Summa Totalis or, All in All, and, the same for euer Or, an Addition to Mirum in Modum. By the first Author, Iohn Dauies |
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 | Summa Totalis or, All in All, and, the same for euer |  |
To the right Honourable mine approued good Lord and Master, Thomas Lord Elsmere, Lord Chancellor of England:
and to his Right Noble Lady, and Wife Alice, Countesse of Derby, my good Lady and Mistresse, be all felicitie, consisting in the sight of the Obiectiue Beatitude.
The Time, my duty, and your deere desert,(Deseruedly Right Noble) do conspire,
To make me consecrate [besides my Heart]
This Image to you, forg'd with heauenly Fire!
The Backe-parts of his Forme, who form'd this All,
(Characterd by the Hand of louing Feare)
Are shaddovv'd here: but (ah) they are too small
To shevv their greatnesse, vvwhich ne're
But, though that Greatnesse be past quantity,
And Goodnes doth all quality exceed,
Yet I, this Forme of Formelesse Deity,
Drewe by the Squire, and Compasse of our Creed:
Then (vvith your greater Gvifts) accept this small
Yet (being right) it's more then All in All!
Your Honors in all duety, most bounden Iohn Dauies of Hereford.
SUMMA TOTALIS.
My
Soule, sad Soule, now sommon al thy Povvres
To seeke out Misteries past finding out!
But first, inuoke the Heau'ns to stream their Showres
Of Diuine Graces on thee, to disrout
The Clouds of darknesse, which ingirt thy Towres,
And that vncompast Round thou go'st about!
If trauelling by Night we pray for Day,
Now must we going [blind] a wailesse Way.
To seeke out Misteries past finding out!
But first, inuoke the Heau'ns to stream their Showres
Of Diuine Graces on thee, to disrout
The Clouds of darknesse, which ingirt thy Towres,
And that vncompast Round thou go'st about!
If trauelling by Night we pray for Day,
Now must we going [blind] a wailesse Way.
O thou great Kindler of Diuine desire,
(Deere Light of Lights, without which all is Hel)
Before me go, with Flames of Heau'nly Fire,
By which I may my Compasse keepe so wel
That on these groundlesse, boundlesse Seas that swell
To ouerwhelme me, I may safely go,
The Wonders of those Deepes abroad to tel:
Calme Fancies Stormes, and let my Course be slow:
For hast therein may speed mine ouerthrow.
(Deere Light of Lights, without which all is Hel)
Before me go, with Flames of Heau'nly Fire,
By which I may my Compasse keepe so wel
That on these groundlesse, boundlesse Seas that swell
To ouerwhelme me, I may safely go,
The Wonders of those Deepes abroad to tel:
Calme Fancies Stormes, and let my Course be slow:
For hast therein may speed mine ouerthrow.
Erect my Thoughts, direct my Iudgement so
That neither, either do misgo, or tire;
And let my Numbers with that fury flow
Which thou alone in Wisedome, set'st on fire;
Make all my Measures meet in Truth intire:
That is in thee (Sole Truth:) for out of Thee
Are nought but Errors Rockes, and Vices Mire,
To wracke al those that trauel Truth to see
Without thy Compasse, wherein compasse me.
That neither, either do misgo, or tire;
And let my Numbers with that fury flow
Which thou alone in Wisedome, set'st on fire;
Make all my Measures meet in Truth intire:
That is in thee (Sole Truth:) for out of Thee
Are nought but Errors Rockes, and Vices Mire,
To wracke al those that trauel Truth to see
Without thy Compasse, wherein compasse me.
First, for thy Name! (sith It al Thoughts transcends,
Much more all Words) here, at my setting out,
(Sith thy Word onely thy name comprehends)
Ile balke It, as a Gulph of deepest doubt!
Therefore a further way Ile go about
To seeke thy nature: so, thy name to finde;
And, as I go Ile send forth Care my Scout,
To see my passage cleare before, behind,
Wherein my Muse must glide to know thy kind.
Much more all Words) here, at my setting out,
(Sith thy Word onely thy name comprehends)
Ile balke It, as a Gulph of deepest doubt!
Therefore a further way Ile go about
To seeke thy nature: so, thy name to finde;
And, as I go Ile send forth Care my Scout,
To see my passage cleare before, behind,
Wherein my Muse must glide to know thy kind.
Then, at thy Properties I will begin,
Now blesse my Course for, I am laūcht from Land)
Which are (as they eternally haue beene)
Of thy meere Essence: where they do not stand
As Accidents in Substance: for, thy Hand
Thrusts from thy Substance, Accidents, and all
That seeke to bring thy boundlesse Pow'r in Band:
For, thou art free, and holdest that in thrall
(How euer great) that seeks to make thee small.
Now blesse my Course for, I am laūcht from Land)
Which are (as they eternally haue beene)
Of thy meere Essence: where they do not stand
As Accidents in Substance: for, thy Hand
Thrusts from thy Substance, Accidents, and all
That seeke to bring thy boundlesse Pow'r in Band:
For, thou art free, and holdest that in thrall
(How euer great) that seeks to make thee small.
Thy Porperties, and Attributes are
one:
For, all is proper, that attributes ought
To thee, if free from imperfection,
Hate, Anger, and the like, in vs are nought;
But in thee good, and iust, and as they ought
Thou can'st loue ardently, and neuer dote!
And hate extreamely, without hatefull thought!
But, they in vs can neuer scape the note
Of both, when both those Passions are aflote.
For, all is proper, that attributes ought
To thee, if free from imperfection,
Hate, Anger, and the like, in vs are nought;
But in thee good, and iust, and as they ought
Thou can'st loue ardently, and neuer dote!
And hate extreamely, without hatefull thought!
But, they in vs can neuer scape the note
Of both, when both those Passions are aflote.
Thou giu'st thy selfe those Titles in thy Stile:
And not so much to stoup to vs thereby.
(To make vs know thee, by our selues, the while)
But, for they are in thee most really;
yet, not [as in vs] Ill, and diuersly:
In vs they Qualities, and Vertues be;
But in Thee they are most essentially!
Many in vs, but onely one in Thee;
Sith with thy simple Essence they agree,
And not so much to stoup to vs thereby.
(To make vs know thee, by our selues, the while)
But, for they are in thee most really;
yet, not [as in vs] Ill, and diuersly:
In vs they Qualities, and Vertues be;
But in Thee they are most essentially!
Many in vs, but onely one in Thee;
Sith with thy simple Essence they agree,
Thou art omnipotent, iust, gratious, wise;
yet not as they are diuerse, but as one:
For these be thine essentiall Properties,
Which in thee meete in perfect Vnion
To make Thee simply great, and good alone!
Then from thee, great-Good, now Ile turn my speach
Vnto mine Equals in Creation;
Sith Folly feares to Wisedomes Sp'rit to preach
My selfe, and others, teach me then, to teach.
yet not as they are diuerse, but as one:
For these be thine essentiall Properties,
Which in thee meete in perfect Vnion
To make Thee simply great, and good alone!
Then from thee, great-Good, now Ile turn my speach
Vnto mine Equals in Creation;
Sith Folly feares to Wisedomes Sp'rit to preach
My selfe, and others, teach me then, to teach.
Then, euen-Christians, let an abiect one
(With your allowance) spend his powrelesse might
In ernest search of this Trin-vnion,
As farre as of himselfe he giues me sight,
Either by Natures, or diuiner light,
Whereby I see his Actions fixt are still
Vnto his Properties, which act aright:
For through Loue he doth loue, & wil through VVill:
And, so he doth, what he doth else fulfill.
(With your allowance) spend his powrelesse might
In ernest search of this Trin-vnion,
As farre as of himselfe he giues me sight,
Either by Natures, or diuiner light,
Whereby I see his Actions fixt are still
Vnto his Properties, which act aright:
For through Loue he doth loue, & wil through VVill:
And, so he doth, what he doth else fulfill.
Which Properties are twofold: some there be
Eu'ry way proper to his nature blest:
As his Omnipotence, Vbiquitie,
Eternity, sole-Wisedome, and the rest:
With these nor Men, nor Angels can be drest.
Others in part, and by Comparison;
As Wisedome, Iustice, Mercy, may inuest
Man, his viue Image, (Brother of his Sonne)
But, not (as in Them) in perfection!
Eu'ry way proper to his nature blest:
As his Omnipotence, Vbiquitie,
Eternity, sole-Wisedome, and the rest:
Others in part, and by Comparison;
As Wisedome, Iustice, Mercy, may inuest
Man, his viue Image, (Brother of his Sonne)
But, not (as in Them) in perfection!
For, sith they are Substantially in God
(And not, as in Man, casually they be)
They must be odly eu'n, sith eu'nly odd
Is He, in whom they are no Trinity,
Though so He be in strictest Vnity:
But being of Him, wholy infinite,
They must be One by their infinity:
For, were they many, they were definite;
And for the waight of his Worth too too light.
(And not, as in Man, casually they be)
They must be odly eu'n, sith eu'nly odd
Is He, in whom they are no Trinity,
Though so He be in strictest Vnity:
But being of Him, wholy infinite,
They must be One by their infinity:
For, were they many, they were definite;
And for the waight of his Worth too too light.
Who is a Natvre supernaturall!
So say Diuines, so sayes Phylosophy:
Which call God, Nature, naturizing all
That was, or is, or shal, in nature, be:
The Creature then, is so of Him that he
Is not his nature; nor, may he be Stil'd
Nature her selfe: though as she is a She
Shee's but a Creature, now with sinne defil'd,
Yet makes she All for God; and Man's hir Child.
So say Diuines, so sayes Phylosophy:
Which call God, Nature, naturizing all
That was, or is, or shal, in nature, be:
The Creature then, is so of Him that he
Is not his nature; nor, may he be Stil'd
Nature her selfe: though as she is a She
Shee's but a Creature, now with sinne defil'd,
Yet makes she All for God; and Man's hir Child.
So, Nature made, the Maker made to make
All Things beneath his Seat, for him alone:
Not that He after toyle need rest to take;
Nor can He toile, though still in Action,
Yet acteth by subordination.
To Natvre, nature's then, subordinate;
That made, to that without Creation:
The first, makes by the last (in loue or hate)
What is in naturall, or monstrous state.
All Things beneath his Seat, for him alone:
Not that He after toyle need rest to take;
Nor can He toile, though still in Action,
Yet acteth by subordination.
To Natvre, nature's then, subordinate;
That made, to that without Creation:
The first, makes by the last (in loue or hate)
What is in naturall, or monstrous state.
In which respect some wicked
Ones there were
Affirm'd two Natures in the Diety:
That's good, and bad; sith so it seemes t'appeare
In things created vniuersally:
But vnto God they did great iniury
To multiply his nature, being One;
And so make Gods by such plurality:
Then in that Nature, purely good alone,
To put in Ill, doth put him from his Throne.
Affirm'd two Natures in the Diety:
That's good, and bad; sith so it seemes t'appeare
In things created vniuersally:
But vnto God they did great iniury
To multiply his nature, being One;
And so make Gods by such plurality:
Then in that Nature, purely good alone,
To put in Ill, doth put him from his Throne.
Though to him often, Hate ascribed be,
Yet that in him, is simply, good, and iust,
For, hee thereby impugns Impiety:
And, in his wrath, he doth (what Iustice must)
Scowre, Ill from Good; sith Euill, Good doth rust:
Yet, he to Wrath still goes with Leaden feet,
Sith his Wrathes hands are yron that bray to dust:
But he, in mercy, flies the Meeke to meet,
On feet that winged are to make them fleet.
Yet that in him, is simply, good, and iust,
For, hee thereby impugns Impiety:
And, in his wrath, he doth (what Iustice must)
Scowre, Ill from Good; sith Euill, Good doth rust:
Yet, he to Wrath still goes with Leaden feet,
Sith his Wrathes hands are yron that bray to dust:
But he, in mercy, flies the Meeke to meet,
On feet that winged are to make them fleet.
When he
proclaim'd his Stiles magnificence
To him, to whom he gaue his Lawes for vs,
He vs'd more words in number, more in sence
To note his Mercy, then his Iustice; Thus
His Mercy, ore his Wrath's victorious:
But yet his Iustice to extenuate
To graund his Grace is sacrilegious:
Both are most great, and good; and most do hate
Comparisons vnequall, breeding bate.
To him, to whom he gaue his Lawes for vs,
He vs'd more words in number, more in sence
To note his Mercy, then his Iustice; Thus
His Mercy, ore his Wrath's victorious:
But yet his Iustice to extenuate
To graund his Grace is sacrilegious:
Both are most great, and good; and most do hate
Comparisons vnequall, breeding bate.
For, as a perfect Circle doth containe
Full as much length, as bredth; & depth as height:
So, in Him all things equall do remaine
By his infinity, and boundlesse might,
That in themselues do keepe on compasse right!
Then, all in God, is God; sith he is all:
One, and the same: that is, all infinite;
And, of himselfe super-substanciall
Being all one Cause of All in generall!
Full as much length, as bredth; & depth as height:
So, in Him all things equall do remaine
By his infinity, and boundlesse might,
That in themselues do keepe on compasse right!
Then, all in God, is God; sith he is all:
One, and the same: that is, all infinite;
And, of himselfe super-substanciall
Being all one Cause of All in generall!
But, with Truthes warrant we may this auouch,
That sith Grace did his Iustice satisfie
(For his Elect) it is contracted much;
Nay tane away; at least made temporary:
Yet both doe meet in one infinity
In the saluation of each chosen-One:
For, iust he deemes it (and most righteously)
To saue th'vniust, made most iust in his Sonne,
Who is the Summe of all perfection!
That sith Grace did his Iustice satisfie
(For his Elect) it is contracted much;
Nay tane away; at least made temporary:
Yet both doe meet in one infinity
In the saluation of each chosen-One:
For, iust he deemes it (and most righteously)
To saue th'vniust, made most iust in his Sonne,
Who is the Summe of all perfection!
Then, heere is place, great place, for Hope, and Feare;
But more for Hope, then Feare: and yet the lacke
Of Feare, through Hope, doth make vs oft appeare
As vniust Iudges, that do Iustice Racke
While they for it (by it) go quite to wracke.
To hope, and not hate sinne, most fearefull is;
As Feare is when no Hope, no Sinne doth backe:
“But when Loue feares to sinne, Hop's nere amisse:
Then, kind are Hope, and Feare, when thus they kisse.
But more for Hope, then Feare: and yet the lacke
Of Feare, through Hope, doth make vs oft appeare
As vniust Iudges, that do Iustice Racke
While they for it (by it) go quite to wracke.
To hope, and not hate sinne, most fearefull is;
As Feare is when no Hope, no Sinne doth backe:
“But when Loue feares to sinne, Hop's nere amisse:
Then, kind are Hope, and Feare, when thus they kisse.
Then, as the right vse of this knowledge hy
[The knowledge of the highest Excellence!]
Is sweet; and safe: so, the abuse doth lie
Wide open to the spoiles of foule Offence;
Which doth his Iustice most of all incense:
The vse is; not to know him as he is;
But, him to loue, and serue with reuerence:
Th'abuse is; making his iust Propertis
Vnequall; while we liue, and hope amisse.
[The knowledge of the highest Excellence!]
Is sweet; and safe: so, the abuse doth lie
Wide open to the spoiles of foule Offence;
Which doth his Iustice most of all incense:
The vse is; not to know him as he is;
But, him to loue, and serue with reuerence:
Th'abuse is; making his iust Propertis
Vnequall; while we liue, and hope amisse.
For lesse'ning of his Iustice, we presume
Vpon his mercy most vniustly; whence
Come all the shapes of sin our Soules assume,
Worse then th' effects of too much diffidence:
For, sinnes presumptious, Iustice most incense.
To mind great mercy, when great feares affright
Is meet, if meet be [likewise] penitence;
But, when we weene such mercy is our right,
To mind great Iustice then, doth mend our plight.
Vpon his mercy most vniustly; whence
Come all the shapes of sin our Soules assume,
Worse then th' effects of too much diffidence:
For, sinnes presumptious, Iustice most incense.
To mind great mercy, when great feares affright
Is meet, if meet be [likewise] penitence;
But, when we weene such mercy is our right,
To mind great Iustice then, doth mend our plight.
To hope, and liue well, fearelesse, still we may;
To hope, and liue ill's, worse then mortall Feare;
For, it, to death, our Soules doth soon'st betray:
“Then hope we well, when well our selues we beare;
But, when we fall, let Feare with Hope vs reare.
To know if we be worthy Hate or Loue,
Doth not still easily to vs appeare:
Then still to know, it doth vs still behoue
Lowly to moue to Loue, Hate to remoue.
To hope, and liue ill's, worse then mortall Feare;
For, it, to death, our Soules doth soon'st betray:
“Then hope we well, when well our selues we beare;
But, when we fall, let Feare with Hope vs reare.
To know if we be worthy Hate or Loue,
Doth not still easily to vs appeare:
Then still to know, it doth vs still behoue
Lowly to moue to Loue, Hate to remoue.
For, some haue made their nests
the Starres among
That soon'st haue downe bin ding'd to lowest Deepes:
And othersome, from lying but in dung,
Aboue the Heauens are heau'd: for, low he creepes
(Strange Paradox) that soonest climbe those Steepes!
When we do creepe (though high we climbe withall)
VVe seldome slide; for, care our footing keepes:
But when we stand on Tip-toe, on a Ball,
(Though sliding still) we finally must fall.
That soon'st haue downe bin ding'd to lowest Deepes:
And othersome, from lying but in dung,
Aboue the Heauens are heau'd: for, low he creepes
(Strange Paradox) that soonest climbe those Steepes!
When we do creepe (though high we climbe withall)
VVe seldome slide; for, care our footing keepes:
But when we stand on Tip-toe, on a Ball,
(Though sliding still) we finally must fall.
But heere my Muse, repose thee with Apollo,
That now is fallen asleepe in Tethis Bed;
That as he doth, so thou thy worke maist follow;
Then sleepe with him, while Angels hold thy head,
And heauenly visions may therein be bred:
Go soft and faire; thus much at once is much,
In wayes that Mists, and Brambles ouerspred,
VVhere hast makes waste: for, Briers intangle such
That there would post, and make their Souls to gruch.
That now is fallen asleepe in Tethis Bed;
That as he doth, so thou thy worke maist follow;
Then sleepe with him, while Angels hold thy head,
And heauenly visions may therein be bred:
Go soft and faire; thus much at once is much,
In wayes that Mists, and Brambles ouerspred,
VVhere hast makes waste: for, Briers intangle such
That there would post, and make their Souls to gruch.
Now rouze thee Muse, preuent Apollos rising,
And ruminate on that which thou hast seen:
Thy Waie is old, then shun new waies deuising:
For all deuises from this way haue beene,
The waies to wracke, though nere so gaudy greene:
And though it be obscure as it is steepe,
(And thou in it maist soone be ouerseene)
Yet (Snaile-like) cling to it, and climbing creep,
But fall not off it; for, the fal is deepe.
And ruminate on that which thou hast seen:
Thy Waie is old, then shun new waies deuising:
For all deuises from this way haue beene,
The waies to wracke, though nere so gaudy greene:
And though it be obscure as it is steepe,
(And thou in it maist soone be ouerseene)
Yet (Snaile-like) cling to it, and climbing creep,
But fall not off it; for, the fal is deepe.
This soueraigne Natvre, (nature Stil'd is he
VVhen that first Person oft is vnderstood
That is the Fountaine of the Trinity)
The substance cannot share of his Godhood
But to his Sonne, and to their Spirit, his brood:
Nor can he to his Sonne, as he is Man,
His essence giue, in truth or likelyhood:
For he that is Eternall neuer can
His Beeing giue to that which once began.
VVhen that first Person oft is vnderstood
That is the Fountaine of the Trinity)
The substance cannot share of his Godhood
But to his Sonne, and to their Spirit, his brood:
Nor can he to his Sonne, as he is Man,
His essence giue, in truth or likelyhood:
For he that is Eternall neuer can
His Beeing giue to that which once began.
Nor yet can he beget another Sonne
Of his owne substance: for, if so he could
He should be mutable by generation;
And so could Diety no longer holde:
For, that nere changeth as the other should.
Or, could two Spirits come from the Sire and Sonne
As they are God, then God were manifold;
But he is meerely, singly-simply One,
One Trinity in perfect Vnion.
Of his owne substance: for, if so he could
He should be mutable by generation;
And so could Diety no longer holde:
For, that nere changeth as the other should.
Or, could two Spirits come from the Sire and Sonne
As they are God, then God were manifold;
But he is meerely, singly-simply One,
One Trinity in perfect Vnion.
And if he could himselfe to ought impart
But them; in part, or whole it needs must be:
In part he cannot: for, he hath no part;
And much lesse wholy: for, he then should see
His Creature wholly God as well as he:
And were our Soules (that he made to his Forme)
Part of his Forme, it sinnes as wel as we;
But sinne he cannot, nor himselfe deforme
To share himselfe to man, a sinfull worme.
But them; in part, or whole it needs must be:
In part he cannot: for, he hath no part;
And much lesse wholy: for, he then should see
His Creature wholly God as well as he:
And were our Soules (that he made to his Forme)
Part of his Forme, it sinnes as wel as we;
But sinne he cannot, nor himselfe deforme
To share himselfe to man, a sinfull worme.
And though we are his
Generation,
And are partakers of his Nature to:
Yet, are we not so of that only One.
As of his Substance; so, to make him two:
But, we are borne of him when well we do:
That's of his grace by his vniting Sp'rite:
And, when our Soules that Spirit is come into,
He makes vs act his Motions with delight:
And so are said to haue one Nature right.
And are partakers of his Nature to:
Yet, are we not so of that only One.
As of his Substance; so, to make him two:
But, we are borne of him when well we do:
That's of his grace by his vniting Sp'rite:
And, when our Soules that Spirit is come into,
He makes vs act his Motions with delight:
And so are said to haue one Nature right.
But where some say, God, is Man, really;
And Man is God: thence falsely gathering
That the whole Essence of the Diety
Is grow'n to Man, though it from God did spring,
As if the personall-Vnion wrought the thing:
But, though that God, and Man one person be,
Yet they to either no confusion bring;
But are so bound, as they are euer free
From all confusion in their vnity.
And Man is God: thence falsely gathering
That the whole Essence of the Diety
Is grow'n to Man, though it from God did spring,
As if the personall-Vnion wrought the thing:
But, though that God, and Man one person be,
Yet they to either no confusion bring;
But are so bound, as they are euer free
From all confusion in their vnity.
Mans Body hath a Soule; both, make one Man;
Yet each in each doth not themselues suffuse:
His Soule's immortall, (though it once began)
His Bodie's mortall; which the Soule doth vse;
And, in the seu'rall parts doth life infuse:
So, Man, and God, one compound person make;
And yet their compound doth not them confuse:
For, neither neithers Essence doth pertake,
Yet eithers Essence neithers can forsake.
Yet each in each doth not themselues suffuse:
His Soule's immortall, (though it once began)
His Bodie's mortall; which the Soule doth vse;
And, in the seu'rall parts doth life infuse:
So, Man, and God, one compound person make;
And yet their compound doth not them confuse:
For, neither neithers Essence doth pertake,
Yet eithers Essence neithers can forsake.
For, though, the persons of the God-head are
Distinguish't, It must not diuided be:
So, doth it with that Man-Gods natures fare;
Which we diuide not, for diuersity,
But them distinguish, for their vnity!
Diuision argues imperfection;
But, true distinction still, the contrary;
Sith it discernes what's proper to each One;
And so preuenteth all confusion.
Distinguish't, It must not diuided be:
So, doth it with that Man-Gods natures fare;
Which we diuide not, for diuersity,
But them distinguish, for their vnity!
Diuision argues imperfection;
But, true distinction still, the contrary;
Sith it discernes what's proper to each One;
And so preuenteth all confusion.
Then God, as Man, was synlesse passionate:
And, Man, as God, no passion can effect:
God, suffered in the flesh, in wretched state;
But Man, as God, is free from such effect:
For, in Omnipotence is no defect!
True Miracles raisd hy the Godheads fame;
The Manhoods, iniuries did quite dyiect:
God died in flesh; as God, reuiu'd the same;
Thus, neithers Forme transformeth eithers Frame.
