that glory, and with deep thought of heart within they contemn that, which swells the proud without with the bigness of empty inflation. It is then well said, / have seen the foolish taking root^ hut suddenly I cursed his beauty. For to ' curse the beauty' of the fool is to condemn his glory by an advised sentence, for he is the more frightfully drowned in tonnents, the higher he is lifted up in sins; for the being lifted up is transient, but the being punished is perpetual; for he, that meets with honour on his road, will meet with condemnation on his aiTival; and he is as it were coming to a prison through pleasant meadows, who is going on to ruin through this world's prosperity. But it is to be observed, that, when he says that he ' cursed the beauty of the fool,' he directly adds, suddenly; for it is the way with man's weak mind to vary according to the modification of the objects which it beholds. Thus it often happens that his judgment is led by the mere appearance of the object presented, and his bias and feeling are framed according to the thing which is before his eyes. For often persons, while they see the glory of certain individuals, are charmed with the appearances thereof, and account it something great, and heartily wish they might themselves obtain the like; but when they see the children of glory severally either overthrown of a sudden, or perchance even brought to death, they acknowledge with a sigh that human glory is altogether nought, so as to exclaim at once, ' See what a nothing is man I' Which indeed they would say with more propriety, if when they saw man in possession of glory, then thinking of his destruction, they had felt that transitory power is nought. For it is then that we are to reflect what a nothing human exaltation is, when by its successes it mounts above others; then we ought to reflect with what speed happiness will flee away, when it flourishes, as if for ever, before the eyes of men. For that the glory of a perishable being is nothing in the actual hour of death, any of the weak sort can presently consider. For then even they hold it cheap, who even until death follow after it with affection. So that it is well said, / have seen the foolish taking root, hut suddenly I 318 l^he wicked crushed in the gate of Judgment.
Job 5, cursed his beauty. As if he said plainly; * Against the r-r— ^ — beauty of the foolish T admitted no delay in my em'sinff, for as soon as I discerned it, I saw along with it the punishment that comes after; for I should not have cursed suddenly, if any delight in that glory had kept hold of me, but I cursed without tardiness, for beholding his punishments which are destined to endure, I condemned his power without hesitating.' But because in every case the more the wicked make way in this world, the greater numbers they drag ial.///6- to destruction, it is rightly subjoined. Let his children be^ s/haiiTef^*' /^'^^^^ safety. For the children of the foolish one are they, that after his copy are brought forth in this world's ambition; who truly are so much the fluther from safety, in proportion as in the practice of iniquity they are stricken by no infirmity. Of these it is well added, Ver. 4. And they shall be crushed in the gate; neither shall there be any to deliver them.
vii. 9. For as the entrance of a city is called the ^ gate,' so is the day of Judgment the gate of the Kingdom, since all the Elect go in thereby to the glory of their heavenly country.
And hence when Solomon saw this day approaching for the Prov. recompensing of Holy Church, he said. Her husband is ' *■ ■ knOi'cn in the gates, when he sitleth among the elders of the land. For the Redeemer of mankind is the ' husband' of Holy Church, Who shews Himself ^ renowned' in the gates.
- A.B. Who^ first came to sight in degradation and in mockings, t ie-* but shall appear on high at the entering in of His kingdom: cause ^|-,(j < ^g sitteth among the elders of the land,' for that He shall decree sentence of condemnation together with the holy preachers of that same Church, as Himself declares in Matt, the Gospel, Verily I say unto you. Ye which have followed ' ' ' Me, in the Regeneration, ichen the Son of Man shall sit on the tJirone of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Which same Is. 3, Isaiah also foretelling long before uses these words, The Lord tcill enter into judgment with the ancients of His Prov. people. Of these gates Solomon says again. Give her of thv ^^' ^^' fruit of her hands, and her oum works shall praise her in the gates. For Holy Church then receives of ' the fruit of her hands,' when the recompensing of her labours lifts her Spiritual harvest of had men goes to others. 319 up to the entertainment of heavenly blessings, for her * works Book then praise her in the gates,' when the words are spoken to her members in the very entrance to His kingdom; For Matt. / was an hmtf/red, and ye gave Me meat; 1 teas thirsfi/,'^ ' and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me. The children then of this foolish man are lifted up be/ore ' the gate,' but ' in the gate they shall be crushed;' in that the followers of this world cany themselves proudly in the present life, but in the very entrance of the kingdom they are struck with an everlasting visitation. And it is well added, Neither is there any to deliver them. For * Truth' delivers from eternal woe those whom in temporal weal She straitens by discipline. He, then, that now refuses to be straitened, is left tlien without the means to be ' delivered.' For Him, Whom they care not to have as a Father in training, the wicked in the season of their calamity never find a deliverer in succouring. It proceeds; Whose harvest the hungry one shall eat up.
