Section II.

IX. 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 Polygamy, 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 union: it is the foolishest act a wise man commits in all his life; nor is there any thing that will more deject his cool’d 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 da infallible; their perfectest rules are raised upon the erroneous reasons of Man, and the Laws of one do but condemn the rules of another; as Aristotle oft-times the opinions of his Predecessours, because, though agreeable to reason, yet were not consonant to his own rules, and the Logick of his proper Principles. Again, (to speak nothing of the Sin against the Holy Ghost, whose cure not onely but whose nature is unknown,) I can cure the Gout or Stone in some, sooner than Divinity, Pride or Avarice in others. I can cure Vices by Physick when they remain incurable by Divinity, and shall obey my Pills when they contemn their precepts. I boast nothing, but plainly say, we all labour against our own cure; for death is the cure of all diseases. There is no Catholicon or universal remedy I know, but this; which, though nauseous to queasie stomachs, yet to prepared appetites is Nectar, and a pleasant potion of immortality.

X. For my Conversation,¹⁶⁶¹⁶⁶Intercourse. it is like the Sun’s, with all men, and with a friendly aspect to good and bad. Methinks there is no man bad, and the worst, best; that is, while they are kept within the circle of those qualities wherein they are good: there is no man’s mind of such discordant and jarring a temper, to which a tunable disposition may not strike a harmony. Magnae virtutes, nec minora vitia [Great virtues, nor less vices]; it is the posie of the best natures, and may be inverted on the worst; there are in the most depraved and venemous dispositions, certain pieces that remain untoucht, which by an Antiperistasis¹⁶⁷¹⁶⁷Heightening by contrast. become more excellent, or by the excellency of their antipathies are able to preserve themselves from the contagion of their enemy vices, and persist intire beyond the general corruption. For it is also thus in nature: the greatest Balsomes do lie enveloped in the bodies of most powerful Corrosives.¹⁶⁸¹⁶⁸Poisons. I say, moreover, and I ground upon experience, that poisons contain within themselves their own Antidote, and that which preserves them from the venome of themselves, without which they were not deleterious to others onely, but to themselves also. But it is the corruption that I fear within me, not the contagion of commerce¹⁶⁹¹⁶⁹Intercourse. without me. ‘Tis that unruly regiment¹⁷⁰¹⁷⁰Company of evil impulses. within me, that will destroy me; ‘tis I that do infect my self; the man without a Navel¹⁷¹¹⁷¹Adam, as not being born of woman. yet lives in me; I feel that original canker corrode and devour me; and therefore Defenda me Dios de me, “Lord deliver me from my self,” is a part of my Letany, and the first voice of my retired imaginations. There is no man alone, because every man is a Microcosm, and carries the whole World about him. Nunquam minus solus quam cum solus [Never less alone than when alone], though it be the Apothegme of a wise man, is yet true in the mouth of a fool. Indeed, though in a Wilderness, a man is never alone, not only because he is with himself and his own thoughts, but because he is with the Devil, who ever consorts with our solitude, and is that unruly rebel that musters up those disordered motions which accompany our sequestered imaginations. And to speak more narrowly, there is no such thing as solitude, nor any thing that can be said to be alone and by itself, but God, Who is His own circle, and can subsist by Himself; all others, besides their dissimilary and Heterogeneous parts, which in a manner multiply their natures, cannot subsist without the concourse¹⁷²¹⁷²Cooperation. of God, and the society of that hand which doth uphold their natures. In brief, there can be nothing truly alone and by it self, which is not truly one; and such is only God: all others do transcend an unity, and so by consequence are many.

[Footnote 38: Here, circumference of a circle.]

[Footnote 39: Binding.]

[Footnote 40: Merriment.]

XI. 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 dye in. The world that I regard is my self; it is the Microcosm of my 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, their own corps, as spirits with the bodies they assume, wherein they seem to hear, see, and feel, though indeed the Organs are destitute of sense, and their natures of those faculties that should inform them. Thus it is observed, that men sometimes, upon the hour of their departure, do speak and reason above themselves; for then the soul, beginning to be freed from the ligaments of the body, begins to reason like her self, and to discourse in a strain above mortality.

