II. In the fact that it separates the emotions from the thought of an
external cause, which we conceive confusedly (V:ii. and V:iv.Note).
III. In the fact, that, in respect to time, the emotions referred to
things, which we distinctly understand, surpass those referred to what we
conceive in a confused and fragmentary manner (V:vii.).
IV. In the number of causes whereby those modifications (Affectiones.
Camerer reads affectus - emotions), are fostered, which have regard to the
common properties of things or to God (V:ix., V:xi.).
V. Lastly, in the order wherein the mind can arrange and associate, one
with another, its own emotions (V:x.Note and V:xii., V:xiii., V:xiv.).
But, in order that this power of the mind over the emotions may be better
understood, it should be specially observed that the emotions are called by
us strong, when we compare the emotion of one man with the emotion of
another, and see that one man is more troubled than another by the same
emotion; or when we are comparing the various emotions of the same man one
with another, and find that he is more affected or stirred by one emotion
than by another. For the strength of every emotion is defined by a
comparison of our own power with the power of an external cause. Now the
power of the mind is defined by knowledge only, and its infirmity or passion
is defined by the privation of knowledge only: it therefore follows, that
that mind is most passive, whose greatest part is made up of inadequate
ideas, so that it may be characterized more readily by its passive states
than by its activities: on the other hand, that mind is most active, whose
greatest part is made up of adequate ideas, so that, although it may contain
as many inadequate ideas as the former mind, it may yet be more easily
characterized by ideas attributable to human virtue, than by ideas which
tell of human infirmity. Again, it must be observed, that spiritual
unhealthiness; and misfortunes can generally be traced to excessive love for
something which is subject to many variations, and which we can never become
masters of. For no one is solicitous or anxious about anything, unless he
loves it; neither do wrongs, suspicions, enmities, &c. arise, except in
regard to things whereof no one can be really master.
We may thus readily conceive the power which clear and distinct knowledge,
and especially that third kind of knowledge (II:xlvii.Note), founded on the
actual knowledge of God, possesses over the emotions: if it does not
absolutely destroy them, in so far as they are passions (V:iii. and
V:iv.Note); at any rate, it causes them to occupy a very small part of the
mind (V:xiv.). Further, it begets a love towards a thing immutable and
eternal (V:xv.), whereof we may really enter into possession (II:xlv.);
neither can it be defiled with those faults which are inherent in ordinary
love; but it may grow from strength to strength, and may engross the greater
part of the mind, and deeply penetrate it. And now I have finished with all
that concerns this present life: for, as I said in the beginning of this
note, I have briefly described all the remedies against the emotions. And
this everyone may readily have seen for himself, if he has attended to
what is advanced in the present note, and also to the definitions of the
mind and its emotions, and, lastly, to Propositions III:i. and III:iii. It
is now, therefore, time to pass on to those matters, which appertain to the
duration of the mind, without relation to the body.
Prop. XXI. The mind can only imagine anything,
or remember what is past, while the body endures.
Proof.- The mind does not express the actual existence of its body, nor does
it imagine the modifications of the body as actual, except while the body
endures (II:viii.Coroll.); and, consequently (II:xxvi.), it does not imagine
any body as actually existing, except while its own body endures. Thus it
cannot imagine anything (for definition of Imagination, see II:xvii.Note),
or remember things past, except while the body endures (see definition of
Memory, II:xviii.Note). Q.E.D.
Prop. XXII. Nevertheless in God there is necessarily an idea,
which expresses the essence of this or that human body under
the form of eternity.
Proof.- God is the cause, not only of the existence of this or that human
body, but also of its essence (I:xxv.). This essence, therefore, must
necessarily be conceived through the very essence of God (I:Ax.iv.), and be
thus conceived by a certain eternal necessity (I:xvi.); and this conception.
must necessarily exist in God (II:iii.). Q.E.D.
Prop. XXIII. The human mind cannot be absolutely
destroyed with the body, but there remains of it
something which is eternal.
Proof.- There is necessarily in God a concept or idea, which expresses the
essence of the human body (last Prop.), which, therefore, is necessarily
something appertaining to the essence of the human mind (II:xiii.). But we
have not assigned to the human mind any, duration, definable by time, except
in so far as it expresses the actual existence of the body, which is
explained through duration, and may be defined by time - that is
(II:viii.Coroll.), we do not assign to it duration, except while the body
endures. Yet, as there is something, notwithstanding, which is conceived by
a certain eternal necessity through the very essence of God (last Prop.);
this something, which appertains to the essence of the mind, will
necessarily be eternal. Q.E.D.