And, Man, as God, no passion can effect:
God, suffered in the flesh, in wretched state;
But Man, as God, is free from such effect:
For, in Omnipotence is no defect!
True Miracles raisd hy the Godheads fame;
The Manhoods, iniuries did quite dyiect:
God died in flesh; as God, reuiu'd the same;
Thus, neithers Forme transformeth eithers Frame.
And, of the whole Compound, that's said, and ment,
That's said of any one; for, the Man-Christ
Is perfect God; and so omnipotent;
And perfect Man; so, lower then the high'st:
Yet happy Thou, that on the low'st reliest:
For, if the Compound cannot parted be
Thou diest in God (who ere thou art) that diest
In Christ, the Man: sith God, and Man is he
But, altogether, God in high'st degree.
That's said of any one; for, the Man-Christ
Is perfect God; and so omnipotent;
And perfect Man; so, lower then the high'st:
Yet happy Thou, that on the low'st reliest:
For, if the Compound cannot parted be
Thou diest in God (who ere thou art) that diest
In Christ, the Man: sith God, and Man is he
But, altogether, God in high'st degree.
If so, then so he must be euery where;
He is, and is not so: but sith this Straine
May straine my wit, I will the same forbeare,
While greater Clarkes about it beat their braine:
For Life, or Deaths life-Blood, lies in this vaine.
From questions of this kind, (sith questionlesse
They endles seeme) I willingly refraine,
And seeke a Pow'r expresseles to expresse,
That is, to shew what God I do professe.
He is, and is not so: but sith this Straine
May straine my wit, I will the same forbeare,
While greater Clarkes about it beat their braine:
For Life, or Deaths life-Blood, lies in this vaine.
From questions of this kind, (sith questionlesse
They endles seeme) I willingly refraine,
And seeke a Pow'r expresseles to expresse,
That is, to shew what God I do professe.
But some may say I cannot that effect,
Vnlesse I shew what God my Iesus is:
I grant no lesse, confessing my defect;
Nay, willingly confesse much more then this
I am vnworthy the least grace of his:
Yet by his pow'r, my silly strength ile straine
To shew, as he is God, his properties;
And though they bee too high to be too plaine,
I hope ile touch with truth, though try with paine.
Vnlesse I shew what God my Iesus is:
I grant no lesse, confessing my defect;
Nay, willingly confesse much more then this
I am vnworthy the least grace of his:
Yet by his pow'r, my silly strength ile straine
To shew, as he is God, his properties;
And though they bee too high to be too plaine,
I hope ile touch with truth, though try with paine.
Plato (surnam'd Deuine, for his deepe sight)
(Though seeing by nature in Diuinity)
Put God into the world (though most vnright)
But as the Soule thereof, and yet his eie
Espied withall a higher Diety;
Which he the first Mind stil'd, or this Souls Sire,
But heer's no Vnity in Trinity,
Her's truth in part, but not Faiths truth intire,
Then this Truth is not squar'd by Platoes squire.
(Though seeing by nature in Diuinity)
Put God into the world (though most vnright)
But as the Soule thereof, and yet his eie
Espied withall a higher Diety;
Which he the first Mind stil'd, or this Souls Sire,
But heer's no Vnity in Trinity,
Her's truth in part, but not Faiths truth intire,
Then this Truth is not squar'd by Platoes squire.
He thought that as Mans Soule his Body swaid,
So, God, the World: but, heere he truth deformes;
And, by her Test, appeares too much alaid:
For, our Soules rule our Bodies as their Formes;
But God, as th'acting Cause, the same performes:
How euer true; an vniuersall Soule
May sway the Vniuerse; yet he informes
That Soule with Skill, who all in all doth rule,
Else Order faire, would be disorder foule.
So, God, the World: but, heere he truth deformes;
And, by her Test, appeares too much alaid:
For, our Soules rule our Bodies as their Formes;
But God, as th'acting Cause, the same performes:
How euer true; an vniuersall Soule
May sway the Vniuerse; yet he informes
That Soule with Skill, who all in all doth rule,
Else Order faire, would be disorder foule.
Then, Hee's the God of Order, ordering
All that doth Order keepe in all this All:
And yet, most simple is in euery thing;
For, nothing Spirituall, or Corporall
Into his Substance infinite, can fall!
He is a Spirit so spirituall, that he
(Of purpose) doth himselfe Iehouah call:
The Letters of which Word all Spirituall be,
Sith from our Spirit, or Breath alone they flee.
All that doth Order keepe in all this All:
And yet, most simple is in euery thing;
For, nothing Spirituall, or Corporall
Into his Substance infinite, can fall!
He is a Spirit so spirituall, that he
(Of purpose) doth himselfe Iehouah call:
The Letters of which Word all Spirituall be,
Sith from our Spirit, or Breath alone they flee.
No Spirits are mixed; then, much lesse their Sire:
Our Soules are simple, though by synne impure:
For, were they mixt, they should againe retire
To their first Compound; so, could not endure
Immortally; and so were Faith vnsure.
And nought can mix, or make it selfe: for, then
It is, before it is, in act, or pow'r:
Which cannot be in neither: and agen
No Time, or Place were for it, where, or when:
Our Soules are simple, though by synne impure:
For, were they mixt, they should againe retire
To their first Compound; so, could not endure
Immortally; and so were Faith vnsure.
And nought can mix, or make it selfe: for, then
It is, before it is, in act, or pow'r:
Which cannot be in neither: and agen
No Time, or Place were for it, where, or when:
For, Place was made in time, and
Time was made
By motion of the Heau'n (the cheefest place)
And nought doth moue (as Reason doth perswade)
That moues not by a greater Pow'r, and Grace:
Which [without blending doth All enterlace:]
Yet there was Place e're Time, where er'e it were;
For, God was somewhere, who doth both embrace:
But, if Place compast him, It should appeare
More then most infinite which nought can beare.
By motion of the Heau'n (the cheefest place)
And nought doth moue (as Reason doth perswade)
That moues not by a greater Pow'r, and Grace:
Yet there was Place e're Time, where er'e it were;
For, God was somewhere, who doth both embrace:
But, if Place compast him, It should appeare
More then most infinite which nought can beare.
Then was he no where? No, somewhere he was;
That is, himselfe within, that's Place without:
So, kept, eternally, his owne Compasse:
Where he (with time) brought Time, & Place about;
Whereof the Eye of Reason cannot doubt:
For, past a boundlesse Compasse what can go
Though it wer strong, as Strength, as Courage Stout)
No, not Omnipotence (and he is so:)
Can, past it selfe, the least appearance sho.
That is, himselfe within, that's Place without:
So, kept, eternally, his owne Compasse:
Where he (with time) brought Time, & Place about;
Whereof the Eye of Reason cannot doubt:
For, past a boundlesse Compasse what can go
Though it wer strong, as Strength, as Courage Stout)
No, not Omnipotence (and he is so:)
Can, past it selfe, the least appearance sho.
And, were he mixt, eternall were he not:
For, ere he could be ming'd, he was vnmixt:
If so it be; then, Time hath him begot:
For, as he is, he was not euer (fixt)
Sith Time must needs his compound come betwixt:
But He (Prime-Cause, effecting all Effects!)
From all eternity was thus confixt;
Three Persons, and one God [without Affects]
Bee'ng a Pure Act, that mixture still reiects!
For, ere he could be ming'd, he was vnmixt:
If so it be; then, Time hath him begot:
For, as he is, he was not euer (fixt)
Sith Time must needs his compound come betwixt:
But He (Prime-Cause, effecting all Effects!)
From all eternity was thus confixt;
Three Persons, and one God [without Affects]
Bee'ng a Pure Act, that mixture still reiects!
Mixion, vnites Things mixible, by change;
Or intermingling of their Substances:
Things mixible, are they, which, though they range,
Are yet contain'd in eithers Essences;
Suff'ring of other in their passages:
(As th'Elements each one, by other, do)
And, may be seuer'd through their diffrences;
Then, were it so with God, it might vndoe
That vndeuided One, and make him two:
Or intermingling of their Substances:
Things mixible, are they, which, though they range,
Are yet contain'd in eithers Essences;
Suff'ring of other in their passages:
(As th'Elements each one, by other, do)
And, may be seuer'd through their diffrences;
Then, were it so with God, it might vndoe
That vndeuided One, and make him two:
For, if his Substance were deuisible
A Body it were: for, so is eu'ry such:
But were it so, then t'wer not possible,
But Place should hold it, were it ne're so much;
Sith Nature there, of force, the Same must couch:
For, then t'had Magnitude, and Quantity,
Whose vtt'most bounds Place should, containing, touch
If so, it could not haue Immensity;
And, if not That, it cannot Diety.
A Body it were: for, so is eu'ry such:
But were it so, then t'wer not possible,
But Place should hold it, were it ne're so much;
Sith Nature there, of force, the Same must couch:
For, then t'had Magnitude, and Quantity,
Whose vtt'most bounds Place should, containing, touch
If so, it could not haue Immensity;
And, if not That, it cannot Diety.
Sith God is then so simply infinite,
Filling each place incomprehensibly,
What need Saints feare, by death, their Spirits flight
Sith in the Spheare of his Vbiquity
They needs must fall to rest eternally:
In him, in whom, before, they liu'd by grace;
To him, in whom, they shall liue gloriously:
Beeing Center to the Soules he doth embrace,
And of the highest Rest, the lowest Base?
Filling each place incomprehensibly,
What need Saints feare, by death, their Spirits flight
Sith in the Spheare of his Vbiquity
They needs must fall to rest eternally:
In him, in whom, before, they liu'd by grace;
To him, in whom, they shall liue gloriously:
Beeing Center to the Soules he doth embrace,
And of the highest Rest, the lowest Base?
Seeing then hee's pure, and purely eu'ry where,
We him, as much as in vs lies, defile
When we do sinne; sith in him we do steere
And haue our beeing, (though we sinne the while,
And so in greatest Goodnesse are too vile:)
Yet sinne distracts vs, from his Grace, at least;
Did not that Grace againe vs reconcile:
So, Grace being wrong'd, the iniury doth wrest
To humble vs; so, makes our worst, our best!
We him, as much as in vs lies, defile
When we do sinne; sith in him we do steere
And haue our beeing, (though we sinne the while,
And so in greatest Goodnesse are too vile:)
Yet sinne distracts vs, from his Grace, at least;
Did not that Grace againe vs reconcile:
So, Grace being wrong'd, the iniury doth wrest
To humble vs; so, makes our worst, our best!
He is in all alike essentially,
Or else he could not eu'ry where remaine:
But not in all alike effectually:
For, then the good should nought by goodnes gain,
More then the ill, by ill: So, grace were vaine:
But, where so e're he absent is, by Grace,
He present is by Iustice, and by paine:
So, he is present still, in euery place;
Then, blessed they that do him best imbrace.
Or else he could not eu'ry where remaine:
But not in all alike effectually:
For, then the good should nought by goodnes gain,
But, where so e're he absent is, by Grace,
He present is by Iustice, and by paine:
So, he is present still, in euery place;
Then, blessed they that do him best imbrace.
But, to returne to his simplicity
To answere one Obiection which some make
Who say, that he must needs compounded be
Sith that his Beeing, Essence doth pertake;
Then composition he cannot forsake:
Beeing, and Essence they distinguish, then,
As well they may: for, fowly they mistake
Which weene them one (though they be Brethren)
Whose diff'rence Reasons Eye doth clearely ken:
To answere one Obiection which some make
Who say, that he must needs compounded be
Sith that his Beeing, Essence doth pertake;
Then composition he cannot forsake:
Beeing, and Essence they distinguish, then,
As well they may: for, fowly they mistake
Which weene them one (though they be Brethren)
Whose diff'rence Reasons Eye doth clearely ken:
For, that which actually Is, is said to Bee,
Be it a Substance, or an Accident:
But, that's an Essence which is really
That which it is, in its kind remanent;
As by our humane nature's euident:
In Soule, and Body Man is said to Bee;
But, in his nature is his Essence pent:
But yet, this Compound neuer can agree
(Though nere so subtle) with Simplicity.
Be it a Substance, or an Accident:
But, that's an Essence which is really
That which it is, in its kind remanent;
As by our humane nature's euident:
In Soule, and Body Man is said to Bee;
But, in his nature is his Essence pent:
But yet, this Compound neuer can agree
(Though nere so subtle) with Simplicity.
And though that This, and That do seeme to show
A mixture in the Things wherein they are,
Yet in this simple Essence tis not so;
Though This and That same person, stil be there:
For, al three persons but one Substance share.
If so; then, though the Persons diuers be,
Their Essence is as pure, as it is rare:
As in the Sunne a Beame wee likewise see;
Yet both make but one light essentially.
A mixture in the Things wherein they are,
Yet in this simple Essence tis not so;
Though This and That same person, stil be there:
For, al three persons but one Substance share.
If so; then, though the Persons diuers be,
Their Essence is as pure, as it is rare:
As in the Sunne a Beame wee likewise see;
Yet both make but one light essentially.
Yet Sunne and Beame are diuerse; sith they do
In their subsisting differ really:
For, both subsist; then both must needs be two;
Yet differ nothing but respectiuely,
As do the Persons of the Trinity:
Then by subsisting, in a diuerse kind,
The Persons differ in the Diety;
Which three In-beeings in one single Mind
One simple Substance doth together bind!
In their subsisting differ really:
For, both subsist; then both must needs be two;
Yet differ nothing but respectiuely,
As do the Persons of the Trinity:
Then by subsisting, in a diuerse kind,
The Persons differ in the Diety;
Which three In-beeings in one single Mind
One simple Substance doth together bind!
Now, sets the Sunne that lights our pen to write;
Then, with him, Muse, set downe thy weary Pen:
And in the Sunne, that lights thee to indite,
More Wonders marke, till th'other rise agen;
And then with care divulge the same to Men.
These Steepes haue made thy trauell hard to day:
That thou mayst hold out, thy flight fauour then:
For, nought they do, that more do then they may,
Then Wit must rest, when Wisedome bids it stay.
Then, with him, Muse, set downe thy weary Pen:
And in the Sunne, that lights thee to indite,
More Wonders marke, till th'other rise agen;
And then with care divulge the same to Men.
These Steepes haue made thy trauell hard to day:
That thou mayst hold out, thy flight fauour then:
For, nought they do, that more do then they may,
Then Wit must rest, when Wisedome bids it stay.
Now
Heaue'ns bright Eye (awake by Vespers sheene)
Peepes through the purple windowes of the East,
While Night doth sinke beneath the Earth vnseene;
Fearing with lightnes to be sore opprest;
Then vp my wakefull Muse to worke for Rest.
Thou shalt not soundly sleepe till thou hast view'd
Thy iournies end; wherein who ends are blest:
Then, let thy course be zealously pursu'd
To find the rest of true Beatitude.
Peepes through the purple windowes of the East,
While Night doth sinke beneath the Earth vnseene;
Fearing with lightnes to be sore opprest;
Then vp my wakefull Muse to worke for Rest.
Thou shalt not soundly sleepe till thou hast view'd
Thy iournies end; wherein who ends are blest:
Then, let thy course be zealously pursu'd
To find the rest of true Beatitude.
Which is Eternall; and alone is so:
Without Beginning, and can haue none End:
Which hath nor First nor Last: for, that doth grow
From First to Last; so rise, and then descend:
But this doth no such Motion comprehend:
For, that's Eternall, that not onely Is,
But still is such; and doth not paire or mend:
Then, must he needs be First, and Last by this,
Because Eternall is that state of his.
Without Beginning, and can haue none End:
Which hath nor First nor Last: for, that doth grow
From First to Last; so rise, and then descend:
For, that's Eternall, that not onely Is,
But still is such; and doth not paire or mend:
Then, must he needs be First, and Last by this,
Because Eternall is that state of his.
Our Mynd alone, confusedly conceiues
Th'unbounded compasse of Eternity:
It's past conceit, sith Notion none it giues;
Being as free from mutability,
As from beginning, end, or quantity!
It euer Was: that was, e're Time had roome
To stirre it selfe, by Heau'ns pro pulsity:
To which there is nought past, nor ought to come,
But all is present in her boundlesse Wombe!
Th'unbounded compasse of Eternity:
It's past conceit, sith Notion none it giues;
Being as free from mutability,
As from beginning, end, or quantity!
It euer Was: that was, e're Time had roome
To stirre it selfe, by Heau'ns pro pulsity:
To which there is nought past, nor ought to come,
But all is present in her boundlesse Wombe!
Our Soules, and Angels are eternall too;
But, their eternity with Time was made:
As were the Places where reside they do;
Which both Beginning and Succession had;
So, seeme to vanish, though they cannot fade:
But, these created were Eternities;
Which Time, from time, to time stil forwards ladd
And, though Eternall, yet Were otherwise:
But Gods Was euer, Is, and neuer dies!
But, their eternity with Time was made:
As were the Places where reside they do;
Which both Beginning and Succession had;
So, seeme to vanish, though they cannot fade:
But, these created were Eternities;
Which Time, from time, to time stil forwards ladd
And, though Eternall, yet Were otherwise:
But Gods Was euer, Is, and neuer dies!
He is the Author of Eternity:
Then, was before it, else it could not be:
He was before that made, Eternally:
So, is eternall in the highest degree:
Yet not the Author of his owne is he:
His owne Eternity and He are one;
(Sith that's himselfe, that is his Property;)
So, could not be his owne creation:
And so (vnmade) eternal is alone.
Then, was before it, else it could not be:
He was before that made, Eternally:
So, is eternall in the highest degree:
Yet not the Author of his owne is he:
His owne Eternity and He are one;
(Sith that's himselfe, that is his Property;)
So, could not be his owne creation:
And so (vnmade) eternal is alone.
Angels and Soules, though they eternall be;
Yet either may, by nature, haue an end,
That of an Act consist, and Potency;
Which Compound doth to disolution tend;
Did it not on Gods simple Povvre depend.
The Compound is the Cause that so it may;
“For nought is rent, without a Cause it rend;
But there can be no Cause of his decay
Who is the chiefest Cause, and his owne Stay.
Yet either may, by nature, haue an end,
That of an Act consist, and Potency;
Which Compound doth to disolution tend;
Did it not on Gods simple Povvre depend.
The Compound is the Cause that so it may;
“For nought is rent, without a Cause it rend;
But there can be no Cause of his decay
Who is the chiefest Cause, and his owne Stay.
And by that Stay, vnconstant Man he staies
From a relapse to nothing, which he was:
Yet falling finally, he still decaies
But nere determines: for, he still doth passe
From ought, to nought; yet nought is ne'rethelasse:
For, (as was said) Man is eternall made;
Though heere he flourisheth and fades like Grasse;
Yet shall he rise againe; and neuer fade,
To Ioy, or Wo, as he is Good or Bad.
From a relapse to nothing, which he was:
Yet falling finally, he still decaies
But nere determines: for, he still doth passe
From ought, to nought; yet nought is ne'rethelasse:
For, (as was said) Man is eternall made;
Though heere he flourisheth and fades like Grasse;
Yet shall he rise againe; and neuer fade,
To Ioy, or Wo, as he is Good or Bad.
What! shall he liue in wo Eternally
If heere he liue, and die in gracelesse state;
So, for a short bad life, for euer die:
Or, liue in death, life still t'excruciate?
This seemes all Mercy quite to ruinate:
For, all neede Grace; sith seuen times sins the best
Ere once the Sunne his Round perambulate;
But seuenty seauen times do the worst, at least,
Then, if Grace faile, none die to liue in rest.
If heere he liue, and die in gracelesse state;
So, for a short bad life, for euer die:
Or, liue in death, life still t'excruciate?
This seemes all Mercy quite to ruinate:
For, all neede Grace; sith seuen times sins the best
Ere once the Sunne his Round perambulate;
But seuenty seauen times do the worst, at least,
Then, if Grace faile, none die to liue in rest.
If for an hundred yeares offending here
[For, that's the longest date of our liues lease]
Millions of Ages we were plagued there
with paines past paine, yet that, in time, should cease
And we for That, in mercy haue release:
So, Iustice might with Mercy sympathize;
But, for a short time of our crimes increase
Euer to liue, in death that neuer dyes,
Ah! this makes Iustice seeme to tyrranize!
[For, that's the longest date of our liues lease]
Millions of Ages we were plagued there
with paines past paine, yet that, in time, should cease
So, Iustice might with Mercy sympathize;
But, for a short time of our crimes increase
Euer to liue, in death that neuer dyes,
Ah! this makes Iustice seeme to tyrranize!
But stay fraile flesh, and bloud, here Truthes reply:
Thou speak'st thus much as prompted by the Fiend;
But Truth this Iustice well may iustifie:
For, had'st thou liu'd stil, stil thou would'st haue syn'd;
And, to thy passions euermore beene pynn'd:
Then sith thou sinn'st in thine eternity
It's iust thou should'st in Gods, in Hell be Inn'd:
For, he the Will, for Deede takes commonly,
As well when it wills well, as wickedly.
Thou speak'st thus much as prompted by the Fiend;
But Truth this Iustice well may iustifie:
For, had'st thou liu'd stil, stil thou would'st haue syn'd;
And, to thy passions euermore beene pynn'd:
Then sith thou sinn'st in thine eternity
It's iust thou should'st in Gods, in Hell be Inn'd:
For, he the Will, for Deede takes commonly,
As well when it wills well, as wickedly.
And, synne's gain'st Goodnesse most most infinite
Are made most infinite, in ill, thereby!
Then, no proportion hold paines definite
To scourge the ill that hath infinity;
Which must be punish't in eternity.
Then O! what life ought mortall Men to lead
That leads to endlesse blisse, or misery?
Then liue w'in Hell, for Heau'n (as did our Head)
Not liue in Heau'n, for Hell, when we be dead.
Are made most infinite, in ill, thereby!
Then, no proportion hold paines definite
To scourge the ill that hath infinity;
Which must be punish't in eternity.
Then O! what life ought mortall Men to lead
That leads to endlesse blisse, or misery?
Then liue w'in Hell, for Heau'n (as did our Head)
Not liue in Heau'n, for Hell, when we be dead.
O how it ought to make flesh freeze with feare,
Or flame in all deuotion of the Sp'rite,
Sith the Word Ever euer doth appeare
So bottomlesse! in length so infinite!
Euer in vtter darkenesse! neuer light!
Ah! this is it, that's able to dissolue
Both Soule, and Body with eternall fright!
And yet to sinne some euer do resolue;
And, Ever, neuer in their thoughts reuolue.
Or flame in all deuotion of the Sp'rite,
Sith the Word Ever euer doth appeare
So bottomlesse! in length so infinite!
Euer in vtter darkenesse! neuer light!
Ah! this is it, that's able to dissolue
Both Soule, and Body with eternall fright!
And yet to sinne some euer do resolue;
And, Ever, neuer in their thoughts reuolue.
Euer to dye, and neuer to be dead;
Euer to Bee, and neuer be at rest;
Euer in fire, yet neuer minished
Which (Ever) Patience neuer can digest:
Sith it's most bad when it is at the best!
If euer we did thinke aright of this,
This Fire would neuer cease to moue, at least.
And if we be not mou'd with endlesse Blisse:
Such paines will moue aright, or most amisse.
Euer to Bee, and neuer be at rest;
Euer in fire, yet neuer minished
Which (Ever) Patience neuer can digest:
Sith it's most bad when it is at the best!
If euer we did thinke aright of this,
This Fire would neuer cease to moue, at least.
And if we be not mou'd with endlesse Blisse:
Such paines will moue aright, or most amisse.
Then fleshly wisedome no let can be more
To let this motion stay a Spirit vnstaid:
For, that Egeriaes doctrine deemes this lore,
And thinkes all holy fraud which Truth hath said;
That Lawes may so the better be obaid.
This wisedomes Eyes are dull, yet sharply see
To go past Truth for Errours greater ayde:
“For, like old Eyes, at hand they blinded be;
“But farre off falsely graunds each quantity.
To let this motion stay a Spirit vnstaid:
For, that Egeriaes doctrine deemes this lore,
And thinkes all holy fraud which Truth hath said;
That Lawes may so the better be obaid.