XII. We term sleep a death; and yet it is waking that kills us, and destroys those spirits that are the house of life. ‘Tis indeed a part of life that best expresseth death; for every man truely lives, so long as he acts his nature, or some way makes good the faculties of himself. Themistocles, therefore, that slew his Soldier in his sleep, was a merciful Executioner: ‘tis a kind of punishment the mildness of no laws hath invented: I wonder the fancy of Lucan and Seneca did not discover it. It is that death by which we may be literally said to dye daily; a death which Adam dyed before his mortality; a death whereby we live a middle and moderating point between life and death: in fine, so like death, I dare not trust it without my prayers, and an half adieu unto the World, and take my farewell in a Colloquy with God.

The night is come, like to the day, Depart not Thou, great God, away. Let not my sins, black as the night, Eclipse the lustre of Thy light: Keep still in my Horizon; for to me The Sun makes not the day, but Thee. Thou, Whose nature cannot sleep, On my temples Centry keep; Guard me ‘gainst those watchful foes, Whose eyes are open while mine close. Let no dreams my head infest, But such as Jacob’s temples blest. While I do rest, my Soul advance; Make my sleep a holy trance; That I may, my rest being wrought, Awake into some holy thought; And with as active vigour run My course, as doth the nimble Sun. Sleep is a death; O make me try, By sleeping, what it is to die; And as gently lay my head On my grave, as now my bed. However I rest, great God, let me Awake again at last with Thee; And thus assur’d, behold I lie Securely, or to awake or die. These are my drowsie days; in vain I do not wake to sleep again: O come that hour, when I shall never Sleep again, but wake for ever.

This is the Dormative¹⁷³¹⁷³Sleeping draft. I take to bedward; I need no other Laudanum than this to make me sleep; after which I close mine eyes in security, content to take my leave of the Sun, and sleep unto the Resurrection.

XIII. The method I should use in distributive Justice,¹⁷⁴¹⁷⁴Distribution of rewards and punishments according to the desert of each. I often observe in commutative;¹⁷⁵¹⁷⁵The justice which is corrective in transactions between man and man, exercised in arithmetical proportion. The distinction is made by Aristotle. and keep a Geometrical proportion in both, whereby becoming equable to others, I become unjust to my self, and supererogate¹⁷⁶¹⁷⁶Do more than is necessary. in that common principle, Do unto others as thou wouldst be done unto thy self. I was not born unto riches, neither is it, I think, my Star to be wealthy; or, if it were, the freedom of my mind, and frankness of my disposition, were able to contradict and cross my fates: for to me, avarice seems not so much a vice, as a deplorable piece of madness; to conceive ourselves pipkins, or be perswaded that we are dead, is not so ridiculous, nor so many degrees beyond the power of Hellebore,¹⁷⁷¹⁷⁷Used as a remedy for madness. as this. The opinions of Theory, and positions of men, are not so void of reason as their practised conclusions. Some have held that Snow is black, that the earth moves, that the Soul is air, fire, water; but all this is Philosophy, and there is no delirium, if we do but speculate¹⁷⁸¹⁷⁸Consider. the folly and indisputable dotage of avarice. To that subterraneous Idol and God of the Earth I do confess I am an Atheist; I cannot perswade myself to honour that the World adores; whatsoever virtue its prepared substance¹⁷⁹¹⁷⁹Gold was commonly used as a medicine. may have within my body, it hath no influence nor operation without. I would not entertain a base design, or an action that should call me villain, for the Indies; and for this only do I love and honour my own soul, and have methinks two arms too few to embrace myself. Aristotle is too severe, that will not allow us to be truely liberal without wealth, and the bountiful hand of Fortune. If this be true, I must confess I am charitable only in my liberal intentions, and bountiful well-wishes; but if the example of the Mite be not only an act of wonder, but an example of the noblest Charity, surely poor men may also build Hospitals, and the rich alone have not erected Cathedrals. I have a private method which others observe not; I take the opportunity of my self to do good; I borrow occasion of Charity from mine own necessities, and supply the wants of others, when I am in most need my self: for it is an honest stratagem to take advantage of our selves, and so to husband the acts of vertue, that, where they are defective in one circumstance, they may repay their want and multiply their goodness in another. I have not Peru¹⁸⁰¹⁸⁰A symbol of vast wealth. in my desires, but a competence, and ability to perform those good works to which He hath inclined my nature. He is rich, who hath enough to be charitable; and it is hard to be so poor, that a noble mind may not find a way to this piece of goodness. He that giveth to the poor, lendeth to the Lord: there is more Rhetorick in that one sentence, than in a Library of Sermons; and indeed, if those Sentences were understood by the Reader, with the same Emphasis as they are delivered by the Author, we needed not those Volumes of instructions, but might be honest by an Epitome. Upon this motive only I cannot behold a Beggar without relieving his Necessities with my Purse, or his Soul with my Prayers; these scenical and accidental differences between us, cannot make me forget that common and untoucht part of us both: there is under these Centoes¹⁸¹¹⁸¹Masses of patches. and miserable outsides, these mutilate and semi-bodies, a soul of the same alloy with our own, whose Genealogy is God as well as ours, and in as fair a way to Salvation as our selves. Statists that labour to contrive a Common-wealth without poverty, take away the object of charity, not understanding only the Commonwealth of a Christian, but forgetting the prophecie of Christ.¹⁸²¹⁸²“The poor ye have always with ye.”

