Two treatises in the one of which the nature of bodies, in the other, the nature of mans soule is looked into in way of discovery of the immortality of reasonable soules.

THE CONCLVSION.

AND now I hope, I may confidently say, I haue beene as good as my word: and I doubt not, but my Reader will finde it so, if he spend but halfe as much time in perusing these two treatises, as the composing them hath cost me. They are too nice (and indeede, vnreasonable) who expect to attaine without paines, vnto that, which hath cost others yeares of toyle. Lett them remember the wordes of holy Iob, that wisedome is not found in the land of those, that liue at their ease. Lett them cast their eyes on every side round about them, and then tell me, if they meete with any employment, that may be compared to the attaining vnto these, and such like principles; whereby a man is enabled to gouerne himselfe vnderstandingly and knowingly, towards the happinesse, both of the next life and of this; and to comprehend the wisemans theme; what is good for a man in the dayes of his vanity, whiles he playeth the stranger vnder the sunne. Lett vs feare Gods Iudgements. Lett vs carefully pursue the hidden bounties, he hath treasured vp for vs. Lett vs thanke him for the knowledge he hath giuen vs: and admire the excellency of Christian Religion; which so plainely teacheth vs that, vnto which it is so extreme hard to arriue by natural meanes. Lett vs blesse him, that we are borne vnto it. And lett vs sing to him; That it is he, who preacheth his doctrine to Iacob, and giueth his lawes to Israël. He hath not done the like to all nations; nor hath he manifested his secret truthes vnto them.

BVT before I cutt of this thridde, which hath cost me so much paines to spinne out to this Length; I must craue my Readers leaue, to make some vse of it, for my owne behoofe. Hitherto my discourse hath beene directed to him: now I shall entreate his patience, that I may reflect it in a word or two vpon my selfe. And as I am sure I haue profited my selfe not a litle, by talking all this while to him, that obliging me to polish my conceptions with more care, and to rang•• them into better order, then whiles they were but rude meditations with in my owne brest; so I hope, that a litle, conuersation with my selfe vpon this important subiect, (which is to be studied for vse, and practise; not for speculatiue science) may prooue aduantagious vnto him; if his warmed thoughts haue tuned his soule to such a key, as I am sure these considerations haue wound vp mine vnto.

To thee then my soule, I now addresse my speech. For since by long debate, and toylesome rowing against the impetuous tydes of ignorance, and false apprehentions, which ouerflow thy bankes, and

hurry thee headlong downe the streame, whilest thou art imprisoned in thy clayie mansion; wee haue with much adoe arriued to ayme art some litle atome of thy vast greatnesse; and with the hard and tough blowes of strict and wary reasoning, we haue strucken out some few sparkes of that glorious light, which inuironeth and swelleth thee, or rather, which is thee: it is high time, I should retire my selfe out of the turbulent and slippery field of eager strife and litigious disputation, to make my accounts with thee; where no outward noise may distract vs, nor any way intermeddle betweene vs, excepting only that eternall verity, which by thee shineth vpon my faint and gloomy eyes; and in which I see, whatsoeuer doth or can content thee in me. I haue discouered, that thou (my soule) wilst suruiue me: and so suruiue me, as thou wilst also suruiue the mortality, and changes which belong to me; and which are but accidentary to thee, meerely because thou art in me. Then shall the vicissitude of time, and the inequality of dispositions in thee, be turned into the constancy of immortality; and into the euennesse of one being, neuer to end, and neuer to receiue a change, or succession to better or worse.

When my eye of contemplation, hath beene fixed vpon this bright sunne, as long as it is able to endure the radiant beames of it; whose redundant light veyleth the looker on, with a darke mist: lett me turne it for a litle space, vpon the straight passage, and narrow gullet, through which thou striuest (my soule) with faint and weary steppes, during thy hazardous voyage vpon the earth, to make thy selfe a way: and lett me examine, what comparison there is, betweene thy two conditions; the present one, wherein thou now findest thy selfe immersed in flesh and bloud; and the future state that will betide thee, when thou shalst be melted out of this grosse oore, and refined from this meane alloy. Lett my terme of life, be of a thousand long yeares; longer then euer happened to our aged forefathers, who stored the earth with their numerous progeny, by out liuing their skill to number the diffused multitudes, that swarmed from their liones: lett me, during this long space, be sole Emperour and absolute Lord, of all the huge globe of land and water, encompassed with Adams offspring: lett all my subiects lye prostrate at my feete, with obedience and awe, distilling their actiuest thoughts, in studying day and night to inuent new pleasures and dilights for me: lett nature conspire with them, to giue me a constant and vigorous health; a perpetuall spring of youth, that may to the full, relish whatsoeuer good all they can fancy: lett grauest Prelates, and greatest Princes, serue insteed of flatterers to highten my ioyes; and yet those ioyes, be raysed aboue their power of flattery: lett the wisemen of this vast family (whose sentiments, are maximes and oracles, to gouerne the worldes beliefes and actions) esteeme, reuerence, and adore me in the secretest, and the most recluse withdrawings of their hartes: lett all the wealth, which to this very day, hath euer beene torne out of the

bowels of the earth; and all the treasures, which the sea hideth from the view of greedy men, swell round about me; whilest all the world besides, lyeth gaping to receiue the crummes, that fall neglected by me, from my full loaden table: lett my imagination be as vast, as the vnfathomed Vniuerse; and lett my felicity be as accomplished, as my imagination can reach vnto; so that wallowing in pleasure, I bee not able to think how to increase it, or what to wish for more, then that which I possesse and enioy.

