considers not danger so much as glory the one of these startles at all things the other wonders at nothing the one and the other of them hath their advantage and their defaults but there is so great an opposition between them as one and the same man cannot Possesse them both Thus perfection is an Idea which a man may easily conceive but never acquire Morality is an Art which hath more of light than of force and which very well knows the desert of vertues but cannot appease their differences 'T is mans advantage that the vices cannot be reconciled that these monsters who have the same designe cannot make the same Army and that Nature to weaken them hath divided them to say truth profusion and avarice cannot lodge together in the same breast and though the one of them proceed from the other they wage war one upon another which ends onely in death Audacity and Cowardise are incompatible and though Fortitude be their Common enemy they cannot joyn together to charge upon it Indulgencie and cruelty are two faults equally pernicious to Monarchies and 't is hard to say whether it be the greater misfortune to live under a Prince who punisheth all or under one who punisheth none Licentiousnes countenanceth sin and when Law are violated no punishment inflicted no honest man can live securely Cruelty sets al the world together by the ears as her injustice makes no distinction of persons she doth astonish as well the innocent as the guilty but Nature doth not suffer these two extreams to lodge together this wise Mother not being able to impede their birth thought to oblige us by hindring their society I acknowledge we are obliged to her fore-sight and that our misfortune had been much greater if these two enemies of our quiet could have kept good Intelligence but it must also be confest that she was wanting either in Power or in wil when she 〈◊〉 permitted that the vertues should war one upon another and that the good Habits which she had opposed to bad ones cannot joyn their forces in our assistance This is also an effect of Original sin and I am confident this division was not amongst them in the State of innocency that justice was not an enemy to Mercy that wisdom warred not against simplicity and that all these Sisters lodg'd peaceably together in the heart of Man Christian Grace which repairs the miseries of sin with use hath pacified the difference between the vertues they fight altogether joyntly under the banner of charity this vertue which they acknowledge for their Sovereign quieteth all their quarrels she takes from justice what it hath of rigour to agree it with mercy she takes from mercy what it hath of remisnesse to reconcile it with justice She unites the wisdom of the serpent with the innocence of the Dove she stifles particular interests to favour the publique good and bindes them so close together that they forgoe their own inclinations to assume the inclinations of their Soveraign Hence it is that Christians are wise without malice and simple without ignorance that they are generous without boldnesse and advised without Cowardlinesse that they are just without rigour and mercifull with indulgencie they have the perfections of Philosophers and want their Errours they tast their pleasures not their miseries and Possessing Charity they enjoy all the other vertues which hold in Fee of her Crown The third Discourse That Vain Glory is the soul of the Vertue of Infidels T Is a strange yet a true thing that the pride of Man was twin in birth to his misery and that he began to be proud assoon as he was miserable Amidst his greatnesse he was humble whilest he commanded over all Creatures he obeyed God and his Empier was grounded upon his submission but when his disobedience had caused his unhappinesse ambition seized him and forgetting that he was a slave to the Devil he pretended to the Sovereignty of the whole world To effect this his design he tryed many meanes as unjust as shamefull for through a high piece of folly he would shake off the yoke of obedience which he owed to God live in a sinfull Liberty and follow no Laws but those of his will Having laid the first ground work of his Rebellion he endeavored to frame it into a Tyranny and having shaken off his Sovereign he strove to get Subjects He used Art to make himself be beloved and violence to cause himself to be feared he made his equals his slaves under pretence of preserving or defending them he opprest their Liberty and turned his false protection into a true Tyranny hence did proceed the first usurpations which getting authority in process of time became at last legitimate for pride was the originall thereof and the desire of government took away the equality which nature had placed amongst men Those who liked not this way took another road being possest by vain glory they endeavored to practice vertue that they might win glory and studied to do gallant Actions onely that they might be praised Their way of Command was not so rigorous but it was not much lesse haughty than the other for they pretended to rise by merit and mildly to enforce men to submit themselves to their guidance whatsoever they did by this motive could not be innocent and whatsoever vertue they exercised by this principle had onely a deceitfull appearance of vertue Vain Glory was the soul of all their designes did they defend their Country did they conduct their Subjects did they fight their Enemies 't was rather out of the love of Glory than of Justice Let them be as carefull as they pleased to hide their intentions they were always clearly discerned by their actions