Albions England A Continued Historie of the same Kingdome, from the Originals of the first Inhabitants thereof: With most the chiefe Alterations and Accidents theare hapning, vnto, and in the happie Raigne of our now most gracious Soueraigne, Queene Elizabeth: Not barren in varietie of inuentiue and historicall Intermixtures: First penned and published by William Warner: and now reuised, and newly inlarged by the same Author: Whereunto is also newly added an Epitome of the whole Historie of England |
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| LXXVI. |
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| LXXVIII. |
CHAP. LXXVIII.
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| LXXIX. |
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CHAP. LXXVIII.
Albions England |  |
CHAP. LXXVIII.
The greatest heathen Clarkes and all from first to last hold this,
That all the rest be Vnder-Gods to one that Soueraigne is.
Whom if yee Nature call (saith One) ye call him not amis.
For why? of Him are all things bred, and that we liue is his:
Or Destenie, in whom the Cause of Causes all depend:
Or Prouidence, whose acting Power doth all begin and end:
Or World, for what therein doth not this God extend?
For Good must God be vncompeerd, for Power Omnipotent,
Saieth Aristotle, then but One, els None by Consequent.
But that is One, and onely-One, those Sages all afferme:
Whom (though One-same) by diuers Names and Natures thus they terme.
Creator of the Heauens and Earth, All-Glory, Nature, End,
Beyond all Names for Excellent, Selfe-bred, Him times attend,
Eternall, Worker of all Powers, Power of all Workes, and none
Heauens euer-life, Earths Interchange effects be he alone,
Sole Matter-Founder, Singular, sole Infinite, Vnsounded,
The Life of All, like but himselfe, in all he will Vnbounded,
The Beer, Cause Diuine in all, all Godheads Essence, and
The Sunne that Dims a-far, dims more the neerer, blinds at hand,
Beginning, Midst, End, Vnitie of All, Selfe-Holinesse,
Superessentiall Being, Selfe-suffising, compleat Blesse,
Locall vnlocally each wheare, Super-substantiall, who
Knowes all that was, is, and is not, and All in All doth doe,
Beginner of Beginnings, All to him reducing backe,
Who, were not aught of All, his Word the world could recōpack,
Vnutterable, He to All nor All to him doth lacke,
The Spirit shead on All, a Minde men vnderstand not see,
Ownes All, All wisedome, from all wants and Alterations free,
First Mouer infinite and such but God, and One, can bee,
Philosophers of euerie Sect, with heathen Poets thus
And Diuels, in times corrupte'st, taught that onely-God to vs.
And that they celebrated moe no cause but Custome was:
Since All all Godheads into one supreamest Godhead passe.
For (howsoeuer Vulgares in Pluralitie did erre)
Those Clarks but vs'd the Terme of Gods, lawes did from lesse deterre.
Of whom (through vse or feare, perhaps, long erring with the rest)
Were martyrd some, for that the same one onely-God profest.
That all the rest be Vnder-Gods to one that Soueraigne is.
Whom if yee Nature call (saith One) ye call him not amis.
For why? of Him are all things bred, and that we liue is his:
321
Or Prouidence, whose acting Power doth all begin and end:
Or World, for what therein doth not this God extend?
For Good must God be vncompeerd, for Power Omnipotent,
Saieth Aristotle, then but One, els None by Consequent.
But that is One, and onely-One, those Sages all afferme:
Whom (though One-same) by diuers Names and Natures thus they terme.