This wisedomes Eyes are dull, yet sharply see
To go past Truth for Errours greater ayde:
“For, like old Eyes, at hand they blinded be;
“But farre off falsely graunds each quantity.
After this wisedome comes presumption;
After Presumption, blindnesse of the mind:
And after all these foule Affection;
Then Custome comes insensibly behind,
And makes these ils vnfelt, with craft vakind:
So, haue the lewd no feeling of offence,
Their pow'r of feeling Custome so doth bind:
Thus fleshly wisedome is the Roote from whence
Spring greatest Synnes, with all impenitence!
After Presumption, blindnesse of the mind:
And after all these foule Affection;
Then Custome comes insensibly behind,
And makes these ils vnfelt, with craft vakind:
So, haue the lewd no feeling of offence,
Their pow'r of feeling Custome so doth bind:
Thus fleshly wisedome is the Roote from whence
Spring greatest Synnes, with all impenitence!
These thrust out Reason of her Signiorie
(The Braines) where erst she sate in Siluer Throne;
Ruling with Scepter of pure Iuory;
That is; Commaunding nought but Right alone:
For, right is cleare from all corruption.
Vpon which Scepters Top an Eagle's fixt
To note that Reason, bee'ng her Wings vpon,
Transcends the Spheares, to see the world vnmixt,
With Eyes that see the subtill'st parts betwixt.
(The Braines) where erst she sate in Siluer Throne;
Ruling with Scepter of pure Iuory;
That is; Commaunding nought but Right alone:
Vpon which Scepters Top an Eagle's fixt
To note that Reason, bee'ng her Wings vpon,
Transcends the Spheares, to see the world vnmixt,
With Eyes that see the subtill'st parts betwixt.
If Reason then, retaine her Pow'r, and Place
Shee doth aright informe the Intellect;
VVhich counsels well the Will in eu'ry case,
That it commaunds the Members, with effect,
To do as she, by Reason, doth direct.
So, wild Affections truely tamed be:
For, by the Raigne of Reason they are checkt,
Then, the Minds Kingdome is as fast, as free,
Being a VVorld of all Felicity.
Shee doth aright informe the Intellect;
VVhich counsels well the Will in eu'ry case,
That it commaunds the Members, with effect,
To do as she, by Reason, doth direct.
So, wild Affections truely tamed be:
For, by the Raigne of Reason they are checkt,
Then, the Minds Kingdome is as fast, as free,
Being a VVorld of all Felicity.
Yet when all Vice is brought in Vertues Bounds,
[Ah! see how Man is here still millitant!]
Prid (Hydra-like] hath strēgth from her own wounds,
So, growing an vnconquered Combatant,
Doth make the Soule, with endlesse strife, to pant:
Vnlesse she seares Prides euer-springing Heads
With the hot Iron of the Law, to dant,
Her haughty hart (which with that Sharpnesse bleeds)
For, she is conquer'd by her owne misdeeds.
[Ah! see how Man is here still millitant!]
Prid (Hydra-like] hath strēgth from her own wounds,
So, growing an vnconquered Combatant,
Doth make the Soule, with endlesse strife, to pant:
Vnlesse she seares Prides euer-springing Heads
With the hot Iron of the Law, to dant,
Her haughty hart (which with that Sharpnesse bleeds)
For, she is conquer'd by her owne misdeeds.
Thus, when we haue subdued eu'ry Synne
The Conquest doth beget sinne, to subdew:
So, lose we more, by how much more we wyn;
To gaine which losse, we must the Fight renew;
Or else lose all that should to vs acrue:
For, not a moment may we cease to fight,
Lest mortall Sinne, to death, should vs pursue:
Sith Hydra-headed Synne gets greatest might
When we haue brought her to the weakest plight.
The Conquest doth beget sinne, to subdew:
So, lose we more, by how much more we wyn;
To gaine which losse, we must the Fight renew;
Or else lose all that should to vs acrue:
For, not a moment may we cease to fight,
Lest mortall Sinne, to death, should vs pursue:
Sith Hydra-headed Synne gets greatest might
When we haue brought her to the weakest plight.
Shee's strongest to destroy, when we suppose,
We haue destroy'd her by our hardynesse:
So, worst we fall, by her worst Ouerthrowes;
Because we glory in our great successe;
So, make it not so much, or nothing lesse.
O Synne, [damn'd Nothing) that dost all things dam'n
Which thou dost touch) where lies thy mightinesse?
If in thy Head, our Head hath bruz'd the same;
Yet liu'st thou in his spight who thee or'came.
We haue destroy'd her by our hardynesse:
So, worst we fall, by her worst Ouerthrowes;
Because we glory in our great successe;
So, make it not so much, or nothing lesse.
O Synne, [damn'd Nothing) that dost all things dam'n
Which thou dost touch) where lies thy mightinesse?
If in thy Head, our Head hath bruz'd the same;
Yet liu'st thou in his spight who thee or'came.
If maugre him thou liu'st, that's Lord of Might,
[Whose onely frowne can Hell it selfe confound]
How shall we, froth of Frailty, foyle thee quite
Who art more whole, the more we thee do wound;
And mak'st vs sore, by making thee vnsound!
O help vs Weaklings, Lord of Hoasts, to fight,
Else we to Nothing must be captiue-bound:
For, Nothing (Synne) doth nothing day and Night.
But make vs worse then Nothing by her spight.
[Whose onely frowne can Hell it selfe confound]
How shall we, froth of Frailty, foyle thee quite
Who art more whole, the more we thee do wound;
And mak'st vs sore, by making thee vnsound!
O help vs Weaklings, Lord of Hoasts, to fight,
Else we to Nothing must be captiue-bound:
For, Nothing (Synne) doth nothing day and Night.
But make vs worse then Nothing by her spight.
The Fount of Goodnesse, goodnesse makes to flow
from out the worst of Ils, which we fulfill:
For, he thereby makes vs our selues to know;
And humbles vs, in goodnesse, by that Ill;
So, thereby betters both our Works, and will:
But, the curst Cause of all impiety
Out of our Best, the Worst extracteth still;
VVho drawes high'st Pride, from low'st Humilitie;
So, drawes most ill, from Ills most contrary.
from out the worst of Ils, which we fulfill:
For, he thereby makes vs our selues to know;
And humbles vs, in goodnesse, by that Ill;
So, thereby betters both our Works, and will:
But, the curst Cause of all impiety
Out of our Best, the Worst extracteth still;
VVho drawes high'st Pride, from low'st Humilitie;
So, drawes most ill, from Ills most contrary.
Thus, from the high'st intire Eternity,
Our Muse hath stoopt vnto the low'st Ills;
Thereby to show their inequality;
Yet each is such, as fils, yea, ouerfils,
The Soule with weale, or wo: so, saues, or spils.
But, Phœbus Horses now their swift Careere
Haue staid, for this day, on the highest Hils;
And fal'n to rest beneath our Hemyspheare;
Therefore, with them, tir'd Muse, thy toile forbeare.
Our Muse hath stoopt vnto the low'st Ills;
Thereby to show their inequality;
Yet each is such, as fils, yea, ouerfils,
But, Phœbus Horses now their swift Careere
Haue staid, for this day, on the highest Hils;
And fal'n to rest beneath our Hemyspheare;
Therefore, with them, tir'd Muse, thy toile forbeare.
Lo how Apollos Pegasses prepare
To rend the ring-hedge of our Horizon:
Be ready Muse, sith they so ready are
To flee with them in such proportion,
That both may moue by heau'nly motion:
And yet their Mouer moues not, but doth rest
In restful-restlesse perfect Action;
By which the worst still fals out for the best
For him, and them that by him still are blest.
To rend the ring-hedge of our Horizon:
Be ready Muse, sith they so ready are
To flee with them in such proportion,
That both may moue by heau'nly motion:
And yet their Mouer moues not, but doth rest
In restful-restlesse perfect Action;
By which the worst still fals out for the best
For him, and them that by him still are blest.
He changeth not that truely euer Is;
Sith what Is truely, cannot changed be:
For, what is sometimes That, and sometimes This
Is mixt of Simples which do disagree;
But he is simply selfe Simplicity:
Then, That Is not, that is not simply so;
Sith, in an Instant, It from Is doth flee:
And as the restlesse Seas do ebbe and flow:
So, that twixt Was and Is, doth come and go.
Sith what Is truely, cannot changed be:
For, what is sometimes That, and sometimes This
Is mixt of Simples which do disagree;
But he is simply selfe Simplicity:
Then, That Is not, that is not simply so;
Sith, in an Instant, It from Is doth flee:
And as the restlesse Seas do ebbe and flow:
So, that twixt Was and Is, doth come and go.
But, hee's ne're mou'd; and so can neuer change:
For what should moue him in whom all do moue?
He fils each Place, then can he neuer range:
And so is fixt, all Time and Place aboue;
So, still I Am he doth himselfe approue.
I Am; that Is: which is, That which He is:
Euer the same; as firme in hate, as loue:
Who could not be immortall but for This:
“For, who doth change, dies throgh that change of his.
For what should moue him in whom all do moue?
He fils each Place, then can he neuer range:
And so is fixt, all Time and Place aboue;
So, still I Am he doth himselfe approue.
I Am; that Is: which is, That which He is:
Euer the same; as firme in hate, as loue:
Who could not be immortall but for This:
“For, who doth change, dies throgh that change of his.
Each Essence changeable, is said to die
To what it Was, when it Is otherwise:
So may mans Soule, in immortality,
Be said to dy when it from Vertue flies;
And liue aright when it to Vices dies:
So, may immortall Spirits Angelicall
Dy through such change, and tumble from the skies
As some haue done; and so [no doubt] may all
But that a Pow'r still fixt preuents their fall.
To what it Was, when it Is otherwise:
So may mans Soule, in immortality,
Be said to dy when it from Vertue flies;
And liue aright when it to Vices dies:
So, may immortall Spirits Angelicall
Dy through such change, and tumble from the skies
As some haue done; and so [no doubt] may all
But that a Pow'r still fixt preuents their fall.
For, what may sin, may die: and die they must
That sin, if Grace do not their death preuent:
If any Creature cannot be vniust,
That Iustice is not his, it is but lent;
Onely the Lender's iust, of his owne bent:
Who, by no change can possibly offend;
And much lesse dy: for, Hee's still permanent
The Fount of Grace, and Life; on whom depend
Al Changes, sith hee's changelesse without end!
That sin, if Grace do not their death preuent:
If any Creature cannot be vniust,
That Iustice is not his, it is but lent;
Onely the Lender's iust, of his owne bent:
Who, by no change can possibly offend;
And much lesse dy: for, Hee's still permanent
The Fount of Grace, and Life; on whom depend
Al Changes, sith hee's changelesse without end!
But, if he might be chang'd, it needs must be
By actiue pow'r of some himselfe without;
Or, by himselfe, through passiue Potency,
But, nought can euer bring this change about:
For, nought's more strong, then Pow'r most absolute
Nor, can a simple Act be passiue; so,
It puts the question clearely out of doubt
That neither can another Agent, no
Nor he himselfe, himselfe change too and fro.
By actiue pow'r of some himselfe without;
Or, by himselfe, through passiue Potency,
But, nought can euer bring this change about:
For, nought's more strong, then Pow'r most absolute
Nor, can a simple Act be passiue; so,
It puts the question clearely out of doubt
That neither can another Agent, no
Nor he himselfe, himselfe change too and fro.
For, that is chang'd, that not remaines the same:
But hee's the same he was, and euer is;
And That stil Is, that neuer alters frame:
But such, alone, is that firme state of his,
That changeth all, yet changeth not by this!
Hee's Glories Sunne, whose Shade is constant sight;
Then can no Shade of change eclipse his Blisse,
In whom's no darknes; for, he blinds the sight
Of bright-Ey'd Angels, with his glory bright.
But hee's the same he was, and euer is;
And That stil Is, that neuer alters frame:
But such, alone, is that firme state of his,
Hee's Glories Sunne, whose Shade is constant sight;
Then can no Shade of change eclipse his Blisse,
In whom's no darknes; for, he blinds the sight
Of bright-Ey'd Angels, with his glory bright.
Though he assum'd our Shape; (so seem'd to change
Sith what he is, he was not) yet, the same
He was, he is: and, though the case be strange,
Yet is it true in nature; though his Name
Be doubl'd, by his confixt double Frame.
He came to take our Nature to his owne;
Yet ours into his nature neuer came:
But, ours from His, by eithers Acts, is knowne:
Then, by, that change, no Changling is he growne.
Sith what he is, he was not) yet, the same
He was, he is: and, though the case be strange,
Yet is it true in nature; though his Name
Be doubl'd, by his confixt double Frame.
He came to take our Nature to his owne;
Yet ours into his nature neuer came:
But, ours from His, by eithers Acts, is knowne:
Then, by, that change, no Changling is he growne.
That Hypostaticall rare Vnion
Which Pers'nally vnites both God and Man,
Is two in Nature, though in Person, one:
For, God his nature neuer alter can;
And once begin, that neuer once began:
It is against Gods nature Man to be;
Sith one's eternall, th'others life a Span:
Yet Man is God, by God; and, God is he
That's Man, for Man; but, both keepe their degree!
Which Pers'nally vnites both God and Man,
Is two in Nature, though in Person, one:
For, God his nature neuer alter can;
And once begin, that neuer once began:
It is against Gods nature Man to be;
Sith one's eternall, th'others life a Span:
Yet Man is God, by God; and, God is he
That's Man, for Man; but, both keepe their degree!
For, that's not chang'd that keepes it selfe intire
From ought that may with it vnited be:
And, though thereat Mans reason may admire;
Yet onely Wisedome doth it, which doth see
How Two in One, vnchang'd, may well agree:
As erst we said Mans Soule, and Body did;
Which truely differ in true Vnity:
&, thogh they change their states, their kinds forbid
That they should change their kinds in either hid.
From ought that may with it vnited be:
And, though thereat Mans reason may admire;
Yet onely Wisedome doth it, which doth see
How Two in One, vnchang'd, may well agree:
As erst we said Mans Soule, and Body did;
Which truely differ in true Vnity:
&, thogh they change their states, their kinds forbid
That they should change their kinds in either hid.
So, did the Word remaine that which it was,
And truely That assum'd which it was not:
But yet, no change thereby was brought to passe
More then they change, that haue new garments got
In Name or Nature, though they change their Lot:
And to descend, and ascend, come, and go,
And now become more cold, and then more hot,
These Words are Tropes [for, that Word doth not so]
That by our owne, his Actions we may know.
And truely That assum'd which it was not:
But yet, no change thereby was brought to passe
More then they change, that haue new garments got
In Name or Nature, though they change their Lot:
And to descend, and ascend, come, and go,
And now become more cold, and then more hot,
These Words are Tropes [for, that Word doth not so]
That by our owne, his Actions we may know.
When he drawes neere vs, we are drawne by Him,
While still He stands: for, as the Magnes drawes
Without bee'ng mou'd, the Iron to his Brim;
Or, as the Iett, vnstirr'd, attracteth Strawes:
So, God, vnmoued, doth our motion cause.
They that are Shipt, in saillng from the Shore,
Do thinke they moue not, maugre Eolls Flawes,
But that the Land moues, which stands as before,
So God moues not: but we do euermore.
While still He stands: for, as the Magnes drawes
Without bee'ng mou'd, the Iron to his Brim;
Or, as the Iett, vnstirr'd, attracteth Strawes:
So, God, vnmoued, doth our motion cause.
They that are Shipt, in saillng from the Shore,
Do thinke they moue not, maugre Eolls Flawes,
But that the Land moues, which stands as before,
So God moues not: but we do euermore.
Nor yet, by locall motion are we brought
To God, when, to himselfe he vs doth bring;
Because without his Compasse there is nought:
For, all that is, is compast in that Ring;
This motion then, is not by altering
The Place, but Person of the altered;
Yet, that not altred, but by gouerning,
The wil'de Affections, erst vngouerned;
So, moues this vnmou'd Motion, motioned!
To God, when, to himselfe he vs doth bring;
Because without his Compasse there is nought:
For, all that is, is compast in that Ring;
This motion then, is not by altering
The Place, but Person of the altered;
Yet, that not altred, but by gouerning,
The wil'de Affections, erst vngouerned;
So, moues this vnmou'd Motion, motioned!
Thus, when God seemes to change, by changing vs,
The change is not in Him, but vs alone;
So then, though Reth'ricke saith hee's various,
yet saith Diuinity, Hee's euer One;
And, holds vp all things by
his Vnion:
He, in the Chaos, on the Waters mou'd,
But that was but by preseruation;
Which by his Word alone, he did vnmou'd,
As by his Word may pregnantly be prou'd.
The change is not in Him, but vs alone;
So then, though Reth'ricke saith hee's various,
yet saith Diuinity, Hee's euer One;
He, in the Chaos, on the Waters mou'd,
But that was but by preseruation;
Which by his Word alone, he did vnmou'd,
As by his Word may pregnantly be prou'd.
Then, sith hee's euer changlesse, as hee's good
We Wormes, most mutable (in spight of change)
May euer stand in him that euer stood,
By Faith, and Hope, and Loue; and, neuer range,
But when, through him, we go to Places strange.
And though, by nature, mutable we be,
Yet may His Grace from vs, that state estrange.
And match vs to immutability,
In the Bride-Chamber of Felicity.
We Wormes, most mutable (in spight of change)
May euer stand in him that euer stood,
By Faith, and Hope, and Loue; and, neuer range,
But when, through him, we go to Places strange.
And though, by nature, mutable we be,
Yet may His Grace from vs, that state estrange.
And match vs to immutability,
In the Bride-Chamber of Felicity.
Hee's true of promise, sith he cannot change;
Then, why should sorrowing Synners feare to dye?
Sith Earths familiars are to Heau'n strange;
Then, Heau'n we cannot haue, while here we lye:
And he that's free from all vncertainty
Hath (in his euer-neuer-failing Word)
Giu'n vs, by Deede, (with his Bloud seald) an hie
And Heau'nly Mantion, which he doth affoord
To all whose Wills do with his Will accord.
Then, why should sorrowing Synners feare to dye?
Sith Earths familiars are to Heau'n strange;
Then, Heau'n we cannot haue, while here we lye:
And he that's free from all vncertainty
Hath (in his euer-neuer-failing Word)
Giu'n vs, by Deede, (with his Bloud seald) an hie
And Heau'nly Mantion, which he doth affoord
To all whose Wills do with his Will accord.
The euer-liuing God, sole Lord of Life
He Was, and is, from all Eternity:
If he be such a Husband, shall his Wife
Or any Member of her, feare to dye,
In him, with whom is Immortally?
Hee's life it selfe; then, of himselfe, he moues,
And, all his Members moues immediatly
To rest in him, the rest from him he shoues;
So, all moue by him which he hates, or loues.
He Was, and is, from all Eternity:
If he be such a Husband, shall his Wife
Or any Member of her, feare to dye,
In him, with whom is Immortally?
Hee's life it selfe; then, of himselfe, he moues,
And, all his Members moues immediatly
To rest in him, the rest from him he shoues;
So, all moue by him which he hates, or loues.
Thus all that moue haue life: for, lif's the Cause
And Motion the Effect: for, we enstile
A flowing Fount, a liuely Spring, because
It is in motion: and, That dead the while
It standeth still, as do some Waters vile.
Siluer selfe-mouing, we call Siluer-quick;
But, Coine, though currant, we from life exile;
Because, of it's owne kind, it still doth stick
Where it is set, without some Chance it nick.
And Motion the Effect: for, we enstile
A flowing Fount, a liuely Spring, because
It is in motion: and, That dead the while
It standeth still, as do some Waters vile.
Siluer selfe-mouing, we call Siluer-quick;
But, Coine, though currant, we from life exile;
Because, of it's owne kind, it still doth stick
Where it is set, without some Chance it nick.
Yet though they liue, that moue, they liue as dead
(Much like Quick-siluer; dead, although it moues)
That not as Members moue of Him their Head
That moues to grace, and glory whom he loues:
So, in them, his owne motions he approues:
Which doth inferre no motions liuely be
That, from this Marke, Synne all at pleasure roues:
For, such moue still through mutability;
And, that still moueth to mortality.
(Much like Quick-siluer; dead, although it moues)
That not as Members moue of Him their Head
That moues to grace, and glory whom he loues:
So, in them, his owne motions he approues:
Which doth inferre no motions liuely be
That, from this Marke, Synne all at pleasure roues:
For, such moue still through mutability;
And, that still moueth to mortality.
For, Motion, in the Creatures, moues to nought;
And, nought is nothing but the rest of Ill:
But where Ill rests, That's to confusion brought
That so is mou'd; and, so it resteth still;
VVhich rest, that mou'd with all disease doth fill:
For, that is restlesse rest, that ill doth rest;
And ill that rests, that rests with euill will;
But, ill's that will by which the Mind is prest
By motion ill, to rest in state vnblest.
And, nought is nothing but the rest of Ill:
But where Ill rests, That's to confusion brought
That so is mou'd; and, so it resteth still;
VVhich rest, that mou'd with all disease doth fill:
For, that is restlesse rest, that ill doth rest;
And ill that rests, that rests with euill will;
But, ill's that will by which the Mind is prest
By motion ill, to rest in state vnblest.
Creatures moue not themselues: for, mou'd they be
By the First-mouer (mouing first of all)
Then by the End he moues them mediatly,
Which moues the Agent to be actuall:
Then; Nature, and the Orbes-Celestiall
with th'Hoast, that still, vnweary, walkes those Rounds
Do moue them too, till they to rest do fall:
And rest they do, whē Time their course confounds:
So, Motion resteth in Confusions Bounds.
By the First-mouer (mouing first of all)
Then by the End he moues them mediatly,
Which moues the Agent to be actuall:
with th'Hoast, that still, vnweary, walkes those Rounds
Do moue them too, till they to rest do fall:
And rest they do, whē Time their course confounds:
So, Motion resteth in Confusions Bounds.
Yet all must rest in him, from whom they came:
And Hee's the Soule of Order, ordering
Confusion, to the glory of his Name;
So, He Confusions doth to order bring;
And, order keeps in each confused Thing:
Within their Center diuerse Lines are one
Though out, they may be Millions, in the Ring:
And, in the Center, by Conuersion,
They meete againe in perfect Vnion!
And Hee's the Soule of Order, ordering
Confusion, to the glory of his Name;
So, He Confusions doth to order bring;
And, order keeps in each confused Thing:
Within their Center diuerse Lines are one
Though out, they may be Millions, in the Ring:
And, in the Center, by Conuersion,
They meete againe in perfect Vnion!
Yet good, and bad, in Him, are not all one,
Though out of him be neither good, or bad;
But, both, in Him, so make an Vnion
As those which Syn hath mar'd, and he hath made
Yet out of Him [meere One) they cannot gadde.
But yet the vvorst He loathes, and loues the best;
Sith one grieues him, the other makes him glad:
And so, though both are said in Him to rest,
Yet rest they restlesse that do him molest.
Though out of him be neither good, or bad;
But, both, in Him, so make an Vnion
As those which Syn hath mar'd, and he hath made
Yet out of Him [meere One) they cannot gadde.
But yet the vvorst He loathes, and loues the best;
Sith one grieues him, the other makes him glad:
And so, though both are said in Him to rest,
Yet rest they restlesse that do him molest.
As when, with good, bad Humours are in vs
In one vnited, working diuersly,
We to the bad are euer troublous
[Because they vex vs with their Malady)
By reauing of their rest where they do lye:
So, though we be not of Gods nature pure,
Yet Good, and Bad, in him haue Vnity;
But He the Bad molests, sith they procure,
His Spirits griefe, which he cannot endure.
In one vnited, working diuersly,
We to the bad are euer troublous
[Because they vex vs with their Malady)
By reauing of their rest where they do lye:
So, though we be not of Gods nature pure,
Yet Good, and Bad, in him haue Vnity;
But He the Bad molests, sith they procure,
His Spirits griefe, which he cannot endure.
Thus, still He liues all One; and, in him still
All are but One; though many still they be;
All are his worke; whose Work is but his will;
Which wil is good: and good (in their degree]
He made his workes, which he did, blessing, see.
Themselues they mar'd, because themselues they made
Subiect to death, by vnmade perfidy:
So they from ought, to nought, do growing fade,
Sith Nought, that ought doth, marring, ouerlade.