or their words their thoughts might be discovered without Tortures and whilst the name of Justice was in their mouthes nothing but vain glory was observed to be in their hearts they did publiquely affirm that to make a kingdom happy a Philosopher must either be the King or the King a Philosopher they boasted that they had withdrawn men from out of Forrests that they had inclosed them within Towns and by giving them Laws they had taught them Civility They governed a while with mildnes but when one went about to blame their government or to reform it they had recourse to violence and the same vain Glory which made them assume the Scepter to command obliged them to take up Arms to defend it Thus did Philosophers become Tyrants and Pride which had used cunning to establish her self used Force to perserve her self This truth appeared in the greatest part of Monarchies but shone the clearest in the Roman Common-wealth and we may affirm the more she affected vertue the more was she Subject to vain Glory for those who shall examine her proceedings may observe that all her most Glorious Actions had no other motive than a desire of preserving her liberty of
ridiculous Pagan did one might read in the forehead the hearts most secret thoughts If Physiognomie be a Science she hath no certainty but what she draws from the connexion which nature hath placed between the soule and the body all her observations are grounded upon the noblest part of the body if all be true that is said of her as soon as she sees the face she knows the humour and without or Charmes or Magick she knows their intentions whose Lineaments she observes Though I dare not acknowledge all this and that I have much a do to believe that a Physiognomist can discover the designes of a wise Minister of State by looking him in the face and that without racking a malefactour he may read his fault in his eyes it sufficeth me to know that this Science is grounded upon the commerce between the soule and the body and that she draws her conjectures from the straight union that is between them As the Soule doth not forme any designe wherein the body is not a complice so doth she taste no contentment wherein the body doth not share a part if she enjoy the beauties of nature 't is by the Senses if she see the Azure of the Skie the light of the stars if she discover the extent of Fields the fertility of vallies if she hear the fall of Rivers the musick of Birds if she judge of the Glosse or Sent of Lillies or Roses 't is by the benefit either of the sight hearing or smelling It seems the world was made for the bodies diversion and that all those pleasing parts which go to the composure thereof have onely been made to delight the senses the Sun is of no use to the glorified Spirits and all the brightnesse of that goodly Constellation cannot light the Angels those noble Intelligences have a spirituall world wherewith they are possest and ravisht they finde their happinesse in God and all that we wonder at in the world affords them no delight Materia is requisite to tasting the pleasures of sensible nature such contentments presuppose a low condition and it is common with Beasts to partake of such diversions 'T is notwithstanding one of the bodies least advantages that the world should be made for it's use and that this chiefe piece of Gods workmanship is destined either for it's service or it's delight Jesus Christ followed his Fathers steps and when he came upon earth he would have the body to be the object of his mercy and of his power though he laboured for the conversion of sinners his greatest miracles were wrought for the healing of the sick and the body being mans weakest part he thought he was to treat it with most mildnesse and to furnish it with as many remedies as sin hath procured it maladies Somtimes he clensed it of the leprosie and restored to it 's former purity somtimes he freed it from blindnesse and restored unto it the noblest of it's senses somtimes cured it of the Palsey and restored it to the use of it's Members somtimes he withdrew it from the Grave and re-united it to it's soule contrary to the hope of nature somtimes he freed it from the Tyranny of Devils and re-establisht it in it's former freedoms Neither did he neglect it in the institution of the Sacraments for though they were chiefly ordained for the soules sanctification and that these admirable Channels poure grace into the soule yet are they applied upon the body before they produce their effects in the will and they respect joyntly the two parts which go to mans composure The body is washt in water to the end that the soule may be purified the body is marked with the Figure of the Crosse to the end that the soule may be fortified the body receives the unction to the end that the soule may be consecrated the body receives the imposition of hands to the end that the soule may receive Grace and the body eates the flesh and bloud of Christ Jesus to the end that the soule may be thereby nourished Thus doth not religion destroy nature and in her highest mysteries the provides for the soules safety by means of the body This maxime is so true as that all Divinity confesseth that the soule can no longer merit when she is once parted from the body whil'st they are together in company their grace may be augmented and whatsoever vertues they have acquired they may yet acquire more but when once death hath divided them and that the body losing 't's lustre is reduced either to ashes or to wormes the soule can no longer increase her merit and in that condition she is onely capable