Hunolt Sermons/Volume 10/Sermon 41

by Franz Hunolt

FORTY-FIRST SERMON.

ON THE PAIN OF SENSE IN HELL.

Subject.

The pains of the body in hell will be general and at the same time unceasing.—Preached on the third Sunday in Lent.

Text.

Erat ejiciens dæmonium.—Luke xi. 14.

“He was casting out a devil.”

Introduction.

Worthy of pity is the man possessed by the devil! For we can see clearly enough from the frightful gestures and actions of possessed persons how cruelly the hellish foe treats, night and day, the bodies of those in whom he dwells. But still more unfortunate is the man who on the last day is condemned to the eternal flames of hell, and given over body and soul to be tormented by legions of demons. O torments of hell! I tremble when I think of you! O foolish mortals, who make deliberate choice of those torments! After having portrayed the pains that rack the soul and mind in hell and drive them to madness, I shall go on in this meditation to describe, in order to inspire sinners with a salutary fear, the torments that there torture the body and its senses.

Plan of Discourse.

The pains of the body in hell are general, and at the same time unceasing. There you have the whole subject.

O Mary, Mother of mercy, and you, holy guardian angels, obtain for us all the grace to descend into hell frequently in thought during life, that none of us may have to go there after death.

The pains and torments of this life do The crosses and trials, pains and torments that strew this vale of tears, no matter how great or numerous they may be, are yet so divided and controlled that they never all attack the same not all afflict the same person at the same time. subject at the same time. Thus lie who is poor is not at the same time sick; he who is sick is not publicly ridiculed and laughed at; he who is sorrowful has not to suffer hunger and thirst; he who is persecuted and tormented by one man is not therefore made the object of general execration. A pain in the head or eye does not affect the hand or foot; lameness in the, feet does not cause the chest to suffer; the body may be ill at ease while the mind remains quite vigorous, and so forth. There is always some part in man that remains free from pain. And although a sick person sometimes imagines that he is suffering all over, it still remains true that the same pain which afflicts one member cannot be at the same time in all the others. If the patient is suffering from heat he cannot be affected by cold; if he has a disgust for food he cannot be affected by hunger; he cannot have to-day the same pain that tormented him yesterday.

If it were possible for one man to suffer all together, he would be looked on as the most miserable of men. But, my dear brethren, imagine a man who has to suffer all possible torments and pains in the highest degree in every member of his body inwardly and outwardly at the same time. Go into the hospitals and pest-houses in which there are hundreds of sick and wounded. Hear how the poor people sigh, and moan, and howl; one on account of pains in the head, another because he cannot bear the violent aching of ear, or eye, or tooth. The one burns with heat, the other shivers with cold; one is tortured by a perpetual pain in the side, another suffers from some gastric disease, a third from chest or heart, a fourth from gout in hands or feet, a fifth from pains in the limbs; others are affected with dropsy, phthisis, lung disease, jaundice, insomnia; others again can neither stand, nor walk, nor sit, nor lie down for pain. Look at the poor wounded; one has broken an arm, the other a leg, a third has a broken head, a fourth a wound in the body, a fifth has been shot through the shoulder, the sixth has his mouth and nose eaten away by cancer and mortification. The doctors stand round with their instruments in their hands; here they burn with hot irons, there they cut into the living flesh with sharp knives; in one case they cut off a hand, in another a foot from the body, etc. On all sides there is wailing and lamentation, and one can hardly witness such a spectacle without fainting. Go still farther in thought, and bring before your minds each and everyone of those torments ever invented by cruel tyrants, who, through hatred and diabolical anger, wished to take vengeance on their enemies, or on the martyrs of Christ. See the terrible racks on which the body was stretched oat, the gallows and wheels on which it was torn limb from limb, the rods and scourges that rent the flesh from the bones; the hooks to tear the body, the knives to flay it alive, after which it was covered with salt; the sharp nails and splinters that were thrust between the nails of hands and feet; the glowing coals; the pans in which living beings were roasted and baked slowly; the boiling lead and sulphur that was thrust down their mouths; the pitch and resin with which their bodies were covered and then set fire to, so that they looked like living torches. Imagine you witness the cruelty practised by the Huguenots in France against the Catholics; how they slowly disembowelled their victims, cut off their heads with blunt or even wooden saws, dragged them astride up and down a tightly-drawn rope until they were cut in two. Imagine their barbarity in binding a living man to a dead body, until the stench of the latter caused the man to die. Bring together these and all other horrible torments you can imagine, and heap them all together with every conceivable kind of sickness, wounds, martyrdom, and torments, and let one individual suffer them all at the same time. What is the result? Oh, truly you have then the most miserable wretch you can imagine, and he could not bear such torments for a moment without a miracle; for according to philosophers and naturalists, and experience confirms their words, every pain, when it reaches its greatest intensity, “must either finish or be finished;”^[1] it must either cease or put an end to the patient.

