There is but one first cause, and four second causes of all things; some are without efficient, as G.o.d; others without matter, as angels; some without form, as the first matter: but every essence, created or uncreated, hath its final cause, and some positive end both of its essence and operation; this is the cause I grope after in the works of nature; on this hangs the providence of G.o.d. To raise so beauteous a structure, as the world and the creatures thereof, was but His art; but their sundry and divided operations, with their predestinated ends, are from the treasure of His wisdom. In the causes, nature, and affections of the eclipses of the sun and moon, there is most excellent speculation; but to profound farther, and to contemplate a reason why His providence hath so disposed and ordered their motions in that vast circle, as to conjoin and obscure each other, is a sweeter piece of reason, and a diviner point of philosophy; therefore sometimes, and in some things, there appears to me as much divinity in Galen's books _De Usu Partium_, as in Suarez's Metaphysics: had Aristotle been as curious in the inquiry of this cause as he was of the other, he had not left behind him an imperfect piece of philosophy, but an absolute tract of divinity.

ON DEATH

This is that dismal conquest we all deplore, that makes us so often cry, O Adam, _quid fecisti_? I thank G.o.d I have not those straight ligaments or narrow obligations to the world as to dote on life, or be convulsed and tremble at the name of death. Not that I am insensible of the dread and horror thereof, or by raking into the bowels of the deceased, continual sight of anatomies, skeletons, or cadaverous relics, like vespilloes, or grave-makers, I am become stupid, or have forgot the apprehension of mortality; but that marshalling all the horrors, and contemplating the extremities thereof, I find not anything therein able to daunt the courage of a man, much less a well-resolved Christian. And therefore am not angry at the error of our first parents, or unwilling to bear a part of this common fate, and like the best of them to die, that is, to cease to breathe, to take a farewell of the elements, to be a kind of nothing for a moment, to be within one instant of a spirit. When I take a full view and circle of myself, without this reasonable moderator and equal piece of justice, death, I do conceive myself the miserablest person extant. Were there not another life that I hope for, all the vanities of this world should not entreat a moment's breath for me; could the devil work my belief to imagine I could never die, I would not outlive that very thought; I have so abject a conceit of this common way of existence, this retaining to the sun and elements, I cannot think this is to be a man, or to live according to the dignity of humanity. In expectation of a better, I can with patience embrace this life, yet in my best meditations do often desire death. I honour any man that contemns it, nor can I highly love any that is afraid of it: this makes me naturally love a soldier, and honour those tattered and contemptible regiments that will die at the command of a sergeant. For a pagan there may be some motives to be in love with life; but for a Christian to be amazed at death, I see not how he can escape this dilemma, that he is too sensible of this life or hopeless of the life to come.

I am naturally bashful, nor hath conversation, age, or travel, been able to effront or enharden me; yet I have one part of modesty which I have seldom discovered in another, that is, (to speak truly), I am not so much afraid of death, as ashamed thereof. It is the very disgrace and ignominy of our natures, that in a moment can so disfigure us, that our nearest friends, wife and children stand afraid and start at us. The birds and beasts of the field, that before in a natural fear obeyed us, forgetting all allegiance, begin to prey upon us. This very conceit hath in a tempest disposed and left me willing to be swallowed up in the abyss of waters; wherein I had perished unseen, unpitied, without wondering eyes, tears of pity, lectures of mortality, and none had said, _Quantum mutatus ab illo_! Not that I am ashamed of the anatomy of my parts, or can accuse nature for playing the bungler in any part of me, or my own vicious life for contracting any shameful disease upon me, whereby I might not call myself as wholesome a morsel for the worms as any.

ON HEAVEN

Now, the necessary mansions of our restored selves are those two contrary and incompatible places we call heaven and h.e.l.l; to define them, or strictly to determine what and where these are, surpa.s.seth my divinity.

That elegant apostle which seemed to have a glimpse of heaven hath left but a negative description thereof: 'which neither eye hath seen, nor ear hath heard, nor can enter into the heart of man': he was translated out of himself to behold it; but being returned into himself could not express it. St. John's description by emeralds, chrysolites, and precious stones is too weak to express the material heaven we behold.