10. Even the foolish man has a ' harvest,' when any viii. wicked man is vouchsafed the gift of a right understanding, is instructed in the sentences of Holy Writ, speaks good words, yet never in any wise does the thing that he says; gives forth the words of God, yet does not love them; by his praise magnifies them, by his practice tramples on them. Thus because this foolish man both understands and speaks that, which is right, yet does not love this in his doings, while he has a harvest, he goes starving. Which same ' the hungry eateth up,' in that he, who pants after God with holy desires, learns what he hears, and practises what he has learnt. And, whilst he is invigorated by the right preaching of a wrong teacher, what else is this than that he is filled with the produce of the foolish? Did not ' Truth' charge His ' hungry ones' to eat up the ' harvest' of the foolish, when, they being inflamed by holy desires. He charged them concerning the Pharisees, saying,^// therefore Msitt. whatsoever they bid you observe, observe and do; but do not ' ' ye after their norks. As though He said plainly; * By speaking they rear the harvest of the word, but by evil living they touch it not. Let this harvest then be the reft*eshment 320 Satan lohen armed. Who are the 'thirsty.* Job 5, for your hunger, for it is for you that they reserve it in their _-—: — own infatuated loathing.' And it is well added, Ver. 5. And the armed man shall seize htm, ix. 11. For our old enemy is conquered as an unarmed man, when, by openly prompting evil things to the mind of man, he aims to destroy all the good together. But he comes ' armed,' when, leaving some good things untouched, he covertly works the ruin of others. For often he does not tempt some people in the understanding, nor oppose them in their meditation on Holy Writ, yet he undoes the life of those in practice, who, while they are praised for the excellence of knowledge, neglect to have regard to the shortcomings of their works, and while the mind is decoyed in the delightfulness of good esteem, no remedy is applied to the wounds of the life; and thus the ' armed' enemy has swallowed up this man, whom under the cloak of deceit, whilst leaving on one side, he has got the better of on another. It goes on, » so V. And the thirsty shall drink ^ his riches.
X. 12. Often the foolish man has a fountain of inward liquid, but he does not drink thereof; in that he is vouchsafed parts to understand, yet he disdains to acquaint himself with the sentences of Holy Writ by the reading of them; he knows that he has ability to understand by studying, yet he gives over in disdain all study of the lessons of truth. ' The riches' of the mind too are the words of Divine utterance, yet the foolish man regards these riches with his eyes, while he never applies them to the purpose of his own adornment. For on hearing the words of the law he sees indeed that they are great, yet he does not put himself to pains to understand them with any earnestness of love. But, reversely, another man has a thirst, but has not ability; love draws him to meditation, but the dulness of his sense withstands him, and often in the science of the Divine law, he from time to time finds out that by application, which the man of parts remains ignorant of from carelessness. Thus ' the thirsty drink up the riches of this foolish man,' as often as those precepts of God, which the quickwitted know nothing of from disdaining them, the duller sort follow after with warm affection. In these verily the eye of love lights up the Simple minds may rise high through earnestness. 3*21 shades of dulness; for thirst uncloses that to the slower sort, Book which disdain shuts up to the quicker. And they for this ^ ^' reason get to the depths of understancUng, because they do not scorn to practise even the very least things that they have learnt, and while they aid the understanding with the hands, they lift themselves above the level of the clever. Hence it is well said by Solomon, The lizard cUmbeth with Prov. his hands, and is in kings'" palaces. For commonly ' birds,' ^^' ^^• which have a wing that lifts them up to fly, dwell in the bushes, and the * lizard,' which has no winors for flvinof, ' climbing with hands,' occupies the abode of royalty, in that often any that are quickwitted, while they grow slack from carelessness, continue in bad practices, and the simple folk, which have no wing of ability to stand them in stead, the excellency of their practice bears up to attain to the walls of the eternal kingdom. Whereas then ' the lizard climbeth with his hands,' he ' is in kings' palaces;' in that the plain man, by earnestness of right practice, reaches that point, whereunto the man of ability never mounts. But having heard this, a question occurs to our mind, wherefore either the gift of understanding is bestowed on a heedless man, or any earnest mind is hindered by its slowness? To which an answer is speedily given, in that it is forthwith added, Ver. 6. ^ There is nothing in the earth without cause. y ^, 13. For on this account it often happens that even a xi. slothful man receives ability, that he may be the more deservedly punished for his carelessness, because he scorns to acquaint himself with that which he might attain to without labour. And on this account the earnest person is straitened with slowness of understanding, that he may obtain so much the larger rewards of compensation, the more he toils in anxiety to find out. Therefore ' there is nothing in the earth without cause,' since slowness stands the earnest mind in stead for a reward, and to the slothful quickness only thrives for punishment. But for the understanding of those things that be right, we are at one time instructed therein by earnestness of labour, at another time by pains of affliction. Hence after it has been said. There is nothing in the earth without cause, it is fitly added thereupon, Neither doth trouble spring out of the ground.