All are but One; though many still they be;
All are his worke; whose Work is but his will;
Which wil is good: and good (in their degree]
He made his workes, which he did, blessing, see.
Themselues they mar'd, because themselues they made
Subiect to death, by vnmade perfidy:
So they from ought, to nought, do growing fade,
Sith Nought, that ought doth, marring, ouerlade.
This God that liues then, yea, for euer liues,
Is yesterday, to day, and ere the same:
Which constancy of state a diff'rence giues
Betwixt the Pagan Gods, which he did frame,
To be but halfe-Gods; that is, Gods in name.
The neerer then, to this true God we draw
The more his Sonnes-beames feede our vitall flame,
Which, frozen in our dregs, that frost doth thaw;
And, make vs hot with loue, and cold with awe.
Is yesterday, to day, and ere the same:
Which constancy of state a diff'rence giues
Betwixt the Pagan Gods, which he did frame,
To be but halfe-Gods; that is, Gods in name.
The neerer then, to this true God we draw
The more his Sonnes-beames feede our vitall flame,
Which, frozen in our dregs, that frost doth thaw;
And, make vs hot with loue, and cold with awe.
Thus, no lesse good is he, he then is great
VVhich are past Qualitie, and Qantitie;
Both bee'ng much more then more then most compleat:
For, so they must by his Immensitie,
VVhich is the cause of his Vbiquity:
For, nought but Greatnesse simply infinite
Can fill, and ouerfill All, really;
That is, aswell in Essence as in might;
Sith either are alike indefinite.
VVhich are past Qualitie, and Qantitie;
Both bee'ng much more then more then most compleat:
For, so they must by his Immensitie,
VVhich is the cause of his Vbiquity:
For, nought but Greatnesse simply infinite
Can fill, and ouerfill All, really;
That is, aswell in Essence as in might;
Sith either are alike indefinite.
And, say'ng he fils all (who is all in all)
I meane not onely all his hands haue wrought,
As Heau'n, Earth, Hell; in part, or generall;
And, all they hold; but all that may be thought
(If Thought may reach it) that haue further raught,
Either in deed, or possibility:
For, He that in his Compasse, all hath brought,
Not onely fils That Vniuersity;
But, ouerfils farre more Capacity.
I meane not onely all his hands haue wrought,
As Heau'n, Earth, Hell; in part, or generall;
And, all they hold; but all that may be thought
Either in deed, or possibility:
For, He that in his Compasse, all hath brought,
Not onely fils That Vniuersity;
But, ouerfils farre more Capacity.
The Creatures finite are, sith they may be
Drawne to a generall or speciall Head,
By eithers Forme, or their Diuersity;
But, no Predicament ere compassed
His Largenesse, that is still vnlimitted!
The Heathen Sages (led by Natures light)
Held the first Cavse could not be measured,
Sith it, in greatnesse, was most infinite,
But what it was, they could not tell aright.
Drawne to a generall or speciall Head,
By eithers Forme, or their Diuersity;
But, no Predicament ere compassed
His Largenesse, that is still vnlimitted!
The Heathen Sages (led by Natures light)
Held the first Cavse could not be measured,
Sith it, in greatnesse, was most infinite,
But what it was, they could not tell aright.
So, hee's each where in Essence, and in Pow'r,
Sith all is One in Him, the onely One:
Like as the Soule though in the Head [her Tovvre]
She cheefely sits: yet, is she in that Throne
And euery Member, totally alone!
Then, in each Part her Povv'r with her appeares
T'inspire those Organs vvhich she plaies vpon;
Yet, from the filthie Pipes no filth she beares,
Nor vveares she euer, as the Organ vveares.
Sith all is One in Him, the onely One:
Like as the Soule though in the Head [her Tovvre]
She cheefely sits: yet, is she in that Throne
And euery Member, totally alone!
Then, in each Part her Povv'r with her appeares
T'inspire those Organs vvhich she plaies vpon;
Yet, from the filthie Pipes no filth she beares,
Nor vveares she euer, as the Organ vveares.
So, in a sort, [but farre more excellent!]
Is God, in his vvhole Essence, povv'r, and all,
In all that is in this All resident,
And ouer all, that All in generall,
VVithout bee'ng toucht vvith Matter corporall:
Though some grope for him, hee's not tangible,
Bee'ng a Sprit most simply Spirituall:
VVhich to the Soule alone is sensible,
But of the Sence incomprehensible.
Is God, in his vvhole Essence, povv'r, and all,
In all that is in this All resident,
And ouer all, that All in generall,
VVithout bee'ng toucht vvith Matter corporall:
Though some grope for him, hee's not tangible,
Bee'ng a Sprit most simply Spirituall:
VVhich to the Soule alone is sensible,
But of the Sence incomprehensible.
And, Things are said to Bee, that be in Pow'r
In any thing wherein their pow'r hath port:
Our Cæsars so, are chiefely in the Towre
Which Cesar built, as in their cheefest Fort:
But God is all in all, in other sort:
For in his Substance, totally intire,
Hee is in al that's liuing, or amort,
Bee't great or small, Earth, water, Aire, or Fire,
Or what els is, or can haue Beeing hier!
In any thing wherein their pow'r hath port:
Our Cæsars so, are chiefely in the Towre
Which Cesar built, as in their cheefest Fort:
But God is all in all, in other sort:
For in his Substance, totally intire,
Hee is in al that's liuing, or amort,
Bee't great or small, Earth, water, Aire, or Fire,
Or what els is, or can haue Beeing hier!
Looke what our Bodies, by our Sences know
Our Soules, but by one Pow'r, perceiue the same:
Which sowed in our Vnderstanding, growes
More purely there, then in out Bodies frame,
[Although our Intellect may bee too blame]
For, it doth purge the Obiects of the Sence;
And, make that vpright, which the Sense made lame
Eu'n so, in God Things haue more excellence
Then in our dul, and base Intelligence.
Our Soules, but by one Pow'r, perceiue the same:
Which sowed in our Vnderstanding, growes
More purely there, then in out Bodies frame,
[Although our Intellect may bee too blame]
For, it doth purge the Obiects of the Sence;
And, make that vpright, which the Sense made lame
Eu'n so, in God Things haue more excellence
Then in our dul, and base Intelligence.
Thus, is his Pow'r where ere his Essence is;
VVhich Pow'r is two-fold, as some Doctors teach:
That's Absolute, and Actuall, by this
He doth what ere he will within his reach;
Then, doth he All, sith it past all doth stretch!
By his Pow'r absolute he can fulfill
VVhat may be done, without his Natures breach:
And so his Pow'r extends beyond his Will,
VVhich could saue All: yet, some it saues to spill.
VVhich Pow'r is two-fold, as some Doctors teach:
That's Absolute, and Actuall, by this
He doth what ere he will within his reach;
Then, doth he All, sith it past all doth stretch!
By his Pow'r absolute he can fulfill
VVhat may be done, without his Natures breach:
And so his Pow'r extends beyond his Will,
VVhich could saue All: yet, some it saues to spill.
That which he doth is no lesse definite
Then it is certaine: but, what he can do
Is as vncertaine as it's infinite:
For, he can make more Heau'ns, and fill them too;
But, that he will not so his Word vndo:
Who by his Actuall powre can nought fulfill
But what his cleare Fore-sight did reach vnto:
But, his Pow'r absolute (beyond his Will)
Is able to do all, that is not ill!
Then it is certaine: but, what he can do
Is as vncertaine as it's infinite:
For, he can make more Heau'ns, and fill them too;
Who by his Actuall powre can nought fulfill
But what his cleare Fore-sight did reach vnto:
But, his Pow'r absolute (beyond his Will)
Is able to do all, that is not ill!
Then, if his Will and Povv'r vnequall be
How shall we equall make his Properties?
Here is a Cloud, through which I cannot see
With Humane Reasons most vnequall Eyes;
Which make such Equals, Inequalities:
But, light me Lord of light, the Truth to view
Which in this Mistery ecclipsed lies;
And let me in thy Paths this Truth pursue
Till it I find: for, all thy Waies be true.
How shall we equall make his Properties?
Here is a Cloud, through which I cannot see
With Humane Reasons most vnequall Eyes;
Which make such Equals, Inequalities:
But, light me Lord of light, the Truth to view
Which in this Mistery ecclipsed lies;
And let me in thy Paths this Truth pursue
Till it I find: for, all thy Waies be true.
Thy Will, and Povv'r are equall (as thou art)
Both alike absolute, in their true kinds:
Yet hast thou bound them both, by heau'nly Art,
To Will, and do no more then Wisedome finds
Within her Bounds, which both the other binds:
There they are Equall, sith that each extends
To Wisedome vtmost Compasse; and, that winds
About all Workes that haue all holy Ends:
And so, thy Will, and Povv'r are equall friends!
Both alike absolute, in their true kinds:
Yet hast thou bound them both, by heau'nly Art,
To Will, and do no more then Wisedome finds
Within her Bounds, which both the other binds:
There they are Equall, sith that each extends
To Wisedome vtmost Compasse; and, that winds
About all Workes that haue all holy Ends:
And so, thy Will, and Povv'r are equall friends!
And, where thy Povv'r doth ouer-reach thy Will
There onely Wisedome wils it should do so:
That's in some Cases, by Her bounded stil;
That's when thy will doth let thy Creatures know
What thy Povv'r could, did not thy Will say no.
But, thou canst make thy Will to match thy Might
[If so thou would'st] but Wisedome cryeth ho
In thy Wils motion, it to stay aright;
And so thy Will, and Povv'r haue equall height.
There onely Wisedome wils it should do so:
That's in some Cases, by Her bounded stil;
That's when thy will doth let thy Creatures know
What thy Povv'r could, did not thy Will say no.
But, thou canst make thy Will to match thy Might
[If so thou would'st] but Wisedome cryeth ho
In thy Wils motion, it to stay aright;
And so thy Will, and Povv'r haue equall height.
Now, downe the Daies Eye goes, though yet it lookes
All firy redde, as chaft with Nights approach:
For, Light could neuer vgly Darknes brook,
No more then bright Renovvne can black Reproch;
Then halla heere, my Muse with Phœbus Coach:
This day too much thou hast bestow'd thy winges;
Too much thou dost on Secrets darke encroch;
Fly high; yet not too nigh too lofty Things,
Which nought comes nere for Clouds and Glitterings.
All firy redde, as chaft with Nights approach:
For, Light could neuer vgly Darknes brook,
No more then bright Renovvne can black Reproch;
Then halla heere, my Muse with Phœbus Coach:
This day too much thou hast bestow'd thy winges;
Too much thou dost on Secrets darke encroch;
Fly high; yet not too nigh too lofty Things,
Which nought comes nere for Clouds and Glitterings.
Now, mantle Muse, sith now thou straite must Tow'r:
For lo, the modest East doth blush for shame
That shameles Night on it should haue such pow'r
To lie with It, till Phœbus sees the same,
And partes them with a farre more blushing flame:
By which our Hemisphere Inhabiters
May see to toile in Ernest, or in Game:
Then, vp betimes, aboue the pale-fac'st Stars,
(Fear'd with that flame.) to find their Gouerners.
For lo, the modest East doth blush for shame
That shameles Night on it should haue such pow'r
To lie with It, till Phœbus sees the same,
And partes them with a farre more blushing flame:
By which our Hemisphere Inhabiters
May see to toile in Ernest, or in Game:
Then, vp betimes, aboue the pale-fac'st Stars,
(Fear'd with that flame.) to find their Gouerners.
Which is that blessed Essence, (Three, in One)
Blessed I well may call it: for, the same
Is truely blessed (past comparison)
For, what Blisse can the highest Wisedome name,
But is most perfect in his formelesse Frame!
Al that delights the Soule, or ioyes the Sense,
Or, makes Selfe-loue refinde, in him to flame;
yea, all that can excell Selfe-Excellence,
Is truely in his All-Svfficience!
Blessed I well may call it: for, the same
Is truely blessed (past comparison)
For, what Blisse can the highest Wisedome name,
But is most perfect in his formelesse Frame!
Al that delights the Soule, or ioyes the Sense,
Or, makes Selfe-loue refinde, in him to flame;
yea, all that can excell Selfe-Excellence,
Is truely in his All-Svfficience!
Ist't health of Body which thou dost desire?
He is the Fount of al Salubritie!
Ist' strength, or Vallor? Hee is both intire!
Ist' Fairenes? Then hees selfe-Formosity:
To see whose face is high'st Felicity:
I'st Pleasures? They, as in their Center, in Him rest!
Or Glory ist? Him, Angels glorifie!
Ist Riches? More then All is his, at least:
For, he hath more then can be all exprest!
He is the Fount of al Salubritie!
Ist' strength, or Vallor? Hee is both intire!
Ist' Fairenes? Then hees selfe-Formosity:
I'st Pleasures? They, as in their Center, in Him rest!
Or Glory ist? Him, Angels glorifie!
Ist Riches? More then All is his, at least:
For, he hath more then can be all exprest!
Kings of the Earth, seeme blessed in their Crovvnes;
Yet, they but onely seeme, but are not so:
Sith they sit reeling in their fastest Thrones,
That eu'ry moment, threats their ouerthrow;
which makes them sit on thorns, through pierc'd with wo
And, though all mortall Knees to them do bow
Th'adore their Chairs, not them; though to, and fro
Both reeling stand, till both are falne too low;
And then those Bowers none of both will know:
Yet, they but onely seeme, but are not so:
Sith they sit reeling in their fastest Thrones,
That eu'ry moment, threats their ouerthrow;
which makes them sit on thorns, through pierc'd with wo
And, though all mortall Knees to them do bow
Th'adore their Chairs, not them; though to, and fro
Both reeling stand, till both are falne too low;
And then those Bowers none of both will know:
For, Men [like Paphflagonean Partriges)
Beare in their single Breast a double Heart:
VVith one of which, they seeme Gods Images;
But, with the other play the Deuils part;
VVho, to all Shapes, for ill, themselues conuert:
These are the Things, [the Things I them do call,
Sith, for such Artists, I want Tearmes of Art)
That crouching stand by Kings till Kings do fal;
Then fly these Swallowes lest they fall withall.
Beare in their single Breast a double Heart:
VVith one of which, they seeme Gods Images;
But, with the other play the Deuils part;
VVho, to all Shapes, for ill, themselues conuert:
These are the Things, [the Things I them do call,
Sith, for such Artists, I want Tearmes of Art)
That crouching stand by Kings till Kings do fal;
Then fly these Swallowes lest they fall withall.
What blessednesse is then in Regall state,
That, as accurst, such cursed Things attend?
And, nought more subiect to the shocke of Fate;
Nor, sooner brought, vntimely to an end:
For, oft they bow to them, that make them bend.
But, this eternall most almighty King,
(Thats King of Kings] on whom they all depend,
Is truely blest; sith there's no altering,
Of his State, Povv'r, Life, Blisse, or any thing!
That, as accurst, such cursed Things attend?
And, nought more subiect to the shocke of Fate;
Nor, sooner brought, vntimely to an end:
For, oft they bow to them, that make them bend.
But, this eternall most almighty King,
(Thats King of Kings] on whom they all depend,
Is truely blest; sith there's no altering,
Of his State, Povv'r, Life, Blisse, or any thing!
Then, sith this vnborne King, that all vp-beares.
Is onely blessed; how accurst are those
That fall from Him, to rest on Prince, or Peeres
Who still are fair'st for foulest ouerthrowes:
“But, Carrion still, is best belou'd of Crowes:
“And, where it is, the Eagles do resort:
Kites (I would say) like Eagles in their Nose
And Clawes; to smel & scratch for Budge of Court;
And so, in others spoyle, make euer sport.
Is onely blessed; how accurst are those
That fall from Him, to rest on Prince, or Peeres
Who still are fair'st for foulest ouerthrowes:
“But, Carrion still, is best belou'd of Crowes:
“And, where it is, the Eagles do resort:
Kites (I would say) like Eagles in their Nose
And Clawes; to smel & scratch for Budge of Court;
And so, in others spoyle, make euer sport.
These, false to God, can ne're be true to Men:
If false to him, that is as Good, as Great,
How can they trusty be to Nothing, then?
For, Kings are (worse then Nothing) Vermins meat:
Then, what are they compar'd with Worth compleat?
These light Court-Locusts here, and there, do skippe
(Like Fleas) to suck bloud; so, make Men their meat
(Like Cannibals;) for, if they on the Hip
Haue frend, or foe, that Standard they will rip.
If false to him, that is as Good, as Great,
How can they trusty be to Nothing, then?
For, Kings are (worse then Nothing) Vermins meat:
Then, what are they compar'd with Worth compleat?
These light Court-Locusts here, and there, do skippe
(Like Fleas) to suck bloud; so, make Men their meat
(Like Cannibals;) for, if they on the Hip
Haue frend, or foe, that Standard they will rip.
There is no trust in Men: for, Men, to Men
Are but meere Wolues, that one another rends:
Nay, worse, much worse, the best are now & then:
“For Man to Man, in fury, are but Fiends;
Who oft in vertue viciously contends.
Then, none are blest, without they well do know
They are accursed, till their blessed Ends:
The End makes All; because the End doth show
Vnto the blest, Gods euer-blessed Brow!
Are but meere Wolues, that one another rends:
Nay, worse, much worse, the best are now & then:
“For Man to Man, in fury, are but Fiends;
Who oft in vertue viciously contends.
Then, none are blest, without they well do know
They are accursed, till their blessed Ends:
The End makes All; because the End doth show
Vnto the blest, Gods euer-blessed Brow!
The Act of seeing God, is
Blessednesse;
For, we cannot be blest till him we see:
Which Act is ours, not his; yet, neuerthelesse
His Guift it is: but yet, he cannot be
Our Act, though it with Him (pure Act!) agree:
For, ours is but th'Effect of him, the Cause;
So then, it Caused is; so is not He:
Who draweth still; yet, but the willing drawes:
Yet makes vs willing by his Graces Lawes!
For, we cannot be blest till him we see:
Which Act is ours, not his; yet, neuerthelesse
His Guift it is: but yet, he cannot be
For, ours is but th'Effect of him, the Cause;
So then, it Caused is; so is not He:
Who draweth still; yet, but the willing drawes:
Yet makes vs willing by his Graces Lawes!
So, all we haue, if good, he doth effect:
For, what we haue, that is not his, is Ill:
Which still we giue him, though he it reiect;
Yet, for that Guift against, giues, by his VVill,
Our Greatest Good; so, good hee's to vs still!
With Goodnesse thus, He doth our il ore'come:
Yet we, orecome with ill, It still fulfil;
But though that wrong incurs his righteous doome,
Yet, when we straie, his Mercy brings vs home!
For, what we haue, that is not his, is Ill:
Which still we giue him, though he it reiect;
Yet, for that Guift against, giues, by his VVill,
Our Greatest Good; so, good hee's to vs still!
With Goodnesse thus, He doth our il ore'come:
Yet we, orecome with ill, It still fulfil;
But though that wrong incurs his righteous doome,
Yet, when we straie, his Mercy brings vs home!
How far that Mercy reacheth erst we toucht,
Then needelesse were it eft to handle it:
As pow'rfull as him selfe we It auoucht;
And Hee's omnipotent: then, if it fit
His Pow'r, it is at least most infinit!
Which Attribute of his Omnipotence
(That most is mentioned in Holy-vvrit)
Is the firm'st Pillar of our Confidence,
Sith it to Grace hath euer referrence.
Then needelesse were it eft to handle it:
As pow'rfull as him selfe we It auoucht;
And Hee's omnipotent: then, if it fit
His Pow'r, it is at least most infinit!
Which Attribute of his Omnipotence
(That most is mentioned in Holy-vvrit)
Is the firm'st Pillar of our Confidence,
Sith it to Grace hath euer referrence.
Almightinesse includeth whatso'ere
That is most absolutlie good, or great:
Then it's the Prop, that all, in All, doth beare,
More then most actiue in each glorious Feate;
Which, by still actiue good, doth Ill defeate;
Though it seem'd Passiue when in flesh t'was show'n,
Yet in that flesh that Passion had her Seate:
God's a pure Act [which ne're was Passiue know'n]
Who made that flesh hee tooke; and held his owne!
That is most absolutlie good, or great:
Then it's the Prop, that all, in All, doth beare,
More then most actiue in each glorious Feate;
Which, by still actiue good, doth Ill defeate;
Though it seem'd Passiue when in flesh t'was show'n,
Yet in that flesh that Passion had her Seate:
God's a pure Act [which ne're was Passiue know'n]
Who made that flesh hee tooke; and held his owne!
He is most perfect; but, he were not so
If he were Passiue; which, imperfect is:
Then is he simply Actiue? simply? No:
Actiue, nor passiue so, is He, or His;
Sith his strict Purenesse will not carry This.
His Action then, his Essence is, alone;
Which is his Pow'r, grace, wisedome, Iustice, blisse,
And what besides he is, sith hee's but One,
VVhich brookes no shade of Composition.
If he were Passiue; which, imperfect is:
Then is he simply Actiue? simply? No:
Actiue, nor passiue so, is He, or His;
Sith his strict Purenesse will not carry This.
His Action then, his Essence is, alone;
Which is his Pow'r, grace, wisedome, Iustice, blisse,
And what besides he is, sith hee's but One,
VVhich brookes no shade of Composition.
But yet, the Sonne is said to haue receiu'd
All that he hath, or is of Him, his Sire:
If He his Essence then, of him receiu'd,
His Povv'r he must: for, both are most intire:
Then, must his Povv'r be Passiue, as its cleire:
But, so to saie, is foulest Heresie
For, like as without heate, can be no Fire;
Eu'n so, without a Sonne, no Sire can be.
Thus, Sire, and Sonne are equall in degree:
All that he hath, or is of Him, his Sire:
If He his Essence then, of him receiu'd,
His Povv'r he must: for, both are most intire:
Then, must his Povv'r be Passiue, as its cleire:
But, so to saie, is foulest Heresie
For, like as without heate, can be no Fire;
Eu'n so, without a Sonne, no Sire can be.
Thus, Sire, and Sonne are equall in degree:
For, both are one selfe Substance; so, are One:
The sire is, of himselfe, omnipotent:
Then so, sith one in substance, is the Sonne;
VVho with the Sir'es alike magnificent:
For, both Eternall are in their extent!
The Sonne is of the Father, most intire;
[As heate is of the Fire; both which are pent
In but one Substance of, but onely Fire:)
So, equall's their degree, and their desire.
The sire is, of himselfe, omnipotent:
Then so, sith one in substance, is the Sonne;
VVho with the Sir'es alike magnificent:
For, both Eternall are in their extent!
The Sonne is of the Father, most intire;
[As heate is of the Fire; both which are pent
In but one Substance of, but onely Fire:)
So, equall's their degree, and their desire.
The Sonne, not onely of himselfe, is such,
But, by himselfe he is, what ere he is:
Eternall generation still doth touch
The vtt'most reach of his Sires Properties:
He is begotten still: but yet, by This
His Generation's not deficient:
For, as the Sunne still gets those Beames of his
yet perfect are as That from which they went:
So, God, begotten's, all-sufficient!
But, by himselfe he is, what ere he is:
Eternall generation still doth touch
The vtt'most reach of his Sires Properties:
His Generation's not deficient:
For, as the Sunne still gets those Beames of his
yet perfect are as That from which they went:
So, God, begotten's, all-sufficient!
Then, this begetting Power hath the Sire
Beyond the Sonne; sith that's his Property:
And personall Properties (though God's intire)
Cannot be common to the Diety,
Least that confusion follow instantly:
Yet, this Powres want, in this almighty Sonne,
Is farre off from the least infirmity:
But, it doth strengthen that Relation
That truely shewes Gods threefold Vnion!
Beyond the Sonne; sith that's his Property:
And personall Properties (though God's intire)
Cannot be common to the Diety,
Least that confusion follow instantly:
Yet, this Powres want, in this almighty Sonne,
Is farre off from the least infirmity:
But, it doth strengthen that Relation
That truely shewes Gods threefold Vnion!
