|
The Rewards of Life Hereafter
And therefore suppose that Plato dreamed of somewhat like it when
he called the madness of lovers the most happy condition of all
others. For he that's violently in love lives not in his own body
but in the thing he loves; and by how much the farther he runs from
himself into another, by so much the greater is his pleasure. And
then, when the mind strives to rove from its body and does not rightly
use its own organs, without doubt you may say 'tis downright madness
and not be mistaken, or otherwise what's the meaning of those common
sayings, "He does not dwell at home," "Come to yourself," "He's his
own man again"? Besides, the more perfect and true his love is, the
more pleasant is his madness.
And therefore, what is that life hereafter, after which these
holy minds so pantingly breathe, like to be? To wit, the spirit
shall swallow up the body, as conqueror and more durable; and this
it shall do with the greater ease because heretofore, in its lifetime,
it had cleansed and thinned it into such another nothing as itself.
And then the spirit again shall be wonderfully swallowed up by the
highest mind, as being more powerful than infinite parts; so that
the whole man is to be out of himself nor to be otherwise happy in any
respect, but that being stripped of himself, he shall participate of
somewhat ineffable from that chiefest good that draws all things
into itself.
And this happiness though 'tis only then perfected when souls being
joined to their former bodies shall be made immortal, yet forasmuch as
the life of holy men is nothing but a continued meditation and, as
it were, shadow of that life, it so happens that at length they have
some taste or relish of it; which, though it be but as the smallest
drop in comparison of that fountain of eternal happiness, yet it far
surpasses all worldly delight, though all the pleasures of all mankind
were all joined together. So much better are things spiritual than
things corporeal, and things invisible than things visible; which
doubtless is that which the prophet promises: "The eye hath not
seen, nor the ear heard, nor has it entered into the heart of man to
consider what God has provided for them that love Him." And this is
that Mary's better part which is not taken away by change of life, but
perfected.
And therefore they that are sensible of it, and few there are to
whom this happens, suffer a kind of somewhat little differing from
madness; for they utter many things that do not hang together, and
that too not after the manner of men but make a kind of sound which
they neither heed themselves, nor is it understood by others, and
change the whole figure of their countenance, one while jocund,
another while dejected, now weeping, then laughing, and again sighing.
And when they come to themselves, tell you they know not where they
have been, whether in the body or out of the body, or sleeping; nor do
they remember what they have heard, seen, spoken, or done, and only
know this, as it were in a mist or dream, that they were the most
happy while they were so out of their wits. And therefore they are
sorry they are come to themselves again and desire nothing more than
this kind of madness, to be perpetually mad. And this is a small taste
of that future happiness.
But I forget myself and run beyond my bounds. Though yet, if I
shall seem to have spoken anything more boldly or impertinently than I
ought, be pleased to consider that not only Folly but a woman said it;
remembering in the meantime that Greek proverb, "Sometimes a fool
may speak a word in season," unless perhaps you expect an epilogue,
but give me leave to tell you you are mistaken if you think I remember
anything of what I have said, having foolishly bolted out such a
hodgepodge of words. 'Tis an old proverb, "I hate one that remembers
what's done over the cup." This is a new one of my own making: I
hate a man that remembers what he hears. Wherefore farewell, clap your
hands, live and drink lustily, my most excellent disciples of Folly.
Finis
|