Briefly, therefore, where the soul hath the full measure and complement of happiness, where the boundless appet.i.te of that spirit remains completely satisfied that it can neither desire addition nor alteration, that I think is truly heaven: and this can only be in the enjoyment of that essence whose infinite goodness is able to terminate the desires of itself, and the insatiable wishes of ours; wherever G.o.d will thus manifest Himself, there is heaven, though within the circle of this sensible world. Thus the soul of man may be in heaven anywhere, even within the limits of his own proper body; and when it ceaseth to live in the body it may remain in its own soul, that is, its Creator. And thus we may say that St. Paul, whether in the body, or out of the body, was yet in heaven. . . . Moses, that was bred up in all the learning of the Egyptians, committed a gross absurdity in philosophy when with these eyes of flesh he desired to see G.o.d, and pet.i.tioned his Maker, that is truth itself, to a contradiction.

ON h.e.l.l

Men commonly set forth the torments of h.e.l.l by fire, and the extremity of corporeal afflictions, and describe h.e.l.l in the same method that Mahomet doth heaven. This indeed makes a noise, and drums in popular ears; but if this be the terrible piece thereof, it is not worthy to stand in diameter with heaven, whose happiness consists in that part that is best able to comprehend it, that immortal essence, that translated divinity and colony of G.o.d, the soul. Surely, though we place h.e.l.l under earth, the devil's walk and purlieu is about it: men speak too popularly who place it in those flaming mountains, which to grosser apprehensions represent h.e.l.l. The heart of man is the place the devils dwell in. I feel sometimes a h.e.l.l within myself; Lucifer keeps his court in my breast; Legion is revived in me. There are as many h.e.l.ls as Anaxagoras conceited worlds. There was more than one h.e.l.l in Magdalene, when there were seven devils; for every devil is a h.e.l.l unto himself. He holds enough of torture in his own _ubi_, and needs not the misery of circ.u.mference to afflict him. And thus, a distracted conscience here, is a shadow or introduction unto h.e.l.l hereafter. Who can but pity the merciful intention of those hands that do destroy themselves? The devil, were it in his power, would do the like; which being impossible, his miseries are endless, and he suffers most in that attribute wherein he is impa.s.sible--his immortality.

I thank G.o.d that (with joy I mention it) I was never afraid of h.e.l.l, nor never grew pale at the description of that place. I have so fixed my contemplations on heaven, that I have almost forgot the idea of h.e.l.l, and am afraid rather to lose the joys of the one, than endure the misery of the other--to be deprived of them is a perfect h.e.l.l, and needs, methinks, no addition to complete our afflictions. That terrible term hath never detained me from sin, nor do I owe any good action to the name thereof. I fear G.o.d, yet am not afraid of Him; His mercies make me ashamed of my sins, before His judgments afraid thereof. These are the forced and secondary methods of His wisdom, which He useth but as the last remedy, and upon provocation; a course rather to deter the wicked, than incite the virtuous to His worship. I can hardly think there was ever any scared into heaven: they go the fairest way to heaven that would serve G.o.d without a h.e.l.l. Other mercenaries that crouch unto Him, in fear of h.e.l.l, though they term themselves the servants, are indeed but the slaves of the Almighty.

ON PRAYER

I cannot contentedly frame a prayer for myself in particular, without a catalogue for my friends; nor request a happiness wherein my sociable disposition doth not desire the fellowship of my neighbour. I never heard the toll of a pa.s.sing-bell, though in my mirth, without my prayers and best wishes for the departing spirit. I cannot go to cure the body of my patient, but I forget my profession, and call unto G.o.d for his soul. I cannot see one say his prayers, but instead of imitating him, I fall into a supplication for him, who, perhaps, is no more to me than a common nature; and if G.o.d hath vouchsafed an ear to my supplications, there are surely many happy that never saw me, and enjoy the blessing of my unknown devotions. To pray for enemies, that is, for their salvation, is no harsh precept, but the practice of our daily and ordinary devotions.

