Incarnation
likewise
,
when
the
Eternal
Word
entred
into
the
womb
of
a
Virgin
,
was
a
great
work
of
God
;
but
in
this
Mysterie
it
is
in
a
certain
manner
extended
and
made
greater
;
and
is
therefore
called
an
extension
of
the
Incarnation
,
our
Lord
here
entring
into
the
breast
of
every
Christian
,
and
uniting
himself
unto
him
.
These
are
the
marvails
of
the
Law
of
Grace
;
concerning
which
the
Prophet
Isaias
said
unto
the
Lord
:
When
thou
shalt
do
wonders
,
we
shall
not
sustain
them
.
Thou
hast
descended
,
and
the
mountains
melted
at
thy
presence
.
From
the
beginning
they
have
not
heard
,
nor
understood
with
their
ears
,
neither
hath
the
eye
seen
,
O
God
,
besides
thee
,
what
thou
hast
prepared
for
those
who
expect
thee
.
The
Prophet
speaks
of
those
wondrous
works
,
which
were
to
be
seen
at
the
coming
of
the
Messias
,
which
wore
to
be
such
as
the
world
had
never
heard
of
,
nor
had
ever
entred
into
any
thought
but
that
of
God
;
and
therefore
the
Apostle
alleadging
this
place
,
saith
,
That
the
eye
hath
not
seen
,
nor
the
ear
hath
heard
,
neither
hath
it
entred
into
the
heart
of
man
what
God
hath
prepared
for
those
who
love
him
:
Since
over
and
above
those
two
stupendious
wonders
of
taking
flesh
and
dying
for
us
,
he
hath
given
himself
as
food
unto
those
Souls
,
who
remain
in
his
grace
and
love
him
;
which
is
so
great
and
marvailous
a
work
,
as
onely
God
could
think
of
it
,
and
besides
God
none
.
And
as
onely
God
can
truly
value
it
,
so
it
is
not
in
the
power
of
man
sufficiently
to
acknowledge
it
:
No
humane
heart
being
able
to
support
the
weight
of
such
an
obligation
,
and
the
greatness
of
the
Divine
love
,
which
shines
forth
in
this
wonder
of
wonders
.
The
good
,
or
the
good
thing
of
God
:
because
it
is
a
good
and
a
benefit
,
which
more
clearly
than
the
Sun
discovers
the
infinite
and
ineffable
goodness
of
God
,
to
the
astonishment
and
amazement
of
a
humane
heart
;
and
therefore
the
Prophet
Oseas
sayes
,
They
shall
be
astonished
at
the
Lord
,
and
at
his
Good
;
because
his
Divine
benefit
amazes
and
astonishes
the
Soul
of
man
to
see
how
good
the
Lord
is
,
and
how
great
the
good
which
he
communicates
unto
us
;
All
which
tends
to
no
other
end
than
to
make
us
despise
the
goods
of
the
Earth
,
and
to
esteem
onely
those
of
Heaven
,
which
we
attain
unto
by
this
Divine
mysterie
.
For
this
therefore
did
Christ
our
Redeemer
institute
this
most
blessed
Sacrament
,
that
by
it
we
might
withdraw
our
hearts
from
things
temporal
,
and
settle
our
affections
upon
those
which
are
eternal
,
for
which
it
is
most
particularly
efficacious
,
as
those
who
worthily
receive
it
have
full
experience
.
§.
3.
Wherefore
let
that
Soul
,
who
goes
to
communicate
,
consider
,
Who
it
is
that
enters
into
him
,
and
Who
he
is
himself
,
who
entertains
so
great
a
Guest
.
Let
him
call
to
mind
with
what
reverence
the
blessed
Virgin
received
the
Eternal
Word
,
when
he
entred
into
her
holy
Womb
;
and
let
him
know
it
is
the
same
Word
,
which
a
Christian
receives
into
his
entrails
in
this
Divine
Sacrament
:
Let
him
therefore
endeavour
to
approach
this
holy
Table
with
all
reverence
,
love
,
and
gratitude
,
which
ought
,
if
possible
,
to
be
greater
than
that
of
the
blessed
Mother
.
For
then
the
obligation
of
Mankind
was
not
so
great
,
as
now
it
is
.
For
neither
she
,
nor
we
were
then
indebted
unto
him
for
his
dying
upon
the
Cross
.
Let
him
consider
that
he
receives
the
same
Christ
,
who
sits
at
the
right
hand
of
God
the
Father
,
That
it
is
he
,
who
is
the
supreme
Lord
of
Heaven
and
Earth
,
He
,
whom
the
Angels
adore
,
He
,
who
created
and
redeemed
us
,
and
is
to
judge
the
living
and
the
dead
,
He
,
who
is
of
infinite
wisdom
,
power
,
beauty
,
and
goodness
.
If
a
Soul
should
behold
him
,
as
when
St.
Paul
beheld
him
,
and
was
struck
blind
with
his
light
and
splendour
,
how
would
he
fear
and
reverence
him
?
Let
him
know
that
he
is
not
now
less
glorious
in
the
Host
,
and
that
he
is
to
approach
him
with
as
much
reverence
,
as
if
he
saw
him
in
his
Throne
of
glory
.
With
much
reason
did
St.
Teresa
of
Jesus
say
unto
a
devout
Soul
,
unto
whom
she
appeared
after
death
,
That
we
upon
earth
ought
to
behave
our selves
unto
the
blessed
Sacrament
,
as
the
blessed
in
Heaven
do
towards
the
Divine
Essence
,
loving
and
adoring
it
with
all
our
power
and
forces
.
Consider
also
,
that
he
,
who
comes
in
person
to
thee
,
is
that
self
same
Lord
,
that
required
so
much
reverence
,
that
he
struck
Oza
dead
,
because
he
did
but
touch
with
his
hand
the
Ark
of
his
Testament
,
and
slew
50000
Bethshamits
for
their
looking
on
it
;
And
thou
not
onely
seest
,
and
touchest
,
but
receivest
him
into
thy
very
bowells
.
See
then
with
what
reverence
thou
oughtest
to
approach
him
.
The
Angels
and
Seraphins
tremble
before
his
greatness
,
and
the
Just
are
afraid
.
Do
thou
then
tremble
,
fear
and
adore
him
.
S.
John
standing
but
near
unto
an
Angel
remained
without
force
,
astonisht
at
the
greatness
of
his
Beauty
and
Majesty
;
and
thou
art
not
to
receive
an
Angel
,
but
the
Lord
of
Angels
into
thy
entrails
.
It
adds
much
to
the
endearment
of
this
great
benefit
of
our
Saviour
,
that
it
is
not
onely
great
by
the
greatness
of
that
,
which
is
bestowed
,
but
by
the
meaneness
of
him
,
who
receives
it
.
For
what
art
thou
but
a
most
vile
creature
,
composed
of
clay
and
dirt
,
full
of
misery
,
ignorance
,
weakness
,
and
malice
?
If
the
Centurion
held
himself
unworthy
to
receive
Christ
under
his
roof
,
and
St.
Peter
,
when
our
Saviour
was
in
this
mortal
life
,
deemed
himself
not
worthy
to
be
in
his
presence
,
saying
,
Depart
from
me
,
O
Lord
,
for
I
am
a
sinful
man
:
and
St.
John
Baptist
thought
himself
not
worthy
to
unloose
the
latchet
of
his
shoe
,
How
much
more
oughtest
thou
to
judge
thy self
unworthy
to
receive
him
into
thy
bowels
,
being
now
in
his
glory
seated
at
the
right
hand
of
God
the
Father
?
The
Angels
in
heaven
are
not
pure
in
his
sight
:
What
purity
shouldest
thou
have
to
entertain
him
in
thy
breast
?
If
a
mighty
King
should
visit
a
poor
Beggar
in
his
Cottage
,
what
honour
,
what
respects
would
it
conferre
upon
him
?
Behold
God
,
who
is
the
King
of
Kings
,
and
Lord
of
Lords
,
comes
to
visit
thee
,
not
in
thy
house
,
but
within
thy self
.
Seaven
years
did
Salomon
spend
in
building
a
Temple
,
wherein
to
place
the
Ark
of
the
Testament
.
Why
doest
thou
not
spend
some
time
in
making
thy self
a
Temple
of
God
himself
?
Noah
was
a
hundred
years
in
preparing
a
Vessel
,
wherein
to
save
those
,
who
were
to
escape
the
Deluge
.
Why
doest
thou
not
spare
some
dayes
or
hours
to
make
thy self
a
Sacristy
for
the
Saviour
of
the
World
?
Behold
thy
own
unworthiness
,
and
what
thou
goest
a-about
.
Moyses
,
when
he
was
to
make
an
Ark
for
the
Tables
of
the
Law
,
not
onely
made
choice
of
precious
wood
,
but
covered
it
all
with
gold
.
Thou
miserable
and
vile
Worm
,
why
doest
thou
not
prepare
and
adorn
thy self
to
receive
the
Lord
of
the
Law
?
Consider
also
what
is
the
end
,
for
which
thy
Saviour
comes
unto
thee
.
It
is
by
communicating
his
grace
to
make
thee
partaker
of
his
Divinity
.
He
comes
to
cure
thy
sores
and
infirmities
;
he
comes
to
give
remedy
to
thy
necessities
;
he
comes
to
unite
himself
unto
thee
;
he
comes
to
Deifie
thee
.