Note.- This idea, which expresses the essence of the body under the form of
eternity, is, as we have said, a certain mode of thinking, which belongs to
the essence of the mind, and is necessarily eternal. Yet it is not possible
that we should remember that we existed before our body, for our body can
bear no trace of such existence, neither can eternity be defined in terms of
time, or have any relation to time. But, notwithstanding, we feel and know
that we are eternal. For the mind feels those things that it conceives by
understanding, no less than those things that it remembers. For the eyes of
the mind, whereby it sees and observes things, are none other than proofs.
Thus, although we do not remember that we existed before the body, yet we
feel that our mind, in so far as it involves the essence of the body, under
the form of eternity, is eternal, and that thus its existence cannot be
defined in terms of time, or explained through duration. Thus our mind can
only be said to endure, and its existence can only be defined by a fixed
time, in so far as it involves the actual existence of the body. Thus far
only has it the power of determining the existence of things by time, and
conceiving them under the category of duration.
Prop. XXIV. The more we understand particular
things, the more do we understand God.
Proof.- This is evident from I:xxv.Coroll.
Prop. XXV. The highest endeavour of the mind,
and the highest virtue is to understand things
by the third kind of knowledge.
Proof.- The third kind of knowledge proceeds from an adequate idea of
certain attributes of God to an adequate knowledge of the essence of things
(see its definition III:xl.Note.ii.); and, in proportion as we understand
things more in this way, we better understand God (by the last Prop.);
therefore (IV:xxviii.) the highest virtue of the mind, that is IV:Def.viii.)
the power, or nature, or (III:vii.) highest endeavour of the mind, is to
understand things by the third kind of knowledge. Q.E.D.
Prop. XXVI. In proportion as the mind is
more capable of understanding things by
the third kind of knowledge, it desires
more to understand things by that kind.
Proof.- This is evident. For, in so far as we conceive the mind to be
capable of conceiving things by this kind of knowledge, we, to that extent,
conceive it as determined thus to conceive things; and consequently (Def. of
the Emotions:i.), the mind desires so to do, in proportion as it is more
capable thereof. Q.E.D.
Prop. XXVII. From this third kind of
knowledge arises the highest possible
mental acquiescence.
Proof.- The highest virtue of the mind is to know God (IV:xxviii.), or to
understand things by the third kind of knowledge (V:xxv.), and this virtue
is greater in proportion as the mind knows things more by the said kind of
knowledge (V:xxiv.): consequently, he who knows things by this kind of
knowledge passes to the summit of human perfection, and is therefore
(Def. of the Emotions:ii.) affected by the highest pleasure, such pleasure
being accompanied by the idea of himself and his own virtue; thus (Def. of
the Emotions:xxv.), from this kind of knowledge arises the highest possible
acquiescence. Q.E.D.
Prop. XXVIII. The endeavour or desire to
know things by the third kind of knowledge
cannot arise from the first, but from the
second kind of knowledge.
Proof.- This proposition is self-evident. For whatsoever we understand
clearly and distinct we understand either through itself, or through that
which is conceived through itself; that is, ideas which are clear and
distinct in us, or which are referred to the third kind of knowledge
(II:xl.Note.ii.) cannot follow from ideas that are fragmentary, and
confused, and are referred to knowledge of the first kind, but must follow
from adequate ideas, or ideas of the second and third kind of knowledge;
therefore (Def. of the Emotions:i.), the desire of knowing things by the
third kind of knowledge cannot arise from the first, but from the second
kind. Q.E.D.
Prop. XXIX. Whatsoever the mind understands
under the form of eternity, it does not
understand by virtue of conceiving the
present actual existence of the body,
but by virtue of conceiving the essence of
the body under the form of eternity.
