A contemplation of heaven with an exercise of love, and a descant on the prayer in the garden. By a Catholick gent.

The ninth discourse.

Soul.

I Can better with a deep thought and silent recolle∣ction, imprint upon my mind these glorious truths you have discovered to me, then by words expresse how sensi∣ble I am of the charming contents they afford. Now I see you have led me by degrees through all the pleasures of the mind, from the most familiar and low∣est, to those of so high a pitch, that they exceed the apprehension of Men and Angels. I know not what remaines, but to enquire, since our Bodyes shall be partakers of happinesse with the Soul, whether it shall have any pro∣per

pleasure of sense, as it seems to have in this world.

Light.

Well said you, as it seems to have; for really it has none: all mo∣tions which appear in beasts so order∣ly that they make a shew of proceeding from some degree of reason, being on∣ly the quavering of certain aeriall or watery parts of the body, so ordained by Nature, as to be the beginnings of helping it self in its wants. Now we, out of our experience of our selves, con∣ceit they passe with knowledge in them, as we find they do in us. But marking our selves well, we shall easily perceive that in Beasts all those motions may be without any true knowledge: For if we observe our groning in diseases, we shall experience that it is but the course of our breath, which coming forcedly, by reason of some restraint within, sends forth that sad unmusicall noise, as it would do out of a Pipe so made as our bodies are in that case. By the same Instrument is performed the expression of Joy, though tuned to an∣other key; and every passion causing

some variety in our interiour Organs, is the reason that our naturall expressi∣ons are divers; which clearly discovers the hypocriticall ambition of such as professe to understand the language of Birds, that truly is none at all. If then we consider our body abstractedly; as there is no knowledge in it, but only a course of windy and watery substan∣ces shut up in conduits and cases, so there is no pleasure nor grief, but all depends upon the mind, and is intirely derived from it, even then when the bo∣dy so impetuously & irresistably seems to oppresse us.

Soul.

But at least, shall the Soul then participate by the Body such pleasures, as now she does by her senses? Neither do I ask this out of any strong desire I have of them; for your discourse hath weaned me from that, by demonstra∣ting such excessive store of far more de∣licious entertainments: but only led on by a curiosity, to know what shall betide us in that happy Kingdome.

Light.

I am glad to see you so rea∣sonable; and therefore propose you

only one question, Whether you think it fit any thing should be in that bles∣sed state, which might bring trouble and disturbance to its rest and peace?

Soul.

Nothing is more assured then that whatever is interruptive of joy, ought to be banished from so great a felicity.

Light.

Then go along with me in one observation more; and remember that all sensitive pleasures are trouble∣some and importune, unlesse the body be in a certain disposition when such delights are seasonable: as to one whose stomach is full, not only the taste, but even the very smell of meat is nauseous. Which single instance, if particularly look'd into and improved to the utter∣most, will sufficiently establish this conclusion, that no corporeall pleasure is good to Man or Beast, but in some want or distresse in the Body; when either tis too full, and would discharge some oppressed part, or too empty, and demands something to fill it.

Soul.

All this I agree to, in pleasures of the tast and touch, and peradven∣ture,

of smelling, which seems to have great affinity with our tast: but how it should hold in recreations and delights conveyed to us by hearing and seeing, I do not perceive.

Light.

Seeing in generally in order to knowledge; and so the pleasure, principally and purely, of the mind, not of the body: But for hearing, 'tis evident enough that is so, even by the sole experience of musick; which we plainly feel inclines us to sadnesse or mirth, according to its quality. Who has not heard that it discharges the ve∣nome of the Tarantula in Apulia? And by what vertue think we, is this strange wonder wrought, but that mu∣sick is to our inward, as dancing or running to our outward parts? And as Nature stirres up all young things, Boyes, and Lambs, and Kitlins, to play and run about, by which they disperse the cloggy humours that otherwise would settle in their joynts: so Musick strikes our inward aeriall parts into a quick and active motion, which dis∣charges them of their grosser humours,

and purges all into a sprightlinesse, as rivers clear themselves by running, and winds by the swiftnesse of their flying. For we feel, if we mark it, the sensible stroaks of a Lute or Ban∣dora beat the same measure in our Breasts, as if the strings of our Heart and of the Instrument were both Uni∣sons: and certainly there is some sub∣stance there able to receive the impres∣sion; as we see the Aire and Water do of such things as have any quick motion in them. So that the sound of musick is sweet to us, because the trem∣ble it makes in our ear is agreeable to our Body; but if you take away that proportion, by which such a shake or motion is fit for us, Musick it self would be ungratefull. Wherefore if we conceive our Body shall be in the most happy and excellent disposition it can be put into, and that all Motion must, of necessity, alter it from that temperament, and by consequence, change it into a worse: we see that state is not a state of Motion, but of Rest; and that all Motion and altera∣tion

will be displeasure to our body. To which if you joyn this reason, that all corporeall action is either Motion, or performed by it; you may conclude there can no pleasure hereafter flow from Motion, nor passe through our senses, all whose operations depend upon it.

Soul.

Then is all corporeall plea∣sure to be left with this world?

Light.

When you come into the o∣ther, or rather, after the Great Day, your body shall be inriched with all perfections its nature is capable of; your soul with universall and almost infinite knowledge. If still you desire any farther pleasures, you shall have both skill and meanes to apply them to your self. And as for Musick, whose delight consists in the variety and connexion of proportions, those your understanding shall participate more perfectly then any sense can af∣ford; and this in a high and noble manner of operation, without the dull and slow assistance of eares, to convey their impression to your mind. Can you wish for more?

Soul.

Not only my utmost wish∣es, but even my curiosity remaines ful∣ly satisfied. For other qualities of our body, I have been taught we shall en∣joy eternally all that can be desired; a Strength irresistable; an Agility so swift and active, that the Soul cannot sooner command then the Body obey; a Health firm and constant, which no∣thing can either diminish or endanger; lastly, a Beauty, now no beauty, but pure Light and Glory.

Light.

You are in the right; and I am very glad to observe your affection to that happy state, from the kind∣nesse of your expressions concerning it: only, as for beauty, of which some are particularly curious, I shall propose this speculation; It may be so compri∣sed in a generall symmetrie of the bo∣dy, that neverthelesse every individuall person may enjoy such a singular and speciall temperament, as shall be a de∣gree of best; the joyes of the soul darting their beams and diffusing their influences throughout the very body, and rendering it the most lovely and

desireable sight that can be imagined.

And now, having driven our dis∣course up to this height, that we are come within the view of heaven it self: what remaines but burning desires, per∣petuall thoughts of, and a dwelling (even whilst we are here) in our con∣ceived happinesse above? which only to understand and desire, is to gain, and for ever possesse. But if neither e••ternall Felicities can allure us, nor e∣verlasting Miseries fright us into our e∣vident duty: what shall we answer at that Great Day, if we find our selves upon the wrong hand? What pretence can we offer to be placed on the right? What excuse can we alledge against the dreadfull Nescio Vos? Wherefore to avoid that unhappy se∣paration, to prevent that irrevocable banishment from our dear JESUS; let us make our selves familiar with him here, who by a thousand favours solicites our love, and by a thousand titles deserves our service; having spent His age, and shed His precious bloud, to redeem us from sin, and

draw us to himself; to deliver us from the bondage of Satan, and bring us to His own Kingdome, rewarding us with the Crowns and Sceptres of E∣ternity: To whom be given all possi∣ble honour and glory from all things, for all things, and in all things. A∣men.

FINIS.