Behold
then
the
infinity
of
his
Divine
goodness
,
who
thus
melts
himself
in
communication
with
his
Creatures
.
Behold
what
is
here
given
thee
,
and
for
what
it
is
given
thee
.
God
gives
himself
unto
thee
,
that
thou
mayest
be
all
divine
,
and
nothing
left
in
thee
of
earth
.
In
other
benefits
God
bestows
his
particular
gifts
upon
thee
;
but
here
he
gives
thee
himself
,
that
thou
mightest
also
give
thy self
unto
him
,
and
be
wholly
his
.
If
from
the
Incarnation
of
the
Son
of
God
we
gather
the
great
love
he
bore
unto
mankind
,
passing
for
his
sake
from
that
height
of
greatness
unto
that
depth
of
humiliation
,
as
to
inclose
himself
in
the
Womb
of
a
Virgin
:
Behold
how
in
this
he
loves
thee
,
since
to
sustain
thee
in
the
life
of
grace
he
hath
made
himself
the
true
food
of
thy
Soul
,
and
comes
from
the
right
hand
of
the
eternal
Father
to
enclose
himself
in
thy
most
impure
breast
.
Jesus
Christ
comes
also
to
make
thee
one
body
with
himself
,
that
thou
mayest
after
an
admirable
manner
be
united
unto
him
,
and
made
partaker
not
onely
of
his
spirit
,
but
of
his
bloud
.
That
,
which
this
Consideration
ought
to
work
in
the
breast
of
a
Christian
,
may
appear
by
what
a
less
than
this
wrought
in
the
heart
of
a
Heathen
.
The
Emperour
and
Philosopher
Antoninus
writes
,
Neither
doth
the
manner
,
by
which
this
Divine
benefit
is
conferred
,
a
little
endear
it
unto
thee
.
It
is
with
such
singular
love
,
as
is
in
uniting
himself
unto
thee
:
It
is
in
feeding
thee
with
his
precious
body
and
bloud
:
It
is
by
humbling
himself
as
much
as
he
could
for
thee
:
It
is
by
treading
under
foot
the
most
constant
Lawes
of
Nature
,
and
working
more
▪
prodigious
miracles
for
thee
,
than
Moyses
did
in
Aegypt
.
All
which
is
a
demonstration
of
that
infinite
desire
,
wherewith
he
pretends
thy
good
,
sticking
at
nothing
that
may
advance
it
.
God
gives
himself
unto
thee
after
the
most
easie
and
facile
manner
for
man
,
and
after
the
most
extraordinary
for
God
.
He
gives
himself
unto
thee
for
meat
.
Nothing
is
more
natural
for
man
than
to
eat
,
and
nothing
more
supernatural
,
than
that
God
should
serve
as
meat
.
Let
him
then
,
who
comes
from
receiving
this
heavenly
food
,
consider
what
he
owes
for
so
unspeakable
a
benefit
.
Let
him
make
account
,
that
Christ
seated
in
his
heart
,
speaks
unto
him
after
the
manner
he
spake
unto
his
Apostles
,
when
he
had
washed
their
feet
.
Thou
knowest
,
O
soul
,
what
I
have
done
unto
thee
;
Thou
knowest
the
gift
I
have
bestowed
upon
thee
;
Thou
knowest
the
honour
and
savour
I
have
conferred
upon
thee
;
Thou
knowest
what
thou
hast
received
;
Thou
knowest
what
thou
hast
within
thee
.
Know
it
is
thy
God
and
Redeemer
;
know
it
is
he
who
desires
all
good
unto
thee
.
Be
therefore
thankful
unto
him
;
desire
nothing
of
earth
,
but
fix
wholly
upon
what
is
eternal
and
thy
chief
good
.
CAP.
VI.
Whether
temporal
things
and
to
be
demanded
of
God
;
And
that
we
onely
ought
in
our
Prayers
to
aim
at
goods
eternal
.
THe
difference
betwixt
Temporal
and
Eternal
is
easily
discovered
by
the
small
account
which
God
makes
of
granting
things
temporal
,
and
the
great
pleasure
he
takes
in
our
demanding
things
eternal
.
The
temporal
is
sometimes
granted
as
a
chastisement
,
The
eternal
as
a
great
reward
:
and
were
it
not
for
the
infinite
merits
of
his
Son
would
not
be
granted
at
all
.
For
this
reason
Christ
himself
commands
us
,
that
we
should
ask
the
Father
in
his
name
,
assuring
us
that
whatsoever
is
so
demanded
,
shall
be
granted
▪
And
when
he
invites
his
Disciples
to
ask
,
he
tells
them
,
That
hitherto
they
had
demanded
nothing
:
esteeming
that
though
indeed
they
had
asked
,
him
somethings
temporal
,
yet
because
they
had
not
as
yet
demanded
any
thing
that
was
eternal
,
they
had
asked
nothing
.
So
as
the
promise
of
our
Saviour
,
That
his
Father
would
grant
all
our
petitions
in
his
name
,
is
to
be
understood
onely
,
When
we
petition
for
the
eternal
goods
of
grace
and
glory
.
The
temporal
is
of
so
little
worth
,
that
for
it self
,
or
in
his
name
Christ
would
not
have
us
ask
it
.
Neither
does
he
promise
that
it
should
be
granted
;
For
in
the
Divine
acceptance
,
all
,
which
doth
not
conduce
and
help
to
our
salvation
,
is
reputed
as
nothing
.
Whereupon
St.
Austin
,
sayes
;
This
joy
is
demanded
in
the
name
of
Christ
,
if
we
understand
divine
grace
,
if
we
demand
that
life
which
is
true
happiness
.
If
any
thing
else
be
demanded
,
nothing
is
demanded
;
not
that
in
reality
in
it self
it
is
nothing
,
but
that
in
comparison
of
so
great
things
,
whatsoever
besides
is
desired
,
is
to
be
esteemed
as
nothing
;
in
so
much
as
,
according
to
St.
Austin
,
though
you
demand
temporal
things
a
thousand
times
over
,
yet
you
demand
nothing
.
For
this
reason
many
wise
men
have
doubted
whether
we
may
lawfully
petition
God
for
the
temporal
things
of
the
world
.
I
will
first
deliver
the
opinions
of
the
greatest
Philosophers
,
and
then
how
the
gravest
Divines
have
decided
this
controversie
.
Marcus
Aurelius
in
the
name
of
many
Philosophers
sayes
,
That
we
are
not
at
all
to
demand
what
is
temporal
,
but
that
we
are
rather
to
pray
,
that
we
may
not
esteem
or
desire
them
;
and
therefore
in
a
most
prudent
discourse
,
wherein
he
wants
nothing
of
a
Christian
,
but
the
acknowledgement
of
one
sole
God
instead
of
many
,
he
thus
argues
.
Either
the
Gods
can
do
something
or
not
.
If
not
,
Why
doest
thou
pray
unto
them
?
If
they
can
,
Why
doest
thou
not
rather
pray
them
to
grant
that
thou
mayest
neither
fear
nor
desire
the
things
of
the
earth
,
not
to
be
afflicted
more
with
their
want
,
than
their
possession
?
For
if
the
Gods
be
able
to
assist
men
at
all
,
they
are
able
to
assist
them
in
this
.
Perhaps
thou
wilt
say
,
The
Gods
have
subjected
these
things
unto
thy
own
power
.
Be
it
so
.
Yet
tell
me
:
Is
it
not
better
thou
shouldest
use
these
things
,
which
are
in
thy
power
,
with
freedom
,
than
with
a
servile
and
abject
minde
to
be
sollicitous
and
afflict
thy self
for
those
things
,
which
are
not
in
thy
power
?
And
who
hath
told
thee
,
that
the
Gods
do
not
help
us
in
those
things
,
which
are
subject
unto
us
?
Begin
then
to
pray
tor
those
things
,
and
thou
shalt
see
what
will
happen
.
This
man
prayes
he
may
enjoy
such
a
woman
:
Doe
thou
pray
thou
mayest
have
no
such
desire
.
Another
prayes
he
may
be
eased
of
something
which
troubles
him
:
Doe
thou
pray
thou
mayest
have
no
need
to
be
eased
.
Another
prayes
he
may
not
lose
his
Son
:
Doe
thou
pray
thou
mayest
not
fear
it
.
Make
thy
prayers
after
this
manner
,
and
see
what
will
follow
.
In
so
much
then
as
it
was
the
opinion
of
this
Philosopher
,
that
we
should
not
pray
unto
God
for
things
temporal
,
but
for
the
right
way
of
using
them
,
which
is
true
vertue
:
Let
us
also
hear
what
was
said
by
Socrates
the
most
excellent
of
Moral
Philosophers
,
who
judged
(
as
St.
Thomas
relates
him
)
that
nothing
in
particular
was
to
be
demanded
of
God
,
S.
Tho.
2.2
.
q.
83.
art.
5.
but
onely
that
he
would
give
us
good
things
,
because
God
onely
knows
what
is
good
and
expedient
for
us
:
and
men
for
the
most
part
desire
and
pray
for
those
things
,
which
(
if
obtained
)
are
hurtful
.
This
opinion
is
approved
by
St.
Thomas
and
the
rest
of
the
Divines
in
as
much
as
concerns
temporal
things
,
which
we
may
use
ill
.
Whereupon
the
Angelical
Doctor
concludes
,
that
we
are
not
determinately
to
pray
for
any
thing
temporal
,
but
only
for
spiritual
and
eternal
.