Then, take away the Pers'nall properties,
And take away the Persons: so, we shall
Be Godlesse quite: for, God's none otherwise
Then Three in Persons: and, one God in all:
So, pers'nall Povvers cannot be mutuall:
In Nature, not in Order, then they be
Omnipotent, alike, in generall:
So, is all Povv'r, that doth with Povvre agree,
Alike, and not alike, in their degree!
And take away the Persons: so, we shall
Be Godlesse quite: for, God's none otherwise
Then Three in Persons: and, one God in all:
So, pers'nall Povvers cannot be mutuall:
In Nature, not in Order, then they be
Omnipotent, alike, in generall:
So, is all Povv'r, that doth with Povvre agree,
Alike, and not alike, in their degree!
The Sire, of his owne Substance, gets the Sonne:
Then, must the Sonne haue self-same Diety:
Because that Substance is so strictly One,
That, by it's Povv'r it cannot parted be:
Though most almighty in the lowst degree.
This shewes the Sires compleat Omnipotence;
That stil begets a Sonne as great as He:
Which Sonne is but the Sires Intelligence,
Making another one Omnivalence.
Then, must the Sonne haue self-same Diety:
Because that Substance is so strictly One,
That, by it's Povv'r it cannot parted be:
Though most almighty in the lowst degree.
This shewes the Sires compleat Omnipotence;
That stil begets a Sonne as great as He:
Which Sonne is but the Sires Intelligence,
Making another one Omnivalence.
The Sonn's yet, said to be lesse then the Sire
Not in true Substance; but sith hee receiues
Of his owne Essence, what it doth require,
Which the first Person to the second giues:
Geu'n and receau'd when each himselfe perceaues:
So that that Povv'r which in the first doth woone,
Shorts not the seconds, which the same conceaues;
But, as the Sire it holds, and not the Sonne,
It is the Sires, not Gods: for, God is One.
Not in true Substance; but sith hee receiues
Of his owne Essence, what it doth require,
Which the first Person to the second giues:
Geu'n and receau'd when each himselfe perceaues:
So that that Povv'r which in the first doth woone,
Shorts not the seconds, which the same conceaues;
But, as the Sire it holds, and not the Sonne,
It is the Sires, not Gods: for, God is One.
Thus, personall Properties are still distinct
As are the Persons by those Properties:
Then, with the last the first must be extinct:
For they can ne're be parted; otherwise
Each might be each; and so, Disorder rise.
And, that the Sire cannot begotten be
It's no defect of Povv'r which in him lies;
Nor that the Sonne gets not as well as he,
Tis not Povvres want, but Orders Regency.
As are the Persons by those Properties:
Then, with the last the first must be extinct:
For they can ne're be parted; otherwise
Each might be each; and so, Disorder rise.
And, that the Sire cannot begotten be
It's no defect of Povv'r which in him lies;
Nor that the Sonne gets not as well as he,
Tis not Povvres want, but Orders Regency.
Their Spirit (no more then They) Povv'r wanteth not:
Though he proceedes, which is his Property:
And, though he' gets not; nor is he begot;
Yet, holds he, with them equall Diety:
And, what he works, they work in sep'rably:
And yet, three seuerall Functions to them Three
Themselues assigne, their workes to varifie;
The Sire Creates: The Sonne Redeemes, And he
That is the Holy Spirit doth Sanctifie.
Though he proceedes, which is his Property:
And, though he' gets not; nor is he begot;
Yet, holds he, with them equall Diety:
And, what he works, they work in sep'rably:
And yet, three seuerall Functions to them Three
Themselues assigne, their workes to varifie;
The Sire Creates: The Sonne Redeemes, And he
That is the Holy Spirit doth Sanctifie.
For, as the Sire is of himselfe, he acts
As of himselfe; yet by the other Two;
None working by him through their strait contract:
The Sonne, as of his Sire, doth of him do;
yet, by their equall Spirit, he worketh too.
The Father workes by him, He by that Sp'rit;
Which Sp'rit, as he proceedeth from Them, so
He works from both, with euer-equall might;
Thus, these Respects their Workes in one, vnite!
As of himselfe; yet by the other Two;
None working by him through their strait contract:
The Sonne, as of his Sire, doth of him do;
The Father workes by him, He by that Sp'rit;
Which Sp'rit, as he proceedeth from Them, so
He works from both, with euer-equall might;
Thus, these Respects their Workes in one, vnite!
Then in respect of ther Pow'r, Wisedome, Will,
Their Workes are One, as they are One in Three:
But, in respect their Persons differ still
Their Workes, (in sort of doing) diuers be;
But their externall deeds ne're disagree:
For, by their common Essence they are done;
That's in their Vnity, not Trinity:
The Sire Creates, as God, so doth the Sonne,
And so their Sp'rit, without distinction!
Their Workes are One, as they are One in Three:
But, in respect their Persons differ still
Their Workes, (in sort of doing) diuers be;
But their externall deeds ne're disagree:
For, by their common Essence they are done;
That's in their Vnity, not Trinity:
The Sire Creates, as God, so doth the Sonne,
And so their Sp'rit, without distinction!
The Father doth Redeeme; yet, by the Sonne:
They Sanctifie; yet, by their holy Sp'rit:
So though their Workes in vnity be done,
yet due distinctions do their workes vnite,
Which make their Workes to be most exquisite.
To eat much Honie hath no svveet effect:
And who too neere doth search Pow'r infinite
Shall be [with Glory ouerwhelmed] checkt.
Then hold rash Muse, retire ere thou be wreckt.
They Sanctifie; yet, by their holy Sp'rit:
So though their Workes in vnity be done,
yet due distinctions do their workes vnite,
Which make their Workes to be most exquisite.
To eat much Honie hath no svveet effect:
And who too neere doth search Pow'r infinite
Shall be [with Glory ouerwhelmed] checkt.
Then hold rash Muse, retire ere thou be wreckt.
This wondrous Trinity in Vnity,
Is vnderstood to Bee; but how, ô here
Is such a Gulph of deepest Mistery
As none (without bee'ng quit orewhelm'd with fear
Can looke therein to tell the secrets there!
For, what beseeming that Good-evrie-Thing
Can we immagin, (though we Angels were)
That is as farre past all immagining
As we are short of Paceing with his Wing.
Is vnderstood to Bee; but how, ô here
Is such a Gulph of deepest Mistery
As none (without bee'ng quit orewhelm'd with fear
Can looke therein to tell the secrets there!
For, what beseeming that Good-evrie-Thing
Can we immagin, (though we Angels were)
That is as farre past all immagining
As we are short of Paceing with his Wing.
VVe erre in nought with danger more extreame,
Nor, in ought labour with more hard assay:
yet, nought we know with more harts ioy then Them
But, in their search, if once we lose our VVay,
VVe may be lost, and vtterly decay:
It's deadly dang'rous then, for them to looke
[Through VVaies more sullen then the Foe of Day]
without Faiths Lanthorn, Truths most blessed Book;
VVhich none ere left, but straight the way forsooke:
Nor, in ought labour with more hard assay:
yet, nought we know with more harts ioy then Them
But, in their search, if once we lose our VVay,
VVe may be lost, and vtterly decay:
It's deadly dang'rous then, for them to looke
[Through VVaies more sullen then the Foe of Day]
without Faiths Lanthorn, Truths most blessed Book;
VVhich none ere left, but straight the way forsooke:
For, Iustice
Sonne was sent by Grace his Sire,
The Gospell to promulgate, from his Brest:
His Councels to disclose, our doubts to cliere:
Then if we go to seeke this Beeing blest
VVithout these Helpes, we strayeng, neuer rest:
But now, the Eye of Heau'n begins to close;
Sith rest it would, being wearie, in the West:
Then, wearie Muse, with It, thy selfe repose,
And wake with It, and go still as it goes.
The Gospell to promulgate, from his Brest:
His Councels to disclose, our doubts to cliere:
Then if we go to seeke this Beeing blest
VVithout these Helpes, we strayeng, neuer rest:
But now, the Eye of Heau'n begins to close;
Sith rest it would, being wearie, in the West:
Then, wearie Muse, with It, thy selfe repose,
And wake with It, and go still as it goes.
Now, o're the Earstern Mountaines Headles height
we see that Eye (by which our Eies do see)
To peepe, as it would steale on Theeuish Night,
which from that Eyes-sight, like a Theefe, doth flee,
Least by the Same it should surprized be:
Then, is it time (my Muse) thy wings to stretch
(Sith they are short, too short, the worse for thee)
For, this daies Iournie hath a mightie Reach,
And manie a compasse thou therein much fetch.
we see that Eye (by which our Eies do see)
To peepe, as it would steale on Theeuish Night,
which from that Eyes-sight, like a Theefe, doth flee,
Least by the Same it should surprized be:
Then, is it time (my Muse) thy wings to stretch
(Sith they are short, too short, the worse for thee)
For, this daies Iournie hath a mightie Reach,
And manie a compasse thou therein much fetch.
Thou shouldst be pow'rfull in thy Winges [too weake]
Sith thou flee'st after Pow'r omnipotent:
which may with labor, both thy Pinions breake:
And spend thy strongest Sp'rits ere they are spent:
Then, recollect them to pursue thy intent.
This Powr's almightie, endlesse, infinite,
Still most vnknown, yet, still most eminent:
Which none but One can hold by wrong, or right;
For, if two had it, it were definite.
Sith thou flee'st after Pow'r omnipotent:
which may with labor, both thy Pinions breake:
And spend thy strongest Sp'rits ere they are spent:
This Powr's almightie, endlesse, infinite,
Still most vnknown, yet, still most eminent:
Which none but One can hold by wrong, or right;
For, if two had it, it were definite.
Of this, no
Creature can be capable:
For, it can but receiue what it can hold:
And it can hold no more then it is able:
For, if a Bucket in the Sea we should
Let downe, at once, t'exhaust it, if we could,
Yet that therein ingulph'd, could take no more
Then meerely but so much as fill it would;
Which in respect of that Flouds boundlesse Store,
Is as no drop at all, the Bucket bore.
For, it can but receiue what it can hold:
And it can hold no more then it is able:
For, if a Bucket in the Sea we should
Let downe, at once, t'exhaust it, if we could,
Yet that therein ingulph'd, could take no more
Then meerely but so much as fill it would;
Which in respect of that Flouds boundlesse Store,
Is as no drop at all, the Bucket bore.
This Pow'r is euermore accompanied
With two Consociates, that still glad, or griue;
Which Grace, and Iustice are entitled;
Yet more that Pow'r, by Grace with some doth striue
Then doth, at other some, his Iustice driue.
VVhich Pow'r, by either, is not euer like:
(Though in it selfe, it still alike doth thriue)
For, sometimes more, (aswell in proud, as meeke)
Then other some, they do or stroke, or strike.
With two Consociates, that still glad, or griue;
Which Grace, and Iustice are entitled;
Yet more that Pow'r, by Grace with some doth striue
Then doth, at other some, his Iustice driue.
VVhich Pow'r, by either, is not euer like:
(Though in it selfe, it still alike doth thriue)
For, sometimes more, (aswell in proud, as meeke)
Then other some, they do or stroke, or strike.
And in the Guifts of high'st Beneficence
This well appears, which in themselues are pure:
But yet, in vs not so: for, much offence
They giue the Giuer, by their state impure;
And such They be, sith it's not in our pow'r
So to receiue Them, as they simply be;
But as we can: and, we can but immure,
Those Sp'rituall Guifts with Fleshes fluttery:
Thus Finite ne're can hold Infinitie.
This well appears, which in themselues are pure:
But yet, in vs not so: for, much offence
They giue the Giuer, by their state impure;
And such They be, sith it's not in our pow'r
So to receiue Them, as they simply be;
But as we can: and, we can but immure,
Those Sp'rituall Guifts with Fleshes fluttery:
Thus Finite ne're can hold Infinitie.
Then, to be God, and be Omnipotent
Is both in substance, one thing really:
Yet is that Pow'r (though ne're so preualent)
Not able Gods to make; moue Locally;
Deny himselfe; change, be vniust, or lye:
And many more such like he cannot do;
Sith in his Pow'r, is none Infirmitie:
For, if he could do these; then, were he Two;
Both good, and bad; and, either finite too.
Is both in substance, one thing really:
Yet is that Pow'r (though ne're so preualent)
Not able Gods to make; moue Locally;
Deny himselfe; change, be vniust, or lye:
And many more such like he cannot do;
Sith in his Pow'r, is none Infirmitie:
For, if he could do these; then, were he Two;
Both good, and bad; and, either finite too.
Nor, is it (as some dreame) that by his Might
He can do all Impossibilities
Sith nought's impossible (bee't wrong, or right
As they suppose) to Pow'r without Comprise;
So, in his Will [they say) his Goodnesse lies.
As if he would, he could do passing Ill,
But, that he will not: fond thought! most vnwise!
Can perfect goodnesse, perfect ill fulfill?
If so it can, it's most imperfect still.
He can do all Impossibilities
Sith nought's impossible (bee't wrong, or right
As they suppose) to Pow'r without Comprise;
So, in his Will [they say) his Goodnesse lies.
As if he would, he could do passing Ill,
But, that he will not: fond thought! most vnwise!
Can perfect goodnesse, perfect ill fulfill?
If so it can, it's most imperfect still.
His Pow'r (I grant) hath force it selfe t'extend
To endlesse Things, for number, infinite:
Though in his changelesse Will now all haue end:
So, cannot (for his Will) do all he might;
Nor, cannot (for his Pow'r) doo ought vnright.
Nor yet, doth he his freedome lose hereby,
That, to his Will, doth so himselfe vnite;
Sith still his Will, and He hold vnity,
Then, bee'ng but One haue onely est Liberty!
To endlesse Things, for number, infinite:
Though in his changelesse Will now all haue end:
So, cannot (for his Will) do all he might;
Nor, cannot (for his Pow'r) doo ought vnright.
Nor yet, doth he his freedome lose hereby,
That, to his Will, doth so himselfe vnite;
Sith still his Will, and He hold vnity,
Then, bee'ng but One haue onely est Liberty!
Nor, can He make that That which Is, is not:
For, then he Nought should make; which cannot Bee:
For, Nought can ne're be made, much lesse be'got;
Sith it's lesse then Priuation in degree;
Though He of Nought made all Things perfectly:
Yet, could he cause that Christ Is not, and Is,
Then could he cause Nought Men should instifie;
Which were repugnant to that Truth of his,
That flat affirmes, Christ cheefely worketh This.
For, then he Nought should make; which cannot Bee:
For, Nought can ne're be made, much lesse be'got;
Sith it's lesse then Priuation in degree;
Yet, could he cause that Christ Is not, and Is,
Then could he cause Nought Men should instifie;
Which were repugnant to that Truth of his,
That flat affirmes, Christ cheefely worketh This.
His Povv'r to two Things He hath fastned then,
That is to Nature still, for Orders sake:
And to his Word, for his Words sake to Men;
That so they might his VVord the rather take;
VVho can aswell himselfe, as it forsake:
yet, Natvres Bounds his Pow'r doth oft trāscend,
VVhen it works Miracles, Men good to make:
But, past his VVord it neuer can extend:
Sith it is That, which neuer can haue end.
That is to Nature still, for Orders sake:
And to his Word, for his Words sake to Men;
That so they might his VVord the rather take;
VVho can aswell himselfe, as it forsake:
yet, Natvres Bounds his Pow'r doth oft trāscend,
VVhen it works Miracles, Men good to make:
But, past his VVord it neuer can extend:
Sith it is That, which neuer can haue end.
So then, he can do whatsoere he will,
But yet he will not do what ere he can:
For he could melt the Heau'ns the Earth to spill:
But will not, nor destroy the righteous Man,
Though all the VVorld a Deluge ouer ran.
He will not do so sith he will not so:
The reason of his Will, his Will doth scan:
But, he that would the same yet further kno,
Looke in his VVord, but no step further go.
But yet he will not do what ere he can:
For he could melt the Heau'ns the Earth to spill:
But will not, nor destroy the righteous Man,
Though all the VVorld a Deluge ouer ran.
He will not do so sith he will not so:
The reason of his Will, his Will doth scan:
But, he that would the same yet further kno,
Looke in his VVord, but no step further go.
He can do nought but what is good, and iust;
And though that all he doth be simply so,
yet doth it not ensue, that needs he must
Do what he doth; and, likewise do no mo
Lest he his Grace and Iustice should forgo:
No: if he would do more, or otherwise;
All should be good, and iust which he should do:
For, hee's the fount of Googdnes, whence doth rise
Pow'r infinite, all good to exercise!
And though that all he doth be simply so,
yet doth it not ensue, that needs he must
Do what he doth; and, likewise do no mo
Lest he his Grace and Iustice should forgo:
No: if he would do more, or otherwise;
All should be good, and iust which he should do:
For, hee's the fount of Googdnes, whence doth rise
Pow'r infinite, all good to exercise!
But, some affirme that he can do no mo.
But what he did foresee he should performe.
By his Pow'r actuall the same is so:
But his Pow'r Absolute can that reforme;
And make much more, in much more better forme:
So, though he, through his Purpose, did foresee
VVhat he would do; yet did himselfe informe
That he could do much more, then now can Be
Because his Purpose is as fast, as free.
But what he did foresee he should performe.
By his Pow'r actuall the same is so:
But his Pow'r Absolute can that reforme;
And make much more, in much more better forme:
So, though he, through his Purpose, did foresee
VVhat he would do; yet did himselfe informe
That he could do much more, then now can Be
Because his Purpose is as fast, as free.
But he saw all, he made, was perfect
good:
Then could they not, by nature, better be:
He must haue chang'd their Essence, with their mood,
If he had made them better in degree;
Sith, in their kinds, he Them did perfect see:
No Pow'r can multiply a Numbers Store
But it must change the Number really:
So Man, as he was made his Fall before,
VVas good: if better; then, a Man no more.
Then could they not, by nature, better be:
He must haue chang'd their Essence, with their mood,
If he had made them better in degree;
Sith, in their kinds, he Them did perfect see:
No Pow'r can multiply a Numbers Store
But it must change the Number really:
So Man, as he was made his Fall before,
VVas good: if better; then, a Man no more.
VVe meane, as he was good essentially:
For, accidentally, no doubt, he might
Haue bin complish't much more perfectly,
VVith neither Will, nor Povv'r to do vnright:
And, haue continued in that perfect plight:
yet, as Immortall Saints are Men no more
Then we: so we, though made more exquisite,
Should be but Men (as we were made before)
For, Fooles are Men aswell as Isidore.
For, accidentally, no doubt, he might
Haue bin complish't much more perfectly,
VVith neither Will, nor Povv'r to do vnright:
And, haue continued in that perfect plight:
yet, as Immortall Saints are Men no more
Then we: so we, though made more exquisite,
Should be but Men (as we were made before)
For, Fooles are Men aswell as Isidore.
But O! had he so pleas'd t'haue made Man staid,
Man had beene staidly-blest, till his remoue:
For, hence, at last, he should haue beene conuai'd
To stay for euer Motion farre aboue;
But how remou'd, God knowes; I cannot proue,
Assumpted, some suppose; but, howsoe're,
It should haue bin as best should Man behoue:
The Way could not haue bin throgh Death or Fear:
For, Sinne made Them, els they had bin no where.
Man had beene staidly-blest, till his remoue:
For, hence, at last, he should haue beene conuai'd
To stay for euer Motion farre aboue;
Assumpted, some suppose; but, howsoe're,
It should haue bin as best should Man behoue:
The Way could not haue bin throgh Death or Fear:
For, Sinne made Them, els they had bin no where.
But, why he made Man to His constant Forme,
yet, made him changeable; so, most vnlike:
And why his Sonne endur'd his Angers Storme
Sith so Man chan'gd; I am heerein to seeke;
But sure I am for It Hee Him did strike.
Could He resolue before he gaue the VVound
with his owne Paines (past Paines) to heale the Sicke,
when with more ease he might haue kept them sound?
He did; and what he doth hath perfect ground.
yet, made him changeable; so, most vnlike:
And why his Sonne endur'd his Angers Storme
Sith so Man chan'gd; I am heerein to seeke;
But sure I am for It Hee Him did strike.
Could He resolue before he gaue the VVound
with his owne Paines (past Paines) to heale the Sicke,
when with more ease he might haue kept them sound?
He did; and what he doth hath perfect ground.
Though he were God: yet suffe'rd he in Flesh:
Such Agonies, as made that Flesh to sweat
Both Blood and Water: which came streaming fresh
From all his Parts, to coole his Angers heat,
As he was God: which is as hot as great!
Nay, it was such, that, though true God he were,
yet, that the Cup might passe, he did intreat;
So much he did ensuing Torments feare,
which he came to sustaine; yet, fear'd to beare!
Such Agonies, as made that Flesh to sweat
Both Blood and Water: which came streaming fresh
From all his Parts, to coole his Angers heat,
As he was God: which is as hot as great!
Nay, it was such, that, though true God he were,
yet, that the Cup might passe, he did intreat;
So much he did ensuing Torments feare,
which he came to sustaine; yet, fear'd to beare!
His Glory was the Marke whereat did ayme
The Shame and Torments which he did sustaine!
yet, why? sith he all glory wel might claime
As his owne Right, without so strange a Straine
As to endure for Glory shamefull paine:
But O! the depth of al Profundity
His Iudgements! ô who can attaine
To know his Councels, ful of mistery!
Not one, not God, as Man; then much lesse I!
The Shame and Torments which he did sustaine!
yet, why? sith he all glory wel might claime
As his owne Right, without so strange a Straine
As to endure for Glory shamefull paine:
But O! the depth of al Profundity
His Iudgements! ô who can attaine
To know his Councels, ful of mistery!
Not one, not God, as Man; then much lesse I!
It was his suffrance, and it was his
will,
That man, made stailesse, so should fall, and rise:
So he permitted, not desired ill;
Or, if he Ill desir'd, t'was Good precise:
For ill he cannot will, thats onely wise
Damnation's ill but in respect of vs:
But, in regard of him, quite otherwise!
Then, if he will'd it, it were righteous,
which makes (as well as Grace) him glorious!
That man, made stailesse, so should fall, and rise:
So he permitted, not desired ill;
Or, if he Ill desir'd, t'was Good precise:
For ill he cannot will, thats onely wise
Damnation's ill but in respect of vs:
But, in regard of him, quite otherwise!
Then, if he will'd it, it were righteous,
which makes (as well as Grace) him glorious!
Mans Free-vvill was the Cause of all the ill
Beneath the Sunne; which God did well fore-see:
yet, sith Mans dignity requir'd Free-vvil,
No Man without it, could his Essence be;
Much lesse, with Gods Forme could his Form agree:
For, by his Free-vvil, and Intelligence
He is the Image of the Diety:
And hauing ouer All preheminence,
Twas fit he should command his Will, and Sence.
Beneath the Sunne; which God did well fore-see:
yet, sith Mans dignity requir'd Free-vvil,
No Man without it, could his Essence be;
Much lesse, with Gods Forme could his Form agree:
For, by his Free-vvil, and Intelligence
He is the Image of the Diety:
And hauing ouer All preheminence,
Twas fit he should command his Will, and Sence.
And though the Diuine vvisedome did foresee
He would abuse Free-vvil, to his decay;
yet, with that VVisedome, it doth well agree,
To let him on his owne Supporters stay;
To stand vpright, or downeright fall away:
That so Gods Grace, and Iustice might appeare,
which due Revvards and Punishments bewray:
Both which (as vselesse] quite extinguisht were,
If Man from his foule Fall, had stil bin cleare.
He would abuse Free-vvil, to his decay;
yet, with that VVisedome, it doth well agree,
To let him on his owne Supporters stay;
To stand vpright, or downeright fall away:
That so Gods Grace, and Iustice might appeare,
which due Revvards and Punishments bewray:
Both which (as vselesse] quite extinguisht were,
If Man from his foule Fall, had stil bin cleare.
