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On the Wisdom of God.
His (God's] actions are not begot with deliberation, his wisdom naturally knows what is 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 obe vious 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: it is the debt of our reason we owe 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 magnify him, whose judicious enquiry into his acts, and deliberate research into his creatures, return the 'duty of a devout and learned admiration.
The second part contains various passages, which elucidate the author's very curious, yet estimable character, and on that account will probably be the most generally interesting.
I thank God, amongst those millions of vices I do inherit and hold from Adam, I have escaped one, and that a mortal enemy to charity, the first and father sin, not only of man, but of the devil-pride ; a vice, whose name is comprehended in a monosyllable, but in its nature not circumscribed by a world. I have escaped it in a condition that can hardly avoid it. Those petty acquisitions and reputed perfections that advance and elevate the conceits of other men, add no feathers unto mine. I have seen a grammarian tour and plume himself over a single line in Horace, and shew more pride in the construction of one ode, than the author in the composure of the whole book. For my own part, besides the jargon and patois of several provinces, I understand no less than six languages; yet I protest I have no higher conceit of myself than had our fathers before the confusion of Babel, when there was but one language in the world, and none to boast himself either linguist or critic. have not only seen several countries, beheld the nature of their climes, the chorography of their provinces, topography of their cities, but understood their several laws, customs, and policies; yet cannot all this persuade the dulness of my spirit unto such an opinion of myself as I behold nimbler and conceited heads, that never looked a degree beyond their nests. I know the names, and somewhat more, of all the constellations in my horizon, yet I have seen a prating mariner that could only name the pointers and the north star, outtalk me, and conceit himself a whole sphere above
I know most of the plants of my country, and of those about me; yet methinks I do not know so many as when I did but know a hundred, and had. scarcely ever simpled further than Cheapside: for indeed, heads of capacity, and such as are not full with a handful, or easy measure of knowledge, think they know nothing till they know all; which being impossible, they fall upon the opinion of Socrates, and only know they know not any thing.
His opinion of the commerce between the sexes, for its oddity, is worth extracting.
I was never yet once, and commend their resolutions, who never marry twice. Not that I disallow of second marriage; as neither in all cases of poly gamy, which considering some times, and the unequal number of both sexes, may be also necessary. The whole world was made for man, but the twelfth part of man for woman. Man is the whole world, and the breath of God; woman the rib, and crooked piece of man. I could be content that we might procreate, like trees, without conjunction, or that there were any way to perpetuate the world without this trivial and vulgar way of coition; it is the foolishest act a wise man commits in all his life, nor is there any thing that will more deject his cooled imagination, when he shall consider what an odd and unworthy piece of folly he hath committed. I speak not in prejudice, nor am averse from that sweet sex, but naturally amorous of all that is beautiful. I can look a whole day with delight upon a handsome picture, though it be but of a horse. It is my temper, and I like it the better, to affect all harmony; and sure there is music even in the beauty, and the silent note which Cupid strikes, far sweeter than the sound of an instrument,
Now for my life, it is a miracle of thirty years, which to relate were not a history, but a piece of poetry, and would sound to common ears like a fable. For the world, I count it not an inn, but an hospital; and a place not to live, but to die in. The world
that I regard is myself; it is the microcosme of mine own frame, that I cast mine eye on : for the other, I use it but like my globe, and turn it round sometimes for my recreation. Men that look upon my outside, perusing only my condition and fortunes, do err in my altitude ; for I am above Atlas his shoulders. The earth is a point, not only in respect of the heavens above us, but of that heavenly and celestial part within us. That mass of flesh that circumscribes me, limits not my mind; that surface that tells the heavens they have an end, cannot persuade me I have any. I take my circle to be above three hundred and sixty. Though the number of the ark do measure my body, it comprehendeth not my mind. Whilst I study to find how I am a microcosm, or little world, I find myself something more than the great. There is surely a piece of divinity in us, something that was before the elements, and owes no homage unto the sun. Nature tells me I am the image of God, as well as Scripture. He that understands not thus much, hath not his introductions or first lesson, and is yet to begin the alphabet of man. Let me not injure the felicity of others, if I say I am as happy as any. Ruat cælum, fiat voluntas tua, salveth all; so that whatsoever happens, it is but what our daily prayers desire. In brief, I am content, and what should providence add more? Surely this is it we call happiness, and this do I enjoy; with this I am