Y 322 The real cause of trouble is our sin.
Jobs, 14. For ' trouble springeth out of the ground,' as it were, —— — when man, being created after the image of God, is scourged ^\\ by things without sense. But because it is by reason of the hidden deserts of men's souls that the open scourges of chastisements are sent forth, it happens at the same time that ' trouble springeth not out of the ground,' since it is the perversity of our sense, which requires that it should be stricken by things that have no sense. For thus we see that for our correction the looked for rain is withheld from the parched earth, and the vaporous air is scorched by the fiery heat of the sun; the sea rages with bursting tempests, and some embarked to cross its bosom it cuts off, and others are debarred the longed-for passage by the rampant water; the earth not only yields sparingly the produce of her fertility, but also destroys the seeds she has received. In all which circumstances we clearly discern that which a wise man Wisd. testifies concerning God, And the world shall fight with ' * Him against the unwise. For * the world fights with the Lord against the unwise,' when even the very contrariety of the elements does service in the chastisement of offenders.
Yet neither doth ' trouble spring out of the ground,' for each insensate thing is put in motion to our annoyance, only by the impulse of our own doings. ' Trouble does not spring out of the ground,' for chastisement never a whit springs from that creature that stiikes the blow, but from that one, without doubt, which, by committing sin, drew forth the severity of the stroke. But we must take great and diligent heed, that, when in outward circumstances we are afflicted with a weight of grief, we reach forward in hope to things above; that the mind may attain the heights above, in proportion as we are chastened by the external punishment. And hence it is justly subjoined, Ver. 7. Man is born to labour, and the bird to flying.
xiii. 15. For ' man is born to labour,' in that he, who is furnished with the gilt of reason, bethinks himself that it is wholly impossible for him to pass through this season of his pilgrimage without sorrowing. Hence when Paul was re- 1 Thess. counting his woes to his disciples, he justly added. For '^' ^' yourselves know that loe are appointed thereto. But even in that the flesh is afflicted with scourges, the mind is lifted up An earthly life is sore labour. 323 to seek higher things, as Paul again bears witness, saying, Book But though our outward man perish^ yet the inward man is 2 Cor retiewed day by day. So then, ' man is born to labour, and 4, le.
a bird to flying,' for the raind flies free on high for the very same reason that the flesh toils the sorer below.
16. By the designation of *^ man' too, may be represented the life of the carnal sort. And hence Paul savs, For where- i Cor.
as there is among you envying and strife and divisions, are ' ye not carnal^ Soon after which he subjoins and says, ^rever. 4, ye not men? In this life, then, ' man is born to labour,' for every carnal person, in seeking to obtain transitory things, is overcharging himself with the burthen of his desires. For it is sore labour to be seeking this same glory of the present life, at times to win it so sought, and to guard it with diligence when won. It is sore labour, with infinite pains to lay hold of that, which he, that shall lay hold, knows can never remain for long. But holy men, forasmuch as they have no fondness for transitoiy objects, are not only laid under no burthen of temporal desires, but even, if crosses on any occasion arise, in these very straits and fain tings are free from trouble. For what is there more severe than scourges?
and yet it is written concerning the Apostles when scourged, And they departed from the presence of the council, re- Acts 5, joicing that they were counted worthy to suffer shame for His Name. WHiat then can be labour to the minds of those, to whom even the chastisement of stripes is not labour?