These
are
onely
those
,
which
ought
and
may
be
absolutely
prayed
for
;
other
things
,
as
they
serve
to
obtain
these
,
in
a
secondary
way
,
and
as
much
of
them
onely
,
as
is
sufficient
,
and
expedient
for
to
obtain
the
eternal
.
It
is
most
certain
,
that
those
prayers
,
which
are
offered
to
God
onely
for
the
obtaining
of
things
eternal
without
respect
to
any
temporal
or
earthly
commodity
,
are
as
a
sweet
savour
unto
the
Lord
,
like
that
Rod
of
perfume
so
much
celebrated
in
the
Canticles
,
§.
2.
Paludanus
observes
three
errors
in
the
Petition
of
the
mother
of
St.
James
and
St.
John
.
The
first
,
The
second
great
errour
in
our
prayers
for
temporal
things
is
the
disordinate
affection
,
and
want
of
pure
intention
,
which
accompanies
such
petitions
:
whereas
our
prayers
ought
onely
to
proceed
from
a
pure
and
mortified
mind
,
wholly
intent
upon
the
service
of
God
.
To
signify
this
,
The
fire
,
which
was
to
burn
the
incense
,
was
fetcht
from
the
Altar
of
Holocausts
;
and
that
our
prayers
may
be
acceptable
and
of
a
sweet
savour
unto
God
,
they
are
to
spring
from
an
enflamed
heart
,
Sacrificed
unto
his
divine
Majesty
in
a
true
Holocaust
of
our
whole
will
and
affections
;
And
he
who
demands
any
temporal
things
from
God
Almighty
after
another
manner
,
may
justly
fear
least
they
may
be
granted
for
his
greater
punnishment
.
Therefore
St.
Thomas
sayes
,
St.
Tho.
2.2
.
q.
83.
art.
19.
that
our
Lord
God
grants
unto
sinners
what
they
desire
with
an
evil
affection
for
a
Chastizement
of
their
desires
.
So
he
granted
Quails
unto
the
murmuring
Isrealites
,
who
died
with
the
morsel
in
their
mouths
.
We
ought
therefore
to
be
cautious
in
our
prayers
,
and
tremble
at
our
own
desires
,
since
their
success
may
prove
so
dangerous
unto
us
.
And
I
wonder
not
at
all
that
he
,
who
desires
the
goods
of
this
world
,
is
often
punished
in
the
grant
of
his
petition
,
since
it
is
a
kind
of
impudence
to
use
God
as
a
Medium
for
the
obtaining
of
that
,
which
does
or
may
separate
us
from
him
,
who
is
our
chief
and
utmost
end
.
Guigo
Cathusianus
sayes
,
Thy
will
be
done
,
we
proceed
in
a
bolder
manner
,
and
say
in
an
imparative
way
,
Give
us
this
day
our
daily
bread
,
and
forgive
us
our
trespasses
,
having
then
a
kinde
of
certainty
of
obtaining
,
when
we
have
first
conformed
our
prayers
to
the
divine
will
;
and
it
is
then
,
as
Origen
notes
,
a
singular
confidence
we
have
in
God
to
command
what
we
pray
for
.
The
third
error
in
our
petitions
for
temporal
goods
is
,
that
we
pray
for
things
vain
without
substance
or
profit
;
for
such
is
all
temporal
greatness
and
felicity
,
short
,
vain
,
inconstant
,
transitory
and
unworthy
the
heart
of
man
,
which
ought
wholly
to
fix
upon
the
eternal
,
and
trample
the
rest
under
foot
,
like
that
mysterious
woman
in
the
Apocalyps
,
who
was
surrounded
and
penetrated
by
the
Sun
,
which
filled
the
heart
and
bowels
,
but
trod
the
Moon
under
her
feet
:
the
Sun
which
is
perfectly
circular
,
being
a
Symbol
of
eternity
,
and
the
Moon
,
which
is
defective
and
mutable
,
a
figure
of
the
temporal
.
The
Sun
hath
its
own
proper
light
:
the
Moon
none
but
what
she
borrows
from
the
Sun
.
In
the
same
manner
the
eternal
is
a
good
in
it self
,
and
desirable
for
it self
;
the
temporal
hath
no
good
at
all
,
but
what
it
acquires
by
being
a
means
of
obtaining
the
eternal
.
All
humane
felicity
is
but
vanity
,
smoke
,
thorns
,
deceit
,
and
misery
.
With
what
face
can
a
Christian
demand
such
stuff
from
God
Almighty
?
and
such
is
all
humane
prosperity
in
Gods
acceptance
.
A
Roman
Judge
will
not
understand
thy
allegations
,
unless
thou
speak
unto
him
in
the
Roman
tongue
.
In
the
like
manner
Christ
will
not
hear
thee
,
unless
thou
speak
unto
him
in
his
own
language
,
and
thy
mouth
be
conformable
unto
his
.
In
the
language
of
our
Redeemer
,
riches
are
thorns
,
honours
smoke
,
and
pleasures
vipers
;
and
therefore
he
who
prays
for
things
of
this
nature
,
prayes
but
for
so
many
evils
.
And
as
there
is
no
Father
,
that
,
if
his
Son
instead
of
bread
demand
a
Scorpion
,
will
give
it
him
;
so
God
to
those
,
whom
he
loves
and
holds
as
Children
,
when
they
ask
him
temporal
goods
,
denies
them
:
because
he
sees
they
are
not
good
for
them
.
For
this
reason
the
honour
demanded
by
the
Wife
of
Zebedaeus
for
her
two
sons
was
denyed
by
our
Saviour
with
this
answer
,
That
they
knew
not
what
they
asked
,
demanding
that
for
a
good
,
which
was
not
,
and
in
room
of
the
honour
,
which
they
desired
in
a
temporal
Kingdom
,
he
gave
them
Martyrdom
,
which
they
thought
not
of
,
which
conduced
to
real
and
eternal
happiness
.
Let
us
learn
therefore
How
and
for
What
to
pray
,
that
we
erre
not
in
a
matter
of
such
importance
:
For
if
the
error
be
so
much
greater
,
by
now
much
the
matter
,
in
which
it
falls
,
is
of
greater
moment
,
an
error
in
matter
of
prayer
must
be
most
great
,
especially
having
a
divine
precept
,
and
an
infallible
promiss
,
that
if
we
demand
what
is
necessary
for
our
Salvation
in
his
name
we
shall
not
fail
of
obtaining
it
.
Let
us
not
therefore
ask
that
in
the
name
of
our
Saviour
,
for
which
he
would
not
die
,
but
that
which
he
bought
for
us
with
his
precious
blood
and
life
,
which
is
the
blessings
of
heaven
,
and
our
eternal
felicity
.
For
this
let
us
sigh
,
for
this
let
us
pray
,
and
let
us
reflect
how
great
and
faulty
a
carelesness
it
is
not
to
pray
ever
for
that
,
which
imports
us
so
much
as
heaven
,
and
for
which
only
we
have
a
certain
promise
to
be
heard
,
and
not
for
other
things
,
which
the
world
esteems
,
and
time
consumes
.
CAP.
VII
.
How
happy
are
those
who
renounce
Temporal
goods
for
the
securing
of
the
Eternal
.
IF
all
which
hath
been
said
suffice
not
to
make
us
despise
the
goods
of
the
earth
for
the
gaining
of
those
blessings
we
hope
for
in
heaven
:
and
if
neither
the
example
nor
remonstrances
of
our
Saviour
will
serve
to
make
us
esteem
the
Eternal
,
and
contemn
the
Temporal
,
but
that
we
will
for
all
this
preferre
the
one
,
though
little
and
base
,
because
present
,
before
the
other
,
though
great
and
immense
,
because
to
come
:
Yet
let
our
present
interest
,
and
the
word
and
promise
of
the
Son
of
God
move
us
,
which
certainly
,
if
seriously
weighed
,
will
not
onely
perswade
us
to
despise
,
but
totally
to
renounce
the
goods
of
the
world
,
as
many
of
the
Philosophers
have
done
,
that
they
might
more
freely
enjoy
the
pleasures
and
commodities
of
this
life
,
and
many
Saints
for
the
hopes
they
have
had
of
the
other
.
Let
us
here
call
to
mind
what
was
said
by
the
Saviour
of
the
world
,
Whosoever
shall
leave
father
,
or
mother
,
or
brothers
,
or
sisters
,
or
house
,
or
land
for
my
sake
,
shall
in
this
life
receive
a
hundred-fold
and
after
death
life
eternal
.
In
which
words
we
are
to
consider
the
greatness
of
the
promise
,
and
the
importance
of
that
,
for
which
so
great
things
are
promised
.
Without
doubt
it
must
be
of
high
concernment
to
renounce
our
temporal
goods
,
since
the
Son
of
God
invites
us
to
it
with
so
great
promises
,
and
if
it
be
convenient
to
renounce
them
as
things
poysonous
and
hurtful
to
us
,
we
can
have
no
excuse
for
not
despising
them
;
or
at
least
,
if
we
do
not
despise
them
,
yet
we
can
have
no
reason
to
love
and
prefer
them
before
the
eternal
.
Much
and
extremely
much
it
will
concern
us
to
despise
that
,
which
is
convenient
for
us
to
leave
,
and
as
much
to
pluck
from
our
hearts
the
affection
of
those
things
,
which
are
not
fit
for
us
to
possess
.