ON CHARITY

The vulgarity of those judgments that wrap the Church of G.o.d in Strabo's cloak, and restrain it unto Europe, seem to me as bad geographers as Alexander, who thought he had conquered all the world, when he had not subdued the half of any part thereof. For we cannot deny the Church of G.o.d both in Asia and Africa, if we do not forget the peregrinations of the apostles, the deaths of the martyrs, the sessions of many, and, even in our reformed judgment, lawful councils, held in those parts in the minority and nonage of ours. Nor must a few differences, more remarkable in the eyes of man than perhaps in the judgment of G.o.d, excommunicate from heaven one another, much less those Christians who are in a manner all martyrs, maintaining their faith in the n.o.ble way of persecution, and serving G.o.d in the fire, whereas we honour Him in the sunshine. It is true we all hold there is a number of elect, and many to be saved; yet take our opinions together, and from the confusion thereof there will be no such thing as salvation, nor shall any one be saved. For first, the Church of Rome condemneth us, we likewise them; the sub-reformists and sectaries sentence the doctrine of our Church as d.a.m.nable; the atomist, or familist, reprobates all these; and all these them again. Thus, whilst the mercies of G.o.d do promise us heaven, our conceits and opinions exclude us from that place. There must be therefore more than one St.

Peter. Particular churches and sects usurp the gates of heaven, and turn the key against each other: and thus we go to heaven against each other's wills, conceits, and opinions, and, with as much uncharity as ignorance, do err, I fear, in points not only of our own, but one another's salvation.

I believe many are saved, who to man seem reprobated; and many are reprobated who in the opinion and sentence of man stand elected. There will appear at the last day strange and unexpected examples, both of His justice and His mercy; and therefore to define either is folly in man, and insolency even in the devils. Those acute and subtle spirits, in all their sagacity, can hardly divine who shall be saved; which if they could prognosticate, their labour were at an end; nor need they compa.s.s the earth, seeking whom they may devour. Those who, upon a rigid application of the law, sentence Solomon unto d.a.m.nation, condemn not only him but themselves, and the whole world; for by the letter, and written word of G.o.d, we are, without exception, in the state of death; but there is a prerogative of G.o.d, and an arbitrary pleasure above the letter of His own law, by which alone we can pretend unto salvation, and through which Solomon might be as easily saved as those who condemn him.

The number of those who pretend unto salvation, and those infinite swarms who think to pa.s.s through the eye of this needle, have much amazed me.

That name and compellation of 'little flock' doth not comfort but deject my devotion, especially when I reflect upon mine own unworthiness, wherein, according to my humble apprehensions, I am below them all. I believe there shall never be an anarchy in heaven; but as there are hierarchies amongst the angels, so shall there be degrees of priority amongst the saints. Yet it is, I protest, beyond my ambition to aspire unto the first ranks; my desires only are, and I shall be happy therein, to be but the last man, and bring up the rear in heaven.

ON THE REFORMATION

As there were many reformers, so likewise many reformations; every country proceeding in a particular way and method, according as their national interest, together with their const.i.tution and clime inclined them; some angrily, and with extremity; others calmly, and with mediocrity, not rending, but easily dividing the community, and leaving an honest possibility of a reconciliation; which, though peaceable spirits do desire, and may conceive that revolution of time and the mercies of G.o.d may effect, yet that judgment that shall consider the present antipathies between the two extremes, their contrarieties in condition, affection, and opinion, may with the same hopes expect a union in the poles of heaven.

It is the promise of Christ to make us all one flock; but how, and when this union shall be, is as obscure to me as the last day.

ON A DYING PATIENT OF HIS

Upon my first visit I was bold to tell them who had not let fall all hopes of his recovery, that in my sad opinion he was not like to behold a gra.s.shopper, much less to pluck another fig; and in no long time after seemed to discover that odd mortal symptom in him not mentioned by Hippocrates, that is, to lose his own face, and look like some of his near relations; for he maintained not his proper countenance, but looked like his uncle, the lines of whose face lay deep and invisible in his healthful visage before: for as from our beginning we run through variety of looks, before we come to consistent and settled faces; so before our end, by sick and languishing alterations, we put on new visages: and in our retreat to earth, may fall upon such looks which from community of seminal originals were before latent in us.