of punishment or of reward Having so many obligations to her body she cannot forget them nay even in the state of Glory where all her designes ought to be satisfied she wisheth to be re-united to her body as that wherein her intire felicity consisteth For though she reign with Angels that she behold the divine Essence and that she enjoy a happinesse to which even wishes cannot adde yet hath hath she a passion for her body and all the good she doth possesse cannot take from her the desire nor memory thereof though she hath made triall of it's revolts though this friendly enemy hath oft-times persecuted her and that she hath desired death to be freed from the Tyranny thereof yet doth she languish after it and contrary to their humour who have recovered liberty yet she longs for that which did engage her in servitude Though the body be reduced to dust though it cause pity in it's Enemies and though it cause horrour in those to whom it was so lovely she forbeares not to desire it and to expect the resurrection with Impatience that her body may partake of the blisse which she enjoyes And 't is not without much justice that she beares so much love to her body since she owes the greatest part of her advantages unto it and that she hath hardly any vertue or light which she hath not acquired by the assistance of the senses The soule is ignorant when first infused into the body the knowledge which the Platonists attribute unto her is but a meer capacity of apprehending If she will be intrusted she must be advised either by her eyes or by her eares she must consult with these Masters if she will free her selfe from ignorance How noble soever she be by birth she hath but weak conjectures of truth if these faithfull officers should faile her and should she be ingaged in a body which should have no use of senses she would be plunged in eternall darknesse Sight and hearing are the Organs destined to knowledge and he who is borne deafe and blinde is destined to live and die ignorant As the soule receives these advantages by the body so doth she distribute them by the bodies assistance and doth not expresse her thoughts but by the mouth of her Interpreter she gives with the tongue
resemble justice the one and the other of them will punish faults and if the former be not better regulated in the revenge which she takes for injuries 't is because she is blinde and that self-love whereby she is guided makes her commit excesse Sorrow and griefe are happy servants to repentance they mixt their tears together to bewaile one and the same sin and the contrition of a guilty person is the joynt work of nature and grace As to be faithfull a man must be rationall so to be penitent a man must be afflicted and God will have passion to conspire with reason in repentance to the end that the two parts whereof man is composed may satisfie justice In fine all the motions of the sensitive soule seem so addicted to good as some of them cannot forgoe it's party pitty is always praise-worthy and the compassion of anothers evill which she imprints in the heart is so just that the very Barbarians cannot condemne it the indignation which we conceive for the misery of the good and for the prosperity of the wicked is a naturall justice which hath not yet met with a censure rigid enough to blame it The shame which makes us blush at our advantages or our defaults doth look so like modesty as their Interests are inseparable she serves for an ornament to vertue and for an expiation to sin be it that her Father be infamous or her mother glorious the daughter is always equally honourable and if a man be too blame in having committed sin he is to be praised in witnessing his shame for having committed it But let Philosophers be as carefull as she pleaseth in praising of our passions they have lost their innocency since nature hath lost her purity The justest of them are irregular and those which seem to side with vertue are slaves to sin their first motions are out of our power let us take what care we can to reduce them to their duty they get on wing without our leave they are subjects to whom rebellion is naturall wilde beasts which are never tamed and faithlesse souldiers which fight oftner in the behalf of vice than of vertue The Saints think themselves happy when after much ado they can overcome one of these domestick Enemies their life is not long enough to assubject them totally and when they think to have overcome them they finde that like Anteus in the Fable they draw strength from their weaknesse and courage from their defeats there is no passion in man which doth not set upon some vertues oft-times they conspire together to fight against them They reconcile their own differences that they may ruine them and as the Elements use violence upon their qualities to preserve nature these force their inclinations to destroy her Their peace is more fatall to us than war we know not that whether they be more to be dreaded when they adopt themselves to our humours or when they oppose our desires The best of them the state considered wherein they are put by sin are almost always irregular the most innocent of them seem to be somwhat criminall and those which men mix with the vertues have always some affinity with vice the greatest part of their motions are violent unlesse they be reformed to grace and whatsoever advantage morality may promise unto her selfe by them she findes by her experience that it is never good sporting with a wilde beast though it appear never so tame Naturall pity is almost always unjust she considereth the pain but not