Yet his misery is not to be compared to that of the lost soul, who must suffer far worse torments at one and the same time. But suppose one were enabled by a miracle to endure such an accumulation of torments for twenty, fifty, or a hundred years, and remain alive during the time; would you not then, I ask, have a sketch of the state of the damned soul in hell? Not by any means; it would be a mere play or comedy in comparison, The reprobate would, so to speak, laugh at the idea of comparing those torments with what they have to endure in hell. “The worst sufferings one can have in this life,” says St. Augustine, “are not only small, but actually nothing when contrasted with the torments of the damned.”^[2] Why? Because all the pains and torments in the world are but instruments, as we have seen already, set in motion by weak creatures; but in hell it is the almighty and angry, avenging God who measures out chastisemerit to evil doers. And although men are punished here on earth according to divine decree, their pains are but drops of the divine anger that full upon them: “The curse…is fallen upon us,”^[3] says the Prophet Daniel. There in eternity there will be a full outpouring of the divine wrath: “I will heap evils upon them, and will spend my arrows among them,”^[4] says the Lord. Here on earth the sorrowing David cries out: “Day and night Thy hand was heavy upon me.”^[5] “The hand of the Lord hath touched me,”^[6] sighs forth the suffering Job from the dung-hill. But there in hell the damned may howl forth that not alone the hand, but the arm of the Almighty, the whole Godhead has fallen upon and oppressed them! For just as in heaven God when rewarding His servants employs, so to speak, all His perfections to make an infinite happiness of joys and delights for His dear friends and chosen children, so also the avenging God will assemble all His perfections to punish His enemies who despised Him with endless torments and unceasing misery and pain. He will punish them according to His infinite wisdom, His infinite justice, His infinite holiness, His omnipotence, His immensity, His majesty, His eternity, in a word, as Tertullian says, “according to the fulness of His divinity.”^[7] Therefore those torments cannot be merely natural, but are raised above natural power by God, and are incomprehensible to us mortals; and they are also general, so that there is not the smallest point in the body of the damned that will not have to suffer simultaneously all imaginable pains, as the Lord tells us by the Prophet Job: “Every sorrow shall fall upon him.”^[8]

The intolerable torment of the eyes. O eyes of mine! if I should unhappily be condemned to hell for eternity, how will you fare? Now you are delighted with the beautiful light of the day, with the flowers, gardens, meadows, beautiful paintings, amusing plays; ah, what a change and what a terrible torment it will be for you when, according to the words of Our Lord, you shall be cast out into “the exterior darkness;”^[9] into an eternal night, of which the Psalmist says: “He shall never see light”!^[10] You will burn in the midst of flames, but in a wonderful fire of sulphur that shall not give forth the least ray of light, for our infallible faith teaches us that hell is an eternal fire and at the same time exterior darkness. Now you often sully yourselves with lustful glances; you take pleasure in contemplating the beauty of others, in looking at impure objects, and in contemplation of vain apparel before the looking-glass; how fearful your punishment will be in hell, where you will behold nothing but shapes of deformity into which all the bodies of the damned shall be transformed, and hideous spectres with which the demons shall terrify you forever! How one shudders and grows cold with fear sometimes on entering alone a large room in which there is no light, if only a cat creeps from under the bed and he happens to see its glistening eyes. A shock of the kind would be enough to frighten a timid man to death. How terrible then must it not be to live in eternal night, surrounded by countless hellish phantoms and grizzly spectres that pass before you in all their deformity? Now the eyes are delighted in company, and glisten with laughter and fun, nor do we think of shedding tears of repentance in order to wash out our sins; alas! how that laughter shall be changed in that place of torments, in which, according to the words of Our Lord, there shall be nothing but weeping and gnashing of teeth: they “shall be cast out into the exterior darkness; there shall be weeping and gnashing of teeth”!^[11]

Of the ears. The same weeping and gnashing of teeth shall be a torment for the ears. An ill-tuned instrument is intolerable to a skilled musician; a crying child in a room, women quarrelling in a house, the howling of a dog in the street, is a torment to many a sensitive individual. Ah, may God save you and me from hell! How intolerable it must be for the ears to have to listen to that hellish and hideous music made by the shrieks and howlings and curses and blasphemies of so many millions of demons and lost souls, a music that shall last for eternity!

