h itself, and the
memory of that sad hour, to some fortunate and rich men, "is as bitter as
gall," Eccl. xli. 1. _Inquietam nobis vitam facit mortis metus_, a worse
plague cannot happen to a man, than to be so troubled in his mind; 'tis
_triste divortium_, a heavy separation, to leave their goods, with so much
labour got, pleasures of the world, which they have so deliciously enjoyed,
friends and companions whom they so dearly loved, all at once. Axicchus the
philosopher was bold and courageous all his life, and gave good precepts
_de contemnenda morte_, and against the vanity of the world, to others; but
being now ready to die himself, he was mightily dejected, _hac luce
privabor? his orbabor bonis_? [2358]he lamented like a child, &c. And
though Socrates himself was there to comfort him, _ubi pristina virtutum
jactatio O Axioche_? "where is all your boasted virtue now, my friend?" yet
he was very timorous and impatient of death, much troubled in his mind,
_Imbellis pavor et impatientia_, &c. "O Clotho," Megapetus the tyrant in
Lucian exclaims, now ready to depart, "let me live a while longer. [2359]I
will give thee a thousand talents of gold, and two boles besides, which I
took from Cleocritus, worth a hundred talents apiece." "Woe's me," [2360]
saith another, "what goodly manors shall I leave! what fertile fields! what
a fine house! what pretty children! how many servants! who shall gather my
grapes, my corn? Must I now die so well settled? Leave all, so richly and
well provided? Woe's me, what shall I do?" [2361]_Animula vagula, blandula,
qua nunc abibis in loca_?

To these tortures of fear and sorrow, may well be annexed curiosity, that
irksome, that tyrannising care, _nimia solicitudo_, [2362]"superfluous
industry about unprofitable things, and their qualities," as Thomas defines
it: an itching humour or a kind of longing to see that which is not to be
seen, to do that which ought not to be done, to know that [2363]secret
which should not be known, to eat of the forbidden fruit. We commonly
molest and tire ourselves about things unfit and unnecessary, as Martha
troubled herself to little purpose. Be it in religion, humanity, magic,
philosophy, policy, any action or study, 'tis a needless trouble, a mere
torment. For what else is school divinity, how many doth it puzzle? what
fruitless questions about the Trinity, resurrection, election,
predestination, reprobation, hell-fire, &c., how many shall be saved,
damned? W