Creator of the Heauens and Earth, All-Glory, Nature, End,
Beyond all Names for Excellent, Selfe-bred, Him times attend,
Eternall, Worker of all Powers, Power of all Workes, and none
Heauens euer-life, Earths Interchange effects be he alone,
Sole Matter-Founder, Singular, sole Infinite, Vnsounded,
The Life of All, like but himselfe, in all he will Vnbounded,
The Beer, Cause Diuine in all, all Godheads Essence, and
The Sunne that Dims a-far, dims more the neerer, blinds at hand,
Beginning, Midst, End, Vnitie of All, Selfe-Holinesse,
Superessentiall Being, Selfe-suffising, compleat Blesse,
Locall vnlocally each wheare, Super-substantiall, who
Knowes all that was, is, and is not, and All in All doth doe,
Beginner of Beginnings, All to him reducing backe,
Who, were not aught of All, his Word the world could recōpack,
Vnutterable, He to All nor All to him doth lacke,
The Spirit shead on All, a Minde men vnderstand not see,
Ownes All, All wisedome, from all wants and Alterations free,
First Mouer infinite and such but God, and One, can bee,
Philosophers of euerie Sect, with heathen Poets thus
And Diuels, in times corrupte'st, taught that onely-God to vs.
And that they celebrated moe no cause but Custome was:
Since All all Godheads into one supreamest Godhead passe.
For (howsoeuer Vulgares in Pluralitie did erre)
Those Clarks but vs'd the Terme of Gods, lawes did from lesse deterre.
Of whom (through vse or feare, perhaps, long erring with the rest)
322
Some (but too grosse an heresie) taught differing Godheads twaine,
Which ouer Spyrits, Men, Beasts, Plants, & Elements should raigne:
And Good things one of which, and bad the other to maintaine:
As holesome Plants and poysonous, light darkenesse, Heat and Cold,
That Contraries of Creatures, seiunctiuely, should holde.
Alledging that a Good-God may not aucthor noysome things:
For Good and Bad a diuerse God that Doctrine therefore brings.
As who would say, one Sunne were not of Day and Night the Cause,
That lends that Light to Others which his Course from vs withdrawes:
That hardneth softneth, brights & blindes, ripes feares with One-fame-Shyne.
Yet not that only-Sunne to Two, nor Good & Bad assigne.
In Heats and Colds Extremities is Worsernesse in neither:
Nor, working in their Seasons, is a Betternesse of Either.
This buddeth Fruits, that ripneth them, Both benefit, nor is
That hearbe, beast, worme, or thing but might, did not we Science mis.
From poysons medicines, furs from wolues, frō Darknes draw we rest,
And thousand Things, vnpractiz'd, bad would yeeld vs Profit best.
To Battle at the Trumpets found war-practiz'd horses runne,
Vnpractiz'd, five the very Sound: Mens Actions so be donne,
Who, with the foolish Satyre Fier, because it burneth, shunne.
When (though in most owre Skill doth not their hidden good attaine
In th' only Creators great Shop workes Nature nought in vaine:
But all Things in thēselues be good. Whear's then bi-parted raigne?
Yeat say we not but that thear is an Euelnesse in Things:
But not that yll, productiuely, from Nature firstly springs.
But as an In-come, hapning in the Substance: euen so
By Rot, Must, Sowernes, Fruits, Corne, Wine good-Quallities forgoe.
An Accident not Nature, a Defaulct not an Effect,
Corruption not Production should we Euelnesse respect
Which hath not Being in it-selfe, but in the thing that's good:
Wherefore that One is God of All must hence be vnderstood.
And, that all Creatures corrupt and to a No-thing tend,
Comes of Not-being, which begunne and shall be All-things End.
Nor meete it were, in Iustice or in Nature, things of nought
Should equall that vnbounded Power that All of No-thing wrought.
Which ouer Spyrits, Men, Beasts, Plants, & Elements should raigne:
And Good things one of which, and bad the other to maintaine:
As holesome Plants and poysonous, light darkenesse, Heat and Cold,
That Contraries of Creatures, seiunctiuely, should holde.
Alledging that a Good-God may not aucthor noysome things:
For Good and Bad a diuerse God that Doctrine therefore brings.
As who would say, one Sunne were not of Day and Night the Cause,
That lends that Light to Others which his Course from vs withdrawes:
That hardneth softneth, brights & blindes, ripes feares with One-fame-Shyne.
Yet not that only-Sunne to Two, nor Good & Bad assigne.
In Heats and Colds Extremities is Worsernesse in neither:
Nor, working in their Seasons, is a Betternesse of Either.