Of the smell. One of the worst pains of sense is a foul stench. You hold your nose if a dead dog or other carrion is lying in the street as you pass by. Sometimes when graves are opened a foul effluvium rises from them, strong enough to cause the death of any one who happens to be present. Revolting was the illness that carried off Lucius Sylla, the Roman tyrant, and Herod Ascalonita, the Jewish king, the bodies of both these men swarmed with worms as if they were two ant-heaps, so that they rotted away while still alive, and the flesh fell from them in pieces, the stench meanwhile that proceeded from them heing so insupportable that it was with the utmost difficulty and only by offering an exorbitant remuneration that any one could be found to wait on them. Yet their bodies were tender, princely, and royal. Wise and prudent is the law that forbids the interment of a body until twenty-four hours after death; the object of it is to prevent the recurrence of a sad misfortune that has happened more than once already, namely, the interment of a living body. Now let each one imagine that he is the victim of an accident like that which befell a noble lady of Rhodes, according to the account given by Father Engelgrave. She fell suddenly into a trance, and lay there as if dead, not giving the least sign of life, and was without delay thrown into a hole with other dead bodies, uncoffined (as is the custom in some countries, especially in Italy), and buried. She awoke out of the trance and came to her senses, and we may easily imagine what her feelings were when she became aware of the insufferable stench that arose from so many decaying bodies and rotten bones. To my mind she must have wished to die then and there. Therefore it is looked on as one of the greatest cruelties of the tyrant Maxentius that he caused a living man to be bound to a decaying corpse, until the fetid exhalations from it put an end to him. Ah, delicate worldlings! may God save you from hell! You cannot bear the smell of a smoking lamp; what will you do in that abyss in which, for all eternity, you will not have a breath of fresh air? into which, according to St. Thomas of Aquin, all the filth of the earth flows as to its common centre? What will you do in that lake of sulphur in which the bodies of the reprobate shall seethe and boil, each one of them emitting such a fearful odor that, as St. Bernard says, it would be enough to fill the whole world with pestilence? “Out of their carcasses shall rise a stench,”^[12] says the Lord by the Prophet Isaias. The devil appeared once to St. Martin, clothed in purple, with a precious crown on his head, and said to him: I am Christ; adore me! Oh, no! replied the holy man; my Lord Jesus Christ is crowned with thorns and clothed with blood. I do not recognize my humble Saviour in the magnificent dress that you wear. These words filled the evil spirit with confusion, and he disappeared, leaving behind him such a stench as could only arise from a foul demon. Now, if one wicked spirit can assail with so horrible a stench even a holy servant of God, over whom he has no power, what will be the effect of so many millions of demons amongst the reprobate enemies of God, who are altogether delivered over to their fury, and whom they torture with all their might? If the foul odor of one of the reprobate is enough to cause a pestilence over the whole world, terrible indeed must it be to lie forever among millions of bodies packed together like herrings in a barrel! Such is the home that delicate voluptuaries prepare for themselves by gratifying their sinful passions here on earth!

Of the taste by hunger. And what am I to think of the pain of taste? Hunger and thirst cause such agony that, as the history of this city of Treves testifies, mothers have been known, when urged by the frenzy of famine, to eat their own children. Oh, may God save you all from hell! you voluptuaries, whose god is your belly, who cannot abstain from meat according to the law of the Church even during the forty days of Lent, who swear at the cook for oversaving the soup, who before saying a word of prayer in the morning must gratify the palate with food and drink! Wo to you! How are you to fare in hell? Hear what infallible Truth says: “They…shall suffer hunger like dogs;”^[13] toads and adders shall be their food, not to satisfy their hunger, but to torture them all the more. We read of some zealous servants of God who, to mortify themselves, used to suck the matter from the ulcers of the sick poor; but what is that in comparison with the food of the reprobate in hell? The saints acted thus once or twice in their lives; they did it out of a burning, supernatural love of God, which made every burden light, and every bitterness sweet; yet what they did is looked on as an heroic act of mortification, it is chronicled in books, preached about from the pulpit, and eagerly listened to by an attentive audience; but we are afraid to follow the example of those heroes, and to practise a similar mortification; nay, there are some who would die of disgust if they attempted such a thing. O ye delicate, overfed gluttons! you will have to swallow filth of that kind, and still worse, riot merely once, but many thousand times, nay, for eternity; not voluntarily, but perforce; not out of a sweet, meritorious love of God, but with a despairing hatred of Him. And then you can groan forth: “The things which before my soul would not touch now, through angnish, are my meats.”^[14] Picture to yourselves the sufferings of those sick people who are not allowed by the doctors to eat anything, unless a very small quantity of food that is measured out to them by the ounce, and very sparingly; their enforced fast makes them feel the pangs of hunger very keenly, yet they are not permitted to take food. Imagine what occurs in a calm at sea, when ship and sailors are kept in the one place and cannot make any progress; what provisions they have on board must be managed very carefully, and served out so as merely to preserve life, not to still hunger. Imagine the state of things in those unfruitful seasons and in the scarcity that followed, when not only the poor and needy, but even the rich and wealthy were forced to go out like herds of cattle and crawl on the earth, devouring every blade of grass they could find; while a pound of pigeon’s dung was sold at a high price as a delicate morsel. We read in the Fourth Book of Kings that all this occurred in the city of Samaria. Yet in spite of the famine and scarcity some kind of food was found to preserve life; but in hell not the least refreshment can be hoped for. The hard, stale crumbs of black oaten and rye bread that are usually thrown to the dogs would seem a most delicate food to the damned; but they shall never have even that much.