Proof.- In so far as the mind conceives the present existence of its body,
it to that extent conceives duration which can be determined by time, and to
that extent only, has it the power of conceiving things in relation to time
(V:xxi., II:xxvi.). But eternity cannot be explained in terms of duration
(I:Def.viii. and explanation). Therefore to this extent the mind has not the
power of conceiving things under the form of eternity, but it possesses such
power, because it is of the nature of reason to conceive things under the
form of eternity (II:xliv.Coroll.ii.), and also because it is of the nature
of the mind to conceive the essence of the body under the form of eternity
(V:xxiii.), for besides these two there is nothing which belongs to the
essence of mind (II:xiii.). Therefore this power of conceiving things under
the form of eternity only belongs to the mind in virtue of the mind's
conceiving the essence of the body under the form of eternity. Q.E.D.
Note.- Things are conceived by us as actual in two ways; either as existing
in relation to a given time and place, or as contained in God and following
from the necessity of the divine nature. Whatsoever we conceive in this
second way as true or real, we conceive under the form of eternity, and
their ideas involve the eternal and infinite essence of God, as we showed
in II:xlv.&Note, which see.
Prop. XXX. Our mind, in so far as it knows itself and the body
under the form of eternity, has to that extent necessarily a
knowledge of God, and knows that it is in God, and is conceived
through God.
Proof.- Eternity is the very essence of God, in so far as this involves
necessary existence (I:Def.viii.). Therefore to conceive things under the
form of eternity, is to conceive things in so far as they are conceived
through thp essence of God as real entities, or in so far as they involve
existence through the essence of God; wherefore our mind, in so far as it
conceives itself and the body under the form of eternity, has to that extent
necessarily a knowledge of God, and knows, &c. Q.E.D.
Prop. XXXI. The third kind of knowledge
depends on the mind, as its formal cause,
in so far as the mind itself is eternal.
Proof.- The mind does not conceive anything under the form of eternity,
except in so far as it conceives its own body under the form of eternity
(V:xxix.); that is, except in so far as it is eternal (V:xxi., V:xxiii.);
therefore (by the last Prop.), in so far as it is eternal, it possesses the
knowledge of God, which knowledge is necessarily adequate
(II:xlvi.); hence the mind, in so far as it is eternal, is capable of
knowing everything which can follow from this given knowledge of God
(II:xl.), in other words, of knowing things by the third kind of knowledge
(see Def. in II:xl.Note.ii.), whereof accordingly the mind (III:Def.i.), in
so far as it is eternal, is the adequate or formal cause of such knowledge.
Q.E.D.
Note.- In proportion, therefore, as a man is more potent in this kind of
knowledge, he will be more completely conscious of himself and of God; in
other words, he will be more perfect and blessed, as will appear more
clearly in the sequel. But we must here observe that, although we are
already certain that the mind is eternal, in so far as it conceives things
under the form of eternity, yet, in order that what we wish to show may be
more readily explained and better understood, we will consider the mind
itself, as though it had just begun to exist and to understand things under
the form of eternity, as indeed we have done hitherto; this we may do
without any danger of error, so long as we are careful not to draw any
conclusion, unless our premisses are plain.
Prop. XXXII. Whatsoever we understand by the third kind of
knowledge, we take delight in, and our delight is accompanied by
the idea of God as cause.
Proof.- From this kind of knowledge arises the highest possible mental
acquiescence, that is (Def of the Emotions:xxv.), pleasure, and this
acquiescence is accompanied by the idea of the mind itself (V. xxvii.), and
consequently (V:xxx.) the idea also of God as cause. Q.E.D.
Corollary.- From the third kind of knowledge necessarily arises the
intellectual love of God. From this kind of knowledge arises pleasure
accompanied by the idea of God as cause, that is (Def. of the Emotions:vi.),
the love of God; not in so far as we imagine him as present (V:xxix.), but
in so far as we understand him to be eternal; this is what I call the
intellectual love of God.
Prop. XXXIII. The intellectual love of God,
which arises from the third kind of knowledge,
is eternal.
Proof.- The third kind of knowledge is eternal (V:xxxi., I:Ax.iii.);
therefore (by the same Axiom) the love which arises therefrom is also
necessarily eternal. Q.E.D.
Note.- Although this love towards God has (by the foregoing Prop.) no
beginning, it yet possesses all the perfections of love, just as though it
had arisen as we feigned in the Coroll. of the last Prop. Nor is there here
any difference, except that the mind possesses as eternal those same
perfections which we feigned to accrue to it, and they are accompanied by
the idea of God as eternal cause. If pleasure consists in the transition to
a greater perfection, assuredly blessedness must consist in the mind being
endowed with perfection itself.