the offence she would break open prison to let murtherers loose and guilty men cease to be odious to her if once they become miserable Indignation is not much more just than pity she complaines of the prosperity of the wicked and of the good mans adversity onely because she knows not that riches and honours are not the true rewards of vertue and that shame and poverty are not the true punishments of sin She is onely severe because she is blinde she would not condemne the secrets of Gods providence if she were conversant with the laws of justice and mercy Shame is alwayes mixt with sin if sin be not the cause thereof it is the occasion And of as many guilty people as seem shamefull there are but few which do not more fear the dishonour than the offence It is very hard in the condition whereunto sin hath reduced us for the passions to be serviceable to us without grace since nature is become our punishment they are become our executioners they serve for Ministers to Gods Justice to revenge his goodnesse upon our offences they must be subject to charity if we will reap any profit by them and if the greatest part of mens vertues be sins without faith the greatest part of their passions are disorders without grace they are not to be safely guided by morality without Religion their unrulinesse surpasseth her addresse and as there are certain storms which passe the Pilots skill there are revolts in man which exceed reason They say that Bees have some shadow of Policie in their Government they chuse a King whose wil they reverence they fight for his Glory and shew as much courage in War as industry in Peace They suck the juyce of flowers without tarnishing their Colours they rob Gardens without disaraying them and with the same sting wherewith they fight against their enemies they make their hives and gather their hony This handsome order endures no longer then doth their Kings life for as soon as he is dead they give over working betake themselves to parties conspire one against another having no King to keep them within their bounds they divide their state Whilest innocencie made reason rul'd in Man the passions were peaceable all their motions were regular anger committed no injustice all its Decrees were equitable and the measure of the offence was alwaies the rule of punishment hatred set onely upon sin and love betook himself wholly to vertue every passion plotted the publike good but since originall righteousnesse hath forsaken Reason and that man being but half himself hath ceased to be the perfect Image of God his passions have despised his Empire his Subjects have revolted and losing the respect which he ought to God he hath lost the authority which he had in his own person Profane Philosophy which saw the effects of a cause whereof she was ignorant sought for a remedie though without successe She laughed at those who would destroy the passions as knowing that they were naturall to men she invented some vertues to guide them forming unto her self a Continencie to moderate pleasures a fortitude to withstand sorrow a wisdom to regulate accidents and a Justice to decide the differentes between the Body and the Soul she thought to have quieted all their disorder and to have revived innocency in the world but when she saw how weak these vertues were despaire made her arm mutineeres
Prophet who fore-sees things to come forsakes the laws of wisedome He is transported when he pronounceth Oracles and he ceaseth to speak like a man when he serves God for an Interpreter Revelation enlightens the understanding but in discovering the truth unto it it upbraids it with Ignorance it is more passive then active and the heavens which will humble it in the raising of it up have oft times chosen the time of sleep to acquaint it with their will for whilst the senses are lull'd a sleep that the imagination is drowsie or irregular that the understanding is at rest God is pleased to discover unto it his mysteries to the end that it may know that this enlightening is extraordinary and that it wax not proud of an advantage which it only receives then when it cannot beg it Repentance and Sacrifice which are the two chief means whereby to obtein pardon for our offences are strong proofs of our misery for they are both of them injurious to us the one upbraideth us with our Crime the other with our Inconstancy the one teacheth us that we are faulty the other assures us that we are fickle the victime suffers the death which we deserve and with it's bloud washeth the earth which our sins have sullyed we learn by it's dying voice that having not sufficient merit to satisfie Gods justice we are bound to offer up unto him borrowed sacrifices and to seeke for that from without us which we cannot find in our selves Repentance is our shame as well as our remedy for in this sort of sacrifice our souls health is only grounded upon our inconstancy unlesse we can change we cannot repent if we had the constancy of Angels we should have the opiniatrecy of Devils and were we more stable in what is good we should be more obstinate in what is evill Divine mercy husbâ—ndeth our defaults to convert us but at the same time thaâ— it doth us a favour it reproacheth us and teacheth us that the woâ—k of our Salvation is an effect of our weaknesse and its goodness let no maâ— then hereafter boast himself of his advantages after so publick a proofe of his misery let him acknowledge that he is totally corrupted by sin that God hath found nothing in him whereby fitter to save him then his Inconstancy and that he was pleased the vertue which should