By thirst. This terrible hunger shall be accompanied by a burning thirst that shall last forever. Ah, the damned shall cry out, hear, all ye fountains, brooks, torrents, lakes, seas, even ye morasses and muddy pools, give us only one or two drops of all the waters that flow by unused and unclaimed! But the answer shall come from the hellish tormentors, the evil spirits: yes! we shall bring you a cooling drink at once! molten lead and brass, the gall of serpents, the poison of dragons! “Their wine is the gall of dragons, and the venom of asps which is incurable.”^[15] Come, luxurious gluttons and voluptuaries, this is the table to which yon are invited, this the drink prepared for you! You may have heard people bad with fever crying out, for the love of God, and the Blessed Virgin, and all the saints, for some one to give them a drink of water, and after having got it complaining of thirst just as loudly as before: Oh, what a terrible thirst I am suffering! Is there anything like it? And while the water is being brought to them they look at it eagerly, and so to speak, drink it up with their eyes before it touches their lips. Do you think, perhaps, that such a thirst is the worst and most difficult to bear? Not by any means! Far worse is that endured by poor sailors under the burning sun in the torrid zone; for from above they are dried up by the burning rays of the sun, and from below the heated water throws back those rays and consumes them with heat to such an extent that they eagerly drink even tepid, foul water, swarming with worms. Severe was the thirst suffered by the inhabitants of Bethulia, when that town was besieged by Holofernes, who cut off all the water supply, so that many of the people died of thirst, as we read in the Book of Judith. Terrible indeed must have been the thirst suffered by that merchant travelling in Africa, of whom Johannes Leo writes in his description of that country; for he paid twenty thousand gold pieces for a drink of dirty water; and still worse was the thirst of Lysimachus, who bartered his crown for a glass of water. Nor is he to be accused of folly on that account, for if he had acted otherwise, he would have lost his life as well as his crown and kingdom. Now put together all the thirst, dryness, heat, and fever ever suffered by the sick; add to it the thirst of the inhabitants of Bethulia, of the Israelites in the desert, of sailors on the sea, of travellers in Africa; and all will be as nothing compared to the fearful thirst felt by even one of the reprobate in hell. Not a whole ocean of the sweetest water would suffice to quench such a thirst; an inundation of the whole world, a deluge would be far too small for the purpose. And meanwhile the damned have not even one drop of water to cool their tongues, and no other refreshment is given them but the gall of dragons and the poison of asps: “Their wine is the gall of dragons, and the venom of asps which is incurable.”

Of the touch. Finally with regard to the pain of touch, which is situated in all the senses and members of the whole body, suffice it to say that the damned live in everlasting fire, which rages both inside and outside them always. There is fire in the skin, in the flesh, in the eyes, in the ears, in the throat, in the hands and feet, in the nerves, in the marrow of the bones, in the whole body, so that it is like a glowing iron in the fire; and as we have seen already, that fire is raised miraculously above its nature, so that it tortures, not merely according to the properties of fire, but at the same time inflicts on the body all kinds of pains and torments. “In the fire alone,” says St. Jerome, “they feel every kind of torture.”^[16] Oh, what unspeakable agony! What cries and howlings! What rage and madness! What raving and despair!

