good to thee that thou shouldst oppress me, the work of thy own hands? Is it thus that my days shall be swifter than a post, that they shall flee away, and not see good? Is it thus that they shall pass more swiftly than the web is cut by the weaver, and be consumed without any hope? Oh, forgive me, that I may be refreshed before I go hence and be no more!
§ 2. The art of dying well necessary above all things.
Christ. It is not I who made death, but by the envy of the devil has death entered into the world; because by his doing it was that death entered into the world, and death by sin, in which all have sinned. Therefore it is appointed to all men once to die. But this one consolation is left to thee, that as in Adam all die, so in me shall all be made alive.[1] But if thou desirest to profit by this my benefit, see that thou be not ruined by the second death; for the death of sinners is the worst death. But how is it, alas! that life, the time of which is so short, and the whole of it barely sufficient for even necessary duties, and above all for due reparation for death, is spent y the greater number for the most part on superfluities and trifles?
If thou wert the sole possessor of all the years, days, hours, and all the time that the world has stood, and shall stand, together with that of all the wisdom, and foresight, and industry, and all the arts, wealth, friendships, favours, and whatever aid or advantage besides could ever be had in the world, wouldst thou not do well to apply it all to making that moment a happy one, which will determine for thee thy whole eternity, from which thou wilt be either miserable or happy for ever?
Man. When I turn myself to all the works that are wrought by the hands of men, and to the labours in which they labour in vain, I see in all things vanity and vexation of mind, and that nothing is lasting under the sun. And therefore I am weary of my life, when I see that all things under the sun are evil, and that all are vanity and vexation of spirit [2] so that in much wisdom there is much indignation; and he that adds knowledge adds also labour.
Oh, vanity of vanities, and all is vanity! [3]
Christ. Why, then, art thou careful and troubled about many things?[4] Of what advantage is it to mind high things? To pry into things that are subtle rather than what are useful? Why dost thou walk in things great and