He knevv that through temptation, Man would sinne,
yet, made him apt in foulest sinne to slide;
Sith he fore-saw the good that Ill within
Made for his greater Glory; sith he dide,
That Man then dead, might still in life abide
Deeming it better ill should still consist,
That he through it might more be glorifi'de
By doing highest Good, for Euill high'st,
Then that there should no Ill at all exist.
yet, made him apt in foulest sinne to slide;
Sith he fore-saw the good that Ill within
Made for his greater Glory; sith he dide,
Deeming it better ill should still consist,
That he through it might more be glorifi'de
By doing highest Good, for Euill high'st,
Then that there should no Ill at all exist.
yet he gaue Man not onely freest Will,
But, with it, Reason and Intelligence;
To choose the Good, and to reiect the Ill,
Sith, he had heard t'would wound his Conscience,
And Diuine Iustice mightily ïncense:
So, had he Meanes the force of Ill to foile,
Had he but vs'd them with ful confidence;
But willingly he fel before the Broile:
So, freely did [though charg'd to fight) recoile.
But, with it, Reason and Intelligence;
To choose the Good, and to reiect the Ill,
Sith, he had heard t'would wound his Conscience,
And Diuine Iustice mightily ïncense:
So, had he Meanes the force of Ill to foile,
Had he but vs'd them with ful confidence;
But willingly he fel before the Broile:
So, freely did [though charg'd to fight) recoile.
yet, was he framed so, that if he had
On God relide, as he both might and should,
He had o'recome in fight; but, being mad
With Diulish pride; fell as the Deuill would:
Sith willingly of God, he loost his hold.
That man might see, God could not be distrest
For want of him, or what performe he could,
He made him free, to serue whom he likt best,
So, Sinne he seru'd, at his Freewils request.
On God relide, as he both might and should,
He had o'recome in fight; but, being mad
With Diulish pride; fell as the Deuill would:
Sith willingly of God, he loost his hold.
That man might see, God could not be distrest
For want of him, or what performe he could,
He made him free, to serue whom he likt best,
So, Sinne he seru'd, at his Freewils request.
But yet, the good which we by Sinne receaue,
Doth farre surmount the Ill that comes from thence
If God, the VVorld of Ill should quite beraue
There were no Test to try our Sapience;
So, might want Reason, and Intelligence:
But, we haue both to know the Good from Bad;
So, know we God, and our Soules safe defence;
Then sith, by Ill, we are so well bestad,
We cannot greeue for ill, but must be glad!
Doth farre surmount the Ill that comes from thence
If God, the VVorld of Ill should quite beraue
There were no Test to try our Sapience;
So, might want Reason, and Intelligence:
But, we haue both to know the Good from Bad;
So, know we God, and our Soules safe defence;
Then sith, by Ill, we are so well bestad,
We cannot greeue for ill, but must be glad!
For, were there no Temptation, then, no Fight:
And if no fight; no Victory could bee:
No Victory; no Palmes, nor Vertues white:
No Crosse; no Crovvne of immortality;
And thus from Il comes good abundantly:
For, by the Conquest of it, we are Crown'd
VVith glorie, in secure felicity:
So, from great Ills, more Goods to vs redoun'd,
As oft most Sicknesse maketh vs most sound!
And if no fight; no Victory could bee:
No Victory; no Palmes, nor Vertues white:
No Crosse; no Crovvne of immortality;
And thus from Il comes good abundantly:
For, by the Conquest of it, we are Crown'd
VVith glorie, in secure felicity:
So, from great Ills, more Goods to vs redoun'd,
As oft most Sicknesse maketh vs most sound!
Ill (like a Mole vpon the Worlds faire Cheeke)
Doth stil set forth that Fairenes much the more:
She were to seeke much Good were Ill to seeke:
For, Good by Ill increaseth strength, and store;
At least in our Conceit, and Vertues Lore.
“There's nought so euill that is good for nought:
[God giuing vs a Salue for ev'ry Sore)
The Good are humbled by their euil'st Thought:
So, to the Good, al's good that Ill hath wrought!
Doth stil set forth that Fairenes much the more:
She were to seeke much Good were Ill to seeke:
For, Good by Ill increaseth strength, and store;
At least in our Conceit, and Vertues Lore.
“There's nought so euill that is good for nought:
[God giuing vs a Salue for ev'ry Sore)
The Good are humbled by their euil'st Thought:
So, to the Good, al's good that Ill hath wrought!
Then, better say some things cannot be done
Then that he cannot do them: For, he can
Do al that can be done; whose Povv'r is One
VVith his owne Essence infinite; and than
He can do more then can be thought by Man.
If he could, sin could feare, could Weare, could Dy;
These Coulds are sicke; no Paraclesian
Can cure them of their great infirmity:
For, to be able, so's debility;
And not so able, highest Potency!
Then that he cannot do them: For, he can
Do al that can be done; whose Povv'r is One
VVith his owne Essence infinite; and than
He can do more then can be thought by Man.
If he could, sin could feare, could Weare, could Dy;
These Coulds are sicke; no Paraclesian
Can cure them of their great infirmity:
For, to be able, so's debility;
And not so able, highest Potency!
So can his Povv'r, his Wil nor straine, nor bow,
How ere it seemes to do it to our Sence:
Nor, can it do it, truely, but in show;
If truely vve could see the Cause from whence
That shew proceeds by our Intelligence:
For, he is reall; and, doth hate to seeme:
Sith it doth strongly argue Impotence;
But when he seemes to mis do, we misdeeme,
That still, his workes of Iustice, disesteeme.
How ere it seemes to do it to our Sence:
Nor, can it do it, truely, but in show;
If truely vve could see the Cause from whence
For, he is reall; and, doth hate to seeme:
Sith it doth strongly argue Impotence;
But when he seemes to mis do, we misdeeme,
That still, his workes of Iustice, disesteeme.
Nor, chang'd he state, when He, in firy Tongues,
Descended on his Darlings: for, that Show
To vs, as Men, not him, as God belongs;
Who cannot see him otherwise then so:
But, He, in forme confined, cannot go:
For if he were confin'd, he were no where;
Sith, by the same, he should his state forgo:
But, he to vs, doth often so appeare
(His state vnchang'd) as our weake state may beare.
Descended on his Darlings: for, that Show
To vs, as Men, not him, as God belongs;
Who cannot see him otherwise then so:
But, He, in forme confined, cannot go:
For if he were confin'd, he were no where;
Sith, by the same, he should his state forgo:
But, he to vs, doth often so appeare
(His state vnchang'd) as our weake state may beare.
Nor chang'd he mind when as his Will reueal'd
He altred; as he did for Niniuy;
Because he chang'd not then his Will conceal'd;
Which was to saue it, through his Clemency:
VVho knew they would repent, er'e they should die.
And, touching him, for whom the Sunne went back
To crosse his will, erst show'n apparantly,
His secret VVill, did That reuealed, wrack,
That one might firmely liue, by th'others lack.
He altred; as he did for Niniuy;
Because he chang'd not then his Will conceal'd;
Which was to saue it, through his Clemency:
VVho knew they would repent, er'e they should die.
And, touching him, for whom the Sunne went back
To crosse his will, erst show'n apparantly,
His secret VVill, did That reuealed, wrack,
That one might firmely liue, by th'others lack.
Heere am I Clouded with a Mistery,
That makes my Muses Eyes quite lose their sight:
O Heau'nly VVisedome, Sonne of Verity,
Disolue this Cloud, and lend those Eyes thy light,
To find this Truth, which is obscured quite:
For, onely-Goodnesse can no Euill will;
Yet, Ill it wills: but turnes that wronge, to right:
But, how he should a Wronge a right fulfill
Here lies the Maze, my Muse amazing still!
That makes my Muses Eyes quite lose their sight:
O Heau'nly VVisedome, Sonne of Verity,
Disolue this Cloud, and lend those Eyes thy light,
To find this Truth, which is obscured quite:
For, onely-Goodnesse can no Euill will;
Yet, Ill it wills: but turnes that wronge, to right:
But, how he should a Wronge a right fulfill
Here lies the Maze, my Muse amazing still!
Then, to be God, and be Omnipotent
Is both in substance, one thing really:
Yet is that Pow'r (though ne're so preualent)
Not able Gods to make; moue Locally;
Deny himselfe; change, be vniust, or lye:
And many more such like he cannot do;
Sith in his Pow'r, is none Infirmitie:
For, if he could do these; then, were he Two;
Both good, and bad; and, either finite too.
Is both in substance, one thing really:
Yet is that Pow'r (though ne're so preualent)
Not able Gods to make; moue Locally;
Deny himselfe; change, be vniust, or lye:
And many more such like he cannot do;
Sith in his Pow'r, is none Infirmitie:
For, if he could do these; then, were he Two;
Both good, and bad; and, either finite too.
Nor, is it (as some dreame) that by his Might
He can do all Impossibilities
Sith nought's impossible (bee't wrong, or right
As they suppose) to Pow'r without Comprise;
So, in his Will [they say) his Goodnesse lies.
As if he would, he could do passing Ill,
But, that he will not: fond thought! most vnwise!
Can perfect goodnesse, perfect ill fulfill?
If so it can, it's most imperfect still.
He can do all Impossibilities
Sith nought's impossible (bee't wrong, or right
As they suppose) to Pow'r without Comprise;
So, in his Will [they say) his Goodnesse lies.
As if he would, he could do passing Ill,
But, that he will not: fond thought! most vnwise!
Can perfect goodnesse, perfect ill fulfill?
If so it can, it's most imperfect still.
His Pow'r (I grant) hath force it selfe t'extend
To endlesse Things, for number, infinite:
Though in his changelesse Will now all haue end:
So, cannot (for his Will) do all he might;
Nor, cannot (for his Pow'r) doo ought vnright.
Nor yet, doth he his freedome lose hereby,
That, to his Will, doth so himselfe vnite;
Sith still his Will, and He hold vnity,
Then, bee'ng but One haue onely est Liberty!
To endlesse Things, for number, infinite:
Though in his changelesse Will now all haue end:
So, cannot (for his Will) do all he might;
Nor, cannot (for his Pow'r) doo ought vnright.
Nor yet, doth he his freedome lose hereby,
That, to his Will, doth so himselfe vnite;
Sith still his Will, and He hold vnity,
Then, bee'ng but One haue onely est Liberty!
Nor, can He make that That which Is, is not:
For, then he Nought should make; which cannot Bee:
For, Nought can ne're be made, much lesse be'got;
Sith it's lesse then Priuation in degree;
Though He of Nought made all Things perfectly:
Yet, could he cause that Christ Is not, and Is,
Then could he cause Nought Men should instifie;
Which were repugnant to that Truth of his,
That flat affirmes, Christ cheefely worketh This.
For, then he Nought should make; which cannot Bee:
For, Nought can ne're be made, much lesse be'got;
Sith it's lesse then Priuation in degree;
Yet, could he cause that Christ Is not, and Is,
Then could he cause Nought Men should instifie;
Which were repugnant to that Truth of his,
That flat affirmes, Christ cheefely worketh This.
His Povv'r to two Things He hath fastned then,
That is to Nature still, for Orders sake:
And to his Word, for his Words sake to Men;
That so they might his VVord the rather take;
VVho can aswell himselfe, as it forsake:
yet, Natvres Bounds his Pow'r doth oft traāscend,
VVhen it works Miracles, Men good to make:
But, past his VVord it neuer can extend:
Sith it is That, which neuer can haue end.
That is to Nature still, for Orders sake:
And to his Word, for his Words sake to Men;
That so they might his VVord the rather take;
VVho can aswell himselfe, as it forsake:
yet, Natvres Bounds his Pow'r doth oft traāscend,
VVhen it works Miracles, Men good to make:
But, past his VVord it neuer can extend:
Sith it is That, which neuer can haue end.
So then, he can do whatsoere he will;
But yet he will not do what ere he can:
For he could melt the Heau'ns the Earth to spill:
But will not, nor destroy the righteous Man,
Though all the VVorld a Deluge ouer ran.
He will not do so sith he will not so:
The reason of his Will, his Will doth scan:
But, he that would the same yet further kno,
Looke in his VVord, but no step further go.
But yet he will not do what ere he can:
For he could melt the Heau'ns the Earth to spill:
But will not, nor destroy the righteous Man,
Though all the VVorld a Deluge ouer ran.
He will not do so sith he will not so:
The reason of his Will, his Will doth scan:
But, he that would the same yet further kno,
Looke in his VVord, but no step further go.
He can do nought but what is good, and iust;
And though that all he doth be simply so,
yet doth it not ensue, that needs he must
Do what he doth; and, likewise do no mo
Lest he his Grace and Iustice should forgo:
No: if he would do more, or otherwise;
All should be good, and iust which he should do:
For, hee's the fount of Googdnes, whence doth rise
Pow'r infinite, all good to exercise!
And though that all he doth be simply so,
yet doth it not ensue, that needs he must
Do what he doth; and, likewise do no mo
Lest he his Grace and Iustice should forgo:
No: if he would do more, or otherwise;
All should be good, and iust which he should do:
For, hee's the fount of Googdnes, whence doth rise
Pow'r infinite, all good to exercise!
But, some affirme that he can do no mo.
But what he did foresee he should performe.
By his Pow'r actuall the same is so:
But his Pow'r Absolute can that reforme;
And make much more, in much more better forme:
So, though he, through his Purpose, did foresee
VVhat he would do; yet did himselfe informe
That he could do much more, then now can Be
Because his Purpose is as fast, as free.
But what he did foresee he should performe.
By his Pow'r actuall the same is so:
But his Pow'r Absolute can that reforme;
And make much more, in much more better forme:
So, though he, through his Purpose, did foresee
VVhat he would do; yet did himselfe informe
That he could do much more, then now can Be
Because his Purpose is as fast, as free.
But he saw all, he made, was perfect
good:
Then could they not, by nature, better be:
He must haue chang'd their Essence, with their mood,
If he had made them better in degree;
Sith, in their kinds, he Them did perfect see:
No Pow'r can multiply a Numbers Store
But it must change the Number really:
So Man, as he was made his Fall before,
VVas good: if better; then, a Man no more.
Then could they not, by nature, better be:
He must haue chang'd their Essence, with their mood,
If he had made them better in degree;
Sith, in their kinds, he Them did perfect see:
No Pow'r can multiply a Numbers Store
But it must change the Number really:
So Man, as he was made his Fall before,
VVas good: if better; then, a Man no more.
VVe meane, as he was good essentially:
For, accidentally, no doubt, he might
Haue bin complish't much more perfectly,
VVith neither Will, nor Povv'r to do vnright:
And, haue continued in that perfect plight:
yet, as Immortall Saints are Men no more
Then we: so we, though made more exquisite,
Should be but Men (as we were made before)
For, Fooles are Men aswell as Isidore.
For, accidentally, no doubt, he might
Haue bin complish't much more perfectly,
VVith neither Will, nor Povv'r to do vnright:
And, haue continued in that perfect plight:
yet, as Immortall Saints are Men no more
Then we: so we, though made more exquisite,
Should be but Men (as we were made before)
For, Fooles are Men aswell as Isidore.
But O! had he so pleas'd t'haue made Man staid,
Man had beene staidly-blest, till his remoue:
For, hence, at last, he should haue beene conuai'd
To stay for euer Motion farre aboue;
But how remou'd, God knowes; I cannot proue,
Assumpted, some suppose; but, howsoe're,
It should haue bin as best should Man behoue:
The Way could not haue bin throgh Death or Fear:
For, Sinne made Them, els they had bin no where.
Man had beene staidly-blest, till his remoue:
For, hence, at last, he should haue beene conuai'd
To stay for euer Motion farre aboue;
Assumpted, some suppose; but, howsoe're,
It should haue bin as best should Man behoue:
The Way could not haue bin throgh Death or Fear:
For, Sinne made Them, els they had bin no where.
But, why he made Man to His constant Forme,
yet, made him changeable; so, most vnlike:
And why his Sonne endur'd his Angers Storme
Sith so Man chan'gd; I am heerein to seeke;
But sure I am for It Hee Him did strike.
Could He resolue before he gaue the VVound
with his owne Paines (past Paines) to heale the Sicke,
when with more ease he might haue kept them sound?
He did; and what he doth hath perfect ground.
yet, made him changeable; so, most vnlike:
And why his Sonne endur'd his Angers Storme
Sith so Man chan'gd; I am heerein to seeke;
But sure I am for It Hee Him did strike.
Could He resolue before he gaue the VVound
with his owne Paines (past Paines) to heale the Sicke,
when with more ease he might haue kept them sound?
He did; and what he doth hath perfect ground.
Though he were God: yet suffer'd he in Flesh:
Such Agonies, as made that Flesh to sweat
Both Blood and Water: which came streaming fresh
From all his Parts, to coole his Angers heat,
As he was God: which is as hot as great!
Nay, it was such, that, though true God he were,
yet, that the Cup might passe, he did intreat;
So much he did ensuing Torments feare,
which he came to sustaine; yet, fear'd to beare!
Such Agonies, as made that Flesh to sweat
Both Blood and Water: which came streaming fresh
From all his Parts, to coole his Angers heat,
As he was God: which is as hot as great!
Nay, it was such, that, though true God he were,
yet, that the Cup might passe, he did intreat;
So much he did ensuing Torments feare,
which he came to sustaine; yet, fear'd to beare!
His Glory was the Marke whereat did ayme
The Shame and Torments which he did sustaine!
yet, why? sith he all glory wel might claime
As his owne Right, without so strange a Straine
As to endure for Glory shamefull paine:
But O! the depth of al Profundity
His Iudgements! ô who can attaine
To know his Councels, ful of mistery!
Not one, not God, as Man; then much lesse I
The Shame and Torments which he did sustaine!
yet, why? sith he all glory wel might claime
As his owne Right, without so strange a Straine
As to endure for Glory shamefull paine:
But O! the depth of al Profundity
His Iudgements! ô who can attaine
To know his Councels, ful of mistery!
Not one, not God, as Man; then much lesse I
It was his suffrance, and it was his
will,
That man, made stailesse, so should fall, and rise:
So he permitted, not desired ill;
Or, if he Ill desir'd, t'was Good precise:
For ill he cannot will, thats onely wise
Damnation's ill but in respect of vs:
But, in regard of him, quite otherwise!
Then, if he will'd it, it were righteous,
which makes (as well as Grace) him glorious!
That man, made stailesse, so should fall, and rise:
So he permitted, not desired ill;
Or, if he Ill desir'd, t'was Good precise:
For ill he cannot will, thats onely wise
Damnation's ill but in respect of vs:
But, in regard of him, quite otherwise!
Then, if he will'd it, it were righteous,
which makes (as well as Grace) him glorious!
Mans Free-vvill was the Cause of all the ill
Beneath the Sunne; which God did well fore-see:
yet, sith Mans dignity requir'd Free-vvil,
No Man without it, could his Essence be;
Much lesse, with Gods Forme could his Form agree:
For, by his Free-vvil, and Intelligence
He is the Image of the Diety:
And hauing ouer All preheminence,
Twas fit he should command his Will, and Sence.
Beneath the Sunne; which God did well fore-see:
yet, sith Mans dignity requir'd Free-vvil,
No Man without it, could his Essence be;
Much lesse, with Gods Forme could his Form agree:
For, by his Free-vvil, and Intelligence
He is the Image of the Diety:
And hauing ouer All preheminence,
Twas fit he should command his Will, and Sence.
And though the Diuine vvisedome did foresee
He would abuse Free-vvil, to his decay;
yet, with that VVisedome, it doth well agree,
To let him on his owne Supporters stay;
To stand vpright, or downeright fall away:
That so Gods Grace, and Iustice might appeare,
which due Revvards and Punishments bewray:
Both which (as vselesse] quite extinguisht were,
If Man from his foule Fall, had stil bin cleare.
He would abuse Free-vvil, to his decay;
yet, with that VVisedome, it doth well agree,
To let him on his owne Supporters stay;
To stand vpright, or downeright fall away:
That so Gods Grace, and Iustice might appeare,
which due Revvards and Punishments bewray:
Both which (as vselesse] quite extinguisht were,
If Man from his foule Fall, had stil bin cleare.
He knevv that, through temptation, Man would sinne,
yet, made him apt in foulest sinne to slide;
Sith he fore-saw the good that Ill within
Made for his greater Glory; sith he dide,
That Man then dead, might still in life abide
Deeming it better ill should still consist,
That he through it might more be glorifi'de
By doing highest Good, for Euill high'st,
Then that there should no Ill at all exist.
yet, made him apt in foulest sinne to slide;
Sith he fore-saw the good that Ill within
Made for his greater Glory; sith he dide,
Deeming it better ill should still consist,
That he through it might more be glorifi'de
By doing highest Good, for Euill high'st,
Then that there should no Ill at all exist.
yet he gaue Man not onely freest Will,
But, with it, Reason and Intelligence;
To choose the Good, and to reiect the Ill,
Sith, he had heard t'would wound his Conscience,
And Diuine Iustice mightily ïncense:
So, had he Meanes the force of Ill to foile,
Had he but vs'd them with ful confidence;
But willingly he fel before the Broile:
So, freely did [though charg'd to fight) recoile.
But, with it, Reason and Intelligence;
To choose the Good, and to reiect the Ill,
Sith, he had heard t'would wound his Conscience,
And Diuine Iustice mightily ïncense:
So, had he Meanes the force of Ill to foile,
Had he but vs'd them with ful confidence;
But willingly he fel before the Broile:
So, freely did [though charg'd to fight) recoile.
yet, was he framed so, that if he had
On God relide, as he both might and should,
He had o'recome in fight; but, being mad
With Diulish pride; fell as the Deuill would:
Sith willingly of God, he loost his hold.
That man might see, God could not be distrest
For want of him, or what performe he could,
He made him free, to serue whom he likt best,
So, Sinne he seru'd, at his Freewils request.
On God relide, as he both might and should,
He had o'recome in fight; but, being mad
With Diulish pride; fell as the Deuill would:
Sith willingly of God, he loost his hold.
That man might see, God could not be distrest
For want of him, or what performe he could,
He made him free, to serue whom he likt best,
So, Sinne he seru'd, at his Freewils request.
But yet, the good which we by Sinne receaue,
Doth farre surmount the Ill that comes from thence
If God, the VVorld of Ill should quite beraue
There were no Test to try our Sapience;
So, might want Reason, and Intelligence:
But, we haue both to know the Good from Bad;
So, know we God, and our Soules safe defence;
Then sith, by Ill, we are so well bestad,
We cannot greeue for ill, but must be glad!
Doth farre surmount the Ill that comes from thence
If God, the VVorld of Ill should quite beraue
There were no Test to try our Sapience;
So, might want Reason, and Intelligence:
But, we haue both to know the Good from Bad;
So, know we God, and our Soules safe defence;
Then sith, by Ill, we are so well bestad,
We cannot greeue for ill, but must be glad!
For, were there no Temptation, then, no Fight:
And if no fight; no Victory could bee:
No Victory; no Palmes, nor Vertues white:
No Crosse; no Crovvne of immortality;
And thus from Il comes good abundantly:
For, by the Conquest of it, we are Crown'd
VVith glorie, in secure felicity:
So, from great Ills, more Goods to vs redoun'd,
As oft most Sicknesse maketh vs most sound!
And if no fight; no Victory could bee:
No Victory; no Palmes, nor Vertues white:
No Crosse; no Crovvne of immortality;
And thus from Il comes good abundantly:
For, by the Conquest of it, we are Crown'd
VVith glorie, in secure felicity:
So, from great Ills, more Goods to vs redoun'd,
As oft most Sicknesse maketh vs most sound!
Ill (like a Mole vpon the Worlds faire Cheeke):
Doth stil set forth that Fairenes much the more:
She were to seeke much Good were Ill to seeke:
For, Good by Ill increaseth strength, and store;
At least in our Conceit, and Vertues Lore.
“There's nought so euill that is good for nought:
[God giuing vs a Salue for ev'ry Sore)
The Good are humbled by their euil'st Thought:
So, to the Good, al's good that Ill hath wrought!
Doth stil set forth that Fairenes much the more:
She were to seeke much Good were Ill to seeke:
For, Good by Ill increaseth strength, and store;
At least in our Conceit, and Vertues Lore.
“There's nought so euill that is good for nought:
[God giuing vs a Salue for ev'ry Sore)
The Good are humbled by their euil'st Thought:
So, to the Good, al's good that Ill hath wrought!
Then, better say, some things cannot be done
Then that he cannot do them: For, he can
Do al that can be done; whose Povv'r is One
VVith his owne Essence infinite; and than
He can do more then can be thought by Man.