This buddeth Fruits, that ripneth them, Both benefit, nor is
That hearbe, beast, worme, or thing but might, did not we Science mis.
From poysons medicines, furs from wolues, frō Darknes draw we rest,
And thousand Things, vnpractiz'd, bad would yeeld vs Profit best.
To Battle at the Trumpets found war-practiz'd horses runne,
Vnpractiz'd, five the very Sound: Mens Actions so be donne,
Who, with the foolish Satyre Fier, because it burneth, shunne.
When (though in most owre Skill doth not their hidden good attaine
In th' only Creators great Shop workes Nature nought in vaine:
But all Things in thēselues be good. Whear's then bi-parted raigne?
Yeat say we not but that thear is an Euelnesse in Things:
But not that yll, productiuely, from Nature firstly springs.
But as an In-come, hapning in the Substance: euen so
By Rot, Must, Sowernes, Fruits, Corne, Wine good-Quallities forgoe.
An Accident not Nature, a Defaulct not an Effect,
Corruption not Production should we Euelnesse respect
Which hath not Being in it-selfe, but in the thing that's good:
Wherefore that One is God of All must hence be vnderstood.
323
Comes of Not-being, which begunne and shall be All-things End.
Nor meete it were, in Iustice or in Nature, things of nought
Should equall that vnbounded Power that All of No-thing wrought.
That be not Two or diuers Gods is also prompt by this:
An Vnitie is Peryod of euerie thing that is.
Of One all Multiplicities Formes, Hermonies, what not?
Be (howsoere they seeme confuse) produced and begot.
Contraries be the Elements: at strife Contraries fall:
Yeat Sea the Earth, the Aier them both, the skie be-cleaps them all.
Of all which fower all Creatures be Compoundes, formally:
So then of Contrarieties is Vniformitie.
To one Sea-flow all Fluds, one Sunne inlighteneth euery Light,
Of all celestiall Mouings is One-Mouer, Artists write.
Trunke, barke, boughes, leaues, and blossomes, none like others, hath a Tree:
Yet but one Roote, whence All: which but one Authors Act can bee.
This (as like Vigitiues, whence such Varietie doth breed)
Takes Life, and multiplies the like of one small graine or Seed,
From one one-shaped Drop (not such as it becomes) we know
Beginning both of Life and Sense in Sensetiues to grow.
Thence is of Man and Beast the Masse of Parts so manifold.
Thence, of like-Kind, fill Countries, which we carelesly behold.
And Nature, as in Mules, in all Diuersities is could.
To what but Vnitie tende Artes and Sciences, for why?
Congruitie by Grammar taught etnds to Societie.
To one Opinion Rhetorike doth Minds of Men perswade.
And (which can be but One) to sift one Truth is Logikes traide.
Arithmetike, Geometry, and Musicke do proceed
From One, a Pricke, from diuers Sounds in one sweet Tune agree'd.
One Harmonie, Proportion, Count, Truth, Mind, Conuersing then
(Which are but Sorts of Vnitie) teach Sciences to Men.
To Vniformitie each Craft Mechanicall doth draw.
Prespectiue to one Poynt all Lines: vnto one Right all Law.
All Phisicke tends to health, and health is humors set at one.
To diuers Passions Ethickes all doe make one Reason knowne.
All Gouernment, deuisiuely, reduceth to one Sway.
Vnion, in breefe, is foysonous, and Discorde works decay
Nor is there aught of all that is from by-Referments free
But best and basest mutually do serue and serued bee:
And euerie thing vnto the whole affers, in some degree:
Since all things then proceed from One, and tend to One, be sure
One-Soueraigne and most Single-One directs such Vnion pure.
An Vnitie is Peryod of euerie thing that is.
Of One all Multiplicities Formes, Hermonies, what not?
Be (howsoere they seeme confuse) produced and begot.
Contraries be the Elements: at strife Contraries fall:
Yeat Sea the Earth, the Aier them both, the skie be-cleaps them all.