Thus when my thoughts are at a stand, and can raise my present happinesse no higher; lett me call to minde, how this long lease of pleasant dayes, will in time come to an end: this bottome of a thousand ioyfull yeares, will att length be vnwound, and nothing remaine of it: and then (my soule) thy infinitely longerliued Immortality will succeed; thy neuer ending date, will beginne a new account, impossible to be summed vp, and beyond all proportion infinitely exceeding the happinesse, we haue rudely aymed to expresse: so that no comparison can be admitted betweene them. For, suppose first that such it were, as the least and shortest of those manifold ioyes, which swell it to that height we haue fancyed, were equall to all the contentment thou shalst enioy in a whole million of yeares; yet millions of yeares may be so often multiplyed, as att length, the slender and limited contentments supposed in them, may equalyse, and outgoe the whole heape of ouerflowing blisse, raysed so high, in the large extent of these thousand happy yeares. Which when they are cast into a totall summe; and that I compare it, with the vnmeasurable eternity, which only measureth thee; then I see, that all this huge product of Algebraicall multiplication, appeareth as nothing, in respect of thy remayning, and neuer ending suruiuance; and is lesse, then the least point in regard of the immense Vniuerse. But then, if it be true (as it is most true) that thy least sparke and moment of reall happinesse, in that blessed eternity thou hopest for, is infinitely greater, and nobler, then the whole masse of fancyed ioyes, of my thousand yeares life here on earth; how infinitely will the valew of thy duration, exceed all proportion, in regard of the felicity, I had imagined my selfe? And seing there is no proportion betweene them, lett me sadly reflect vpon my owne present condition: lett me examine what it is, I so busily, and anxiously, employ my thoughts and pretious time vpon: lett me consider my owne courses, and whither they leade me: lett me take a suruay of the liues, and actions, of the greatest part of the world, which make so loude a noise about my eares: and then may I iustly sigh out from the bottome of my anguished hart; to what purpose haue I hitherto liued? To what purpose are all these millions of toilesome auntes, that liue and labour about me? To what purpose were Cesars and Alexanders? To what purpose Aristotles and Archimedeses? How miserably foolish are those conquering tyrants, that diuide the world with their lawlesse swords? What sēselesse idiots those acute Philosophers,

who teare mens wittes in pieces, by their different wayes, and subtile Logicke; striuing to shew men beatitudes in this world, and seeking for that, which if they had found, were but a nothing of a nothing in respect of true beatitude? He only is truly wise, who neglecting all that flesh and bloud desireth, endeauoreth to purchase att any rate this feli∣city, which thy suruiuance promiseth: the least degree of which, so farre surmounteth all the heapes, which the gyants of the earth are able to raise, by throwing hils vpon hils, and striwing in vaine to scale and reach those eternities, which reside aboue the skyes. Alas, how fondly doth mankinde suffer it selfe to be deluded? How true it is, that the only thing necessary, proueth the only thing that is neglected? Looke vp my soule, and fixe thine eye vpon that truth, which eternall light maketh so cleere vnto thee, shining vpon thy face with so great euidence, as defyeth the noonetyde sunne, in its greatest brightnesse. And this it is, that euery action of thine, be it neuer so slight, is mainely mischieuous; or be it neuer so bedeckt, with those specious considerations, which the wise men of the world iudge important, is foolish, absurd, and vnworthy of a man; and vnworthy of one that vnderstandeth, and acknowledgeth thy dignity; if in it there be any specke; or if through it, there appeare any sparke of those meane and flatte motiues, which with a false byas, draw any way aside, from attaining that happinesse, we expect in thee. That happinesse, ought to be the end, and marke we leuell att: that, the rule and model of all our actions: that, the measure of euery circumstance, of euery atome, of whatsoeuer we bestow so pre∣tious a thing vpon, as the employment of thee is.

But we must not so slightly passe ouer the intensenesse and vehemence of that felicity, which thou (my soule) shalt enioy, when thou art seuered from thy benumming compartner. I see euidently, that thou dost not suruiue, a simple and dull essence; but art replenished with a vast and incomprehensible extent of riches and delight within thy selfe. I see that golden chayne, which here by long discourses, filleth huge volumes of bookes, and diueth into the hidden natures of seuerall bodies; in thee resumed into one circle or linke, which containeth in it selfe the large scope of whatsoeuer screwing discourse can reach vnto. I see it comprehend, and master the whole world of bodies. I see euery particular nature, as it were embossed out to the life, in thy celestiall garment. I see euery solitary substance ranked in its due place and order, not crushed or thronged by the multitude of its fellowes; but each of them in its full extent▪ in the full propriety of euery part and effect of it; and distinguished into more diuisions, then euer nature seuered it into. In thee I see an infinite multitude enioy place enough. I see, that neither hight, nor profundity, nor longitude, nor latitude, are able to exempt themselues from thy diffused powers: they faddome all; they com∣prehend all; they master all; they enriche thee with the stock of all; and thou thy selfe art all, and somewhat more then all; and yet, now but

one of all. I see, that eueryone of this all, in thee encreaseth the strength, by which thou knowest any other of the same all: and all, encreaseth the knowledge of all, by a multiplication beyond the skill of Arithmetike; being (in its kind) absolutely infinite; by hauing a nature, that is inca∣pable of being eyther infinite or finite. I see againe, that those thinges which haue not knowledge, are situated in the lowest, and meanest ranke of creatures; and are in no wise comparable to those which know. I see, there is no pleasure att all, no happinesse, no felicity, but by knowledge, and in knowledge. Experience teacheth me, how the purer, and nobler race of mankind, adoreth in their hartes, this idole of knowledge, and scorneth what euer else they seeme to court, and to be fond of. And I see, that this excesse of sea of knowledge which is in thee, groweth not by the succession of one thought after an other; but is like a full swolne ocean, neuer ebbing on any coast, but equally pushing att all its boundes, and tumbling out its flowing waues on euery syde, and into euery ereche; so that euery where it maketh high tide. Or like a pure sunne, which from all partes of it, shooteth its radiant beames with a like extremity of violence. And I see likewise, that this admirable knowledge, is not begotten and conserued in thee, by the accidentary helpe of defectiue causes; but is rooted in thy selfe; is steeped in thy owne essence, like an vnextinguishable sourse of a perpetually streaming fire; or like the liuing head of an euerrunning spring; beholden to none, out of thy selfe, sauing only to thy Almighty Creatour; and begging of none; but being in thy selfe all that of which thou shouldest begge.