If he could, sin could feare, could Weare could Dy;
These Coulds are sicke; no Paraclesian
Can cure them of their great infirmity:
For, to be able, so's debility;
And not so able, highest Potency!
Then that he cannot do them: For, he can
Do al that can be done; whose Povv'r is One
VVith his owne Essence infinite; and than
He can do more then can be thought by Man.
If he could, sin could feare, could Weare could Dy;
These Coulds are sicke; no Paraclesian
Can cure them of their great infirmity:
For, to be able, so's debility;
And not so able, highest Potency!
So can his Povv'r, his Wil nor straine, nor bow,
How ere it seemes to do it to our Sence:
Nor, can it do it, truely, but in show;
If truely vve could see the Cause from whence
That shew proceeds by our Intelligence:
For, he is reall; and, doth hate to seeme:
Sith it doth strongly argue Impotence;
But when he seemes to mis do, we misdeeme,
That still, his workes of Iustice, disesteeme.
How ere it seemes to do it to our Sence:
Nor, can it do it, truely, but in show;
If truely vve could see the Cause from whence
For, he is reall; and, doth hate to seeme:
Sith it doth strongly argue Impotence;
But when he seemes to mis do, we misdeeme,
That still, his workes of Iustice, disesteeme.
Nor, chang'd he state, when He, in firy Tongues,
Descended on his Darlings: for, that Show
To vs, as Men, not him, as God belongs;
Who cannot see him otherwise then so:
But, He, in forme confined, cannot go:
For if he were confin'd, he were no where;
Sith, by the same, he should his state forgo:
But, he to vs, doth often so appeare
(His state vnchang'd) as our weake state may beare.
Descended on his Darlings: for, that Show
To vs, as Men, not him, as God belongs;
Who cannot see him otherwise then so:
But, He, in forme confined, cannot go:
For if he were confin'd, he were no where;
Sith, by the same, he should his state forgo:
But, he to vs, doth often so appeare
(His state vnchang'd) as our weake state may beare.
Nor chang'd he mind when as his Will reueal'd
He altred; as he did for Niniuy;
Because he chang'd not then his Will conceal'd;
Which was to saue it, through his Clemency:
VVho knew they would repent, er'e they should die.
And, touching him, for whom the Sunne went back
To crosse his will, erst show'n apparantly,
His secret VVill, did That reuealed, wrack,
That one might firmely liue, by th'others lack.
He altred; as he did for Niniuy;
Because he chang'd not then his Will conceal'd;
Which was to saue it, through his Clemency:
VVho knew they would repent, er'e they should die.
And, touching him, for whom the Sunne went back
To crosse his will, erst show'n apparantly,
His secret VVill, did That reuealed, wrack,
That one might firmely liue, by th'others lack.
Heere am I Clouded with a Mistery,
That makes my Muses Eyes quite lose their sight:
O Heau'nly VVisedome, Sonne of Verity,
Disolue this Cloud, and lend those Eyes thy light,
To find this Truth, which is obscured quite:
For, onely-Goodnesse can no Euill will;
Yet, Ill it wills: but turnes that wronge, to right:
But, how he should a Wronge a right fulfill
Here lies the Maze, my Muse amazing still!
That makes my Muses Eyes quite lose their sight:
O Heau'nly VVisedome, Sonne of Verity,
Disolue this Cloud, and lend those Eyes thy light,
To find this Truth, which is obscured quite:
For, onely-Goodnesse can no Euill will;
Yet, Ill it wills: but turnes that wronge, to right:
But, how he should a Wronge a right fulfill
Here lies the Maze, my Muse amazing still!
Yet, by the Clew of his directing Word
W'are led to say, he suffers Ill to Bee
With right good will; to make Ill more abhord
When it is Parraleld with Piety;
yet, wils, what he permits, vnwillingly:
For, Ill he wils not, that good thence should spring,
Which to his Will, and Word were contrary
And yet, against his Will can Be no thing:
So, wils a crosse, in crosse considering.
W'are led to say, he suffers Ill to Bee
With right good will; to make Ill more abhord
When it is Parraleld with Piety;
yet, wils, what he permits, vnwillingly:
For, Ill he wils not, that good thence should spring,
Which to his Will, and Word were contrary
And yet, against his Will can Be no thing:
So, wils a crosse, in crosse considering.
Yet Contradictions, in one kind of Sense,
He cannot [though he most almighty be]
Cause to exist: for, that were violence,
To Nature, Truth, and his owne Equity;
Which in great Pow'r, were great Infirmity:
But, sith the Rule of Goodnesse, is his Will,
Ill, is not Ill, that he wils willingly;
Because his VVill to good conuerteth Ill:
So, ill is good if he performe it stil.
He cannot [though he most almighty be]
Cause to exist: for, that were violence,
To Nature, Truth, and his owne Equity;
Which in great Pow'r, were great Infirmity:
But, sith the Rule of Goodnesse, is his Will,
Ill, is not Ill, that he wils willingly;
Because his VVill to good conuerteth Ill:
So, ill is good if he performe it stil.
He did commaund
him, who did hope, past hope,
To kill his onely Sonne; which was not ill:
Because that euill hath no euill Scope
That is confin'd by his exact good Will:
The Iudge that doomes death iustly, doth not kill:
Shimey Curst Dauid by the like commaund;
And yet the same he iustly did fulfill:
For, in the Bidders will no Ill can stand,
Sith by it Right is rul'd, with vpright Hand.
To kill his onely Sonne; which was not ill:
Because that euill hath no euill Scope
That is confin'd by his exact good Will:
The Iudge that doomes death iustly, doth not kill:
Shimey Curst Dauid by the like commaund;
And yet the same he iustly did fulfill:
For, in the Bidders will no Ill can stand,
Sith by it Right is rul'd, with vpright Hand.
In Synne two Things we chiefely must respect,
The Act it selfe; and Its deformity:
The Act (though it be euill in effect)
yet, hath a Beeing; so, is good thereby;
For Goodnes, Beings made most righteously:
But, as it is deform'd, tis a Defect:
So, not of God (free from Deficiency)
Who is an Act; and works, without neglect,
All Beings Being, be they low, or hye,
So, though we lie in Him, He doth not lye.
The Act it selfe; and Its deformity:
The Act (though it be euill in effect)
yet, hath a Beeing; so, is good thereby;
But, as it is deform'd, tis a Defect:
So, not of God (free from Deficiency)
Who is an Act; and works, without neglect,
All Beings Being, be they low, or hye,
So, though we lie in Him, He doth not lye.
For, as one managing a Courser lame
Doth put him too't, to vse those Limbs of his,
That he doth stirre, his Rider works the same;
But, that he lamely stirs, his fault it is;
That through his lamenesse stirreth still amisse:
So: That we doo; of God the cause is still;
But, that we doo Ill; we, too blame for This:
Then, not for dooing, but, for dooing Ill,
We are condemn'd, as Steedes that stumble will.
Doth put him too't, to vse those Limbs of his,
That he doth stirre, his Rider works the same;
But, that he lamely stirs, his fault it is;
That through his lamenesse stirreth still amisse:
So: That we doo; of God the cause is still;
But, that we doo Ill; we, too blame for This:
Then, not for dooing, but, for dooing Ill,
We are condemn'd, as Steedes that stumble will.
We are comdemn'd, and
iustly so we are;
Sith Synn's the high contempt of his good Will:
Synne is the Cause effecting all our care;
And with Confusion all the World doth fill,
Which is the Ill, producing eu'ry Ill:
All breake-backe Crosses, which we vndergo,
Are cast vpon vs, by this Euill still:
In Summe, it makes this VVorld a Sea of Wo,
VVherein we, sincking, swim; tost to, and fro.
Sith Synn's the high contempt of his good Will:
Synne is the Cause effecting all our care;
And with Confusion all the World doth fill,
Which is the Ill, producing eu'ry Ill:
All breake-backe Crosses, which we vndergo,
Are cast vpon vs, by this Euill still:
In Summe, it makes this VVorld a Sea of Wo,
VVherein we, sincking, swim; tost to, and fro.
When I behold a Towne (erst fairely built]
Which Time (dissmantling) doth in Heapes confuse,
Thus say I to my selfe; Here, Men haue dvvelt;
And, vvhere Men dvvell, there Syn to raigne doth vse;
And vvhere Syn raignes Confusion still ensues!
Thus, from beginning to the End, I fall
Of this rude Chaos, (whereon moues my Muse)
And all the way I see Sinne ruin'd all;
“So Synn's the Soule of Ills in generall.
Which Time (dissmantling) doth in Heapes confuse,
Thus say I to my selfe; Here, Men haue dvvelt;
And, vvhere Men dvvell, there Syn to raigne doth vse;
And vvhere Syn raignes Confusion still ensues!
Thus, from beginning to the End, I fall
Of this rude Chaos, (whereon moues my Muse)
And all the way I see Sinne ruin'd all;
“So Synn's the Soule of Ills in generall.
The Plague (which late our Mother-Citty
scour'd
And erst the Kingdome made halfe desolate!
The Heav'ns (through Aire contagious) on it pour'd
For odious Syns, which them exasperate,
For which they oft dissolue the Crownes of State
Likewise the Delvge (that did rince this Rovnd)
Came, (sith foule Synne did it contaminate)
To make it cleane, and so to keepe it sound,
Else filthy Synne that Ball would cleane confound.
And erst the Kingdome made halfe desolate!
The Heav'ns (through Aire contagious) on it pour'd
For odious Syns, which them exasperate,
For which they oft dissolue the Crownes of State
Likewise the Delvge (that did rince this Rovnd)
Came, (sith foule Synne did it contaminate)
To make it cleane, and so to keepe it sound,
Else filthy Synne that Ball would cleane confound.
Then, ô how blest are they that dye to Sinne,
And liue to neuer dying Rightousnesse!
They, in this Sea of Misery, begin
To enter in the Hau'n of happinesse;
Though ouerwhelm'd the while withall distresse:
For, in a Calme we fall to frolike it;
Or sleepe secure in Pleasures idlenesse:
VVhich doth peruent the Wil, corrupt the Wit
Vntill our Stearne be torne, and Keele be split.
And liue to neuer dying Rightousnesse!
They, in this Sea of Misery, begin
To enter in the Hau'n of happinesse;
Though ouerwhelm'd the while withall distresse:
For, in a Calme we fall to frolike it;
Or sleepe secure in Pleasures idlenesse:
VVhich doth peruent the Wil, corrupt the Wit
Vntill our Stearne be torne, and Keele be split.
VVith
Thornes he Hedgeth in his Minions VVay,
That if they tread awry, they prick their feet:
So, thus Hedg'd in, they cannot go astray;
Or, if they do, their feet with Thornes do meet,
That make thē strait go right, through sharp regreet.
But, with the Reprobate it is not so:
Their waies are wide, & faire, and smoth, and sweet:
So that, in all lose liberty, they go
Through VVorlds of Pleasure, to a World of VVo.
That if they tread awry, they prick their feet:
So, thus Hedg'd in, they cannot go astray;
Or, if they do, their feet with Thornes do meet,
That make thē strait go right, through sharp regreet.
But, with the Reprobate it is not so:
Their waies are wide, & faire, and smoth, and sweet:
So that, in all lose liberty, they go
Through VVorlds of Pleasure, to a World of VVo.
Thus, is this Povv'r diuine, to Grace connext
For those that are to Glory preordain'd!
Yet, by that Povv'r, and Grace they stil are vext,
for, want of Pow'r, and Grace to haue refrain'd
Some Synne which they perhaps haue intertain'd,
But touching the remorceles Reprobate
This Povv'r to Iustice euermore is chain'd:
yea often Gifts of Grace, through secret hate,
Do fat them vp for death in frolicke state.
For those that are to Glory preordain'd!
Yet, by that Povv'r, and Grace they stil are vext,
for, want of Pow'r, and Grace to haue refrain'd
But touching the remorceles Reprobate
This Povv'r to Iustice euermore is chain'd:
yea often Gifts of Grace, through secret hate,
Do fat them vp for death in frolicke state.
Now, on this Povv'r of his Almightines
Hangs that greate Question in Religion
For which so many [with rare hardines)
Their Liuelihoods, and Liues haue erst forgon:
“But though Mens Faiths be diuers: Truth's but One.
To vrge his Pow'r, our Faith to strengthen still,
In that wherein his will is simply show'n
We iustly may: else, do we passing ill,
To presse his Pow'r against his holy Will.
Hangs that greate Question in Religion
For which so many [with rare hardines)
Their Liuelihoods, and Liues haue erst forgon:
“But though Mens Faiths be diuers: Truth's but One.
To vrge his Pow'r, our Faith to strengthen still,
In that wherein his will is simply show'n
We iustly may: else, do we passing ill,
To presse his Pow'r against his holy Will.
Hence may we take incoragement to giue
(with open hand) to those that are in neede:
For supernaturally he can releeue
Those that fast oft, the hungry Soule to feed,
Sith they are rarely constant in their Creed!
But now (alas) this free Beneuolence
Is shunned as a superstitious deede:
To offer [as some weene) the Poore our Pence
We make an Idoll of their Indigence.
(with open hand) to those that are in neede:
For supernaturally he can releeue
Those that fast oft, the hungry Soule to feed,
Sith they are rarely constant in their Creed!
But now (alas) this free Beneuolence
Is shunned as a superstitious deede:
To offer [as some weene) the Poore our Pence
We make an Idoll of their Indigence.
yet, nought's more sure then that that Members dead
That hath no feeling of his Fellowes paine:
So, if this fellow-feeling once be fled
From those that Faith professe, their Faith is vaine:
And they in Death insencibly remain;
A faithfull Heart, doth make an open Hand;
And, in all harts, an open Hand doth raigne:
For, they by Reasons rule should most command
That (like God) most releeue, on Sea and Land.
That hath no feeling of his Fellowes paine:
So, if this fellow-feeling once be fled
From those that Faith professe, their Faith is vaine:
And they in Death insencibly remain;
A faithfull Heart, doth make an open Hand;
And, in all harts, an open Hand doth raigne:
For, they by Reasons rule should most command
That (like God) most releeue, on Sea and Land.
Riches (like Thornes) laid on the open Hand
Do it no hurt; but, gript hard, wound it deepe:
So, while a Man his Riches can command
He may command the World, and safely sleepe:
For, all men bound to him, to him will stand;
And from all Wants, and Woes him safely keepe:
But, they whose hands are clos'd by Auarice,
Ly open to all Hate, and Preiudice.
Do it no hurt; but, gript hard, wound it deepe:
So, while a Man his Riches can command
He may command the World, and safely sleepe:
For, all men bound to him, to him will stand;
And from all Wants, and Woes him safely keepe:
But, they whose hands are clos'd by Auarice,
Ly open to all Hate, and Preiudice.
From this almighty Povv'r, in deep'st distresse,
We fetch our Anchor (Hope) our selues to stay;
Where safe we lie (though plung'd in wretchednes]
For, well we wot, we neuer can decay
While, neuer-falling Povv'r our Sterne doth sway:
And, sith it's mighty, most in Clemency
(If wilfully we do not fall away]
We are secur'st in greatest iobardy,
Sith on that Povv'r alone we then rely.
We fetch our Anchor (Hope) our selues to stay;
Where safe we lie (though plung'd in wretchednes]
For, well we wot, we neuer can decay
While, neuer-falling Povv'r our Sterne doth sway:
And, sith it's mighty, most in Clemency
(If wilfully we do not fall away]
We are secur'st in greatest iobardy,
Sith on that Povv'r alone we then rely.
All that God promiseth he hath a Will
(A willing will) to make good euery way:
And, what his Wil is willing to fulfill,
His Povv'r performes; and so his Will doth sway
Almighty Povv'r; which freely, doth obay:
Then, none can feare his Promises can faile
That his Omnipotency well doth waigh,
Sith as he wils that Povv'r doth still preuaile;
Then, Crosse we both, when we in Crosses quaile.
(A willing will) to make good euery way:
And, what his Wil is willing to fulfill,
His Povv'r performes; and so his Will doth sway
Almighty Povv'r; which freely, doth obay:
Then, none can feare his Promises can faile
That his Omnipotency well doth waigh,
Sith as he wils that Povv'r doth still preuaile;
Then, Crosse we both, when we in Crosses quaile.
It that, of Nothing (onely with a Word]
Made this huge twy-form'd Fabrick which we see,
Can all assure, that is by It assu'rd:
For, what It wils, it can; what ere it be!
Who doubts hereof denies the Diety.
Then, as we would not Athiests be in fact,
We must (like God] to all his Likes, be free:
For though our Sanctity doth seeme exact,
If nought we giue, nought is our holiest Act.
Made this huge twy-form'd Fabrick which we see,
Can all assure, that is by It assu'rd:
For, what It wils, it can; what ere it be!
Then, as we would not Athiests be in fact,
We must (like God] to all his Likes, be free:
For though our Sanctity doth seeme exact,
If nought we giue, nought is our holiest Act.
For, to beleeue alone, God died for Man,
And not to liue as we, in God, should dy,
Our Faith is thus, but an Historian;
Liuing to Truth, and dead in Verity;
For, Faith liues not, if dead in Charity:
VVho speake like God, and yet like Deuils do,
Speake Truth to their Damnation; for, his Eye
That sees their VVords, and Deeds are euer two
Doth doom them by their words, and damne them too.
And not to liue as we, in God, should dy,
Our Faith is thus, but an Historian;
Liuing to Truth, and dead in Verity;
For, Faith liues not, if dead in Charity:
VVho speake like God, and yet like Deuils do,
Speake Truth to their Damnation; for, his Eye
That sees their VVords, and Deeds are euer two
Doth doom them by their words, and damne them too.
Whose Povv'r doth muzzle
Lions, Deepes
deuide,
Make forceles fire, from scath to saue his Frends;
And, none that euer on the same relide
Had worse then heav'nly, if vntimely ends:
For it, in death, from Death his Saints defends!
It, from the dust of the obscurest Graue,
Doth raise to Glory What on It depends:
And from the deepnesse of the swelling Waue,
Doth lift to Heau'n all those It wils to saue.
Make forceles fire, from scath to saue his Frends;
And, none that euer on the same relide
Had worse then heav'nly, if vntimely ends:
For it, in death, from Death his Saints defends!
It, from the dust of the obscurest Graue,
Doth raise to Glory What on It depends:
And from the deepnesse of the swelling Waue,
Doth lift to Heau'n all those It wils to saue.
In Summe, sith nothing is impossible
That good is, to his all-performing Povv'r
We should (with Hope and Frailties Spectacle
Which that Sea-damming Monster did deuou'r)
Depend thereon; and so, in Death be sure.
But now the greatest Taper in the Sky
Doth, like a Candle in the Socket dure;
Which seemes as it were at the point to die,
Then die a while (dul'd Muse) for Company.
That good is, to his all-performing Povv'r
We should (with Hope and Frailties Spectacle
Which that Sea-damming Monster did deuou'r)
Depend thereon; and so, in Death be sure.
But now the greatest Taper in the Sky
Doth, like a Candle in the Socket dure;
Which seemes as it were at the point to die,
Then die a while (dul'd Muse) for Company.
Now [in the the resurrection of his Light
That late lay buried in the Ocean Lake]
Arise dead Muse, resume thy wonted Spright,
And once againe, with Him, thy Iourny take
Through Heau'n, to find him out, that All did make:
yet knowes he more then he did ere create:
For all created Was when as he spake
with Time; whose Tearme had no eternall state:
But he knowes more then Time can circulate.
That late lay buried in the Ocean Lake]
Arise dead Muse, resume thy wonted Spright,
And once againe, with Him, thy Iourny take
Through Heau'n, to find him out, that All did make:
yet knowes he more then he did ere create:
For all created Was when as he spake
with Time; whose Tearme had no eternall state:
But he knowes more then Time can circulate.
He knowes those Things that are not, nor shalbe;
And cals That which Is not, as though it Were:
For, in him Selfe, he more then All doth see;
And, thogh they be not, there, he knows them there:
That is, he knowes them though they ne're apeare;
For, sith his Knowledge and himselfe are One,
He knowes well what he can, though will do nere:
So, That may in his knowledg Bee alone,
That neuer shal Bee by Creation!
And cals That which Is not, as though it Were:
For, in him Selfe, he more then All doth see;
And, thogh they be not, there, he knows them there:
That is, he knowes them though they ne're apeare;
For, sith his Knowledge and himselfe are One,
He knowes well what he can, though will do nere:
So, That may in his knowledg Bee alone,
That neuer shal Bee by Creation!
This knowes he simply by his Intellect,
As That which nere shalbe but in his might:
But, That which he doth purpose to effect
Is euermore existing in his sight:
For all is present to his VVisedoms Sp'rite!
And though of That which Is not, nor shal Be
Can be no Notion; so, no knowledge right,
yet, Creatures onely know in that degree;
But God knowes (Notionlesse] Essentially.
As That which nere shalbe but in his might:
But, That which he doth purpose to effect
Is euermore existing in his sight:
For all is present to his VVisedoms Sp'rite!
And though of That which Is not, nor shal Be
Can be no Notion; so, no knowledge right,
yet, Creatures onely know in that degree;
But God knowes (Notionlesse] Essentially.
Those Things haue euer an vnbeing Beeing
which in his Vnderstanding onely Bee:
And neuer obiect made to his All seeing,
But Them he intellectually doth see,
As though they were, yet are but virtually:
As Pictures are in Painters Fantasies;
Although they neuer make them actually:
So, without Notion (sith all in Him lies)
These are in Him, as Thinges he could deuise.
which in his Vnderstanding onely Bee:
And neuer obiect made to his All seeing,
But Them he intellectually doth see,
As Pictures are in Painters Fantasies;
Although they neuer make them actually:
So, without Notion (sith all in Him lies)
These are in Him, as Thinges he could deuise.
So then we must obserue a difference
Betweene the knowledge of what once shall Be,
And that which shall not: for, as t'wer, by sence
God sees the first, the last he doth not see
But as they are in Possibility.
Yet some may vrge, what truth can be of Those
That ner'e shall be? Yes, They, with truth agree
That truely are in Gods pow'r to disclose:
So, in that Pow'r, with truth, they still repose.
Betweene the knowledge of what once shall Be,
And that which shall not: for, as t'wer, by sence
God sees the first, the last he doth not see
But as they are in Possibility.
Yet some may vrge, what truth can be of Those
That ner'e shall be? Yes, They, with truth agree
That truely are in Gods pow'r to disclose:
So, in that Pow'r, with truth, they still repose.
For, sith his knowledge is indefinite
To Things indefinite it must extend:
And sith his Pow'r can make Things infinite
He needs must know them, sith he knowes the end
Of All that on his endlesse Pow'r depend:
But all that is or euer shall be made
Is finite; then, his knowledge must transcend
Their highest Reach; as Reason doth perswade:
For, it is infinite, and cannot fade.
To Things indefinite it must extend:
And sith his Pow'r can make Things infinite
He needs must know them, sith he knowes the end
Of All that on his endlesse Pow'r depend:
But all that is or euer shall be made
Is finite; then, his knowledge must transcend
Their highest Reach; as Reason doth perswade:
For, it is infinite, and cannot fade.
One is an Vnity, which can extend
To Numbers infinite [if multiplide)
For, eu'ry Number doth thereon depend:
Then, if that Vnity did know how wide
It could extend, it knew the rest beside.
Man, in Conceit, can multiply this One
To Numbers infinite: for, such abide
Still subiect to increase, by Vnion:
Then, God must know past limitation.
To Numbers infinite [if multiplide)
For, eu'ry Number doth thereon depend:
Then, if that Vnity did know how wide
It could extend, it knew the rest beside.
Man, in Conceit, can multiply this One
To Numbers infinite: for, such abide
Still subiect to increase, by Vnion:
Then, God must know past limitation.
He knowes distinctly, and in generall:
For, knowledge indistint imperfect is:
He counts the Starres, & by their names them call;
Numbers our Haires, & knows when one we misse:
Then, must his knowledge be distinct by This.
He in their Causes sees Contingent Things
Yet nought's contingent to that sight of his:
For, he that all in All to Being brings
Must hatch them ere they Be, beneath his Wings.