All those pains shall be incessant and uninterrupted. And what is most terrible in those hellish agonies: they are not only general, but also incessant, uninterrupted, continual. The pains that one has to endure in this life have two properties that make them tolerable; they are either slight and trivial, and then they are easily borne, or else they are very violent, and their intensity in a short time makes weakened nature insensible to them, as we find to be the case with the sick who when near death feel no more pain. And no matter how long a pain lasts, it is not always equally violent; it is interrupted or lessened occasionally. But in hell it is quite different; “the damned soul,” says Rupert, “will be tortured without hope of rest;”^[17] for every moment of eternity it will suffer every imaginable kind of torment, without even a moment’s interruption. Father Abraham, cried out the rich glutton from hell, I have but one favor to ask of you. I am suffering terrible tortures in these flames; give me one drop of water, only as much as you can take up on the tip of your finger! Only one drop, so that at least while it is falling on my tongue I may feel a momentary alleviation! So will the lost soul cry out after a thousand, a thousand million, a thousand times a thousand million of years; but not even that much refreshment will be given to it for all eternity. For all eternity without interruption the eyes shall be tormented by darkness and hideous spectres, the ears by bowlings and curses, the smell by an intolerable stench, the taste by fearful hunger and thirst, the feeling by the fire in which the whole body is immersed; “the damned soul shall be tortured without hope of rest” forever and ever.

Folly of sinners in deliberately choosing hell. Ah, my God, how terrible is Thy just anger! O hell! O treasury of pains and torments, how fearful thou art! O unhappy people who are condemned to hell! O eternal hell! is it possible that thou art the place in which they are buried who die in mortal sin? Yes; that is an article of faith, and sinners are well aware of it, and believe it. And are there still sinners in the world? Alas! yes, and in countless numbers! And do they all wish to go to hell? Yes; for they are certain that the lives they lead will bring them thither. Such is the belief, such are the lives even of those who hate nothing so much as trouble and discomfort; who wish and desire nothing but an easy, comfortable, sensual, pleasant life; who place their happiness in the gratification of the eyes, ears, and tongue, in the pleasures of taste, smell, and touch; who tremble and shudder when one speaks to them of mortification of the senses, of self-denial, of penitential exercises that do no hurt to the body; who, that they may devote themselves all the more freely to the gratification of their senses, laugh at the word of God, the Gospel truths, the warnings and menaces of the faith, God Himself. Good God! are those people going to hell to suffer for all eternity those terrible, general, unceasing pains and torments of that inextinguishable fire? Yes; they must make up their minds to that, for such is their belief; such must be the end of the lives they are leading. And why do they wish to go to hell? For the sake of that momentary, carnal pleasure in which they now take delight; for some temporal gain; for the love of a mortal creature; to gratify a passion; to be in harmony with the perverse world. And do they damn themselves for such trifles? Do they lose all for such worthless things? Do they choose hell, that terrible abyss of torments, for such a short-lived gain? Have those people completely lost their reason?

And yet hell shall be filled with those fools! Ah, what am I saying! Have not I myself often been such a foolish, senseless creature, when I committed mortal sin for the sake of such wretched things, and thereby made deliberate choice of hell-fire? Alas! what have I done? What is to become of me? “I am filled with fear and trembling,” exclaims St. Bernard, “and all my bones are shaken at the thought of that unhappy country of the damned.”^[18] My hair stands on end, the blood stops still in my veins with fear and terror when I think of hell! O innocent Bernard! be still, and let me rather say those words and tremble with fear. If I descend in spirit into hell, I find there souls that committed the same sins that I have been guilty of, many who have committed far less sin than I; many, and indeed many millions of angels who have sinned but once by a momentary thought. Oh, wo to me then! for I have often deserved hell-fire by thought, word, and deed. Daily is this hell filled with souls, as the word of God assures us by the Prophet Isaias: “Therefore hath hell enlarged her soul, and opened her mouth without any bounds,”^[19] in order to swallow down souls. Father Paul Segneri speaks of a certain chancellor in Paris who appeared after death to the then archbishop, and said to him that he was lost forever on account of pride and impurity; he then asked the archbishop what time had elapsed since his death. It is now thirty days, replied the archbishop, since you died. Only thirty days! said the other with a fearful howl. Only thirty days! Oh, wo to us wretches! We thought the last day must be close at hand, and that there could hardly be any one alive on earth any longer, “for as the snow falls from the sky, so do souls rush in crowds into hell.”^[20] Oh, wo! wo! wo! should I and all sinners cry out, what is to become of me? Shall I too be condemned to hell? Yes; I must either repent or burn;^[21] I must either do penance for my sins or else burn forever in hell with the reprobate. I have sinned, and if I do not repent, hell shall be my everlasting dwelling-place.

