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TEll me no more of these great pleasures, for I feel my self al∣ready full. I can endure no longer. I pant for breath, and languish through excessive heat of desire. I doubt not henceforth but the state of eternall Blisse contains farre more and higher
joyes then ever entred into mor∣tall hearts to conceive. Nor fear I whensoever I enter this great field, but for ever to find a most pleasant and delightfull feeding, and eternally drink of the torrent which inebriates the City of God.
You are too tender: Re∣member that the kingdome of heaven suffers violence, and the violent onely can be Masters of it. You must look for a strong Purgatory of love and desire, if you walk this way, you must not give over without resisting, even to blood. As yet you are scarce got out of the Circle of Man; 'tis time now to cast your eyes on the rest of this glorious frame we call the World, and see what pleasure it affords. It is the whole, whereof mankind is but a little, though a principall Part. It is a thing in a manner above us, in a manner our end. If our understanding be but a hunger of truth, and truth but the perfect possession of a thing without us; you see this great machine the world, is a principall end to which na∣ture
has design'd our application. And truly, when we reflect that the univer∣sall Masse of Beings is the most full expression of Almighty God's Essence, which nature can attain to; what doubt remains, but that our felicity, in a notable degree, consists in the perfect contemplation and knowledge of it?
This I easily believe: For when I have the good fortune to hear a strange discovery of some secret of nature, such as Philosophers and A∣stronomers use to look into; I cannot understand the joy I feel in mine heart. 'Tis not of that kind which I have when I laugh, and am taken with some witty conceit. 'Tis not such, as when I encounter any welcome news of some advantage to my self or friends: but of a higher strain mixt with admirati∣on: methinks I am better and greater then I was before: methinks, they who know these things are more then men, and are a kind of Demi-gods. And I observe that Poets and persons of great brain and capacity (having spent their youth in vain and worldly pursuits)
desire, ordinarily, to consecrate their ri∣per yeares to these Sciences.
Reflect then upon the won∣ders which are stored up in Nature for your content. Place before your eyes the admirable government of this great Fabrick, the World. Consider the courses of the Sun, Moon, Planets, and fixed Starres, and hope one day to know what causes and wheels they turn upon. See the Globe of the Earth, and Men heels to heels walking round about it, without any nayls or glew to fasten them to it, yet how la∣borious it is to remove from it. Really, the serious consideration of the Anti∣podes renders the mystery so strange and hard to be believ'd, that, though we are assur'd by experience of the truth, yet if we should alwayes strongly ima∣gine our selves so walking, we could not but fear, still, falling into the Clouds, when we travail'd to one ano∣ther. See the perpetuall floating of the Sea, like a monethly or yearly Clock, warning us of the seasons, with as great exactnesse as do the Moon
and Starres. See the various Climes, with all their affections. The bounds of Seas and Lands. The difference of temperature in the same proportions to the Sun. The diversity of Beasts, Birds, Fishes, and Plants, according to the variety of their habitations. Men them∣selves, here black, there white, in some parts tawny, some red: and their very Wills and Affections following the temperament of their bodily qualities.
When you are weary of these won∣ders, look into particular Natures. The mixture of Metals and Stones. How Juices and Liquids penetrate all, and, incorporating themselves, frame these strange multiplicities of things we con∣verse with. Plants more wondrous then these: who can choose but be de∣lighted to see a little Flower or Meal hidden in the earth, and peep out a∣gain? now green, then take body and strength, disperse it self into branches, bud forth leaves, and flowers, and fruit, and at last other such bags of Meal as it self was. Yet Living creatures are furnisht with a farre greater plenty of
wonders. The Wormes, the Flies, the Birds, the Beasts, the Fishes, every one affording a world of admiration and variety.
But above all, MAN the End and Master of all, is a subject of amazing contemplation. Who would not think a life spent in delight, to understand what composition that should be, which, turn'd into blood, becomes first one part of a heart, afterwards a whole heart? what should make it spring and shoot out into other vitall parts? how can a poor heart frame such a variety of Members as are necessary to the perfect body of a man? What should set two Armes, two Legs, two Eyes, just such a number of Fingers and Toes upon every man? so many different parts, so various in their Nature, Figures, Use and Service, and all these to agree together; and Man, compos'd of all, to keep so long in tune and harmony? the deeper we go, the greater's the admira∣tion, though the words fewer. But what astonishment will it be to discover the subtil nets wherewith Power and Act
(as Metaphysicians call them) are forbidden parting, to penetrate the di∣visibility of substance it self? to sing the loves of Matter and Form; and see how by the Influence of the Over∣flowing Being, they become the Basis and Foundation of this fair Pageant? Shall I seek into the rationall Soul? and see the union of the two worlds? or search the Conduits and passages by which knowledge is conveyed through the Body to the Spirit? How the beat∣ing of divers weights and figures upon our senses, can beget the skill of know∣ing all things? Shall I ask why the Spirit, being subsistent within our limbs, seems dead or asleep, and can do nothing but by the impression it re∣ceives from the body?
