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Reason to St. Paul's Sanctuary. My Philosophy
dares not say the Angels can do it. God hath noth
made a Creature that can comprehend Him ; 'tis a
privilege of His own nature. I AM THAT I AM, was
His own definition unto Moses; and 'twas a short one,
to confound mortality, that durst question God, or ask
Him what He was. Indeed, He onely is; all others
have and shall be. But in Eternity there is no distinc,
tion of Tenses; and therefore that terrible term Pre-
destination, which hath troubled so many weak heads to
conceive, and the wisest to explain, is in respect to
God no prēscious determination of our Estates to
come, but a definitive blast of His Will already fulfilled,
and at the instant that He first decreed it; for to His
Eternity, which is indivisible and all together, the last
Trump is already sounded, the reprobates in the flame,
and the blessed in Abraham's bosome. ) St. Peter
speaks modestly, when he saith, a thousand years to God
are but as one day; for, to speak like a Philosopher,
those continued instances of time which flow into a
thousand years, make not to Him one moment: what
to us is to come, to His Eternity is present, His whole
duration being but one permanent point, without Suc-
cession, Parts, Flux, or Division.

There is no Attribute that adds more difficulty to the
mystery of the Trinity, where, though in a relative way
of Father and Son, we must deny a priority. I wonder
how Aristotle could conceive the World eternal, or
how he could make good two Eternities. His simili-
tude of a Triangle comprehended in a square doth
somewhat illustrate the Trinity of our Souls, and that
the Triple Unity of God; for there is in us not three,
but a Trinity of Souls; because there is in us,

if not three distinct Souls, yet differing faculties, that can and do subsist apart in different Subjects, and yet in us are so united as to make but one Soul and substance. If one Soul were so perfect as to inform three distinct Budies, that were a petty Trinity: conceive the distinct number of three, not divided nor separated by the intellect, but actually comprehended in its Unity, and


that is a perfect Trinity. I have often admired the mystical way of Pythagoras, and the secret Magick of numbers. Beware of Philosophy, is a precept not to be received in too large a sense; for in this Mass of Nature there is a set of things that carry in their Front (though not in Capital Letters, yet in Stenography and short Characters, something of Divinity, which to wiser Reasons serve as Luminaries in the Abyss of Knowledge, and to judicious beliefs as Scales and Roundles to mount the Pinacles and highest pieces of Divinity. The severe Schools shall never laugh me out of the Philosophy of Hermes, that this visible World is but a Picture of the invisible, wherein, as in a Pourtraict, things are not truely, but in equivocal shapes, and as they counterfeit some more real substance in that invisible fabrick,

That other Attribute wherewith I recreate my devotion, is His Wisdom, in which I am happy; and for the contemplation of this only, do not repent me that I was bred in the way of Study: the advantage I have of the vulgar, with the content and happiness I conceive therein, is an ample recompence for all my endeavours, in what part of knowledge soever. Wisdom is His most beauteous Attribute; no man can attain unto it, yet Solomon pleased God when he desired it. He is wise, because He knows all things; and He knoweth all things, because He made them all: but His greatest knowledge is in comprehending that He made not, that is, Himself, And this is also the greatest knowledge in man. For this do I honour my own profession, and embrace the Counsel even of the Devil himself :) had he read such a Lecture in Paradise as he did at Delphos, we had better known our selves, nor had we stood in fear to know him. I know He is wise in all, wonderful in what we conceive, but far more in what we comprehend not; for we behold Him but asquint, upon reflex or shadow; our understanding is dimmer than Moses Eye; we are ignorant of the back-parts or lower side of His Divinity; therefore to prie into the maze of His Counsels is not only folly in man, but presumption even in Angels. Like us, they are His Servants, not His Senators; He holds no Counsel, but that mystical one of the Trinity, wherein, though there be three Persons, there is but one mind that decrees without contradiction, Nor needs He any: His actions are not begot with deliberation, His Wisdom naturally knows what's best; His intellect stands ready fraught with the superlative and purest Ideas of goodness; consultation and election, which are two motions in us, make but one in Him, His actions springing from His power at the first touch of His will. These are Contemplations metaphysical: my humble speculations have another Method, and are content to trace and discover those expressions He hath left in His Creatures, and the obvious effects of Nature. There is no danger to profound these mysteries, no sanctum sanctorum in Philosophy. The World was made to be inhabited by Beasts, but studied and contemplated by Man: 'tis the Debt of our Reason we Qwe unto God, and the homage we pay for not being Beasts. Without this, the World is still as though it had not been, or as it was before the sixth day, when as yet there was not a Creature that could conceive or say there was a World. The Wisdom of God receives small honour from those vulgar Heads that rudely stare about, and with a gross rusticity admire His works: those highly magnifie Him, whose judicious inquiry into His Acts, and deliberate research into His Creatures, return the duty of a devout and learned admiration. Therefore,