Prop. XXX.IV. The mind is, only while the body
endures, subject to those emotions which are
attributable to passions.
Proof. Imagination is the idea wherewith the mind contemplates a thing as
present (II:xvii.Note); yet this idea indicates rather the present
disposition of the human body than the nature of the external thing
(II:xvi.Coroll.ii.). Therefore emotion (see general Def. of Emotions)
is imagination, in so far as it indicates the present disposition of the
body; therefore (V:xxi.) the mind is, only while the body endures, subject
to emotions which are attributable to passions. Q.E.D.
Corollary.- Hence it follows that no love save intellectual love is eternal.
Note.- If we look to men's general opinion, we shall see that they are
indeed conscious of the eternity of their mind, but that they confuse
eternity with duration, and ascribe it to the imagination or the memory
which they believe to remain after death.
Prop. XXXV. God loves himself with
an infinite intellectual love.
Proof.- God is absolutely infinite (I:Def.vi.), that is (II:Def.vi.), the
nature of God rejoices in infinite perfection; and such rejoicing is
(II:iii.) accompanied by the idea of himself, that is (I:xi. and I:Def.i.),
the idea of his own cause: now this is what we have (in V:xxxii.Coroll.)
described as intellectual love.
Prop. XXXVI. The intellectual love of the mind towards God is
that very love of God whereby God loves himself, not in so far as
he is infinite, but in so far as he can be explained through
the essence of the human mind regarded under the form of
eternity; in other words, the intellectual love of the mind towards
God is part of the infinite love wherewith God loves himself.
Proof.- (1) This love of the mind must be referred to the activities of the
mind (V:xxxii.Coroll. and III:iii.); it is itself, indeed, an activity
whereby the mind regards itself accompanied by the idea of God as cause
(V:xxxii.&Coroll.); that is (I:xxv.Coroll. and II:xi.Coroll.), an activity
whereby God, in so far as he can be explained through the human mind,
regards himself accompanied by the idea of himself; therefore (by the last
Prop.), this love of the mind is part of the infinite love wherewith God
loves himself. Q.E.D.
Corollary.- Hence it follows that God, in so far as he loves himself, loves
man, and, consequently, that the love of God towards men, and the
intellectual love of the mind towards God are identical.
Note.- From what has been said we clearly understand, wherein our salvation,
or blessedness, or freedom, consists: namely, in the constant and eternal
love towards God, or in God's love towards men. This love or blessedness is,
in the Bible, called Glory and not undeservedly. For whether this love be
referred to God or to the mind, it may rightly be called acquiescence of
spirit, which (Def. of the Emotions:xxv., and xxx.) is not really
distinguished from glory. In so far as it is referred to God, it is
(V:xxxv.) pleasure, if we may still use that term, accompanied by the idea
of itself, and, in so far as it is referred to the mind, it is the same
(V:xxvii.).
Again, since the essence of our mind consists solely in knowledge, whereof
the beginning and the foundation is God (I:xv., &II:xlvii.Note), it becomes
clear to us, in what manner and way our mind, as to its essence and
existence, follows from the divine nature and constantly depends on God. I
have thought it worth while here to call attention to this, in order to show
by this example how the knowledge of particular things, which I have called
intuitive or of the third kind (II:xl.Note.ii.), is potent, and more
powerful than the universal knowledge, which I have styled knowledge of the
second kind. For, although in Part I showed in general terms, that all
things (and consequently, also, the human mind) depend as to their essence
and existence on God, yet that demonstration, though legitimate and placed
beyond the chances of doubt, does not affect our mind so much, as when the
same conclusion is derived from the actual essence of some particular thing,
which we say depends on God.
Prop. XXXVII. There is nothing in nature,
which is contrary to this intellectual love,
or which can take it away.
Proof.- This intellectual love follows necessarily from the nature of the
mind, in so far as the latter is regarded through the nature of God as an
eternal truth (V:xxxiii. and V:xxix.). If, therefore, there should be
anything which would be contrary to this love, that thing would be
contrary to that which is true; consequently, that, which should be able to
take away this love, would cause that which is true to be false; an obvious
absurdity. Therefore there is nothing in nature which, &c. Q.E.D.
Note.- The Axiom of Part IV. has reference to particular things, in so far
as they are regarded in relation to a given time and place: of this, I
think, no one can doubt.