But what will it be to make this an occasion of passing into the next world, there to contemplate the state of so many separated souls, all different, yet all like one another? then, still to mount up higher to the never-bodied Spirits, and see their Being, their Na∣tures, their Operations, their Quires,
their Hierarchies? And now there is but one great step more, to behold the influence of the Divinity upon all, and in all manners; but in none so great and admirable, as in shewing its self, its Face, its Essence to the blessed Spi∣rits. That Blessing, that Adoption, that Deification, as it is the most wonder∣full of all Gods works, so will it be strangely ravishing to behold in o∣thers, as well as feel in our selves.
I have not the least scruple but that these delights are farre beyond all you have hitherto mention'd; they clearly deserving that estimation and rank, by the Excellence and Nobility of the Objects, and the pleasure which I feel even in the meanest of them; for those I confesse most affect me, as being most suitable to my low and heavy dis∣position.
So 'tis with you for the pre∣sent; but, if much and solid contem∣plation make you able to manage this point, you will in time experience that even here these sublime things over∣draw all others. Look upon the pains
a Democritus, an Archimedes, a Pla∣to and other Philosophers have taken, to know the lowest of Truths. The first is said to have put out his eyes, that he might contemplate the better. The second to have been so absorpt, that he suffer'd death for not taking notice of the danger before him. The third to have travailed through all parts, where he could hear of learned men, to be their Scholar. Another to have liv'd in the fields two and twenty years, to discover the customes and operations of Bees. Think you not these excellent witts found great pleasure in their contem∣plations? who was ever mov'd to so difficult undertakings, by any worldly designe? As for your Alexanders and Cesars, if their lives be well look'd into, they had many collaterall respects, and by-invitements; alwayes conversing amongst multitudes of men, who cry∣ing up their conquests, as actions of immortall fame, still encourag'd them to go on and finish their tri∣umphs.
When time and experience
shall have encreased my force, I shall be able (I hope) to grapple with these motives. But in the mean while is there nothing in these secrets of Na∣ture which may touch my self, and so make me more quick and sensible of the pleasures thereof?
If it so little move you, that this knowledge is the proper mark at which your nature aimes; at least con∣sider that the knowledge of your self is a speciall part of it: and if you believe you are concern'd in your self, if de∣lighted with your own parts and per∣fections, you shall not want cause of content. What would you have? would you be the Center of this great Cir∣cumference? would you have nothing done, but you should have a share in't? If no lesse will satisfie you, let's see how much is true of this. What think you? are any two things exactly like one another?
Peradventure yes, I conceive it no paradoxe to believe so.
Then they would be in the same place, have the same figure, &c.
whereby they would be the same, and not alike.
That's true I confesse; there∣fore no two things are absolutely alike.
Can two things in any re∣spect unlike one another, proceed from the same causes in no respect differing from one another?
Certainly they cannot: for wherein they vary, there must necessa∣rily be some cause of their dissimilitude; but the same causes still work the same: therefore the causes must some way be different, if there be difference in the effects.
This is well. Then you and all the circumstances had not been the same, if any one of the causes, which concurred to the making of them, had been alter'd in any thing concerning your making.
That's very true.
Then cast with your self what part of Nature you draw with you, of all that pass'd before you.
I see well that neither the cau∣ses immediately concurring to the ma∣king of me, nor any that concurr'd to the making of them such as they ought necessarily to be for the making of me, could from the beginning of the world to this hour, be other then they have been, if I were to be what I am. But how farre this extends it self I do not clearly see.
Looke well into the causes of your body: Doe you thinke the Aire contributes nothing?
Yes certainly: for it piercing all tender bodyes by Perspiration, must of necessity alter much the dispo∣sition of either Man or Child, if it self be different.
And if the very next Aire to that which enters into your body be different, can that which enters be the same?
Clearly it cannot; for the next part, in so fluid and penetrable a body, must of necessity have great In∣fluence into that which pierces my Body.
And how far reaches this operation?
Marry in this way, going from one to another and still arguing, If the next be altered this cannot be the same, I see no stop as far as the Air or any other such penetrable Body ex∣tends it self; but the same consequence must be applyed to the whole.
You have forgotten your agreement with me in this point, that the Air contributes to the bodies which are in it; else you would easily have seen that all which communicate in the same Air, must be chang'd, if a∣ny the least thing in you were alter'd.
Then if it be true, what I see Astronomers now almost consent in, that there are no Sphears, but a con∣tinuall Aire or other subtile body runs through the whole frame of Nature; all bodies that are must be alter'd for the alteration of any one, unlesse Al∣mighty God, or some other Spirit, by a particular and extraordinary inter∣posure, make an unexpected and pre∣ternaturall
change in some one or more of them.
You are in the right: but do you reflect upon the consequence, that nothing created before you could be otherwise, if you were to be what you are; nor any thing following you could become what it is to be, were not you what you are? So that you shall find your self a partiall cause of all, either before or after you.
'Tis easie to conceive I may be cause of what comes after me, be∣cause when once I have a being, I can work, and some effects may flow from me: but before I my self am, how can I be cause of any thing?
Do you not know that God creates nothing, but he foresees and fore-wills all the good which is to follow upon such a production, and makes it with designe, that such good may proceed from't? Whence you may safely conclude, that he intended you out of all that went before you: and you are not ignorant that among the four kindes of Causes, the finall, or
good intended is the chief and princi∣pall; so that you are more the cause of what's past, then of what's to come.