For, knowledge indistint imperfect is:
He counts the Starres, & by their names them call;
Numbers our Haires, & knows when one we misse:
Then, must his knowledge be distinct by This.
He in their Causes sees Contingent Things
Yet nought's contingent to that sight of his:
For, he that all in All to Being brings
Must hatch them ere they Be, beneath his Wings.
In him that did
betray the Lord of light
It was Contingent; sith in him it was
To do, or not to do that damn'd dispight:
But, God did in himselfe [as in a Glasse]
Past Time, see It, in Time, should come to passe.
Then, in the second and Contingent Cause,
Contingently he knowes: but, if it has
Relation to his preordaining Lawes,
Necessity it on the Action drawes!
It was Contingent; sith in him it was
To do, or not to do that damn'd dispight:
But, God did in himselfe [as in a Glasse]
Past Time, see It, in Time, should come to passe.
Then, in the second and Contingent Cause,
Contingently he knowes: but, if it has
Relation to his preordaining Lawes,
Necessity it on the Action drawes!
Then must he needes knows Ill aswell as good:
But, Ill is nothing, but a meere Defect;
Which hath no Notion, by a Likelihood,
So nought can know the same in true Effect;
And nought to know, Gods knowledge doth reiect.
Then Ill is know'n by good (as death by life)
Though by no Notion it can Sence direct:
For though Ill nothing be, tis still at strife
With Goodnesse: so this knowledge still is rife.
But, Ill is nothing, but a meere Defect;
Which hath no Notion, by a Likelihood,
So nought can know the same in true Effect;
And nought to know, Gods knowledge doth reiect.
Then Ill is know'n by good (as death by life)
Though by no Notion it can Sence direct:
For though Ill nothing be, tis still at strife
With Goodnesse: so this knowledge still is rife.
God knowes not Euill by receiuing in
A Notion to his Mind; which knowes not so:
For if he so should do, so should he sinne;
But sith he knowes himselfe, he Ill doth know
By his owne goodnesse: so, knowes Ill, his foe.
But if, by Notions, he did ought perceiue,
Thē that perceiu'd, those Notions needs must show;
So, should he more then erst before conceiue
And so might be deceiued, and deceiue.
A Notion to his Mind; which knowes not so:
For if he so should do, so should he sinne;
But sith he knowes himselfe, he Ill doth know
But if, by Notions, he did ought perceiue,
Thē that perceiu'd, those Notions needs must show;
So, should he more then erst before conceiue
And so might be deceiued, and deceiue.
But his high knowledge is the Cause of all:
Then, must it before All Actually:
His Prouidence could not be generall
If ought there were he knew not specially:
But, he knowes All from all Eternity:
Then, must he needs know Ill, that all doth mare,
By his owne goodnesse, most essentially:
But, if that Ills do stretch themselues so farre
To yeeld such knowledge, more then nought they are.
Then, must it before All Actually:
His Prouidence could not be generall
If ought there were he knew not specially:
But, he knowes All from all Eternity:
Then, must he needs know Ill, that all doth mare,
By his owne goodnesse, most essentially:
But, if that Ills do stretch themselues so farre
To yeeld such knowledge, more then nought they are.
This knowledge knows together what it knowes;
So doth it not augment much lesse decrease:
Himselfe (the Medium of his knowledge) showes
The state of Things, at once (not peece, by peece;
As men do know, their knowledge to increase:
Then is his Knowledge firme, as infinite,
And can no more be chang'd, then it can cease:
So, to his vndeceiueable fore-sight
All Haps on All inveitably light.
So doth it not augment much lesse decrease:
Himselfe (the Medium of his knowledge) showes
The state of Things, at once (not peece, by peece;
As men do know, their knowledge to increase:
Then is his Knowledge firme, as infinite,
And can no more be chang'd, then it can cease:
So, to his vndeceiueable fore-sight
All Haps on All inveitably light.
If so; it seemes this Knowledge doth impose
On all Mens Acts a meere necessity:
Not so; for his fore-sight doth not dispose
The wils of Men, nor lets their liberty;
But what they do, they do most willingly:
Though second Causes, by their natures course,
Make vs to do some things vnwillingly;
Yet, Gods Fore-sight doth not those Causes force:
No more then ours makes great Loads lame an Horse.
On all Mens Acts a meere necessity:
Not so; for his fore-sight doth not dispose
The wils of Men, nor lets their liberty;
But what they do, they do most willingly:
Though second Causes, by their natures course,
Make vs to do some things vnwillingly;
Yet, Gods Fore-sight doth not those Causes force:
No more then ours makes great Loads lame an Horse.
So, Gods fore-knowledge may two waies be wai'd:
First, as he did foresee what ere should Be;
Last, as his fore-sight in his Will is staid:
And so his fore-sight is his Wils decree;
Which must be acted of necessity:
So, al Things, of necessity, are such;
Though they be such perhaps condicionally:
For God doth moue them but by natures touch
So, moues them as they will, lest She should gruch.
First, as he did foresee what ere should Be;
Last, as his fore-sight in his Will is staid:
And so his fore-sight is his Wils decree;
Which must be acted of necessity:
So, al Things, of necessity, are such;
Though they be such perhaps condicionally:
For God doth moue them but by natures touch
So, moues them as they will, lest She should gruch.
Two Causes in the World his Pow'r hath set
To Cause (as second Causes) all Effects:
The first are certaine, and Effects beget
As certaine: As the fire with heate affects,
The Sunne giues light: and so of other Sects:
The later Causes are indefinite,
And their Products vncertainly respects:
Those are Contingent, and extend their might
Vnto Mens Wills, and Actions, wrong, or right.
To Cause (as second Causes) all Effects:
The first are certaine, and Effects beget
As certaine: As the fire with heate affects,
The Sunne giues light: and so of other Sects:
The later Causes are indefinite,
And their Products vncertainly respects:
Those are Contingent, and extend their might
Vnto Mens Wills, and Actions, wrong, or right.
Now, though Gods fore-sight, ioyned with his Wil,
Be such, as by no Pow'r can changed be;
Yet we thereby are not enforc'd to Ill,
But meerely do it of our owne decree,
As mou'd by nature, to Iniquity:
Yet can we not do other then we do,
If it we waigh as God did it foresee:
And so, foreseeing, iustly willd it too:
For, what he doth, he iustly may vndo!
Be such, as by no Pow'r can changed be;
Yet we thereby are not enforc'd to Ill,
But meerely do it of our owne decree,
As mou'd by nature, to Iniquity:
Yet can we not do other then we do,
If it we waigh as God did it foresee:
And so, foreseeing, iustly willd it too:
For, what he doth, he iustly may vndo!
Say we fore-knew the nature of a Frend
Would credit vs in all that we should say
Should our fore-knowledge so his nature bend
As it were bound; and so must needs obay,
It hauing liberty it selfe to sway?
Not so: no more doth Gods
Foreknowledge force
Mens Wills against their Nature any way:
But still their Wils by Nature haue their Course,
yet nought their Wils from Gods will can deuorce.
Would credit vs in all that we should say
Should our fore-knowledge so his nature bend
As it were bound; and so must needs obay,
It hauing liberty it selfe to sway?
Mens Wills against their Nature any way:
But still their Wils by Nature haue their Course,
yet nought their Wils from Gods will can deuorce.
For, as we freely in a Ship do walke,
And yet our walking hinders not her Way;
But, holds her Course (wel stir'd] and Lets doth balke
Till she arriues where shee's designd to stay,
By him whose Goodes she safely doth convay:
So, in the surest Ship of Gods Decree
Wherein we saile, (and cannot fall away]
Though our Will crosse the Course, yet cannot we
That Course auert, but needs must with it flee.
And yet our walking hinders not her Way;
But, holds her Course (wel stir'd] and Lets doth balke
Till she arriues where shee's designd to stay,
By him whose Goodes she safely doth convay:
So, in the surest Ship of Gods Decree
Wherein we saile, (and cannot fall away]
Though our Will crosse the Course, yet cannot we
That Course auert, but needs must with it flee.
And, as one hauing fastned a Boat
Vnto a Rocke, hales at the rope to draw
The Rocke to him; yet, so himselfe doth float
Vnto the Rocke (vnmou'd) by Natures law:
So, we being fast to That which God foresaw
Do striue to pull his Purpose to our Will;
yet are we driv'n therby (as by a Flaw)
Vnto his Purpose, which is stedfast still:
So though we seeke our Wils, we His fulfill!
Vnto a Rocke, hales at the rope to draw
The Rocke to him; yet, so himselfe doth float
Vnto the Rocke (vnmou'd) by Natures law:
So, we being fast to That which God foresaw
Do striue to pull his Purpose to our Will;
yet are we driv'n therby (as by a Flaw)
Vnto his Purpose, which is stedfast still:
So though we seeke our Wils, we His fulfill!
But though Man workes, as of necessity,
According vnto Gods most staide deeree,
yet workes he at his Natures liberty;
And so he workes as being bond and free;
Both which Gods wisedome could not but fore-see:
So then he might Mans nature haue restrain'd
From working ill, but then it bound should be:
For though Mans Workes to Gods Decree are chain'd
yet workes he by his nature vnconstraind.
According vnto Gods most staide deeree,
yet workes he at his Natures liberty;
And so he workes as being bond and free;
Both which Gods wisedome could not but fore-see:
So then he might Mans nature haue restrain'd
From working ill, but then it bound should be:
For though Mans Workes to Gods Decree are chain'd
yet workes he by his nature vnconstraind.
Then, though he knows from al eternity
What we would do; that caused not our Deede:
But what he wil'd impos'd necessity
Vpon our workes (who works as he decreed]
Which Works, his practicke knowledge do succeed
His Will and Knowledge then is cause of All
At once: For, all at once from them proceed:
Sith in Him nought we first, and last must call
But, He is all One Cause in generall.
What we would do; that caused not our Deede:
But what he wil'd impos'd necessity
Vpon our workes (who works as he decreed]
Which Works, his practicke knowledge do succeed
His Will and Knowledge then is cause of All
At once: For, all at once from them proceed:
Sith in Him nought we first, and last must call
But, He is all One Cause in generall.
Then in this fearefull Sea which we be in
we must beware two Rocks: That is to wit,
we must make God no Cause of any sin:
which we do if we say he willeth it:
For, as its Ill, he doth it but permit.
The other is, when that without his Will
And his Fore-knowledge we do Ill admit:
For, so we do his perfect knowledge spill;
As in the other make his Goodnesse ill.
we must beware two Rocks: That is to wit,
we must make God no Cause of any sin:
which we do if we say he willeth it:
For, as its Ill, he doth it but permit.
The other is, when that without his Will
And his Fore-knowledge we do Ill admit:
For, so we do his perfect knowledge spill;
As in the other make his Goodnesse ill.
Our Soule doth moue our Body, being lame,
And yet our Soule is whole in euery Limbe:
Then God is not for our misdeeds to blame,
Though he Workes all in All as pleaseth Him:
VVho makes the sinfull in their sinnes to swim
Vntill they sinke to Hell: so, punnisheth
Much Sinne, by Sinne: for, he their Eyes doth dim,
That they should not perceiue the Snares of Death,
Vntill they fall those mortall Snares beneath.
And yet our Soule is whole in euery Limbe:
Then God is not for our misdeeds to blame,
Though he Workes all in All as pleaseth Him:
VVho makes the sinfull in their sinnes to swim
Vntill they sinke to Hell: so, punnisheth
Much Sinne, by Sinne: for, he their Eyes doth dim,
That they should not perceiue the Snares of Death,
Vntill they fall those mortall Snares beneath.
He moues aright the most peruersest Will;
But, by that crooked Will it waxeth Wrong:
As good meat put into a Stomacke ill
Turnes to bad Humors, with disease among:
So, Good, to God; and Ils to Men belong.
He worketh all in All: or good, or bad:
Either, as either are, or weake, or strong:
And so we are or ill or well bestad,
As our demerits him do greeue, or glad.
But, by that crooked Will it waxeth Wrong:
As good meat put into a Stomacke ill
Turnes to bad Humors, with disease among:
He worketh all in All: or good, or bad:
Either, as either are, or weake, or strong:
And so we are or ill or well bestad,
As our demerits him do greeue, or glad.
Then, wicked Actions, as they Actions are,
(And not as they are wicked] God doth will:
For, they are Beeings; but we must beware
(Sith ere our fall we well could them fulfill)
We make him not the Author of their Ill:
For, he may willingly stil suffer sin,
Though to his Wil it he repugnant still;
Which suffring, by indulgence, seekes to win
The lost Sheepe, though astray the more it ryn.
(And not as they are wicked] God doth will:
For, they are Beeings; but we must beware
(Sith ere our fall we well could them fulfill)
We make him not the Author of their Ill:
For, he may willingly stil suffer sin,
Though to his Wil it he repugnant still;
Which suffring, by indulgence, seekes to win
The lost Sheepe, though astray the more it ryn.
Then, willing suffrance, needs must be his VVil:
So then in God two ouert VVils we proue:
The Greater, and the Lesse; yet neither il;
Although the lesse to suffer Ill doth loue,
which yet the Greater euer doth reproue:
He, by the Greater, would we should do wel;
And, if by Ill, the Lesse we more approue,
Against the Greater then we do rebell,
By doing his wil that doth not so excell.
So then in God two ouert VVils we proue:
The Greater, and the Lesse; yet neither il;
Although the lesse to suffer Ill doth loue,
which yet the Greater euer doth reproue:
He, by the Greater, would we should do wel;
And, if by Ill, the Lesse we more approue,
Against the Greater then we do rebell,
By doing his wil that doth not so excell.
He suffers vs to sin, when by his grace,
He might restraine vs from transgression:
So, willingly doth Wil it, in this Case,
As tis an Act, to show his Goodnes on;
Either by Iustice, or Remission:
The lesser Good is th'obiect of his VVill
Aswell as that Good past Comparison,
But this doth saue; and that doth often spill,
yet glory gaines when he doth each fulfill.
He might restraine vs from transgression:
So, willingly doth Wil it, in this Case,
As tis an Act, to show his Goodnes on;
Either by Iustice, or Remission:
The lesser Good is th'obiect of his VVill
Aswell as that Good past Comparison,
But this doth saue; and that doth often spill,
yet glory gaines when he doth each fulfill.
So, though his Will be one, yea, simply One,
yet, is he said to will both Good, and Ill:
Most properly he willeth good alone;
But, Ill he wils as t'were against his Will
Improperly; against his nature stil.
He willeth al that to himselfe pertaines
Vrg'd by his nature, not by Force, or Skil:
But, his free-wil his Creatures state maintaines;
whose Good, or Il in his free choise remaines.
yet, is he said to will both Good, and Ill:
Most properly he willeth good alone;
But, Ill he wils as t'were against his Will
Improperly; against his nature stil.
He willeth al that to himselfe pertaines
Vrg'd by his nature, not by Force, or Skil:
But, his free-wil his Creatures state maintaines;
whose Good, or Il in his free choise remaines.
No Man doth good or ill against his wil;
Though some do il (in sort) vnwillingly
yet, in so doing, do their Lusts fulfil;
Therefore the VVil excludes Necessity,
Sith it, by nature, hath free liberty.
Then none are damned but for wilful sin;
Nor, saued but for willing Piety:
So, the VVil's free, as it hath euer bin,
From al Constraint, saue Sin the same within.
Though some do il (in sort) vnwillingly
yet, in so doing, do their Lusts fulfil;
Therefore the VVil excludes Necessity,
Sith it, by nature, hath free liberty.
Then none are damned but for wilful sin;
Nor, saued but for willing Piety:
So, the VVil's free, as it hath euer bin,
From al Constraint, saue Sin the same within.
Then, Reprobates vniustly do complaine
Of being preordain'd for Castawaies:
For, though to perish, God did them ordaine;
yet die they not, but for their wicked VVaies;
And so the vniust iustly stil decaies:
They freely sinne, by nature, which is free;
Then God, Sinnes wages, euer iustly paies:
So, Sinne steps in betwixt his iust Decree
And th'excution, that he iust might be!
Of being preordain'd for Castawaies:
For, though to perish, God did them ordaine;
yet die they not, but for their wicked VVaies;
And so the vniust iustly stil decaies:
They freely sinne, by nature, which is free;
Then God, Sinnes wages, euer iustly paies:
So, Sinne steps in betwixt his iust Decree
And th'excution, that he iust might be!
There's no Discourse nor Motion in his will
That he should now wil This, then That againe;
His Will is euen with his Knovvledge stil;
Though it in Order do behind remaine;
For, nought but God, Gods Substance can containe:
Then, from eternity, He wils their wrack
On whom, by Iustice, He doth glory gaine:
Yet dye they for their sinnes (sith grace they lack)
So, God doth iudge, and neuer Iustice Rack!
That he should now wil This, then That againe;
His Will is euen with his Knovvledge stil;
Though it in Order do behind remaine;
Then, from eternity, He wils their wrack
On whom, by Iustice, He doth glory gaine:
Yet dye they for their sinnes (sith grace they lack)
So, God doth iudge, and neuer Iustice Rack!
His Iudgments then, are all iust, strange, and deepe:
For (in a most vnutterable kind)
They that transgresse his Will, his Will do keepe:
For nought is simply done against his Mind;
And all fals out, as he hath fore-disignde!
He suffers Ill, and that most willingly;
But would not suffer it, did he not find
His Might can make Ill, Good almightly:
So, Ill he wils, to make it good thereby!
For (in a most vnutterable kind)
They that transgresse his Will, his Will do keepe:
For nought is simply done against his Mind;
And all fals out, as he hath fore-disignde!
He suffers Ill, and that most willingly;
But would not suffer it, did he not find
His Might can make Ill, Good almightly:
So, Ill he wils, to make it good thereby!
He, and his Glory is the End of all;
And all that are, are meanes vnto that End;
For, as they are by Him, in generall:
So, are they for him; and on him depend!
For him: That is, his glorie to defend.
But yet, this End doth not so moue his Will,
As by the End ours moue, and to it tend:
To seeke a Cause of his good Will, is ill,
More then his onely most good Pleasure still!
And all that are, are meanes vnto that End;
For, as they are by Him, in generall:
So, are they for him; and on him depend!
For him: That is, his glorie to defend.
But yet, this End doth not so moue his Will,
As by the End ours moue, and to it tend:
To seeke a Cause of his good Will, is ill,
More then his onely most good Pleasure still!
Then, no Cause is there why he saueth some,
But onely that good pleasure, which is free
To saue, or spill his Works, by vpright doome:
Sith through all freedome, all Deaths Vassals be;
Then, some to saue is freest Clemency
And, as of All, he freely some ellects:
So, by his eviternall sure Decree
Ordaines them to the End, and the Effects;
And, so his owne free Guifts in them Affects.
But onely that good pleasure, which is free
To saue, or spill his Works, by vpright doome:
Sith through all freedome, all Deaths Vassals be;
Then, some to saue is freest Clemency
And, as of All, he freely some ellects:
So, by his eviternall sure Decree
Ordaines them to the End, and the Effects;
And, so his owne free Guifts in them Affects.
Then, in his Will, remaines our VVeale, or Wo;
Yet, still we pray his will may still be done:
VVho by that Act doth will our ouerthrow,
By which he wils his owne dominion;
To which all Povv'rs are in subiection!
Then must we needs submit vs to his will,
Although it be to our Confusion:
(Sith that is good for him, though for vs ill)
And seeke, for life, his know'n will to fulfill.
Yet, still we pray his will may still be done:
VVho by that Act doth will our ouerthrow,
By which he wils his owne dominion;
To which all Povv'rs are in subiection!
Then must we needs submit vs to his will,
Although it be to our Confusion:
(Sith that is good for him, though for vs ill)
And seeke, for life, his know'n will to fulfill.
But let no temprall Torment, or anoy
Perswade vs, he is not our willing friend:
For, as the Persians punishments imploy
Vpon their Nobles Weeds, when they offend,
That by that grace, they may their manners mend:
So, God doth deale with those he loueth best,
whose Rods he on their Corpes, & State doth spend,
To saue their Soules; and, those he loueth least,
He plagues, in Soule, and lets their Bodies rest.
Perswade vs, he is not our willing friend:
For, as the Persians punishments imploy
Vpon their Nobles Weeds, when they offend,
That by that grace, they may their manners mend:
So, God doth deale with those he loueth best,
whose Rods he on their Corpes, & State doth spend,
To saue their Soules; and, those he loueth least,
He plagues, in Soule, and lets their Bodies rest.
For, as an ouer-gorged Stomack makes
An aking Head, by Vapors that arise,
So, too much VVeale the staidest Iudgement shakes;
And quite smoks out the Vnderstandings Eies:
For, Ouer-much makes fondlings of the VVise.
Then let all outward griefes be heapt on me,
So inward Comforts giue my wants supplies:
for so, by Iustice, God still makes me free
from his iust vengance, in great Clemency!
An aking Head, by Vapors that arise,
So, too much VVeale the staidest Iudgement shakes;
And quite smoks out the Vnderstandings Eies:
For, Ouer-much makes fondlings of the VVise.
Then let all outward griefes be heapt on me,
So inward Comforts giue my wants supplies:
for so, by Iustice, God still makes me free
from his iust vengance, in great Clemency!
The higher we from Earth vp-lifted be
The lesser will all Earthly Things appeare:
And so the neerer we to Heau'n do flee,
The lesse we value Things that Earthly are;
But, Cloggd with Earth, that Clogg is all our care.
Then (with that Heu'n-rapt Saint) rapt Muse, ascend
That third æthereall Heau'n-reuealing Spheare!
Yet, lo, quite spent, before our Iournies end,
VVe must a lower full Point now descend.
The lesser will all Earthly Things appeare:
And so the neerer we to Heau'n do flee,
The lesse we value Things that Earthly are;
But, Cloggd with Earth, that Clogg is all our care.
Then (with that Heu'n-rapt Saint) rapt Muse, ascend
That third æthereall Heau'n-reuealing Spheare!
Yet, lo, quite spent, before our Iournies end,
VVe must a lower full Point now descend.
And, though we must confesse all Helps we tooke
That God, and Men affoorded vs herein,
Out of Mens VVritings, and Gods blessed Booke
Yet to our Muse, it hath so waighty bin
That now she (fainting) sincks, for feare to sinne:
Then, here an End, before an endlesse End,
Sith we may lose, if more we seeke to win:
And what is done, we meekely do commend
To mortall Saints; to vse, refuse, or mend.
That God, and Men affoorded vs herein,
Out of Mens VVritings, and Gods blessed Booke
Yet to our Muse, it hath so waighty bin
That now she (fainting) sincks, for feare to sinne:
Then, here an End, before an endlesse End,
Sith we may lose, if more we seeke to win:
And what is done, we meekely do commend
To mortall Saints; to vse, refuse, or mend.
FINIS.
He that loueth purenesse of hart for the grace of his lippes, the King shall be his Friend.
Prou. 13, 11.
Good
Preachers, that liue ill [like Spittlemen)
Are perfect in the way they neuer went:
Or like the Flame that led Gods Children,
It selfe not knowing what the matter ment:
They be, like Trumpets making others fight,
Themselues not striking stroke; sith liuelesse Things:
Like Land-marks, worne to nought, beeing in the Right:
Like well-directing ill-affected Kings:
Like Bels that others call where they come not:
Like Soape, remaining blacke, and making white:
Like Bowes, that to the Marke the Shafts haue shot,
While they themselues stand bent, vnapt for flight:
For, where their Wordes and Works are not agreed,
There what they mend in Word, they marre in Deed.
Blessed be the mercifull: for they shall obtaine Mercy.
Math. 5. 7.
What wit hath Man to leaue that Wealth behind
Which he might carry hence when hence he goes?
What Almes he giues aliue, he, dead, doth find;
But what he leaues behind him, he doth lose.
To giue away then, is to beare away;
They most do hold, who haue the openest Hands:
To hold too hard makes much the lesse to stay:
Thogh stay there may more then the Hand commands.
The Beggers Belly is the batful'st Ground
That we can sow in: For, it multiplies
Our Faith, and Hope, and makes our Loue abound;
And, what else Grace, and Nature deerely prize:
So thus, may Kings be richer in their Graue
Then in their Thrones; thogh all the world they haue!
| Summa Totalis or, All in All, and, the same for euer | |