This then (my soule) being thy lotte; and such a hieght of pleasure being reserued for thee; and such an extremity of felicity, with in a short space attending thee; can any degenerate thought, euer gaine strength enough, to shake the euidence which these considerations implant and riuett in thee? Can any dull obliuion deface this so liuely and so beautifull image? Or can any length of time, draw in thy memory a veyle betweene it, and thy present attention? Can any peruersity, so distort thy straight eyes, that thou shouldest not looke allwayes fixed vpon this marke; and leuell thy ayme directly at this white? How is it possible, that thou canst brooke to liue, and not expire presently, thereby to ingulfe thy selfe, and be throughly imbibed with such an ouerflowing blisse? Why dost thou not breake the walles and chaynes of thy flesh and bloud, and leape into this glorious liberty? Here Stoickes, you are to vse your swords. Vpon these considerations, you may iustifie the letting out the bloud, which by your discourses, you seeme so prodigall of. To dye vpon these termes, is not to part with that, which you fondly call a happy life; feeding your selues, and flattering your hearers with empty words: but rather it is, to plunge yourselues into a felicity, you were neuer able to imagine, or to frame in your misguided thoughts any scantling of.

But nature pulleth me by the eare, and warneth me from being so

wrongfull to her, as to conceiue, that so wise a gouernesse should to no aduantage, condemne mankinde to so long a bannishment, as the ordi∣nary extent of his dull life, and wearisome pilgrimage here vnder the sunne reacheth vnto. Can we imagine, she would allow him so much laysie time, to effect nothing in? Or can wee suspect, that she intended him no further aduantage, then what an abortiue child arriueth vnto in his mothers wombe? For whatsoeuer the nettes and toyles of discourse can circle in; all that he, who but once knoweth that himselfe is, can attaine vnto as fully, as he that is enriched with the science of all things in the world. For, the connexion of things, is so linked together, that proceeding from any one, you reach the knowledge of many; and from many, you cannot faile of attaining vnto all: so that a separated soule, which doth but know herselfe, can not choose but know her body too; and from her body, she cannot misse in proceeding from the causes of them both, as farre as immediate causes do proceede from others ouer them: and as litle can she be ignorant, of all the effects of those causes she reacheth vnto. And thus, all that huge masse of knowledge, and happinesse, which we haue cōsidered in our last reflexion, amounteth to no more, then the seeliest soule buried in warme blood, can and will infallibly attaine vnto, when its time cometh. Wee may then assure our selues, that iust nature hath prouided and designed a greater measure of such felicity for longer liuers: and so much greater, as may well be worth the paines and hazards, of so miserable and tedious a passage, as here (my soule) thou strugglest through. For certainely, if the dull percussion, which by natures institution, hammereth out a spirituall soule from grosse flesh and bloud, can atcheiue so wondrous an effect, by such blunt instruments, as are vsed in the contriuing of a man: how can it be imagined, but that fifty or a hundred yeares beating vpon farre more subtile elements, refined in so long a time, as a child is becoming a man, and arriuing to his perfect discourse, must necessarily forge out in such a soule, a strange and admirable excellency, aboue the vnlicked forme of an abortiue embryon? Surely, those innumerable strokes (euery one of which maketh a strong impression in the soule, vpon whom they beate) cannot choose but worke a mighty difference, in the subiect that receiueth them, changing it strangely from the con∣dition it was in, before they begunne to new mould it. What if I should say, the oddes betweene two such soules, may peraduenture be not vn∣like the difference, betweene the wittes and iudgements of the subtilest Philosopher that euer was, and of the dullest child or idiote liuing. But this comparison falleth too short by farre: euen so much, that there is no resemblance or proportion betweene the thinges compared: for as the excesse of great numbers ouer one an other, drowneth the excesse of small ones, and maketh it not considerable, in respect of theirs, although they should be in the same proportion; so the aduantages of a soule, forged to its highest perfection in a mans body, by its long abode

there, and by its making right vse of that pretious time allowed it; must needes, (in positiue valew, though not in geometricall proportion) infinitely exceed, when it shall be deliuered out of prison, the aduantages, which the newly hatched soule of an abortiue infant shall acquire, att the breaking of its chaines. In this case, I beleeue no man would be of Cesars mind; when he wished to be rather the first man in a contemptible poore village, he passed through among the desert mountains, then the second man in Rome. Lett vs suppose, the wealth of the richest man in that barren habitation, to be one hundred Crownes; and that the next to him in substance, had but halfe as much as he: in like manner, in that opulent citty, the head of the world, where millions were as fami∣liar as pence in other places, lett the excesse of the richest mans wealth, be but (as in the former) double ouer his, that cometh next vnto him; and there you shall find, that if the poorest of the two, be worth fifty millions, the other hath fifty millions more then he: whereas the formers petty treasure, exceedeth his neighbours but by fifty crownes. What proportion is there, in the common estimation of affaires, betweene that triuiall summe, and fifty millions? Much lesse is there, betweene the excellency of a separated soule, first perfected in its body, and an other that is sett loose into complete liberty, before its body arriued in a naturall course, to be deliuered into this world, and by its eyes to enioy the light of it. The change of euery soule att its separation from the body, to a degree of perfectiō, aboue what it enioyed in the body, is in a manner infinite: and by a like infinite proportion, euery degree of perfection it had in the body, is also then multiplyed: what a vast product then of infinity, must necessarily be raysed, by this multiplying instāt of the soules attaining liberty, in a well moulded soule; infinitely beyond that perfection, which the soule of an infant dying before it be borne, arriueth vnto? And yet we haue determined that to be a in manner infinite. Here our skill of Arithmetike and proportions fayleth vs. Here wee find infinite excesse, ouer what we also know to be infinite. How this can be, the feeble eyes of our limited vnderstanding, are too dull to penetrate into: but that it is so, we are sure: the rigour of discourse, conuinceth and necessarily concludeth it. That assureth vs, that since euery impression vpon the soule, whiles it is in its body, maketh a change in it; were there no others made, but meerely the iterating of those actes, which brought it from ignorance to knowledge; that soule, vpon which a hundred of those actes had wrought, must haue a hundred degrees of aduantage ouer an other, vpon which only one had beaten; though by that one, it had acquired perfect knowledge of that thing: and then in the separation, these hundred degrees, being each of them infinitely multiplyed, how infinitely must such a soule exceed in that particular, (though we know not how) the knowledge of the other soule; which though it be perfect in its kind, yet had but one act to forge it out? When wee arriue to vnderstand the difference