Man then is * born to labour,' for he really feels the ills of the present state, w^ho is agape after the good things thereof.
For that mind which hangs on the attraction of things above, has beneath it whatsoever is set in motion against it from without. Therefore it is well added, rt//c/ a bird to flying.
For the soul withdraws itself from the painfulness of labour, in proportion as it raises itself through hope toward things on high. Was not Paul like a ' bird born to flying,' who in undergoing such countless crosses, said, Our conversation is Phil. 3, in heaven? And again. We know that if our earthly house 2%^^.
of this tabernacle?rere dissolved, we have a building of God,^^ i.
an house not made witJt Jiands, eternal in the heavens. Like a bird, then, he had mounted above the scenes below, whom, while yet lingering on earth in the body, the wing of hope 324 The common works of God really marvellous.
Job 5, was already bearing up in the heights. But forasmuch as none by his own strength can transport himself on high, so Moral...i i • i • i as to be raised to the invisible world, while he is borne down by visible things, it is immediately added with propriety, Ver. 8. Wherefore I will entreat the Lord, and unto God would I tnake my address.
xiv. 17. As though he said in plain words, ' Him I petition, by Whom I know that these things are bestowed.' For if he imagined that he had them by himself, he would not need to make his prayer to God. It goes on; Which doeth great things and unsearchable, marvellous things without number.
XV. 18. Who may see to the bottom of the marvellous works of Almighty God, how He made all things of nothing, how the very framework of the world is arranged with a marvellous mightiness of power, and the heaven hung above the atmosphere, and the earth balanced above the abyss, how this whole universe consists of things visible and invisible, how He created man, so to say, gathering together in a small compass another world, yet a world of reason; how constituting this world of soul and flesh, He mixed the breath and the clay by an unsearchable disposal of His Might? A part, then, of these things we know, and a part we even are.
Yet we omit to admire them, because those things which are full of marvels for an investigation deeper than we can reach, have become cheap from custom in the eyes of men. Hence it comes to pass that, if a dead man is raised to life, all men spring up in astonishment. Yet every day one that had no being is born, and no man wonders, though it is plain to all, v/ithout doubt, that it is a greater thing for that to be created, which was without being, than for that, which had being, to be restored. Because the dry rod of Aaron budded, all men were in astonishment; every day a tree is produced from the dry earth, and the virtue residing in dust is turned into wood, and no man wonders. Because five thousand men were filled with five loaves, all men were in astonishment that the food should have multiplied in their teeth; every day the grains of seed that are sown are multiplied in a fulness of ears, and no man wonders. All men wondered to see water Faith more reasonable than curious questioning. 325 I once turned into wine. Every day the earth's moisture Bdok being drawn into the root of the vine, is turaed by the grape '— into wine, and no man wonders. Full of wonder then are all the things, which men never think to wonder at, because, as we have before said, they are by habit become dull to the consideration of them; but when he said, which doeth great things, he did well in immediately adding, and unsearchable. For it was but little to do great things, if the things that were done could have been searched to the bottom. And it is rightly added, marvellous things without number. As it would have been but an inferior greatness, if the things, which He created ' unsearchable,' He had made* but few in number. 19. But herein it ought to be impressed upon us, that the Divine miracles should both ever be under our consideration in earnestness of mind, and never sifted in intellectual curiosity.
For it often happens that the thought of man, when, seeking the reason of certain things, it fails to find it out, plunges into a whirlpool of doubt. Hence it comes to pass that some men reflect that the bodies of the dead are reduced to dust, and while they are unable to infer the power of the Resurrection fi'om reasoning, they despair of their being able to be brought back to their former condition. Things that are marvellous then are to be believed on a principle of faith, but not to be pried into by reason. For, if reason set them open before our eyes, they would no longer be marvellous. But when the mind may chance to falter in these, it is needful that such things as it knows by custom, yet does not infer by reason, should be recalled to mind, that by the weight of a similar circumstance one may supply strength to the faith, which one finds to be undermined by one's own shrewdness. For, when the dust of the human flesh is thought on, the mind of some is shaken, and despairs of the time, when dust shall return to flesh, and through the lineaments of the limbs form a body restored to life, when that dryness of earth shall flush into freshness through the living limbs, and fashion itself in distinct parts by the forms and shapes of them. This indeed can never be comprehended a ' fuisset,' Ben. as from the best Mss. A. B. C. L. M. Some also read ' qui' for but this must be a misprint for ' fecisset,' ' quae.' which we have in several Edd. and Mss.