Neither
is
it
much
to
say
,
that
it
is
advantagious
for
us
to
renounce
these
temporal
things
,
since
St.
Bonaventure
judged
it
necessary
;
and
therefore
,
according
to
the
Apostle
,
sayes
,
That
the
root
of
all
evil
is
avarice
,
from
which
,
and
from
pride
,
which
accompanies
it
,
all
sins
have
their
birth
,
food
and
increase
.
Whereupon
St.
Austin
calls
it
the
foundation
of
the
City
of
Babylon
.
This
Covetousness
is
seated
in
the
affections
of
the
soul
as
in
its
proper
subject
,
but
is
fed
and
receives
nourishment
from
those
exteriour
things
,
which
we
possess
.
Wherefore
wholly
to
extripate
it
two
things
are
necessary
,
not
onely
to
quit
this
interiour
thirst
and
gaping
after
riches
,
but
also
that
exteriour
possession
of
them
.
The
first
is
to
be
done
by
the
will
and
spirit
:
but
the
second
by
an
actual
and
effectual
execution
and
forsaking
them
;
and
it
is
for
this
that
we
are
promised
in
this
life
a
hundred-fold
,
and
in
the
next
eternal
felicity
.
O
how
great
a
distance
is
there
discovered
betwixt
things
temporal
and
eternal
,
since
the
onely
hope
of
the
eternal
bestows
more
upon
us
even
in
this
life
,
then
we
can
receive
from
the
dominion
and
possession
of
all
that
is
temporal
!
Temporal
goods
by
being
enjoyed
and
possest
are
not
so
much
as
doubled
,
but
by
being
renounced
for
Christ
are
multiplyed
a
hundred-fold
,
and
hereafter
conferr
the
Kingdom
of
Heaven
.
Abundance
of
temporal
goods
(
as
hath
been
already
observed
)
hinder
and
obstruct
the
pleasures
and
contents
of
this
life
,
for
which
we
seek
them
,
and
hereafter
throw
their
possessors
into
hell
flames
;
so
as
they
are
not
onely
the
occasion
of
eternal
pain
,
but
by
anticipation
of
many
temporal
inconveniences
.
For
,
I
know
not
how
it
coms
to
pass
,
the
most
rich
are
not
the
most
contented
,
nor
yet
the
least
necessitated
.
It
seems
their
goods
diminish
in
their
hands
,
and
are
of
less
value
amongst
them
,
than
the
poor
:
at
least
ten
is
not
worth
to
a
rich
man
,
so
much
as
one
to
a
poor
;
so
as
the
poor
,
who
have
renounced
their
goods
for
Christ
,
finde
them
multiplyed
a
hundred-fold
,
and
the
rich
,
who
forgetting
their
Redeemer
employ
themselves
wholly
in
heaping
up
wealth
,
find
them
as
much
diminished
,
and
of
a
hundred
enjoy
not
one
.
Besides
,
the
rich
are
so
encumbered
with
cares
,
dangers
,
fears
,
and
perturbations
,
that
they
know
not
the
true
contents
of
this
life
,
and
yet
run
the
hazard
of
eternal
damnation
in
the
other
.
But
to
the
contrary
those
,
who
are
poor
in
spirit
,
and
have
forsaken
their
possessions
for
Christ
,
are
in
this
world
filled
with
joy
,
peace
and
comfort
,
and
in
the
next
enjoy
the
Kingdom
of
Heaven
.
O
how
happy
are
they
who
understand
this
,
and
know
how
to
change
earth
for
heaven
!
O
how
truly
doth
Christ
call
happy
the
poor
in
spirit
,
who
have
left
all
for
his
sake
,
and
therefore
enjoy
a
double
happiness
,
the
one
present
,
and
the
other
future
:
here
a
hundred-fold
for
that
which
they
possess
not
,
and
hereafter
the
possession
of
life
eternal
!
O
how
happy
is
he
,
who
knows
with
the
riches
of
the
earth
to
purchase
the
treasure
of
glory
in
death
,
and
in
life
to
receive
them
a
hundred-fold
doubled
!
But
although
this
recompence
should
fail
us
,
yet
one
a
hundred-fold
greater
then
this
will
not
fail
us
,
which
is
that
noted
by
St.
Jerome
,
He
who
for
our
Saviours
sake
leaves
carnal
things
,
shall
receive
spirituall
,
which
in
comparison
and
value
are
,
as
if
some
small
number
were
compared
with
a
hundred
.
We
seek
the
goods
of
the
earth
for
the
ease
and
content
of
life
.
But
if
this
may
better
and
with
more
advantage
be
acquired
by
the
contempt
and
leaving
them
,
what
can
we
desire
more
?
Certainly
he
who
quits
all
for
Christ
,
enjoyes
a
hundred
times
more
content
and
pleasure
then
he
who
flows
in
the
greatest
riches
and
abundance
;
for
(
according
to
what
hath
been
said
)
the
goods
of
this
life
are
tedious
and
troublesome
even
to
life
it self
:
so
the
freedom
from
those
cares
and
incommodities
,
which
accompany
them
,
eases
the
heart
,
and
makes
our
life
more
sweet
and
pleasant
.
Whereupon
St.
Chrysostome
notes
,
That
as
the
Children
in
the
middest
of
the
fiery
furnace
in
Babylon
were
refresht
by
a
cool
wind
and
pleasant
dew
,
to
those
,
who
are
in
poverty
(
which
the
holy
Scripture
calls
a
furnace
)
are
recreated
by
a
gentle
aire
from
heaven
,
and
the
dew
of
the
holy
Spirit
:
and
that
in
so
high
a
manner
,
as
St.
Bernard
speaking
of
the
Monks
of
Claraval
,
sayes
,
That
they
drew
from
their
Poverty
,
Fasts
,
and
austere
Penances
such
joy
and
spiritual
comfort
,
that
they
were
jealous
,
and
afraid
,
least
God
had
given
them
their
whole
and
compleat
reward
in
this
world
:
and
it
seemed
unto
them
,
that
having
their
heaven
in
this
life
,
they
should
lose
it
in
that
to
come
.
Whereupon
it
was
necessary
for
St.
Bernard
to
prove
unto
them
in
one
of
his
Sermons
,
That
he
did
injure
the
grace
of
the
holy
Spirit
,
who
placed
grief
in
what
it
communicated
.
Certainly
the
Servants
of
God
are
highly
rewarded
,
since
they
receive
even
in
this
life
such
celestial
joyes
for
those
temporal
trifles
,
which
they
have
quitted
.
If
one
for
a
certain
weight
of
Copper
were
to
receive
the
like
in
Gold
,
§.
2.
The
joy
of
the
poor
in
Christ
Jesus
,
who
have
renounced
all
for
his
love
,
springs
from
two
causes
;
First
from
that
content
,
which
Poverty
it self
by
its
freedom
from
temporal
troubles
and
the
imbroilments
of
life
brings
along
with
it
.
And
this
even
the
Gentils
confessed
.
And
therefore
Apuleius
called
it
Merry
and
and
chearful
Poverty
.
And
Seneca
would
say
,
That
a
Turf
of
earth
gave
a
sounder
sleep
,
than
Wooll
dyed
in
Tyrian
Purple
.
And
Anaxagoras
,
(
taught
by
experience
)
That
he
found
more
content
in
sleeping
upon
the
Earth
,
and
feeding
upon
Hearbs
,
than
in
Down
Beds
and
delicious
Banquets
accompanied
with
an
unquiet
mind
.
The
second
cause
of
this
joy
is
not
the
nature
of
poverty
,
but
the
particular
grace
of
God
,
who
rewards
them
with
the
pleasures
of
heaven
,
who
have
renounced
those
of
earth
,
and
fills
with
spiritual
riches
those
,
who
have
left
the
temporal
.
For
in
truth
poverty
is
much
beloved
and
priviledged
by
Christ
:
and
therefore
he
rewards
the
poor
even
in
this
life
with
many
particular
graces
and
favours
.
Besides
this
,
the
many
and
great
commodities
,
which
this
contempt
of
earthly
things
brings
along
with
it
,
may
serve
as
a
reward
equivalent
to
a
hundred
,
yea
a
thousand-fold
.
For
if
all
the
world
were
given
to
escape
the
committing
of
one
sin
,
it
were
not
an
equal
value
;
and
by
Evangelical
poverty
and
contempt
of
the
world
the
sins
,
which
we
avoid
,
are
innumerable
.
For
by
it
we
not
onely
pluck
up
the
root
,
but
quit
the
instruments
of
sinning
.
Take
away
abundance
,
and
you
take
away
insolence
,
arrogance
,
and
pride
,
which
spring
from
it
,
as
smoke
from
fire
;
you
take
away
also
the
means
of
committing
many
other
sins
,
which
riches
feed
and
nourish
.
Neither
is
the
attaining
of
many
vertues
,
which
accompany
Poverty
,
as
Humility
,
Modesty
,
and
Temperance
,
of
less
value
than
the
avoidance
of
those
sins
.
And
therefore
it
is
a
great
truth
,
I
have
chosen
thee
(
that
is
I
have
purified
thee
)
in
the
furnace
of
poverty
.
It
is
likewise
a
great
matter
to
be
free
and
uninterressed
in
the
base
and
unprofitable
employments
of
the
earth
,
whereby
the
poor
have
time
to
exercise
vertue
,
to
converse
with
God
and
his
Angels
,
and
contemplate
Eternity
.