of knowledge, betweene the superiour and inferiour rankes of intel∣ligences; among whome, the lowest knoweth as much as the highest; and yet the knowledge of the highest, is infinitely more perfect and admirable, then the knowledge of his inferiours: then, and not before, we shall throughly comprehend this mystery. In the meane time, it is enough for vs, that we are sure, that thus it faireth with soules: and that by how much the excellency and perfection of an all knowing and all comprehending soule, deliuered out of the body of a wretched embryon, is aboue the vilenesse of that heauy lumpe of flesh, it lately quitted in his mothers wombe; euen by so m••••h, and according to the same pro∣portion, must the excellency of a complete soule (completed in its body) be in a pitch aboue the adorable maiesty, wisedome, and augustnesse, of the greatest and most admired oracle in the world, liuing embodyed in flesh and bloud. Which as it is in a height, and eminency ouer such an excellent and admirable man, infinitely beyond the excesse of such a man, ouer that seely lumpe of flesh, which com∣poseth the most contemptible idiote or embryon; so likewise, is the excesse of it, ouer the soule of an abortiue embryon, (though by the separation, growne neuer so knowing, and neuer so perfect) infinitely greater, then the dignity and wisedome of such a man, is aboue the feeblenesse and misery of an new animated child. Therefore haue pa∣tience my soule: repine not at thy longer stay here in this vale of misery, where thou art banished from those vnspeakable ioyes thou seest att hand before thee; from which nothing but the fraile walles of rotten flesh seuereth thee. Thou shalst haue an ouerflowing reward for thy endu∣ring and patienting in this thy darkesome prison. Depriue not thy selfe through mischieuous hast, of the great hopes and admirable felicity that attend thee, canst thou but with due temper stay for it. Be content to lett thy stocke lye out awhile at interest; thy profits will come in vast proportions; and euery yeare, euery day, euery houre, will pay thee interest vpon interest: and the longer it runneth on, the more it mul∣tiplyeth: and in the account thou shalst find, if thou proceedest as thou shouldest, that one moment oftentimes bringeth in a greater encrease vnto thy stocke of treasure, then the many yeares thou didst liue and trade before: and the longer thou liuest, the thicker will these moments arriue vnto thee. In like manner as in Arithmetical numeration, euery addition of the least figure, multiplyeth the whole summe it findeth. Here thou wilst proue how true that rich man sayed, who of his gaines pronounced, that he had gotten litle with great labour, and great summes with litle: so if thou bestowest well thy time, thy latter summes will bring thee in huge accountes of gaine, vpon small expence of paines or employments; whereas thy first beginnings are toylesome and full of paine, and bring in but slender profitt.)

By this time, my soule, I am sure thou art satisfied, that the excesse of knowledge and of pleasure, which in the next life thou shalt enioy, is

vastly beyond any thou art capable of here. But how may wee estimate the iust proportion they haue to one on other? Or rather is not the pleasure of a separated soule, so infinitely beyond all that can be relished by one embodied here in clay, that there is no proportion betweene them? At the least, though wee are not able to measure the one, lett vs do our best to ayme and guesse at the improportion betweene them; and reioyce when wee find that it is beyond our reach to conceiue or imagine any thing, nigh the truth and the huge excesse of thy good (my soule) ouer the most I am capable of in this world. It is agreed, that the vehemence and intensenesse of ••hy pleasure, is proportionable to the actiuity, power, and energy of the subiect, which is affected with such pleasure; and to the grauitation, bent, and greatnesse, that such a subiect hath to the obiect that delighteth it. Now to roue at the force and actiuity, wherewith a separated soule weigheth and striueth to ioyne it selfe, to what its nature carrieth it vnto; lett vs beginne with conside∣ring the proportions of celerity and forciblenesse, wherewith heauy bodies moue downewards. I see a pound weight in one scale of the ballance, weigheth vp the other empty one with great celerity. But if in to that you imagine a million of poundes to be put, you may well conceiue, that this great excesse, would carry vp the single pound weight with so much violence and speede, as would hardly afford your eye liberty to obserue the velocity of the motion. Lett me multiply this million of poundes, by the whole globe of the earth; by the vast extent of the great orbe, made by the sunnes, or earthes motion about the center of the world; by the incomprehensibility of that immense store∣house of matter and of bodies, which is designed in lumpe by the name of the Vniuerse; of which we know no more, but that it is beyond all hope of being knowne, during this mortall life. Thus when I haue heaped together a bulke of weight, equall to this vnwieldy machine; lett me multiply the strength of its velocity, and pressure ouer the least atome imaginable in nature, as farre beyond the limits of grauity, as the ingenious skill, wherewith Archimedes numbred the least graines of sand that would fill the world, can carry it: and when I haue thus wearied my selfe, and exhausted the power of Arithmetike, and of Alge∣bra, I find there is still a proportion betweene that atome and this vnutterable weight: I see it is all quantitatiue; it is all finite; and all this excesse vannisheth to nothing, and becommeth inuisible (like twinkling starres, at the rising of the much brighter sunne) as soone as the lowest and the meanest substance shineth out of that orbe, where they reside that scorne diuisibilility, and are out of the reach of quantity and matter. How vehement then must the actiuity and energy be, wherewith so puissant a substance shooteth it selfe to its desired obiect? and when it enioyeth it, how violent must the extasy and transport be, wherewith it is delighted? How is it possible then for my narrow hart, to frame an apprehension of the infinite excesse of thy pleasure (my soule) ouer all the

pleasure this limited world can afford, which is all measured by such petty proportions? How should I stampe a figure of thy immense greatnesse, into my materiall imagination? Here I loose my power of speaking, because I haue too much to speake of: I must become silent and dumbe, because all the words and language I can vse, expresse not the thousandeth, nor the millioneth part, of what I euidently see to be treu. All I can say is, that whatsoeuer I thinke or imagine, it is not that: and that it is not like any of those things; vnto some of which vnlesse it be like, it is impossible for me to make any proportion or similitude vnto it. What then shall I do, but lay my selfe downe in mine owne shadow, and there reioyce that thou art a light so great, as I am not able to endure the dazeling splendour of thy rayes: that thy pleasure is so excessiue, as no part of it can enter into my circumscribed hart, without dilating it so wide, that it must breake in sunder: and that thy happinesse is so infinite, as the highest pitch I can hope for to glutt my selfe withall, during this darke night of my tedious pilgrimage here on earth, is to see euidently, that it is impossible for me in this life, to frame any scantling of it; much lesse, to know how great it is. Shall I then once againe presume to breake out into impatience, at my delay of so great blisse, and crye out, that I am content with the meanest share of this exuberant felicity? I care not for the exaggerations which a longer life may heape vp vnto it. I am sure here is sufficient to swell my hart beyond it selfe, to satisfie my thirsty soule, to dissolue and melt all my powers▪ and to transforme me totally into a selfeblessed creature. Away, away all tedious hopes, not only of this life, but euen of all encrease in the next. I will leape bouldly into that fountaine of blisse, and cast my selfe headlong into that sea of felicity; where I can neither apprehend shallow waters, nor feare I shall be so litle immersed and drowned, as to meete with any shelfe or dry ground, to moderate and stinte my happinesse. A selfe actiuity, and vnbounded extent, and essence free from time and place, assure me sufficiently, that I neede desire no more. Which way soeuer I looke, I loose my sight, in seeing an infinity round about me. Length without pointes: Breadth without Lines: Depth without any surface. All content, all pleasure, all restlesse rest, all an vnquietnesse and transport of delight, all an extasy of fruition.