Search while thou wilt, and let thy Reason go,
To ransome Truth, even to th’ Abyss below;
Rally the scattered Causes; and that line,
Which Nature twists, be able to untwine.
It is thy Makers will, for unto none
But unto Reason can He e'er be known.
The Devils do know Thee, but those damnèd Meteors
Build not Thy Glory, but confound Thy Creatures.
Teach my indeavours so Thy works to read,
That learning them in Thee, I may proceed.
Give Thou my reason that instructive flight,
Whose weary wings may on Thy hands still light.

Teach me to soar aloft, yet ever so
When neer the Sun, to stoop again below.
Thus shall my humble Feathers safely hover,
And, though near Earth, more than the Heavens discover,
And then at last, when homeward I shall drive,
Rich with the Spoils of Nature, to my Hive,
There will I sit like that industrious Flie,
Buzzing Thy praises, which shall never die,
Till Death abrupts them, and succeeding Glory
Bid me go on in a more lasting story.

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And this is almost all wherein an humble Creature may endeavour to requite and some way to retribute unto his Creator: for if not he that saith, Lord, Lord,but he that doth the will of his Father, shall be saved ; certainly our wills must be our performances, and our intents make out our Actions; otherwise our pious labours shall find anxiety in our Graves, and our best endeavours not hope, but fear, a resurrection.

There is but one first cause, and four second causes of all things. Some are without efficient, as God; 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 God. 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 conjoyn 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 his books De Usu Partium, as in Suarez Metaphysicks. Had Aristotle been as curious in the enquiry of this cause as he was of the other, he had not left behind him an

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imperfect piece of Philosophy, but an absolute tract of Divinity.

Natura nihil agit frustra, is the only indisputed Axiome in Philosophy. There are no Grotesques in Nature; not anything framed to fill up empty Cantons, and unnecessary spaces.

In the most imperfect Creatures, and such as were not preserved in the Ark, but, having their Seeds and Principles in the womb of Nature, are everywhere, where the power of the Sun is, in these is the Wisdom of His hand discovered. Out of this rank Solomon chose the object of his admiration. Indeed, what Reason may not go to School to the wisdom of Bees, Ants, and Spiders ? what wise hand teacheth them to do what Reason cannot teach us ? Ruder heads stand amazed at those prodigious pieces of Nature, Whales, Elephants, Dromidaries and Camels; these, I confess, are the Colossus and majestick pieces of her hand: but in these narrow Engines there is more curious Mathematicks; and the civility of these little Citizens more neatly sets forth the Wisdom of their Maker. Who admires not Regio-Montanus his Fly beyond his Eagle, or wonders not more at the operation of two Souls in those little Bodies, than but one in the Trunk of a Cedar ?" I could never content my contemplation with those general pieces of wonder, the Flux and Reflux of the Sea, the increase of Nile, the conversion of the Needle to the North ; and have studied to match and and parallel those in the more obvious and neglected pieces of Nature, which without further travel I can do in the Cosmography of myself. We carry with us the wonders we seek without us: there is all Africa and her prodigies in us; we are that bold and adventurous piece of Nature, which he that studies wisely learns in a compendium what others labour at in a divided piece and endless volume.

Thus there are two Books from whence I collect my Divinity ; besides that written one of God, another of His servant Nature, that universal and publick Manuscript, that lies expans'd unto the Eyes of all;

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