expiate his sins shold be grouÌ„ded upon his levity Though all these reasons do sufficiently manifest the corruption of humane understanding the greatest of our mysteries is notwithstanding the strongest prooofe thereof and the Incarnation of our Saviour CHRIST doth most evidently testifie it for that proud understanding which pretended to be as knowing as God hath not been able since his fall to form a true Idea thereof it hath made Gods of all Creatures it hath offered Incense to the workmanship of it's own hands and built Temples to it's Ancestors or to it's Kings after having taken them from their Graves It hath suffered it self to be so guided by sense as it hath bin able to conceive nothing but sensible Gods and whatsoever had not a bodily shape seemed to it unworthy of adoration This belief was so universall as the Jews could not fence themselves from it all the miracles of Egypt and of the Desert could not free them from superstition and after having seen as many prodigies as they had received favours they became Idolaters God lived with the Jews as a Sovereign doth with his subjects and gave oft times sensible proofs of his presence He divided the sea to set them at liberty he clove rocks to quench their thirst made Manna fall in the deserts to appease their hunger uttered his oracles by the Mouth of his Prophets to instruct them made the Elements fight to defend them ordered their Troops and gave the word to their Commanders to encourage them to combat yet did this people despise his greatnesse so many Miracles could not turn them from Idolatry After having obteined so many victories and triumphs from heaven they sought for Gods on earth and believing more in their senses then in their judgments they adored men whom they saw die unlesse the Devil which tempted man in Paradise had corrupted his understanding so monstrous a errour could not have had so many partakers and had not blindnesse been the punishment of our sin so fearfull a disorder could not have so long reigned in the world but if the Malady was strange was not the remedy very extraordinary for to disabuse humane understanding the Sonne of God must accomodate himselfto the weaknesse thereof to restore unto him the knowledge of God which he had lost Christ must take upon him a body and suffer his bright Sun-shine to be shadowed that he may become visible God became man to win men he abased his greatnesse to mâ—ke it be known he darkned his own light to lighten us and un-rob'd himself of his power to purchase love In fine by an excesse of mercy he changed mans fault into Piety turned superstition into Religion and cloathing himself with Mortall Nature he suffered him to adore a man and to performe his most just duty by satisfying his most unjust desire It was by this means that God did draw us out of errour he hath freed us by fitting himself to our Ignorance he hath made us spirituall by making himself sensible and to say all in a word by making himself man he hath made us Gods but if this mysterie declare unto us the goodnesse of God doth it not discover unto us the misery of man and if it make us admire the Inventions of his Providence doth it not make us blame the blindnesse of our understanding which never knew God so well as when he became Mortall and which never conceived the true Religion so well as when Religion put on the appearance of superstition The fourth Discourse That there is no Errour into which humane understanding hath not plunged it self since the State of sin PHylosophers have made an Idoll of humane understanding they have given it prayses in their Writings which appertein only to God not considering that it is a slave to the body and that it cannot work but by the Organes thereof they have endeavoured to make it have no dependancy upon fortune to raise it above Nature they fancied to themselves that humane understanding had an infused knowledge and that it did so readily conceive all things as it might easily be discern'd it did not learne them but recall them into memory They feign'd that it had the seeds of all vertues and that by being carefull in the improoving of them t was easie to make it perfectly vertuous they perswaded themselves that it had light enough to distinguish between Truth and Falshood that it was naturally pious and that Religion was engraven in the ground-work of it's essence but certainly we must have lost the remainder of our understanding if we observe
them she inthrals the heart by the ears and whosoever doth not use Ulysses his harmles cunning indangers the losse of liberty Her hair is a net wherein Lyons and Tygers are taken her strength like that of Sampson lies in her weaknesse she imployes onely these weak arms to overcome the couragious and makes use onely of these small threads to stop the course of the most unconstant The lillies when on her face lose their purity and the innocent rose becomes guilty upon her cheeks and as the spider makes her poyson of the best things she composeth the venome wherewith she infects souls of the fairest flowers Modesty and Majesty which else where defend vertue do corrupt it in the person of a handsome woman and these two advantages which makes her beauty the more powerfull make it also the more dangerous her very gate is not without affectation and fault her studied steps have a certain becomingness which is fatall to those that behold them each pace steals a heart from some of her servants and doing nothing without design she either wounds or kils those indiscreet ones which approach her In fine beauty is so pernicious as God himself