Happy forgetfulnesse, how deepely am I obliged to thee, for making roome for this soule rauishing contemplation, by remouing this whiles all other images of things farre from me? I would to God thou mightest endure, whiles I endure; that so I might be drowned in this present thought, and neuer wake againe, but into the enioying, and accom∣pletion of my present enflamed desires. But alas, that may not be. The eternal light whom my soule and I haue chosen for Arbiter, to determine vnto vs what is most expedient for vs, will not permit it. We must returne; and that into feares and miseries: For as a good life breedeth encrease of happinesse, so doth an euell one, heape vp Iliades of woe.

First (my soule) before I venture, we should be certaine, that thy parting from this life, waft thee ouer to assured happinesse: For thou well knowest, that there are noxious actions, which depraue and infect the soule, whiles it is forging and moulding here it its body, and tempering for its future being: and if thou shouldest sally hence in such a peruerse disposition, vnhappinesse would betyde thee insteed of thy presumed blisse. I see some men so rauenous after those pleasures, which cannot be enioyed out of the body, that if those impotent desires accompany their soules into eternity, I can not doubt of their enduring an eternity of misery: I can not doubt of their being tormented with such a dire extremity, of vnsatisfyable desire and violent greife, as were able to teare all this world into pieces, were it conuerted into one hart; and to riue in sunder, any thing lesse then the necessity of contradiction. How high the blisse of a well gouerned soule is aboue all power of quantity, so extreme must the rauenous inclemency, and vulturelike cruelty, be of such an vncompassable desire gnawing eternally vpon the soule; for the same reason holdeth in both: and which way soeuer the grauitation and desires of a separated soule do carry it, it is hurried on with a like impe∣tuosity and vnlimited actiuity. Lett me then cast an heedfull and wary eye, vpon the actions of the generality of mankind, from whence I may guesse at the weale or woe, of their future state: and if I find that the greatest number weigheth downe in the scale of misery, haue I not reason to feare least my lott should prooue among theirs? For the greatest part sweepeth along with it euery particular, that hath not some particular reason to exempt it from the generall law. Insteede then of a few that wisely settle their hartes on legitimate desires, what multitudes of wretched men do I see; some hungry after flesh and bloud; others gaping after the empty wind of honour and vanity; others breathing nothing but ambitious thoughts; others grasping all, and groueling vpon heapes of melted earth? So that they put me all in a horrour, and make me feare, least very few they be, that are exempted from the dreadfull fate of this incomprehensible misery, to which I see, and grieue to see, the whole face of mankind desperately turned. May it not then be my sad chance, to be one of their vnhappy number? Be content then, fond man, to liue. Liue yet, till thou hast first secured the passage which thou art but once to venture on. Be sure before thou throwest thy selfe into it, to put thy soule into the scales: ballance all thy thougths; examine all thy inclinations; put thy selfe to the reste, try what drosse, what pure gold is in thy selfe: and what thou findest wanting, be sure to supply, before nature calleth thee to thy dreadfull account. It is soone done, if thou beest what thy nature dictateth thee to be. Follow but eui∣dent reason and knowledge, and thy wantes are supplyed, thy accountes are made vp. The same euershining truth, which maketh thee see that two and two are foure, will shew thee without any contradiction, how all these base allurements are vaine and idle; and that there is no comparison

betweene the highest of them, and the meanest of what thou mayest hope for, hast thou but strength to settle thy hart by the steerage of this most euident science; in this very moment, thou mayst be secure. But the hazard is great, in missing to examine thy selfe truly and throughly. And if thou miscarry there, thou art lost for euer. Apply therefore all thy care, all thy industry to that. Lett that be thy continuall study, and thy perpetuall entertainement. Thinke nothing else worth the knowing, nothing else worth the doing, but screwing vp thy soule vnto this hight, but directing it by this leuell, by this rule. Then feare not, nor admit the least doubt of thy being happy, when thy time shall come; and that time shall haue no more power ouer thee. In the meane season, spare no paines, forbeare no diligence, employ all exactnesse, burne in summer, freese in winter, watch by night, and labour by day, ioyne monthes to monthes, and entayle yeares vpon yeares. Thinke nothing sufficient to preuent so maine a hazard; and deeme nothing long or tedious in this life, to purchace so happy an eternity. The first discouerers of the Indies, cast themselues among swarmes of maneaters; they fought and strugled with vnknowne waues; so horrid ones, that oftentimes they perswaded themselues they climbed vp mountaines of waters, and straight againe were precipitated headlong downe betweene the clouen sea, vpon the foaming sand, from whence they could not hope for a resource: hunger was their foode; snakes and serpents were their daynties; sword and fire were their dayly exercise: and all this, only to be masters of a litle gold, which after a short possession was to quitt them for euer. Our searchers after the Northerne passage, haue cutt their way through mountaines of yce, more affrightfull and horrid, then the Symplegades. They haue imprisoned themselues in halfe yeare nights; they haue chayned themselues in perpetuall stone cleauing coldes: some haue beene found closely embracing one an other, to conserue as long as they were able, a litle fewell in their freesing harts, at lenght petrifyed by the hardnesse of that vnmercifull winter: others haue beene made the prey of vnhumane men, more sauage then the wildest beasts: others haue beene neuer found nor heard of, so that surely they haue proued the foode of the vgly monsters of that vast ycy sea: and these haue beene able and vnderstanding men. What motiues, what hopes had these daring men? What gaines could they promise themselues, to counteruaile their desperate attempts? They aymed not so much as at the purchase of any treasure for themselues, but ••eerely to second the desires of those that sett them on worke; or to fill the mouthes of others, from whence some few crummes might fall to them. What is required at thy hands (my soule) like this? And yet the hazard thou art to auoyde, and the wealth thou art to attaine vnto, incomparably ouersetteth all that they could hope for. Liue then and be glad of long and numerous yeares; that like ripe fruite, thou mayst droppe securely into that passage, which duely entered into, shall deliuer thee into an

eternity of blisse, and of vnperishable happinesse.