Prop. XXXVIII. In proportion as the mind understands more
things by the second and third kind of knowledge, it is less
subject to those emotions which are evil, and stands in less
fear of death.
Proof.- The mind's essence consists in knowledge (II:xi.); therefore, in
proportion as the mind understands more things by the second and third kinds
of knowledge, the greater will be the part of it that endures (V:xxix. and
V:xxiii.), and, consequently (by the last Prop.), the greater will be the
part that is not touched by the emotions, which are contrary to our nature,
or in other words, evil (IV:xxx.). Thus, in proportion as the mind
understands more things by the second and third kinds of knowledge, the
greater will be the part of it, that remains unimpaired, and, consequently,
less subject to emotions, &c. Q.E.D.
Note.- Hence we understand that point which I touched on in IV:xxxix.Note,
and which I promised to explain in this Part; namely, that death becomes
less hurtful, in proportion as the mind's clear and distinct knowledge is
greater, and, consequently, in proportion as the mind loves God more. Again,
since from the third kind of knowledge arises the highest possible
acquiescence (V:xxvii.), it follows that the human mind can attain to
being of such a nature, that the part thereof which we have shown to
perish with the body (V:xxi.) should be of little importance when compared
with the part which endures. But I will soon treat of the subject at greater
length.
Prop. XXXIX. He, who possesses a body capable
of the greatest number of activities, possesses
a mind whereof the greatest part is eternal.
Proof.- He, who possesses a body capable of the greatest number of
activities, is least agitated by those emotions which are evil (IV:xxxviii.)
that is (IV:xxx.), by those emotions which are contrary to our nature;
therefore (V:x.), he possesses the power of arranging and associating the
modifications of the body according to the intellectual order, and,
consequently, of bringing it about, that all the modifications of the body
should be referred to the idea of God; whence it will come to pass that
(V:xv.) he will be affected with love towards God, which (V:xvi) must occupy
or constitute the chief part of the mind; therefore (V:xxxiii.), such a man
will possess a mind whereof the chief part is eternal. Q.E.D.
Note.- Since human bodies are capable of the greatest number of activities,
there is no doubt but that they may be of such a nature, that they may be
referred to minds possessing a great knowledge of themselves and of God, and
whereof the greatest or chief part is eternal, and, therefore, that they
should scarcely fear death. But, in order that this may be understood more
clearly, we must here call to mind, that we live in a state of perpetual
variation, and, according as we are changed for the better or the worse, we
are called happy or unhappy.
For he, who, from being an infant or a child, becomes a corpse, is called
unhappy; whereas it is set down to happiness, if we have been able to live
through the whole period of life with a sound mind in a sound body. And, in
reality, he, who, as in the case of an infant or a child, has a body capable
of very few activities, and depending, for the most part, on external
causes, has a mind which, considered in itself alone, is scarcely conscious
of itself, or of God, or of things; whereas, he, who has a body capable of
very many activities, has a mind which, considered in itself alone, is
highly conscious of itself, of God, and of things. In this life, therefore,
we primarily endeavour to bring it about, that the body of a child, in so
far as its nature allows and conduces thereto, may be changed into something
else capable of very many activities, and referable to a mind which is
highly conscious of itself, of God, and of things; and we desire so to
change it, that what is referred to its imagination and memory may become
insignificant, in comparison with its intellect, as I have already said in
the note to the last Proposition.
Prop. XL. In proportion as each thing possesses
more of perfection, so is it more active, and
less passive; and, vice versa, in proportion as
it is more active, so is it more perfect.
Proof.- In proportion as each thing is more perfect, it possesses more of
reality (II:Def.vi.), and, consequently (III:iii.and Note), it is to that
extent more active and less passive. This demonstration may be reversed, and
thus prove that, in proportion as a thing is more active, so is it more
perfect. Q.E.D.
Corollary.- Hence it follows that the part of the mind which endures, be it
great or small, is more perfect than the rest. For the eternal part of the
mind (V:xiii. and V:xxix.) the understanding, through which alone we are
said to act (III:iii.); the part which we have shown to perish is the
imagination (V:xxi.), through which only we are said to be passive (III:iii.
and general Def. of the Emotions); therefore, the former, be it great or
small, is more perfect than the latter. Q.E.D.