The
honour
also
and
dignity
to
command
these
things
below
,
which
is
attained
by
the
poor
in
spirit
,
may
well
be
valued
at
a
hundred-fold
.
For
as
it
is
a
great
baseness
in
the
rich
to
be
slaves
to
their
avarice
,
and
to
things
so
vile
as
riches
:
So
it
is
a
great
honour
to
the
poor
to
exempt
themselves
from
this
slavery
and
servitude
,
and
to
lord
it
over
all
;
and
,
as
the
Apostle
sayes
,
by
contemning
all
to
possess
all
;
so
as
there
is
no
Riches
,
no
Kingdom
comparable
to
this
of
Poverty
.
Kingdoms
have
their
limits
and
boundeties
,
which
they
pass
not
;
but
this
Kingdom
of
Poverty
is
not
straightned
by
any
bounds
:
but
for
the
same
reason
,
that
it
hath
nothing
,
hath
all
things
;
for
the
heart
cannot
be
said
to
possess
any
thing
without
being
Lord
of
it
:
and
it
cannot
be
Lord
of
it
without
being
superiour
unto
it
,
and
not
that
,
unless
it
subject
and
subjugate
it
unto
it self
.
So
as
it
is
by
so
much
more
a
possessor
,
by
how
much
it
is
more
Lord
and
Superiour
.
Now
he
who
desires
to
be
rich
,
must
needs
love
those
things
,
without
which
he
cannot
be
rich
:
nor
can
he
love
them
without
care
,
sollicitude
,
and
slavery
;
but
he
who
contemns
them
,
is
not
onely
Lord
,
but
Possessor
of
them
.
And
for
this
cause
St.
John
Climacus
said
very
well
,
But
above
all
rewards
is
that
of
God
,
who
is
possest
by
poverty
:
Great
happiness
and
felicity
is
that
of
a
Christian
,
who
with
the
rich
price
of
poverty
purchases
the
precious
reward
of
glory
.
Wilt
thou
see
how
rich
and
precious
it
is
?
The
poor
man
buyes
and
obtains
that
by
poverty
,
which
the
rich
man
cannot
with
all
his
treasures
.
And
it
was
certainly
a
most
high
counsel
in
our
Lord
God
,
and
an
act
worthy
of
his
divine
understanding
to
make
Poverty
the
price
of
his
Glory
,
that
none
might
want
wherewith
to
purchase
it
.
Wherefore
many
of
the
Saints
have
been
so
enamoured
of
Poverty
,
that
they
have
purchased
it
with
more
eagerness
,
than
the
rich
have
fled
from
it
,
and
have
had
this
advantage
over
them
,
to
be
more
voluntarily
poor
,
than
the
other
could
be
rich
.
CAP.
VIII
.
Many
who
have
despised
and
renounced
all
that
is
Temporal
.
SO
evident
is
the
baseness
of
temporal
goods
,
and
the
mischiefs
they
occasion
in
humane
life
so
apparent
,
that
many
Philosophers
without
the
light
of
faith
or
doctrine
of
the
Son
of
God
were
not
ignorant
of
it
;
and
many
so
deeply
apprehended
the
importance
not
onely
of
contemning
,
but
renouncing
of
riches
,
that
they
lived
most
contentedly
in
great
poverty
and
moderation
.
Aristides
,
although
a
principal
person
in
Athens
,
was
so
affected
to
poverty
,
that
he
alwayes
went
in
a
course
broken
Garment
,
hungry
and
necessitated
;
and
though
he
had
a
friend
of
great
wealth
called
Clinias
,
could
never
be
perswaded
to
accept
the
least
relief
from
him
.
It
happened
that
this
Clinias
being
accused
before
the
Judges
,
to
aggravate
his
other
crimes
,
it
was
laid
in
his
dish
,
that
being
rich
and
able
,
he
had
not
assisted
his
friend
Aristides
.
Clinias
perceiving
the
Judges
to
be
highly
incensed
,
and
all
men
to
cry
out
against
his
inhumanity
,
went
to
Aristides
,
and
desired
him
to
defend
him
from
that
false
calumny
,
and
to
satisfie
the
Judges
and
people
how
often
he
had
offered
his
wealth
and
fortunes
to
serve
him
,
and
that
it
was
he
himself
,
who
had
still
refused
it
.
Aristides
did
so
;
and
informed
the
Judges
of
the
innocence
of
his
friend
,
and
that
it
was
his
own
desire
rather
to
live
in
his
own
poverty
,
than
to
brave
it
in
the
riches
of
another
;
saying
withall
,
That
rich
men
,
who
mispent
their
fortunes
,
were
every
where
to
be
found
,
but
few
who
passed
their
poverty
and
want
of
necessaries
with
a
generous
mind
;
which
so
soon
as
he
had
declared
,
There
was
none
present
,
who
envied
not
more
the
poverty
and
beggary
of
Aristides
,
then
wished
the
wealth
of
Clinias
.
Zeno
,
as
St.
Gregory
Nazianzen
and
Seneca
write
,
when
news
was
brought
him
,
That
he
had
lost
all
,
answered
,
I
see
that
Fortune
will
have
me
henceforward
profess
the
life
of
a
Philosopher
with
less
difficulty
.
Valerius
Maximus
reports
of
Anaxagoras
,
that
when
he
received
the
like
news
,
all
he
said
was
,
If
my
goods
had
not
perished
,
I
had
.
Cato
reports
of
Crates
the
Theban
,
that
he
flung
his
substance
into
the
Sea
,
saying
,
It
is
better
I
drown
you
,
than
you
me
.
Diogenes
left
all
he
had
but
a
wooden
Dish
:
and
by
chance
seeing
one
drink
out
of
the
hollow
of
his
hand
,
broke
that
also
.
Laertius
writes
,
that
one
scoffing
at
Aeschines
a
Philosopher
of
Rhodes
,
said
,
By
the
Gods
,
Aeschines
,
I
am
sorry
to
see
thee
so
poor
;
who
answered
,
By
the
same
Gods
,
I
pity
thee
for
having
so
great
riches
,
which
thou
hast
gotten
with
trouble
,
preserv'st
with
care
,
spendest
with
grief
,
keepest
with
danger
,
defendest
with
a
thousand
fears
and
passions
;
and
which
is
worst
of
all
,
Where
are
thy
riches
,
there
is
thy
heart
.
This
point
is
singularly
well
handled
by
St.
John
Chrysostome
in
his
second
Book
against
the
despisers
of
a
Monastick
life
,
Dionysius
,
Socrates
with
Archelaus
,
and
Diogenes
with
Alexander
;
all
which
he
makes
much
more
glorious
in
their
poverty
,
than
the
others
in
all
their
power
and
Dominions
.
He
relates
also
that
of
Epaminondas
the
Theban
,
who
being
called
to
a
certain
Council
,
could
not
come
,
because
his
Cloak
was
in
washing
,
and
he
had
no
other
to
weare
:
and
yet
was
more
esteemed
and
reverenced
by
the
Greeks
,
than
any
of
their
Princes
;
from
whence
the
holy
Doctor
inferres
,
That
when
there
was
no
Evangelical
Law
,
nor
Examples
of
Saints
,
yet
in
natural
reason
,
and
by
natural
testimonies
Poverty
was
of
high
esteem
and
dignity
.
This
being
so
,
as
certainly
it
is
,
what
can
we
say
,
but
that
is
not
Poverty
,
which
we
call
so
,
but
great
and
true
Riches
?
§.
2.
It
is
much
to
our
confusion
,
that
the
Gentils
should
so
far
despise
temporal
goods
,
not
being
guided
by
that
faith
of
Eternity
,
which
we
profess
;
The
which
gives
so
great
a
light
unto
the
discovery
of
that
distance
,
which
is
betwixt
the
one
and
the
other
,
that
many
,
whom
it
hath
enlightned
with
the
beams
of
truth
,
have
not
onely
despised
what
the
world
holds
in
esteem
,
but
have
sought
and
embraced
the
contrary
,
rejoycing
in
poverty
,
ignominy
,
and
austerities
,
performing
such
actions
to
this
effect
,
as
have
not
fallen
under
imagination
;
whereof
I
shall
here
relate
some
admirable
Histories
,
and
will
begin
with
that
of
Mark
of
Alexandria
,
which
we
find
written
in
certain
Greek
Commentaries
.
Gregory
Thaumaturgus
came
thither
,
intreated
by
the
Citizens
to
bestow
a
Bishop
upon
them
;
whereupon
the
people
presented
unto
him
the
most
noble
and
learned
persons
of
their
City
,
that
he
might
out
of
that
number
make
choice
of
whom
he
pleased
.
But
the
Saint
advised
them
,
that
for
so
great
a
dignity
,
as
that
of
Bishop
,
they
should
not
onely
look
upon
those
parts
,
which
shine
and
appear
glorious
in
the
world
,
but
upon
vertue
and
sanctity
:
and
that
therefore
they
should
also
present
unto
him
others
,
although
of
a
meaner
condition
.
To
whom
some
in
a
scoffing
way
replyed
,
If
such
people
be
fit
to
be
made
Bishops
,
let
us
propose
Alexander
the
Collier
:
it
seeming
unto
them
,
that
there
was
not
in
all
the
City
a
meaner
or
a
more
contemptible
person
than
he
.