3'26 The Resury^ection. Gift of Living Water, Job 5, by reason, yet it may be easily believed from example. For — -^ — '- who would imaoine that from a single ffrain of seed a huge tree would rise up, unless he had it as a certain fact by experience } In that extreme minuteness of a single grain, and with next to no dissimilarity within itself, where is the hardness of the wood buried, and a pith either tender or hard compared with the wood, the roughness of the bark, the greenness of the root, the savour of the fruits, the sweetness of the scents, the variety of the colours, the softness of the leaves? Yet because we know this by experience, we do not doubt that all these spring from a single grain of seed. Where then is the difficulty that dust shall return into limbs, when we have every day before our eyes the power of the Creator, Who in a marvellous manner, even from a grain creates wood, and in a still more marvellous manner from the wood creates fruit? Which doeth great things and unsearcliahle; marvellous things without number. For the greatness of the Divine works can neither be made out in respect of kind and quality, nor reckoned in respect of quantity. Hence it is still further added, Ver. 10, 11. WJio givetli rain upon the face of the earth, and sendeth waters upon all things. TVho setteth up on high those that he low; and those which mourn He exalteth with safety.
xvi. 20. Forasmuch as we believe that the Mends of blessed ^^^' Job were enlightened by their intercourse with him, we must needs handle these words of Eliphaz in a mystical manner.
Thus Almighty God ' gives rain upon the earth,' when He waters the withered hearts of the Gentiles with the grace of heavenly preaching, and He * sendeth waters upon all things,' in that by the fulness of the Spirit He fashions the barrenness of lost man to fruitfulness; as * Truth' saj's by His own lips. Whosoever drinketli of the water that I shall give him, shall never thirst. But by the title of the universe man is denoted, in that in him there is set forth a tnie likeness and a large participation in common with the universe. For every thing that is either is, yet does not live; or is and lives, yet does not feel; or is and lives and feels, yet neither understands nor discriminates; or is and lives and feels and understands and discriminates. For stones are, Man a little World. Meaning of every creature.'' 327 yet do not live. Trees both are and live, yet do not feel. Book For their verdure is called the life of herbs and of trees, as is declared by Paul concerning seeds, Thou fool! that which lo^ 36. thou sowest is not quickened except it die. Brute creatures both are and live and feel, yet do not understand. Angels both are and live and feel, and by understanding they exercise discernment. Man, then, in that he has it in common with stones to be, with trees to live, with animals to feel, with angels to discern, is rightly represented by the title of the ' universe,* in whom after some sort the ' universe' itself is contained. And hence ' the Truth' saith to His disciples. Go ye into all the uorld, and preach the Gospel to every creature. That is. He would have every creature to be taken for man only, in whom He created something common with all things.
21. Though in this place, ' all things' may be understood in another sense also. For the grace of the Holy Spirit in bringing the rich under its iniluence, does not keep back the poor; while it abases the strong, it does not forbid the weak to come to it; while it gathers together the noble, at the same time it lays hold of the base-bom; while it takes up the wise, it disdains not the foolishness of the unskilful. God, then, ' sendeth waters upon all things,' Who by the gift of the Holy Spirit calleth to the knowledge of Himself from every class of men.