Note.- Such are the doctrines which I had purposed to set forth concerning
the mind, in so far as it is regarded without relation to the body; whence,
as also from I:xxi. and other places, it is plain that our mind, in so far
as it understands, is an eternal mode of thinking, which is determined by
another eternal mode of thinking, and this other by a third, and so on to
infinity; so that all taken together at once constitute the eternal and
infinite intellect of God.
Prop. XLI. Even if we did not know that
our mind is eternal, we should still
consider as of primary importance piety
and religion, and generally all things
which, in Part IV., we showed to be
attributable to courage and high-mindedness.
Proof.- The first and only, foundation of virtue, or the rule of right
living is (IV:xxii.Coroll. and IV:xxiv.) seeking one's own true interest.
Now, while we determined what reason prescribes as useful, we took no
account of the mind's eternity, which has only become known to us in this
Fifth Part. Although we were ignorant at that time that the mind is eternal,
we nevertheless stated that the qualities attributable to courage and high-
mindedness are of primary importance. Therefore, even if we were still
ignorant of this doctrine, we should yet put the aforesaid precepts of
reason in the first place. Q.E.D.
Note.- The general belief of the multitude seems to be different. Most
people seem to believe that they are free, in so far as they may obey their
lusts, and that they cede their rights, in so far as they are bound to live
according to the commandments of the divine law. They therefore believe that
piety, religion, and, generally, all things attributable to firmness of
mind, are burdens, which, after death, they hope to lay aside, and to
receive the reward for their bondage, that is, for their piety, and
religion; it is not only by this hope, but also, and chiefly, by the fear of
being horribly punished after death, that they are induced to live according
to the divine commandments, so far as their feeble and infirm spirit will
carry them.
If men had not this hope and this fear, but believed that the mind perishes
with the body, and that no hope of prolonged life remains for the wretches
who are broken down with the burden of piety, they would return to their own
inclinations, controlling everything in accordance with their lusts, and
desiring to obey fortune rather than themselves. Such a course appears to me
not less absurd than if a man, because he does not believe that he can by
wholesome food sustain his body for ever, should wish to cram himself with
poisons and deadly fare; or if, because he sees that the mind is not eternal
or immortal, he should prefer to be out of his mind altogether, and to live
without the use of reason; these ideas are so absurd as to be scarcely worth
refuting.
Prop. XLII. Blessedness is not the reward of virtue, but virtue
itself ; neither do we rejoice therein, because we control our
lusts, but, contrariwise, because we rejoice therein, we are able
to control our lusts.
Proof.- Blessedness consists in love towards God (V:xxxvi. and Note), which
love springs from the third kind of knowledge (V:xxxii.Coroll.); therefore
this love (III:iii. and III:lix.) must be referred to the mind, in so far as
the latter is active; therefore (IV:Def.viii.) it is virtue itself.
This was our first point. Again, in proportion as the mind rejoices more in
this divine love or blessedness, so does it the more understand (V:xxxii.);
that is (V:iii.Coroll.), so much the more power has it over the emotions,
and (V:xxxviii.) so much the less is it subject to those emotions
which are evil; therefore, in proportion as the mind rejoices in this divine
love or blessedness, so has it the power of controlling lusts. And, since
human power in controlling the emotions consists solely in the
understanding, it follows that no one rejoices in blessedness, because he
has controlled his lusts, but, contrariwise, his power of controlling his
lusts arises from this blessedness itself. Q.E.D.
Note.- I have thus completed all I wished to set forth touching the mind's
power over the emotions and the mind's freedom. Whence it appears, how
potent is the wise man, and how much he surpasses the ignorant man, who is
driven only by his lusts. For the ignorant man is not only distracted in
various ways by external causes without ever gaining, the true acquiescence
of his spirit, but moreover lives, as it were unwitting of himself, and of
God, and of things, and as soon as he ceases to suffer, ceases also to be.
Whereas the wise man, in so far as he is regarded as such, is scarcely at
all disturbed in spirit, but, being conscious of himself, and of God, and of
things, by a certain eternal necessity, never ceases to be, but always
possesses true acquiescence of his spirit.
If the way which I have pointed out as leading to this result seems
exceedingly hard, it may nevertheless be discovered. Needs must it be hard,
since it is so seldom found. How would it be possible, if salvation were
ready to our hand, and could without great labour be found, that it should
be by almost all men neglected? But all things excellent are as
difficult as they are rare.
End of Part V.