The
Bishop
moved
by
God
,
hearing
him
named
,
commanded
him
to
be
called
,
And
made
him
Bishop
:
Our
Lord
causing
him
,
who
despised
himself
,
to
be
honoured
of
others
,
and
placed
him
,
who
was
hidden
and
covered
under
his
own
lowness
and
humility
,
upon
the
Candlestick
of
his
Church
.
And
he
after
proved
so
excellent
a
Bishop
,
and
so
perfect
a
follower
of
Christ
,
that
he
came
to
give
his
blood
for
his
holy
name
,
joyning
to
the
Crown
of
a
most
holy
life
the
Laurel
of
martyrdom
.
No
less
wonderful
was
that
contempt
of
the
world
in
Simeon
Sales
,
There
are
many
also
who
to
avoid
the
opinion
of
Saints
,
and
the
honour
which
the
people
gave
them
,
have
done
things
extraordinary
,
and
such
as
in
the
eyes
of
men
seemed
unworthy
.
John
Climacus
writes
,
that
blessed
Father
Simeon
understanding
that
the
Governour
of
the
Province
came
to
visit
him
as
a
man
famous
for
sanctity
,
took
a
piece
of
bread
and
cheese
in
his
hand
,
and
sitting
at
the
door
of
his
Cell
,
eat
it
in
that
ravenous
and
odd
manner
,
that
he
seemed
out
of
his
wits
;
and
the
Governour
conceiving
him
to
be
so
,
contemned
him
and
returned
home
.
There
lived
also
in
the
inner
part
of
the
Desert
a
Venerable
old
man
,
unto
whom
a
Disciple
had
associated
himself
to
learn
his
sanctity
and
serve
him
.
Upon
the
fame
of
his
holy
life
a
certain
man
repaired
unto
him
,
and
with
tears
in
his
eyes
besought
him
,
he
would
come
unto
his
house
and
pray
for
his
Son
,
who
was
grievously
sick
.
The
Hermite
was
content
to
goe
along
with
him
;
but
the
Father
of
the
Child
made
haste
before
,
that
he
might
in
company
of
his
Neighbours
return
and
meet
him
,
and
so
receive
him
with
more
honour
.
No
sooner
did
the
old
man
perceive
him
a
farre
off
in
this
equipage
,
but
presently
imagining
what
the
matter
meant
,
he
stript
himself
,
and
plunging
into
a
River
close
by
,
began
to
bathe
himself
.
His
Disciple
being
much
ashamed
of
this
light
action
,
wished
the
people
to
return
home
,
For
the
old
man
was
out
of
his
wits
;
And
going
to
his
Master
,
said
;
Father
,
what
is
it
thou
hast
done
?
all
those
,
who
saw
thee
,
thought
thou
wert
possest
.
To
whom
the
holy
man
answered
:
It
is
well
;
It
is
that
which
I
desired
.
§.
3.
Amongst
those
,
who
with
Evangelical
poverty
have
embraced
the
contempt
of
the
world
,
many
have
been
great
Lords
,
Princes
,
Kings
,
and
Emperours
.
Amongst
the
Almanes
their
Prince
Charles
is
the
most
famous
,
who
being
rich
,
and
highly
esteemed
for
his
glorious
actions
,
touched
with
the
desire
of
heavenly
things
left
all
to
his
Brother
Pepin
,
came
to
Rome
,
built
a
Monastery
upon
the
Mount
St.
Silvester
,
and
there
remained
sometime
a
Monk
;
but
being
much
troubled
with
the
many
visits
of
the
City
,
which
was
at
hand
,
and
his
retirement
disquieted
,
he
left
it
,
and
went
to
Mont-Cassino
,
where
he
was
received
by
Petronace
the
Abbot
,
and
there
lived
with
great
joy
and
content
:
and
profited
so
much
in
the
exercises
of
humility
,
that
it
is
written
in
the
Annals
of
the
Monastery
,
that
the
Abbot
appointed
him
to
take
care
of
the
Flock
:
which
mean
office
he
executed
with
as
great
chearfulness
,
as
if
he
had
governed
a
Kingdom
as
before
;
and
one
of
his
Ews
by
chance
falling
lame
,
he
was
seen
to
carry
her
home
upon
his
shoulders
,
a
King
not
disdaining
so
mean
a
service
.
We
know
also
in
our
Spain
,
that
King
Bamba
,
after
he
had
raigned
eleven
years
,
and
performed
many
brave
actions
,
deprived
the
Pirats
of
Africa
of
200
Ships
,
and
taken
Paul
their
King
,
(
who
went
against
the
King
of
France
)
prisoner
,
The
last
of
his
glorious
actions
was
,
to
close
himself
up
in
a
Monastery
,
where
he
lived
seaven
years
in
great
observance
of
Religion
,
and
died
the
year
674
;
And
was
after
in
786
imitated
by
Bermudus
King
of
Castile
.
There
is
scarce
any
Province
of
Christendom
,
wherein
some
Prince
hath
not
renounced
his
temporal
Kingdom
for
gaining
the
eternal
:
instructing
us
,
that
true
greatness
consists
in
humbling
our selves
for
Christ
,
and
true
riches
in
being
poor
both
in
will
and
deed
.
But
not
to
enlarge
my self
too
far
in
recounting
the
Stories
of
those
many
Princes
,
who
have
known
how
to
exchange
their
temporal
Riches
for
an
eternal
Kingdom
,
I
will
content
my self
with
relating
one
,
which
includes
many
examples
.
Thomas
de
Cantiprato
witnesses
,
that
in
his
time
died
St.
Matilda
,
Daughter
to
the
King
of
Scots
,
who
had
four
Brothers
.
The
first
,
being
a
Duke
,
desiring
to
become
poor
for
Christs
sake
,
left
his
wife
and
fortunes
,
and
forsook
his
Country
.
The
second
bidding
also
farewell
unto
the
world
,
became
an
Hermite
.
The
third
was
an
Arch-Bishop
,
who
quitting
his
Bishoprick
entred
into
the
Order
of
the
Cistercians
.
The
fourth
,
named
Alexander
,
was
the
youngest
of
all
his
Brothers
,
and
being
now
arrived
at
sixteen
years
of
age
,
his
Father
would
have
compelled
him
to
take
the
Government
of
the
Kingdom
upon
him
;
Which
being
understood
by
his
Sister
Matilda
,
who
was
twenty
years
old
,
she
called
him
aside
,
and
spake
unto
him
in
this
manner
.
My
most
sweet
Brother
,
what
is
that
thou
meanest
to
doe
?
Thy
elder
Brothers
have
forsaken
the
things
of
the
Earth
to
gain
those
of
Heaven
,
and
wilt
thou
to
gain
this
Temporal
Kingdom
,
which
they
have
left
,
lose
that
which
is
eternal
,
and
thy
own
Soul
?
Alexander
,
his
eyes
becoming
fountains
of
tears
,
answered
her
in
this
manner
.
Sister
,
what
is
it
you
advise
me
?
I
am
ready
to
execute
your
commands
without
varying
in
the
least
circumstance
.
The
holy
Maid
glad
of
his
resolution
changed
her
habit
,
and
both
of
them
secretly
leaving
their
Country
came
into
France
.
There
she
taught
her
Brother
how
to
order
a
Dairy
,
milk
Cows
,
and
make
Cheeses
,
and
after
found
a
way
to
have
him
received
into
a
certain
Grange
of
the
Cistercians
,
where
he
performed
this
office
to
such
satisfaction
of
the
Monks
,
that
in
a
short
time
he
was
admitted
amongst
them
a
Lay-Brother
.
His
Sister
Matilda
seeing
him
thus
placed
,
said
one
day
unto
him
;
Brother
,
certainly
a
great
reward
attends
us
from
the
Lord
,
for
having
thus
left
our
Parents
and
our
Country
for
the
love
of
him
.
But
we
shall
receive
a
far
greater
,
if
for
the
short
time
of
our
lives
we
deprive
our selves
even
of
this
content
of
seeing
one
another
:
and
that
we
so
give
our selves
over
to
that
Divine
and
Soveraign
Majesty
,
that
we
meet
no
more
,
until
we
meet
in
Heaven
,
where
we
shall
see
and
converse
one
with
another
in
true
and
eternal
comfort
.
Here
the
Brother
fell
a
weeping
,
apprehending
this
as
the
greatest
difficulty
he
had
hitherto
encountred
in
the
whole
course
of
his
life
.
But
at
last
he
master'd
it
,
and
they
both
parted
never
to
see
one
another
more
upon
earth
.
The
holy
Virgin
went
unto
a
certain
Town
nine
miles
distant
,
where
she
lived
retired
in
a
little
Cottage
,
and
sustained
her self
wholly
by
the
labour
of
her
hands
,
admitting
neither
present
nor
alms
.
Her
Bed
was
the
ground
or
little
better
;
she
eat
upon
her
knees
,
and
in
that
posture
spent
many
hours
in
prayer
:
wherein
she
often
was
so
rapt
from
her
senses
,
that
she
neither
heard
the
noise
of
thunder
,
nor
perceived
the
flashes
of
lightning
.
Alexander
was
never
known
whilest
he
lived
.
But
St.
Matilda
was
nine
years
before
her
death
:
and
therefore
attempted
often
to
have
left
the
place
;
but
was
so
strictly
watched
,
she
could
not
.
She
wrought
many
miracles
both
during
her
life
and
after
death
.