who extracts Grace from sin makes use thereof onely to punish his Enemies it is more dreadfull in his hands then thunder and he hath tane more vengeance by womens allurements then by the arms of souldiers He ruin'd Hamans fortunes by Hesters countenance the gracefull demeanor which he indued her withall made Ahasuerus condemn his Favorite and the death of this insolent enemy of the Iews is not so much an effect of Mordecais wisedom as of his Nieces beauty God chose out a widow to slay Holofernes he obteined two victories over this Conqueror by the means of one onely woman he took his heart from him by her eyes and his head by her hands he made first use of her beauty then of her courage and would have the Assyrians defeat to begin by love and end by murther Thus are handsome women the Ministers of Gods fury he imploys Hesters and Iudeths as souldiers to revenge his quarrels and beauty which causeth impurity doth oft-times punish it We see no faults in the creature from whence God draws not some advantage our weaknesse is the cause of our penitency if we cannot alter we cannot repent and if we had the constancy of Angels we might have the opiniatricy of Devils Our offences serve to humble us and the proudest spirits cannot think upon their sins without confusion Concupiscence which is one of the originals of our disorders is one of the foundations of Grace Adams sin fastens us to Jesus Christ and the miseries which we suffer under make us have recourse to divine Mercy But beauty seems onely proper to seduce sinners if she be not serviceable to Gods justice she is serviceable to the Devils malice and causeth Murthers when she cannot produce Adulteries Of all the perfections of man this is the onely one which Jesus Christ would not imploy to save souls He imployed the eloquence of Orators to perswade Infidels he made use of the doctrine of Philosophers to convince the ignorant he useth the power of Kings to reduce rebels and he imployes the wisedome of Politicians to govern states but he rejects beauty and judging her to hold Intelligence with his enemy he never makes use thereof but to undo sinners The beauty of those Virgins which were consecrated to him converted no Infidels the innocent allurements of the Lucia's and Agneses were of no use to the establishment of our Religion there modest countenances forbore not to kindle impure flames and if their executioners were toucht to see their constancy their beauty set Tyrants hearts on fire Gods beauty is then that which can onely securely beloved t is that that we ought to sigh all other desires are unjust Whosoever betakes himself to the beauty of Creatures revives idolatry erecting an Altar in his heart he offers Sacrifice to the chief Diety which he adores where he himself is both the Priest and Sacrifice The beauty of the creature ought not to be looked upon otherwise then as that of a picture which we value either for the persons sake whom it represents or for the painters hand that drew it He who exceeds these bounds Commits ungodlinesse and who doth not elevate his love to the first and chiefest beauty of which all others are but weak copies is either ignorant or impious If the beauty of the first Angel have made Apostates and if the love which it occasioned in the hearts of those pure spirits made them idolators what may we expect from a beauty which being engaged in the flesh and in sin produceth onely wicked desires Those who have fallen into this disorder must repent themselves with Saint Austin To repair their outrages done to th beauty of God by their infidelity they must afflict themselves for having so late known him And to make amends for their losse of time and losse of love they must labour to love him with more fervencie and to serve him with more constancie The seventh Discourse That the life of man is short and miserable T Is strange yet true that man having changed his condition hath not changed his desires and that he wisheth the same thing in his state of sin as he did in his innocency For that strong passion which he had for glory is but the remainder of that just desire which he had to command over all creatures his indeavouring to enlarge the bounds of his Empire tends onely to recover what he possessed before his revolt the pleasure which he seeks after in all his pastimes is grounded upon the remembrance of his former felicity Those riches which he accumulates with so much labour and preserves with so much care witnesse his sorrow for being fallen from his aboundance and the extream desire which he hath to prolong his life is a testimony that he as yet aspires after immortallity Yet hath not life those Charms which made it so amiable the longest is but short the sweetest but full of troubles and the most assured uncertain and doubtfull For since the soul ceased to be upon good tearms with God the body ceased to correspond fairly with the Soul Though they go to the composure of the same Integrall they cannot indure one another their love is mixt with hatred and these two lovers have alwayes somewhat of 〈◊〉 which makes them not agree The cords wherewith they are joyned together are so weakened as the least accident is sufficient to break them that whereof man is composed may destroy him the very things without the which he cannot live make him die rest and labour are equally prejudiciall to him his temper is altered by watching and by sleep when either are immoderate the nourishment which susteines him suffocates him and he fears abundance as much as want his soul seems as if she were borrowed and that she is onely