XIV. Now, there is another part of charity, which is the Basis and Pillar of this, and that is the love of God, for Whom we love our neighbour; for this I think charity, to love God for Himself, and our neighbour for God. All that is truly amiable is God, or as it were a divided piece of Him, that retains a reflex or shadow of Himself. Nor is it strange that we should place affection on that which is invisible: all that we truly love is thus; what we adore under affection of our senses, deserves not the honour of so pure a title. Thus we adore Virtue, though to the eyes of sense she be invisible: thus that part of our noble friends that we love, is not that part that we embrace, but that insensible part that our arms cannot embrace. God, being all goodness, can love nothing but Himself; He loves us but for that part which is as it were Himself, and the traduction¹⁸³¹⁸³Derivative. of His Holy Spirit. Let us call to assize the loves of our parents, the affection of our wives and children, and they are all dumb shows and dreams, without reality, truth, or constancy. For first there is a strong bond of affection between us and our Parents; yet how easily dissolved! We betake our selves to a woman, forget our mother in a wife, and the womb that bare us, in that that shall bear our Image. This woman blessing us with children, our affection leaves the level it held before, and sinks from our bed unto our issue and picture of Posterity, where affection holds no steady mansion. They, growing up in years, desire our ends; or applying themselves to a woman, take a lawful way to love another better than our selves. Thus I perceive a man may be buried alive, and behold his grave in his own issue.

XV. I conclude therefore, and say, there is no happiness under (or, as Copernicus will have it, above) the Sun, nor any Crambe¹⁸⁴¹⁸⁴Tiresome repetition. in that repeated verity and burthen of all the wisdom of Solomon, All is vanity and vexation of Spirit. There is no felicity in that the World adores. Aristotle, whilst he labours to refute the Idea’s of Plato, falls upon one himself; for his summum bonum is a Chimaera, and there is no such thing as his Felicity. That wherein God Himself is happy, the holy Angels are happy, in whose defect the Devils are unhappy, that dare I call happiness: whatsoever conduceth unto this, may with an easy Metaphor deserve that name; whatsoever else the World terms Happiness, is to me a story out of Pliny, a tale of Boccace or Malizspini, an apparition, or neat delusion, wherein there is no more of Happiness than the name. Bless me in this life with but peace of my Conscience, command of my affections, the love of Thy self 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 or Providence. Dispose of me according to the wisdom of Thy pleasure: Thy will be done, though in my own undoing.