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it contains, eye hath not seen nor ear heard. Even the imagination of a Dante or a Milton has found the description of heaven as hopeless a task, as did they seek to examine with the naked eye the midday sun. Reason, alone, unaided by faith, can give of heaven but the faintest, most shadowy picture. Among the ancient Pagan philosophers there are no less than two hundred and eighty-six opinions as to what constituted heaven, some holding it was the exercise of the highest virtue; others, the pursuit of knowledge; others, the enjoyment of all earthly blessings, etc. Their mistake was, first, in seeking to locate heaven in the enjoyment of some created thing, and since nothing created can have all the properties they instinctively felt the object of happiness should possess, they erred, secondly, in making that object not one as it should be, but the sum total of all created good things. So far, indeed, are all earthly things from being heaven, or a substitute for it, that it is only by excluding them and learning what heaven is not, that we can form any conception of what heaven really is. " In heaven," says St. Bernard, " there is nothing you can dislike and there is everything you can desire," and nothing short of that will ever satisfy the insatiable human heart. How, then, can earthly pleasure give the full joy of heaven, since pleasure, though sweet to the taste, grows bitter, and sours in the swallowing? How can virtue or knowledge be heaven, since virtue, however exalted, is perfected in infirmity; and knowledge, the most profound, is to learn how little