And yet (my soule) be thou not too soare agast, with the apprehension of the dreadfull hazard thou art in. Lett not a tormenting feare of the dangers that surround thee, make thy whole life here bitter and vn∣comfortable to thee. Lett the serious and due consideration of them, arme thee with caution and with wisedome, to preuent miscarriage by them. But to looke vpon them with horrour and affrightednesse, would freese thy spirits, and benumme thy actions, and peraduenture engulfe thee through pusillanimity in as great mischeifes, as thou seekest to auoyde. Tis true, the harme which would acrue from misgouerning thy passage out of this life, is vnspeakable, is vnimaginable. But why shouldest thou take so deepe thought of the hazard thou runnest therein, as though the difficulty of auoyding it were so extreme, as might amounte to an impossibility. I allow, the thoughts that arme thee with wise caution to secure thy selfe, cannot be too deepe nor too serious; but when thou hast prouidently stored thy selfe with such, call thy spirits manfully about thee: and to incourage thee to fight confidently, or rather to secure thee of victory, so thou wilt not forsake thy selfe, turne thine eyes round about thee, and consider how wise nature, that hath prescribed an end and periode vnto all her plantes, hath furnished them all with due and orderly meanes to attaine thereunto: and though parti∣culars sometimes miscarry in their iourney (since contingence is entayled to all created things) yet in the generality, and for the most part, they all arriue vnto the scope she leuelleth them at. Why then should we imagine, that so iudicious and farre looking an Architect, whom we see so accurate in his meaner workes, should haue framed this Masterpiece of the world, to perish by the way, and neuer to attaine vnto that great end, for which he made it; euen after he is prepared and armed with all aduantagiouse circumstances agreeable to his nature. That artificer, we know, deserueth the style of seely, who frameth such tooles, as fayle in there performance, when they are applyed to the action for which they were intended. We see all sortes of trees for the most part beare their fruite in the due season; which is the end they are designed vnto, and the last and highest emolument they are made to afford vs. Few beasts we see there are, but contribute to our seruice what we looke for at their hands. The swine affordeth good flesh, the sheepe good wooll, the cow good milke, the sable warme and soft furre, the oxe bendeth his sturdy necke to the yoke, the spiritfull horse dutyfully beareth the soldier, and the sinewy mule and stronger camel conuey weighty marchandise. Why then shall euen the better sort of mankind, the chiefe, the toppe, the head, of all the workes of nature, be apprehended to miscarry from his end in so vast a proportion, as that it should be deemed in a manner impossible, euen for those few (for so they are in respect of the other numerous multitude of the worser sort) to attaine vnto that felicity which is naturall vnto them; Thou (my soule) art the forme, and that

supreme part of me, which giueth being both to me and to my body: who then can doubt, but that all the rest of me, is framed fitting and seruiceable for thee? For what reason were there, that thou shouldest be implanted in a soyle, which can not beare thy fruite? The forme of a hogge, I see, is engrafted in a body fitt and appropriated for a swines operations: the forme of a horse, of a lyon, of a wolfe, all of them haue their organes proportioned to the mastering piece within them, their soule. And is it credible, that only man, should haue his inferiour partes raised so highly in rebellion against his soule, the greatest Mistresse (beyond proportion) among all formes, as that it shall be impossible for her to suppresse their mutinies, though she guide her selfe neuer so exactly by the prescripts of that rule, which is borne with her? Can it be suspected, that his forme, which is infinitely mounted aboue the power of matter, should through the very necessity and principles of its owne nature, be more lyable to contingency, then those that are engulfed and drowned in it; since we know, that contingency, defectibility, and change, are the lame children of grosse and misshapen matter?)

Alas it is too true, that nature is in vs vnhappily wrested from her originall and due course. We find by sad experience, that although her deprauation be not so totall, as to blind entirely the eye of Reason she seeth by, yet it is so great, as to carry vehemently our affections quite crosse to what she proposeth vs as best. Howsoeuer, lett the incentiues of flesh and bloud be neuer so violent, to tumble humane nature downe the hill, yet if a contrary force, more efficacious then they with all their turbulent and misty steames, do impell it an otherway, it must needes obey that stronger power. Lett vs then examine whose motiues, the soules, or the senses, in their owne nature, worke most efficaciously in man. We are sure, that what pleasure he receiueth, he receiueth by meanes of his soule; euen all corporeall pleasure: for, be the working obiect neuer so agreeable and pleasing vnto him, he reapeth thence small delight, if in the meane time, his soules attention be carried an other way from it. Certainely then, those thinges must affect the soule most power∣fully, which are connaturall vnto her, and which she seiseth vpon and relisheth immediately; rather then those impure ones, which come sofisticated to her, through the muddy channels of the senses. And accordingly, all experience teacheth vs, that her pleasures, when they are fully sauored, are much stronger then the pleasures of our sense. Obserue but the different comportements of an ambitious, and of a sensuall man: and you will euidently perceiue farre stronger motions, and more vehe∣ment straines in the former, who hath his desires bent to the satisfaction of his mind; then in the other, who aimeth but att the pleasures of his body. Lett vs looke vpon the common face of mankind; and we shall see the most illustrious and noble part, taken with learning, with power, with honour; and the other part, which maketh sense their idole, moueth in a lower and baser orbe vnder the others; and is in a seruile degree to