Detestation of past sins. But since the choice is left to me, I will select that which is easier. I can and will not burn forever in hell; therefore I will do penance and begin at once, for my time may be short, and death might hurry me into hell. But I shall not wait for that. Merciful God! be good to me, a poor sinner; here I am a criminal who have long ago deserved to be in that place of torment; avenge Thyself on me according to Thy will, but let Thy vengeance be inflicted on me in a fatherly manner during my life; punish me, chastise me; I have merited it on account of the sins that I now detest with a repentant heart above every other evil. I will acknowledge them in their minutest details in confession; I will be sorry for them to the hour of my death, and from this moment I will lead a different life, a life of penance, that by a timely amendment and contrition I may avoid the terrible, eternal pains of hell.

Resolution to arm ourselves by the thought of hell against all temptation, and to serve God constantly. Arm my memory, O Lord! with a constant recollection of hell, that I may be strengthened against all temptations and not offend Thee again during my whole life by any sin! Concupiscence of the flesh! allurements of creatures! I will consume you with the thought of hell! If you offer me violence again, I will say to myself: what! shall I choose hell for the sake of a momentary pleasure? God forbid that I should purchase such a short-lived joy at such a dear price, and burn in everlasting fire! Concupiscence of the eyes, wealth, and goods of this world! I will burn you with the thought of hell! If you should again try to allure me to act unjustly, I will say to myself: what! shall I choose hell for the sake of a handful of earth? God forbid that I should burn forever for such a miserable gain! Pride of life, vanity of the world, favor and esteem of men! I will burn you with the thought of hell! If you try again to mislead me into doing or omitting anything against the Christian law by your criticisms and ridicule, by your flattery and promises, by your threats and persecutions, I will say to myself: what! shall I choose hell for the sake of human respect, for the love of the world? God forbid! Let others do as they please; I will not go to eternal torments for the sake of being like them. Crosses and trials of this life, whatever may be your name (and send me as many of them, O good God! as Thou knowest I can bear), I will sweeten you with the thought of hell. If you should try to move me to murmur against the will of God, I will say to myself: what! these are not the eternal pains of hell that I have so often and so richly deserved. Hell shall be to me a spur to preserve me from sloth and tepidity in the service of God, and to urge me on to the constant practice of the Christian virtues, and to mortify and restrain my senses. If any difficulty should try to come in my way, I will say to myself: what! am I to shirk any labor when there is question of escaping an eternal hell? No! there must be no rest until I can say to myself at the end of my short life: now I am sure of escaping the danger of hell and of entering into eternal joys! Strengthen, O Lord! by Thy powerful grace this resolution of mine. Amen.

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1. Aut finiet, aut finietur.
2. Quæ quisque gravia patitur, in comparatione æterni ignis, non tantum parva, sed nulla sunt.—S. Aug. Serm. 109. de temp.
3. Stillavit…super nos maledictio.—Dan. ix. 11.
4. Congregabo super eos mala, et sagittas meas complebo in eis.—Deut. xxxii. 28.
5. Die ac nocte gravata est super me manus tua.—Ps. xxxi. 4.
6. Manus Domini tetigit me.—Job xix. 21.
7. Secundum plenltudinem deitatis suæ.
8. Omnia dolor irruet super eum.—Job xx. 22.
9. In tenebras exteriores.—Matt. viii. 12.
10. Usque in æternum non videbit lumen.—Ps. xlviii. 20.
11. Ibi erit fletus et stridor dentium!—Matt. viii. 12.
12. De cadaveribus eorum ascendet fœtor.—Is. xxxiv. 3.
13. Famem patientur ut canes.—Ps. lviii. 7.
14. Quæ prius nolebat tangere anima mea, nunc præ angustia cibi mei sunt.—Job vi. 7.
15. Fel draconum vinum eorum, et venenum aspidum insanabile.—Deut. xxxii. 33.
16. In uno igne omnia tormenta sentinnt.
17. Sine requietionis spe tribulabitur.
18. Totus tremo atque horreo; ad memoriam istius regionis concussa sunt omnia ossa mea.
19. Dilatavit infernus animam suam, et aperuit os suum absque ullo termino.—Is. v. 14.
20. Sicut enim nix ruit de cœlo, ita anima confertim ruunt in infernum.
21. Aut pœnitendum, aut ardendum.