A
certain
Monk
sick
of
an
Imposthume
in
his
breast
offered
up
his
prayers
at
the
Tomb
of
Alexander
;
and
to
him
the
Servant
of
God
appeared
more
resplendent
than
the
Sun
,
adorned
with
two
most
beautiful
Crowns
;
The
one
of
which
he
wore
upon
his
head
:
The
other
he
carried
in
his
hand
;
And
being
demanded
of
the
Monk
,
what
those
two
Crowns
signified
,
he
answered
,
This
which
I
bear
in
my
hands
is
given
me
for
that
temporal
Kingdom
which
I
forsook
upon
earth
;
The
other
of
my
head
is
that
which
is
commonly
given
to
all
the
Saints
of
Heaven
.
And
that
thou
mayest
give
credit
to
what
thou
hast
seen
in
this
Vision
,
thou
shalt
find
thy self
according
to
thy
faith
cured
of
thy
infirmity
.
In
this
manner
God
honours
those
,
who
humble
themselves
for
his
glory
.
CAP.
IX
.
The
love
,
which
we
owe
unto
God
,
ought
so
to
fill
our
Souls
,
that
it
leave
no
place
or
power
to
love
the
Temporal
.
WE
have
already
produced
sufficient
motives
and
reasons
to
breed
in
us
a
contempt
of
the
things
of
this
world
,
and
to
wean
our
affections
from
them
,
as
well
for
being
in
themselves
vile
,
transitory
,
mutable
,
little
,
and
dangerous
,
as
for
that
the
Son
of
God
hath
done
and
suffered
so
much
to
the
end
we
should
despise
them
.
I
will
onely
now
add
for
the
conclusion
of
this
matter
,
That
,
though
they
were
of
some
real
worth
or
value
,
(
as
they
are
not
,
)
yet
for
all
this
we
ought
not
to
love
them
,
since
so
great
is
that
love
and
affection
,
which
is
due
from
us
unto
God
,
that
it
ought
so
fully
to
fill
and
possess
our
hearts
,
that
it
leave
no
room
for
any
other
affection
than
it self
.
For
if
it
were
commanded
in
the
Law
,
when
men
had
not
the
obligation
which
we
now
have
,
(
the
Son
of
God
not
having
then
died
for
our
redemption
)
that
we
should
love
him
with
all
our
heart
,
all
our
soul
,
and
all
our
powers
:
how
are
we
to
love
him
,
when
our
debt
is
so
much
greater
,
and
that
we
have
a
further
knowledge
of
his
divine
goodness
?
If
then
there
ought
to
be
no
place
for
any
love
but
his
,
how
can
we
now
turn
our
eyes
unto
the
creature
,
or
set
our
hearts
upon
it
,
when
a
million
of
hearts
are
not
sufficient
for
our
Creator
?
There
is
no
one
Title
for
which
God
is
amiable
,
but
upon
that
title
we
owe
him
a
thousand
wills
,
a
thousand
loves
,
and
all
what
we
are
,
or
can
be
;
What
do
we
then
owe
him
for
all
together
?
Consider
his
benefits
,
his
love
,
his
goodness
,
and
thou
shalt
see
,
that
though
thou
hadst
as
many
hearts
as
there
are
sands
upon
the
Sea-shore
,
or
atoms
in
the
Air
,
all
were
not
capable
of
that
great
love
,
which
is
due
unto
him
.
How
canst
thou
then
divide
this
one
heart
,
which
thou
hast
,
amongst
so
many
creatures
?
Consider
also
the
multitude
and
greatness
of
his
divine
blessings
,
and
deal
but
with
God
,
as
one
man
doth
with
another
.
If
we
say
of
humane
benefits
,
that
gifts
break
rocks
,
how
comes
it
that
divine
benefits
do
not
move
a
heart
of
flesh
?
What
shall
I
return
unto
the
Lord
for
all
which
he
hath
given
me
?
And
yet
the
Lord
had
not
then
given
him
the
Body
and
blood
of
his
Son
,
nor
had
his
Son
then
been
born
or
died
for
him
.
Since
then
he
hath
done
all
this
for
us
,
why
doe
we
not
study
how
we
may
be
grateful
for
such
infinite
and
unspeakable
mercies
?
But
what
can
we
return
which
we
have
not
received
?
Let
us
deliver
him
back
our
souls
,
hearts
,
and
bodies
:
looking
upon
our selves
hence
forward
,
as
on
a
thing
not
ours
but
his
,
acknowledging
that
we
owe
him
more
than
what
we
are
,
or
can
do
.
So
shall
we
not
debase
our
love
by
placing
it
upon
the
creatures
.
If
we
shall
then
consider
the
infinite
love
which
God
bears
us
,
we
shall
finde
that
we
have
no
love
left
to
bestow
upon
any
thing
but
him
,
no
not
upon
our selves
.
To
know
truly
the
greatness
of
this
divine
love
,
we
are
to
suppose
that
true
and
perfect
Love
consists
much
in
action
,
but
is
most
apparent
in
patience
and
suffering
,
and
also
in
communication
of
its
proper
goods
unto
those
whom
it
loves
.
See
then
how
great
is
his
love
,
who
hath
wrought
such
stupendious
works
for
thee
,
as
are
his
Incarnation
and
thy
Redemption
:
and
continues
still
untill
this
hour
working
for
thy
good
after
a
thousand
wayes
in
all
his
creatures
,
making
the
Corn
to
grow
which
is
to
feed
thee
,
the
Wooll
to
encrease
which
is
to
cloath
thee
,
supports
the
Sun
which
is
to
enlighten
thee
,
draws
Waters
from
the
veins
of
the
earth
to
quench
thy
thirst
,
and
in
every
thing
still
operates
for
thee
.
Consider
how
he
gives
a
being
unto
the
Elements
,
life
to
Plants
,
sense
to
Beasts
,
understanding
to
Angels
,
and
all
to
thee
,
working
in
thee
alone
all
which
he
works
in
the
other
degrees
of
nature
.
How
apparent
then
is
the
love
of
God
in
his
works
,
who
does
so
great
things
for
the
good
of
man
,
who
deserves
to
be
forsaken
by
him
,
and
reduced
to
nothing
?
Consider
then
the
excess
of
love
in
his
patience
,
who
hath
endured
such
cruel
torments
,
and
so
painful
a
death
for
thee
,
and
hath
born
with
thee
as
often
as
thou
hast
offended
him
;
And
if
patience
be
a
tryal
of
love
,
where
shall
we
find
so
great
an
example
?
How
excessive
were
that
love
,
if
a
King
,
who
after
his
Vassal
had
a
thousand
times
attempted
to
murther
him
,
should
not
onely
pardon
,
but
continue
stil
to
favour
and
enrich
him
with
his
own
Rents
and
Revenues
?
who
would
not
be
amazed
at
such
a
love
,
and
think
that
King
infatuated
?
O
goodness
and
longaminity
of
God
,
who
suffers
us
a
thousand
times
to
turn
again
and
crucifie
thee
our
Redeemer
,
the
King
of
Glory
,
and
art
still
silent
!
Behold
also
his
love
in
communicating
all
the
good
he
hath
unto
us
.
The
Father
delivers
up
his
onely
Son
,
the
Son
his
Body
and
Blood
for
us
,
and
they
both
together
send
the
Holy
Ghost
,
by
whom
we
are
by
grace
made
partakers
of
the
Divine
Nature
.
See
if
a
more
great
,
more
real
,
or
more
tender
love
than
this
can
be
imagined
,
wherein
he
shares
with
us
all
he
has
,
and
gives
us
all
he
can
.
And
if
love
be
to
be
paid
with
love
,
what
love
doest
thou
owe
him
?
See
if
thou
hast
an
affection
yet
free
to
be
imployed
apon
any
but
thy
Lover
and
thy
God
.
Requite
then
this
excess
of
good
will
by
having
no
other
will
but
his
,
and
answer
his
love
with
a
love
like
his
,
of
works
and
patience
.
Our
Lord
is
not
content
we
should
onely
love
him
with
our
tongues
,
but
reprehends
those
,
who
cry
unto
him
,
Lord
,
Lord
,
and
doe
not
what
he
commands
:
For
even
good
words
,
if
they
want
works
,
are
condemned
as
false
and
feigned
.
Let
us
love
him
then
in
earnest
;
let
us
suffer
for
him
,
and
communicate
with
him
all
we
have
.
Let
us
not
think
to
come
off
with
this
love
gratis
;
it
is
to
cost
us
all
is
ours
.
If
we
love
our
God
truely
,
who
so
much
loved
us
,
we
must
resolve
to
lose
honours
,
wealth
,
and
pleasure
in
serving
and
requiting
him
.
Above
all
,
if
we
consider
him
to
be
God
,
who
is
infinitely
beautiful
,
good
,
wise
,
powerful
,
eternal
,
immense
,
immutable
,
there
is
no
heart
possible
,
which
can
equal
the
love
,
which
he
deserves
for
any
one
of
those
Divine
Attributes
.
What
shall
then
his
whole
infinity
deserve
,
which
eminently
contains
all
the
beauties
and
perfections
of
his
Creatures
either
real
or
imaginable
?
for
all
are
but
as
a
drop
in
respect
of
an
immense
Ocean
;
all
depend
upon
God
,
who
so
communicates
his
beauties
and
perfections
to
the
Creatures
,
as
they
still
remain
in
himself
after
a
more
excellent
manner
,
and
in
such
sort
distributes
them
,
as
he
parts
not
from
them
,
but
unites
them
all
in
one
simple
perfection
.