them. Since then humane nature is of it selfe more enclined to the con∣tentments of the actiue mind, then of the dull sense; who can doubt but that the way of those pure contentments, must be farre sweeter then the grosse and troubled streames of sensuall pleasures: which if it be, cer∣tainely man in his owne nature, is more apt to follow that: and when he chanceth to wander out of that smooth and easy roade, his steppes are painefull and wearisome ones: and if he do not presently perceiue them such, it is, because it fareth with him, as with those that walke in their sleepe, and stray into rough and stony passages, or among thistles and bryars; whiles peraduenture some illuding dreame bewitcheth their fansyes, and perswadeth them they are in some pleasant garden; till waking (if att least they wake before they fall into a deadly precipice) they finde their feete all gored, and their bodies all scratched and torne. If any sensuall man should doubt of this great truth, and find it hard to perswade himselfe, that intellectuall pleasures (which to his depraued taste, seeme cold and flatt ones) should be more actiue and intense, then those feculent ones, which so violently transporte him; lett him but exercise himselfe a while in those entertainements which delight the mind, taking leaue, during that space, of those vnruly ones, which agitate the body; and continue doing thus, till by long practise, he hath made them easy and habituated himselfe vnto them: and I will engage my word, that he will find this change so aduantageous to him, euen in con∣tentment and delight, that he will not easily be brought backe to his former course of life. Experience sheweth vs, that whatsoeuer is long customary to vs, turneth into our nature; so much, that euen diseases and poisons by diuturne vse, do mould and temper to themselues those bodies, which are habituated to them; in such sort, that those pestes of nature must be kept on foote, and fed vpon for our subsistence. How much more then must the most connaturall exercise of mentall pleasure, turne so substantially into our being, that after some good practice in it, we shall not be able, with out great struggling and reluctation, to liue without it?

The violence of fruition in those foule puddles of flesh and bloud, presently glutteth with satiety, and is attended with annoy and with dislike: and the often vsing and repeating it, weareth away that edge of pleasure, which only maketh it sweete and valuable, euen to them that sett their hartes vpon it; and nothing heighteneth it, but an irritation by a conuenient hunger and abstinence. Contrarywise, in the soule, the greater and more violent the pleasure is, the more intense and vehement the fruition is▪ and the oftner it is repeated, so much the greater appetite and desire we haue, to returne vnto the same; and nothing prouoketh vs more, then the entire and absolute fruition of it. If a suddaine change from one extreme of flesh and bloud, to the other opposite pole of spirituall delights and entertainements, seeme harsh to him, whose thoughts by long assuefaction, are glewed to

corporeall obiects; lett him beginne with gently brideling in his inferiour motions vnder a faire rule of gouernement: If he can not presently suppresse and totally mortify their clamorous desires, lett him att the least moderate and steere them according to the bent of reason. (If we will but follow this course which nature teacheth vs, to heighten euen our sensuall delights and pleasures, by reasonable moderation of them to their owne aduantage; we shall find her so kind a mother to vs, that of her selfe she will at length quelle and disincomber vs of all our enemies. If wee but temperately attend her worke, she will quietly waft vs ouer to our desired end, to our beloued happinesse. In a few yeares, by boyling away our vnruly heate, she will abate, and in the end quite weare away the sense of those transporting pleasures, we vsed to take so much delight in the fruition of. With in a while, rheumes will so clogge our tongue and palates, that we shall but flatly relish the most poi••••ant meates. Our dulled eares will no longer deuoure with delight, the rauishing sound of sweete harmonies. Our dimme eyes will carry to our heauy fansie but confused newes of any beautifull and pleasing obiects. Our stopped nosethriles will afford no passage for spiritefull perfumes, to warme and recreate our moyst and drowsie braine. In a word, nature will ere long, warne vs to take a long farewell of all those contentments and delights, which require a strong, vigorous, and athletike habite of body to enioy. She will shew vs, by setting our graues before our eyes, how vaine this glittering fansie of honour is: how vnprofitable the staffe of power to vn∣derproppe our falling being: how more burthensome then helpefull are those massie heapes of gold and siluer, which when we haue, the greatest vse we make of them, is but to looke vpon them, and court them with our dazeled eyes; whiles they encompasse vs with armies of traytours and of hungry wolues, to teare them from vs, and vs in pieces for their sake. Thus will nature of her selfe in a short time, dull those weapons that offend vs, and destroy the enimies of those verities that shine vpon vs. Courage then, my Soule, and neyther feare to liue, nor yet desire to dye. If thou continuest in thy body, it is easy for thee, and sweete and contentsome, to heape vp treasures for eternity. And if thou partest from it, thy hopes are great and faire, that the iourney thou art going, is to a world of vnknowne felicity. Take hart then, and march on with a secure diligence, and expect the hand of bounteous nature, to dispose of thee, according as she hath wisely and benignely prouided for thee. And feare not but that if thou hast kept a reasonable amity with her, she will passe thee to where thou shallest neuer more be in danger of iarring with her; nor of feeling within thy selfe the vnkind blowes of contrary powers fighting in thee, whiles thou bleedest with the woundes that each side giueth; nor of changing thy once gained happinesse into a contrary condition, according to the vicissitudes of all humane affaires. But shallest For euer, be swelled to the vtmost extent of thy infinite nature, with this torrent, with this abisse of ioy, pleasure, and delight.