Of all which fower all Creatures be Compoundes, formally:
So then of Contrarieties is Vniformitie.
To one Sea-flow all Fluds, one Sunne inlighteneth euery Light,
Of all celestiall Mouings is One-Mouer, Artists write.
Trunke, barke, boughes, leaues, and blossomes, none like others, hath a Tree:
Yet but one Roote, whence All: which but one Authors Act can bee.
This (as like Vigitiues, whence such Varietie doth breed)
Takes Life, and multiplies the like of one small graine or Seed,
From one one-shaped Drop (not such as it becomes) we know
Beginning both of Life and Sense in Sensetiues to grow.
Thence is of Man and Beast the Masse of Parts so manifold.
Thence, of like-Kind, fill Countries, which we carelesly behold.
And Nature, as in Mules, in all Diuersities is could.
To what but Vnitie tende Artes and Sciences, for why?
Congruitie by Grammar taught etnds to Societie.
To one Opinion Rhetorike doth Minds of Men perswade.
And (which can be but One) to sift one Truth is Logikes traide.
Arithmetike, Geometry, and Musicke do proceed
From One, a Pricke, from diuers Sounds in one sweet Tune agree'd.
One Harmonie, Proportion, Count, Truth, Mind, Conuersing then
(Which are but Sorts of Vnitie) teach Sciences to Men.
To Vniformitie each Craft Mechanicall doth draw.
324
All Phisicke tends to health, and health is humors set at one.
To diuers Passions Ethickes all doe make one Reason knowne.
All Gouernment, deuisiuely, reduceth to one Sway.
Vnion, in breefe, is foysonous, and Discorde works decay
Nor is there aught of all that is from by-Referments free
But best and basest mutually do serue and serued bee:
And euerie thing vnto the whole affers, in some degree:
Since all things then proceed from One, and tend to One, be sure
One-Soueraigne and most Single-One directs such Vnion pure.
Now Man (thou Image both of God, & worlds true Counterpaine)
Vnto thy selfe, out of thy selfe, this Vnitie explaine.
Not one of all thy many Lymmes may fault vnfealt of All:
Nor aught can faile it Office but the whole abie it shall.
Whith sheweth all to be of One the Workmanship: euen so
Life, Sense, & Breath, by Sinewes, Vaines, & hart-strings that bestow
Themselues through-out, & from one Braine, Liuer, & hart do grow.
Omit we Operations, with thy bodies Actions, and
Thy Soule, infus'd through-out the whole: one of one powerfull hand:
And to thy vnderstanding Minde (thy Soules-Soule) let vs come:
For this of hight, depth, length, & breadth casts & conceiues the Sum:
And all th' aforesaid Vnities, regardiuely, obserues:
And, saue sinne-seel'd, not wholy from this Vnions Author swarues.
Now for that former Soule of Man all Creatures were made:
This latter Soule for God himselfe, who is in it purtraide:
Farther than whom, Alls-Vnitie, may nothing be conuaide.
Vnto thy selfe, out of thy selfe, this Vnitie explaine.
Not one of all thy many Lymmes may fault vnfealt of All:
Nor aught can faile it Office but the whole abie it shall.
Whith sheweth all to be of One the Workmanship: euen so
Life, Sense, & Breath, by Sinewes, Vaines, & hart-strings that bestow
Themselues through-out, & from one Braine, Liuer, & hart do grow.
Omit we Operations, with thy bodies Actions, and
Thy Soule, infus'd through-out the whole: one of one powerfull hand:
And to thy vnderstanding Minde (thy Soules-Soule) let vs come:
For this of hight, depth, length, & breadth casts & conceiues the Sum:
And all th' aforesaid Vnities, regardiuely, obserues:
And, saue sinne-seel'd, not wholy from this Vnions Author swarues.
Now for that former Soule of Man all Creatures were made:
This latter Soule for God himselfe, who is in it purtraide:
Farther than whom, Alls-Vnitie, may nothing be conuaide.
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CHAP. LXXVIII.
Albions England | |