From
whence
,
as
from
a
fountain
,
all
that
is
good
flows
,
and
is
yet
still
in
the
Original
in
a
more
high
and
transcendent
manner
.
And
if
men
(
as
the
wise
man
sayes
)
admiring
the
beauty
of
some
creatures
,
adored
them
as
Gods
,
let
them
hence
understand
how
beautiful
is
the
Lord
of
all
things
,
since
he
who
made
them
is
the
Author
and
Father
of
Beauty
;
And
if
they
wonder
at
their
force
and
vertue
in
their
operations
,
let
them
know
,
that
he
who
made
them
is
more
powerful
than
they
;
And
by
the
beauty
and
greatness
of
the
created
,
let
the
understanding
climbe
to
the
knowledge
of
the
Creator
:
and
hence
collect
,
that
if
the
effect
be
good
,
the
cause
must
needs
be
so
too
;
for
nothing
can
give
what
it
hath
not
;
And
therefore
he
who
made
things
so
beautiful
,
and
so
good
,
cannot
choose
but
be
most
beautiful
and
most
excellently
good
himself
.
So
as
if
the
imagination
should
joyn
in
one
piece
all
the
good
,
and
all
the
perfection
of
all
creatures
possible
or
imaginable
,
yet
God
were
infinitely
more
perfect
and
more
beautiful
than
that
.
From
hence
it
follows
,
that
as
God
is
infinitely
perfect
and
beautiful
,
so
he
must
be
infinitely
amiable
;
and
if
infinitely
amiable
,
we
are
to
love
him
with
an
infinite
love
:
so
as
if
the
capacity
of
our
heart
were
infinite
,
it
were
wholly
to
be
employed
in
loving
him
.
How
can
we
then
,
since
our
hearts
are
limited
,
and
the
object
infinite
,
spare
any
part
of
it
for
the
things
of
this
life
?
Besides
,
such
is
the
loveliness
of
God
,
that
we
are
not
to
love
our selves
,
but
because
he
loves
us
;
and
if
we
are
not
to
love
our selves
but
for
his
sake
,
how
are
we
diverted
to
love
other
things
for
their
own
sake
?
O
infinite
God!
how
doe
I
rejoyce
that
thou
art
so
good
,
so
perfect
,
so
beautiful
,
the
source
and
original
of
all
beauty
and
perfection
,
as
that
I
ought
not
onely
to
withdraw
my
love
and
affection
from
all
other
creatures
,
but
even
from
my self
,
and
place
it
wholly
upon
thee
,
from
whom
my
being
,
and
all
the
good
I
have
is
derived
,
as
the
beams
from
the
Sun
,
or
water
from
the
Fountain
.
For
as
the
conservation
of
the
rayes
,
according
to
a
mystick
Doctor
,
depends
more
upon
the
Sun
than
upon
themselves
,
and
the
current
of
the
stream
more
from
the
Fountain
than
it self
:
In
such
manner
the
good
of
man
depends
wholly
upon
God
,
who
is
the
Spring
and
Fountain
of
all
his
good
and
perfection
;
from
whence
it
follows
,
that
man
,
when
he
relies
upon
himself
,
is
sure
to
fall
,
and
when
he
loves
himself
,
loses
himself
,
but
flying
and
abhorring
himself
preserves
himself
,
according
to
what
is
written
in
the
holy
Gospel
,
He
who
loves
bis
life
shall
lose
it
,
and
he
who
hates
it
in
this
world
shall
gain
it
for
ever
.
Hence
it
comes
,
that
we
are
now
no
more
to
look
upon
our
selves
as
upon
a
thing
of
our
own
but
onely
Gods
,
depending
both
in
our
spiritual
and
corporal
being
from
that
infinite
Ocean
of
being
and
perfection
.
Hence
the
Soul
,
finding
it self
now
free
and
unfetter'd
,
flyes
unto
God
with
all
its
forces
and
affections
,
not
finding
any
thing
to
love
and
please
it
but
in
him
,
in
whom
the
beauty
and
perfections
of
all
creatures
are
contained
with
infinite
advantages
.
When
one
hath
once
arrived
unto
this
estate
,
how
dissonant
and
various
soever
his
works
be
,
the
end
,
which
he
pretends
,
is
still
the
same
,
and
he
ever
obtains
what
he
pretends
,
if
shutting
his
eyes
to
all
creatures
as
if
they
were
not
,
he
looks
at
nothing
but
God
,
and
how
to
please
his
Divine
goodness
,
and
that
onely
for
it self
.
It
may
be
,
that
looking
at
the
particular
ends
of
each
work
,
our
actions
may
be
in
several
conditions
;
sometimes
they
are
in
beginning
,
sometimes
in
the
middest
,
sometimes
in
the
end
,
and
oftentimes
by
impediments
and
cross
accidents
,
which
happen
,
they
acquire
not
what
they
aim
at
;
but
look
upon
the
intention
of
him
who
works
,
and
they
are
still
in
their
end
:
For
in
what
condition
soever
the
work
be
,
he
who
does
it
with
this
intention
onely
to
please
God
,
is
ever
in
his
end
,
which
no
bad
success
or
contradiction
can
hinder
.
According
to
this
which
hath
been
said
,
it
is
a
great
matter
by
Divine
light
to
have
arrived
at
this
knowledge
,
That
all
goods
and
gifts
descend
from
above
,
and
that
there
is
an
infinite
power
,
goodness
,
wisdom
,
mercy
,
and
beauty
,
from
whence
these
properties
,
which
are
here
below
participated
by
the
creatures
with
such
limitation
,
are
derived
.
It
is
a
great
matter
to
have
discovered
the
Sun
by
his
rayes
,
and
guiding
our selves
by
the
stream
to
have
arrived
at
the
Fountains
head
,
or
to
have
found
the
Centre
,
where
the
multiplicity
of
created
perfections
meet
and
unite
in
one
.
There
our
love
shall
rest
as
having
nothing
further
to
seek
;
And
this
is
to
love
God
with
all
the
heart
,
all
the
soul
,
all
the
mind●
,
and
all
the
powers
.
And
as
those
,
who
arrive
at
this
happy
state
,
have
no
other
care
,
no
other
thought
,
than
to
doe
the
will
of
God
here
upon
earth
with
the
same
perfection
it
is
done
in
heaven
:
So
they
have
no
other
desires
,
than
by
leaving
earth
to
enter
heaven
,
there
by
fulfilling
wholly
the
Divine
will
,
to
supply
what
was
defective
upon
earth
.
Nothing
detains
them
here
but
the
will
of
God
;
they
have
nothing
begun
which
is
not
ended
;
they
are
ever
prepared
;
all
their
business
is
dispatched
,
like
those
servants
,
who
are
alwayes
expecting
their
Lord
,
and
still
ready
to
open
the
door
,
when
he
shall
call
.
Let
us
then
prepare
our selves
by
withdrawing
our
love
from
all
which
is
temporal
and
created
:
and
placing
it
upon
our
Creator
,
who
is
eternal
,
let
us
love
him
,
not
with
a
delicate
and
an
effeminate
love
,
but
with
a
strong
and
manly
affection
,
such
a
one
as
will
support
any
weight
,
overcome
any
difficulty
,
and
despise
any
interest
rather
than
be
separated
from
our
beloved
,
break
his
Laws
,
or
offend
him
though
never
so
lightly
.
Let
this
Love
be
strong
as
death
,
that
it
may
look
death
in
the
face
,
and
not
flye
from
it
:
which
when
it
suffers
,
it
conquers
.
Let
thy
fire
be
so
enkindled
▪
that
if
whole
rivers
of
tribulations
fall
upon
it
,
they
may
be
but
like
drops
of
water
falling
upon
a
forge
,
which
the
flame
drinks
up
and
consumes
,
and
is
not
quenched
,
but
quickned
by
them
.
Be
above
thy self
,
and
above
all
that
is
below
;
And
if
the
world
offer
thee
all
,
it
is
Mistress
of
,
to
despoil
thee
of
this
love
,
tread
it
under
thy
feet
,
and
despise
it
as
nothing
.
To
this
love
it
belongs
,
To
accommodate
ones
self
to
poverty
,
Not
to
repine
at
hunger
,
nakedness
,
cold
or
heat
,
who
as
companions
goe
along
with
it
,
To
suffer
injuries
meekly
,
To
bear
sickness
and
infirmities
patiently
,
Not
to
be
dismayed
in
persecutions
,
To
endure
temptations
with
longanimity
,
To
bear
the
burthens
of
our
neighbours
chearfully
,
Not
to
be
tired
with
their
thwart
conditions
,
Not
to
be
angry
at
their
neglects
,
nor
overcome
by
their
ingratitude
,
In
spiritual
drynesses
not
to
leave
our
ordinary
devotions
,
and
in
consolations
and
spiritual
gusts
not
to
forbear
our
obligations
:
Finally
,
that
we
may
say
with
St.
Paul
,
Who
shall
separate
us
from
the
charity
of
Christ
?
tribulation
?
or
distress
?
or
famine
?
or
nakedness
?
or
danger
?
or
persecution
?
or
the
sword
?
I
am
sure
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
neither
things
present
,
nor
things
to
come
,
neither
might
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lord
.