But here (my Soule) well mayest thou stand amazed att this great word Foreuer. What will this be, when fleeting time shall be conuerted into permanent eternity? Sharpen thy sight to looke into this vast pro∣fundity. Suppose that halfe an houre, were resumed into one instant or indiuisible of time: what a strange kind of durance would that be? I see that halfe an houre, is diuisible without end, into halfes, and halfes of halfes, and quarters of quarters; and after my riades of diuisions, no parcell is so litle, but that it hath an infinite superproportion to an indiuisible instant. What a prodigious thing then must it be, to haue an instant equalise halfe an houre? Were it but some ordinary notion or quiddity, as of magnitude, of place, of actiuity, or the like, in which this ex∣cellency of an indiuisibles equalising a large extent, were considered; my fantasy would offer to wrestle with it; and peraduenture, by strong abstraction, and by deepe retirement into the closet of iudgement, I might hazard to frame some likenesse of it. But that wherein this mul∣tiplication is, is the noblest, the highest, and the roote of all other notions, it is Being and Existence it selfe. I my selfe, whiles I am, haue my existence determined but to one poore instant of time; and beyond that, I am assured of nothing. My slender thridde of Being may breake a sunder, as neere to that instant, as I can suppose any thing to be neere vnto it: and when I shall haue supposed, Here it may breake, I still find that it may breake neerer and neerer; and that I can neuer arriue to settle the neerest point where it may snapp in two. But when time shall be no more; or att the least, shall in respect of me, be turned into Eternity; then this fraile Existence of mine, will be stretched, out beyond the extent of all conquering time. What strange thing then, is this admirable multiplication of existence? or how may I be able to comprehend it? Existence is that which comprehendeth all thinges: and if God be not comprehended in it, thereby it is, that he is incomprehensible of vs: and he is not comprehended in it, because himselfe is it. He is Existence: and by being so, he equaleth, not comprehendeth it. From hence then I may gather the excellency and wast empire of existence, in its owne nature: and so conclude how admirable a change and betterment that must be, which encrea∣seth, and multiplyeth so infinitely the existence I now enioy: for be it neuer so specious; be it neuer so glorious; be it what it is, existence, the toppe, the flower, the perfection of all created thinges; still there is a flaw, there is a defect, a shortenesse, a limitation in it: for now, my soule, thou art but a part of me; and doest exist in such a manner by succession, that the security and possession of it, is of lesse then of any thing whatsoeuer in the world; for it is of nothing more, then of an indiuisible; which being such, in truth is nothing. But when the walles shall be broken downe, that here confine thee to such a nothing of existence, (which yet is infinitely more noble, then all other degrees of notions) then thou shallest summe vp time in formall being, and

not be limited, as now thou art, to this so diuided a succession. Thou shallest be an houre without diuisibility: and if an houre, a yeare: if so, an age: and if an age, then for euer, for al eternity.

But whither art thou flowne, my soule? to what a dazeling height art thou mounted? Thou art now soared to such a lessening pitch, as my faint eyes are no longer able to follow thy touring flight: my head groweth giddy, with gazing vp; whiles thou lookest downe, to see time runne an infinite distance beneath thee; wafting the existences of all corporeall thinges from nothing to nothing, in a perpetuall streame: and thou secure, and out of the reach of its venimous and all destroying truth. Lett me call to minde, all the violent pleasures of my heady youth: lett me summe vp their extent according to those deceatfull measures I then rated happinesse by: lett me in my fancy chew ouer againe the excessiue good, I then fondly imagined in them: and to all this, lett me adde as much more ioy and felicity, as in my weake thoughts, I am able to faddome or but ayme att: and then lett me say (and with rigorous truth I shall say it) all this excesse of blisse, will be resumed, will be enioyed to the full, in one indiuisible mo∣ment: lett me thinke with my selfe, if then, when pleasure was the Idole I sacrificed all my thoughts vnto, I might in one quarter of an houre haue enioyed a pleasure, or att the least, haue hoped for one, that should haue equalised att once all those, that in my life I euer tasted: what would not I haue beene content to giue in purchase of that single quarter of an houre? And insteed of this pleasant dreame, I now see that one reall moment, will truly and solidely giue to thee and me, the quintessence, the Elixir of content and happinesse; not drawne out of such 40 yeares, as I haue struggled through the world in various fortunes; but out of ages and ages of pleasure, greater farre then can be conceiued by a hart of flesh; and multiplyed beyond the Arithmetike of intelligences. And this happy moment, shall not be of their soddaine fleeting and expiring nature, that are assigned to time; but shall endure beyond the extent of that time, which surpasseth all multiplication. I see plainely that I must multiply eternity by eternity, to frame a scantling of that blisse, which a well passed life in this world, shall bring me to in the next. And yet it will be as farre short, and as much beneath the selfeblessednesse of him that giueth one this, as nothing is short of all that is. For my blisse shall haue a beginning; and though it neuer shall haue end, yet that belongeth not to it for its owne sake, but proceedeth meerely from the bounteous hand of the nothing annihilating selfe essence: from whom there is no more feare of the fay∣ling of his liberall supereffluence of Being vpon me, then there is of his owne deficiency from being selfe Being. But how can these thinges stand together? That indiuisibly I shall possesse a tenure beyond all possible time? and neuerthelesse possibly, not withstanding my possession, I may be bereft of what I enioy? who can reade this riddle? who can diue into

this abisse? who can shoote light into this infinite pitte of darkenesse? It is the aboundance and excesse of light that here striketh vs blind. Who can strengthen our eyes to endure eaglewise this glorious and resplen∣dent sunne? Nothing surely in this world; vnlesse it be silēce and solitude. To these therefore lett vs consecrate the reuerend contemplation of this awefull mystery: which is but profaned, if it be exposed to vulgar eyes; and to such nightowles and battes as we are, whiles the troubled fanta∣sies of reeking sense and wordly occupations, do ouercloud our mysty thoughts.

Now then if nature by short and thicke steppes att the beginning, and by larger paces in the progresse, hath deliuered vs ouer into a night of pure light, where we can see nothing, because euery thing is too visible; so that we are faine to veyle our eyes, and are constrayned to retire our∣selues to medicate and arme them, before we expose them to so strong and glorious beames: how should we dare to looke vpon those admi∣rable heights (infinitely surpassing all these) with which the ouercon∣quering Grace hath crowned and swelled vp the extent of nature? What sight is sharpe enough to penetrate into the mysterious essence, sprou∣ting into different persons? Who can looke vpon the selfe multiplyed vnity, vpon the incomprehensible circumincession, vpon those wondrous processions, and idiomes reserued for Angels eyes?

Of these, (my soule) whose shootinges reach infinitely higher beyond all that we haue said, then what we haue sayd is beyond the dull and muddy motions of this life; thou art not capable now of re∣ceiuing any instructions: lett first the mystagogicall illuminations of the great Areopagite; and the Ascetike discipline of the Anachoreticall inhabitants of the wildernesse, purify thy eye, before thou attemptest to speake, or to ayme att the discouery of these abisming depths. By them thou must be first irrigated with the sweete shoures of morninges and eueninges, with the gentle deawes, and mannadroppes, which fall aboundantly from those bounteous fauours that reside in a higher sphere then nature; and that poure out, vnknowne and vnconceiuable blessinges vpon prepared hartes: which fructify into that true blisse, in comparison where of, all that we haue hitherto declared, is but shaddow, vanity, and nothing.

FINIS.