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Many men study the same things which have not the taste of, nor delight in them. And their palates vary according to the ends at which they aim. He that studies polity, men and manners, merely that he may know how to behave himself, and get honour in this world, has not that delight in his studies as he that contemplates these things that he might see the ways of God among them, and walk in communion with Him. The attainments of the one are narrow, the other grows a celestial King of all Kingdoms. Kings minister unto him, temples are his own, thrones are his peculiar treasure. Governments, officers, magistrates and courts of judicature are his delights, in a way ineffable, and a manner inconceivable to the other’s imagination. He that knows the secrets of nature with Albertus Magnus, or the motions of the heavens with Galileo, or the cosmography of the moon with Hevelius, or the body of man with Galen, or the nature of diseases with Hippocrates, or the harmonies in melody with Orpheus, or of poesy with Homer, or of Grammar with Lilly, or of whatever else with the greatest artist; he is nothing, if he knows them merely for talk or idle speculation, or transient and external use. But he that knows them for value, and knows them his own shall profit infinitely. And therefore of all kind of learnings, humanity and divinity are the most excellent.

42

By humanity we search into the powers and faculties of the Soul, enquire into the excellencies of human nature, consider its wants, survey its inclinations, propensities and desires, ponder its principles, proposals, and ends, examine the causes and fitness of all, the worth of all, the excellency of all. Whereby we come to know what man is in this world, what his sovereign end and happiness, and what is the best means by which he may attain it. And by this we come to see what wisdom is: which namely is a knowledge exercised in finding out the way to perfect happiness, by discerning man’s real wants and sovereign desires. We come moreover to know God’s goodness, in seeing into the causes wherefore He implanted such faculties and inclinations in us, and the objects and ends prepared for them. This leadeth us to Divinity. For God gave man an endless intellect to see all things, and a proneness to covet them, because they are His treasures; and an infinite variety of apprehensions and affections, that he might have an all sufficiency in himself to enjoy them; a curiosity profound and unsatiable to stir him up to look into them: an ambition great and everlasting to carry him to the highest honours, thrones, and dignities: an emulation whereby he might be animated and quickened by all examples, a tenderness and compassion whereby he may be united to all persons, a sympathy and love to virtue; a tenderness of his credit in every soul, that he might delight to be honoured in all persons; an eye to behold Eternity and the omnipresence of God, that he might see Eternity, and dwell within it; a power of admiring, loving, and prizing, that seeing the goodness and beauty of God, he might be united to it for evermore.

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In Divinity we are entertained with all objects from everlasting to everlasting: because with Him whose outgoings from everlasting: being to contemplate God, and to walk with Him in all His ways; and therefore to be entertained with all objects, as He is the fountain, governor, and end of them. We are to contemplate God in the unity of His essence, in the trinity of persons, in His manifold attributes, in all His works, internal and external, in His counsels and decrees, in the work of creation, and in His works of providence. And man, as he is a creature of God, capable of celestial blessedness, and a subject, in His Kingdom, in his fourfold estate of innocency, misery, grace and glory. In the estate of innocency we are to contemplate the nature and manner of his happiness, the laws under which he was governed, the joys of paradise, and the immaculate powers of his immortal soul. In the estate of misery, we have his fall, the nature of Sin, original and actual; his manifold punishments, calamity, sickness, death, &c. In the estate of grace; the tenour of the new covenant, the manner of its exhibition under the various dispensations of the Old and New Testament, the Mediator of the covenant, the conditions of it, faith and repentance, the sacraments or seals of it, the Scriptures, ministers, and sabbaths, the nature and government of the Church, its histories and successions from the beginning to the end of the world, &c. In the state of Glory, the nature of separate Souls, their advantages, excellencies and privileges, the resurrection of the body, the day of judgment, and life everlasting. Wherein further we are to see and understand the communion of Saints, Heavenly joys, and our society with Angels. To all which I was naturally born, to the fruition of all, which I was by Grace redeemed, and in the enjoyment of all which I am to live eternally.

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Natural philosophy teaches us the causes and effects of all bodies simply and in themselves. But if you extend it a little further, to that indeed which its name imports, signifying the love of nature, it leads us into a diligent inquisition into all natures, their qualities, affections, relations, causes and ends, so far forth as by nature and reason they may be known. And this noble science, as such, is most sublime and perfect: it includes all Humanity and Divinity together. God, Angels, Men, Affections, Habits, Actions, Virtues, everything as it is a solid, entire object singly proposed, being a subject of it, as well as material and visible things. But taking it as it is usually bounded in its terms, it treateth only of corporeal things, as Heaven, Earth, Air, Water, Fire, the Sun and Stars, Trees, Herbs, Flowers, Influences, Winds, Fowls, Beasts, Fishes, Minerals, and Precious Stones, with all other beings of that kind. And as thus it is taken it is nobly subservient to the highest ends: for it openeth the riches of God’s Kingdom and the nature of His territories, works, and creatures in a wonderful manner, clearing and preparing the eyes of the enjoyer.

45

Ethics teach us the mysteries of morality, and the nature of affections, virtues, and manners, as by them we may be guided to our highest happiness. The former for speculation, this for practice. The former furnisheth us with riches, this with honours and delights, the former feasteth us, and this instructeth us. For by this we are taught to live honourably among men, and to make ourselves noble and useful among them. It teacheth us how to manage our passions, to exercise virtues, and to form our manners, so as to live happily in this world. And all these put together discover the materials of religion to be so great, that it plainly manifesteth the Revelation of God to be deep and infinite. For it is impossible for language, miracles, or apparitions to teach us the infallibility of God’s word, or to shew us the certainty of true religion, without a clear sight into truth itself, that is into the truth of things. Which will themselves when truly seen, by the very beauty and glory of them, best discover, and prove religion.

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When I came into the country, and being seated among silent trees, and meads and hills, had all my time in mine own hands, I resolved to spend it all, whatever it cost me, in the search of happiness, and to satiate that burning thirst which Nature had enkindled in me from my youth. In which I was so resolute, that I chose rather to live upon ten pounds a year, and to go in leather clothes, and feed upon bread and water, so that I might have all my time clearly to myself, than to keep many thousands per annum in an estate of life where my time would be devoured in care and labour. And God was so pleased to accept of that desire, that from that time to this, I have had all things plentifully provided for me, without any care at all, my very study of Felicity making me more to prosper, than all the care in the whole world. So that through His blessing I live a free and a kingly life as if the world were turned again into Eden, or much more, as it is at this day.

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1

A life of Sabbaths here beneath! Continual jubilees and joys! The days of Heaven, while we breathe On Earth! where Sin all Bliss destroys: This is a triumph of delights That doth exceed all appetites: No joy can be compared to this, It is a life of perfect Bliss.

2

Of perfect Bliss! How can it be? To conquer Satan, and to reign In such a vale of misery, Where vipers, stings, and tears remain, Is to be crowned with victory. To be content, divine, and free, Even here beneath is great delight And next the Beatific Sight.

3

But inward lusts do oft assail, Temptations work us much annoy We’ll therefore weep, and to prevail Shall be a more celestial joy. To have no other enemy But one; and to that one to die: To fight with that and conquer it, Is better than in peace to sit.

4

Tis better for a little time; For he that all his lusts doth quell, Shall find this life to be his prime And vanquish Sin, and conquer Hell. The next shall be his double joy; And that which here seemed to destroy Shall in the other life appear A root of bliss; a pearl each tear.