22. Again it may be that by the designation of * all things,' the mere diversities of characters are set before us. For one is lifted up by pride, another is bent down by the weight of fear, one burns with lust, another pants with avarice, one lets himself sink from listlessness, another is fired with rage. But while, by the teaching of Holy Writ, humility is given to the proud man, confidence bestowed upon the fearful, the lustful cleansed from imparity by devotedness to chastity, the avaricious by moderation cooled from the heat of his covetous desires, the careless liver made erect by the uprightness of an earaest mind, the passionate man restrained from the hastiness of his headlong disposition, God * sendeth water upon all things,' for He adapts the power of His Word in each severally according to the diversity of their characters, that each may find in His revelation that, whereby he may 328 Manna contains all sweetness. The humble exalted, ^oB 5, yield the produce of the virtue that he needs. Hence it is jyj^yg^'- said by a wise man of the sweetness of manna, Thou didst Wisd. send them from heaven bread prepared without their labour, ' ' having in itself all deligltt, and (lie sweetness of every taste. For the manna contained in itself all manner of delight and the sweetness of every taste, for this reason, that in the mouth of the spiritual sort it yielded a taste, according to the eater's will, in that the Divine Word, being at the same time suited to all minds, yet never at variance with itself, condescends to the kind and character of its hearers; and whereas every elect person understands it with profit according to his own fashion, he as it were turns the manna he received into a taste at v.ill. And forasmuch as after the toils of good practice comes the glory of compensation, it is rightly subjoined after the sending of water, Who setleth up on high those that be lotv, and those which mourn He exalteth with safety.
23. • Those that be low are set on high,' in that they, who are now despised for the love of God, shall then come as judges along with God, as ' Truth' pledges this which we Matt^ have just named to the same humble ones, saying. Ye which ' ' have followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Then ' those that mourn the Lord exalts with safety,' in that they who, being inflamed with desire of Him, flee prosperity, endure crosses, undergo tortures at the hands of persecutors, chasten their own selves with grieving, are then vouchsafed a safety so much the more exalted, as they now from devout affection kill themselves to all the joys of the world. Hence Prov. it is that it is said by Solomon, TJte heart knoweth his own ' * soul's bitterness, and a stranger doth not intermeddle with his joy. For the human mind ' knoweth its own soul's bitterness,' when inflamed with aspirations after the eternal land, it learns by wee])ing the sorrowfulness of its pilgrimage.
But the ' stranger doth not intermeddle with his joy,' in that he, that is now a stranger to the grief of compunction, is not then a partaker in the joy of consolation. Hence it is that Johnio/ Truth' saith in the Gospel, Verily, verily I say unto you, ^^' that ye shall weep and lament, but the world shall rejoice; Love of Eternal things sets men above temporal. 329 and ye shall be sorrowful, but your sorrow shall be turned Book into joy. And again, And ye therefore now have sorrow, but — I will see you again, and your heart shall rejoice, and your 22. joy no man taketh from you. The Lord, then, is said ' to exalt with safety those which mourn,' in that to all, who for His sake are stricken with gi'ief in time, He vouchsafes true salvation for their comfort. But at the same time nothing hinders but that this may be understood of God's Elect even in this life.
•24. For those that be ' low are set on high,' in that when they abase themselves in humility, they mount above all sublunary things in the discernment of a lofty mind. And, while they reckon themselves to be worthless in all things, by the discriminating view of a right mind, they surmount and trample upon the glory of this world. Let us look at lowly Paul. Mark how he says to his disciples. For we preach not 2 Cor. ourselves, but Christ Jesus the Lord, and ourselves your ^' ^* servants for Christ's sake. Let us see this ' humble man set up on high.' He says, K?iow ye not that we shall judge 1 Cor.
Angels^ and again. And hath raised us together, and made^^h^ 2 us sit together in heavenly places. Perchance at that moment ^• the chain vvas holding him outwardly fast bound. Yet he had been ' set on high' within, who, by the certainty of his hope, was already sitting in heavenly places. Holy men then are objects of scorn without, and as unworthy persons have every indignity put upon them, yet in sure confidence that they are meet for the heavenly realms, they look with certainty for the glory of the Eternal world. And when they are hard pressed without in the assaults of persecution, they fall back within into the fortified stronghold of their mind; and thence they look down upon all things passing far below them, and amongst them they see passing even themselves as in the body. They dread no threats, for even tortures they so endure as to set them at nought. For it is hence that it is said by Solomon, But (he righteous shall be Prov. bold as a lion. Hence it is written again by the same, The^p' ^' righteous man shall not be grieved by any thing that shall^'^i'^^' happen to him. For because all the righteous are seated on the lofty height of their purposed mind, whereas in dying they are not sensible of death, it is so in a marvellous