Not to fear death, nor desire it, was short of his resolution: to be dissolved, and be with Christ, was his dying ditty. He conceived his thread long, in no long course of years, and when he had scarce outlived the second life of Lazarus; esteeming it enough to approach the years of his Saviour, who so ordered His own human state as not to be old upon earth.

Though age had set no seal upon his face, yet a dim eye might clearly discover fifty in his actions; and therefore, since wisdom is the grey hair, and an unspotted life old age; although his years came short, he might have been said to have held up with longer livers, and to have been Solomon's old man. And surely if we deduct all those days of our life which we might wish unlived, and which abate the comfort of those we now live; if we reckon up only those days which G.o.d hath accepted of our lives, a life of good years will hardly be a span long: the son in this sense may outlive the father, and none be climacterically old. He that early arriveth unto the parts and prudence of age, is happily old without the uncomfortable attendants of it; and 'tis superfluous to live unto grey hairs, when in a precocious temper we antic.i.p.ate the virtues of them. In brief, he cannot be accounted young who outliveth the old man.

He that hath early arrived unto the measure of a perfect stature in Christ, hath already fulfilled the prime and longest intention of his being: and one day lived after the perfect rule of piety, is to be preferred before sinning immortality.

ON A HEAVENLY MIND

Lastly; if length of days be thy portion, make it not thy expectation.

Reckon not upon long life: think every day the last, and live always beyond thy account. He that so often surviveth his expectation lives many lives, and will scarce complain of the shortness of his days. Time past is gone like a shadow; make time to come present. Approximate thy latter times by present apprehensions of them: be like a neighbour unto the grave, and think there is but little to come. And since there is something of us that will still live on, join both lives together, and live in one but for the other. He who thus ordereth the purposes of this life, will never be far from the next; and is in some manner already in it, by a happy conformity and close apprehension of it. And if, as we have elsewhere declared, any have been so happy, as personally to understand Christian annihilation, ecstasy, exolution, transformation, the kiss of the spouse, and ingression into the divine shadow, according to mystical theology, they have already had an handsome antic.i.p.ation of heaven; the world is in a manner over, and the earth in ashes unto them.

ON THE RELIGIO MEDICI

This I confess, about seven years past, with some others of affinity thereto, for my private exercise and satisfaction I had at leisurable hours composed; which being communicated unto one, it became common unto many, and was by transcription successively corrupted, until it arrived in a most depraved copy at the press. He that shall peruse that work, and shall take notice of sundry particulars and personal expressions therein, will easily discern the intention was not public: and being a private exercise directed to myself, what is delivered therein, was rather a memorial unto me, than an example or rule unto any other: and therefore if there be any singularity therein correspondent unto the private conceptions of any man, it doth not advantage them: or if dissentaneous thereunto, it no way overthrows them. It was penned in such a place, and with such disadvantage, that (I protest) from the first setting of pen unto paper, I had not the a.s.sistance of any good book, whereby to promote my invention, or relieve my memory, and therefore there might be many real lapses therein, which others might take notice of, and more than I suspected myself. It was set down many years past, and was the sense of my conception at that time, not an immutable law unto my advancing judgment at all times; and therefore there might be many things therein plausible unto my past apprehension, which are not agreeable unto my present self. There are many things delivered rhetorically, many expressions therein merely tropical, and as they best ill.u.s.trate my intention, and therefore also there are many things to be taken in a soft and flexible sense and not to be called unto the rigid test of reason. Lastly, all that is contained therein, is in submission unto maturer discernments; and as I have declared, shall no further father them than the best and learned judgments shall authorise them; under favour of which considerations I have made its secrecy public, and committed the truth thereof to every ingenuous reader.

LAST LINES OF THE RELIGIO MEDICI

Bless me in this life with but peace of my conscience, command of my affections, the love of Thyself and my dearest friends, and I shall be happy enough to pity Caesar. These are, O Lord, the humble desires of my most reasonable ambition, and all I dare call happiness on earth; wherein I set no rule or limit to Thy hand of Providence; dispose of me according to the wisdom of Thy pleasure. Thy will be done, though in my own undoing.