Albions England A Continued Historie of the same Kingdome, from the Originals of the first Inhabitants thereof: With most the chiefe Alterations and Accidents theare hapning, vnto, and in the happie Raigne of our now most gracious Soueraigne, Queene Elizabeth: Not barren in varietie of inuentiue and historicall Intermixtures: First penned and published by William Warner: and now reuised, and newly inlarged by the same Author: Whereunto is also newly added an Epitome of the whole Historie of England |
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| 13. | THE THIRTEENTH BOOKE OF ALBIONS ENGLAND. |
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THE THIRTEENTH BOOKE OF ALBIONS ENGLAND.
CHAP. LXXVI.
Vouchsafe vnto my shallowe Muse your deepe Theologie,
Physickes and Ethickes, preache by me the supreame Deitie.
The sacrete Register, O God, of Pennes by thee inspired
Of sinfull Me to touch is heere lesse dared than desired.
Lesse dared, for but holly hands should touch that heauenly writte:
Desired though, for all of All know we containe in it.
Yeat, soothly, should we dare so much, so dared were in vaine:
What booteth Texts out either Lawe to cyte to Eares prophane
Of Atheist, Ethnick, Epicure, Mahumetist, or Iewe:
Since all of these, soule-blinded, hold their owne vntrothes more trew.
Then let-be Scriptures. Atheist, in thy Senses reade at leaste
A Creator of Heauen, of Earthe, Sea, Man, Fish, Fowle, and Beaste.
Who is that Creator but God? or did he but create?
Yes, and All-powerfull, ouer all his Prouidence doth wate.
But is theare such a Foole that doth in Plea the Godhead call?
Yes, and a Foole saieth in his heart there is no God at all.
This Atheist and that Epicure grant thou whome they offend
That I vnceele, and of my Verse thy Glory be the end.
Yeat, Reason, vrge not Scriptures but thy selfe and Nature now,
To teache a God to those that God and Scriptures disallow.
Physickes and Ethickes, preache by me the supreame Deitie.
The sacrete Register, O God, of Pennes by thee inspired
Of sinfull Me to touch is heere lesse dared than desired.
Lesse dared, for but holly hands should touch that heauenly writte:
Desired though, for all of All know we containe in it.
Yeat, soothly, should we dare so much, so dared were in vaine:
What booteth Texts out either Lawe to cyte to Eares prophane
Of Atheist, Ethnick, Epicure, Mahumetist, or Iewe:
Since all of these, soule-blinded, hold their owne vntrothes more trew.
Then let-be Scriptures. Atheist, in thy Senses reade at leaste
A Creator of Heauen, of Earthe, Sea, Man, Fish, Fowle, and Beaste.
Who is that Creator but God? or did he but create?
Yes, and All-powerfull, ouer all his Prouidence doth wate.
But is theare such a Foole that doth in Plea the Godhead call?
Yes, and a Foole saieth in his heart there is no God at all.
315
That I vnceele, and of my Verse thy Glory be the end.
Yeat, Reason, vrge not Scriptures but thy selfe and Nature now,
To teache a God to those that God and Scriptures disallow.
Of this then thus, from Physickes and Ethickes. Sages old
Said God is fealt with hands, whereas no Eies can him beholde.
Concluding that the Being of the Soule is to confesse
A Deitie, and senselesse such as are in-sighted lesse.
Was neuer Sage, Philosopher, Poet, or any Sect,
But in their Bookes and Precepts to a Godhead did direct.
Thou sensuall Epicure, thy selfe gainsaiste it not for shame:
Yea, Atheist, in Extremeties, thou touchest on his Name:
So senselesse none whose Conscience at a God doth neuer aime.
Vnkindly though Nature it is defaced so in some,
As that by often sinning Sinne an habette doth become.
Such, fleshing then their wickednesse, offend without Remorse,
And not to heare of God, least they should feare him, take a Corse.
Hence lastely comes to passe (the Diuell so temporizeth) they
Suppose they haue no Soule, nor shalbe Iudge or Iudgment-day.
Howbeit, barbarous Nations store discouered daily are
That haue nor Houses, Kings, nor Lawes, but wander wildly baer:
Yeat none of these were euer found but (were it good or bad)
Of some Religion, Orgies, Rites, and Sacrafise they had.
Whence all approues a Deitie acknowledg'd euer wheare:
And with our selues to haue bene borne that Doctrine doth appeare.
But for they see not God, thinke some, to thinke he is what witte?
Nor doth our Eie-sight see it selfe, nor Soule that sighteth it.
How many Beings knoweth man which, knowne, he cannot see?
How many things within himselfe, vnseene, beleeued be?
Who knowes not Plantes and Beastes to haue a soule whereby they growe?
Who sees whear lies that soule? by sight it progresse who doth knowe?
Who sees the Winds? Nay Reason yeelds for thousand things in vew?
Mans Reason too is boddilesse: hold then Gods Essence trew.
Said God is fealt with hands, whereas no Eies can him beholde.
Concluding that the Being of the Soule is to confesse
A Deitie, and senselesse such as are in-sighted lesse.
Was neuer Sage, Philosopher, Poet, or any Sect,
But in their Bookes and Precepts to a Godhead did direct.
Thou sensuall Epicure, thy selfe gainsaiste it not for shame:
Yea, Atheist, in Extremeties, thou touchest on his Name:
So senselesse none whose Conscience at a God doth neuer aime.
Vnkindly though Nature it is defaced so in some,
As that by often sinning Sinne an habette doth become.
Such, fleshing then their wickednesse, offend without Remorse,
And not to heare of God, least they should feare him, take a Corse.
Hence lastely comes to passe (the Diuell so temporizeth) they
Suppose they haue no Soule, nor shalbe Iudge or Iudgment-day.
Howbeit, barbarous Nations store discouered daily are
That haue nor Houses, Kings, nor Lawes, but wander wildly baer:
Yeat none of these were euer found but (were it good or bad)
Of some Religion, Orgies, Rites, and Sacrafise they had.
Whence all approues a Deitie acknowledg'd euer wheare:
And with our selues to haue bene borne that Doctrine doth appeare.
But for they see not God, thinke some, to thinke he is what witte?
Nor doth our Eie-sight see it selfe, nor Soule that sighteth it.
How many Beings knoweth man which, knowne, he cannot see?
How many things within himselfe, vnseene, beleeued be?
Who knowes not Plantes and Beastes to haue a soule whereby they growe?
Who sees whear lies that soule? by sight it progresse who doth knowe?
Who sees the Winds? Nay Reason yeelds for thousand things in vew?
Mans Reason too is boddilesse: hold then Gods Essence trew.
316
And art thou yet an Infidel? Without thee, and within,
What argewes not a Deitie, and vnbeleefe a sinne?
Consider of the Elements, and of what wondrous power
It comes to passe that all things are compacted of those fower.
How Fier and Water, moiste and drie in one same thing agree,
And in composing kindly match, though Contraries they be.
Behold the euer mouing heauens vninterrupted rounde,
Each Plannett of it proper corse not to exceed the bounde:
The Primer Mouers violence not hindring it. But none
The Vniforme Diuersitie of Heauens in-sees but One:
Their Bodies infinite knowes God, and Marshalls them alone.
Who binds, but he, the Seas, that threat the Earth within their bounds?
Which worke and workings thear of Man the deepest witt confounds.
The massie Earth that, setled though, hangs in the subtile Aier,
Yeilds Man to contemplate a God enough, and much to spaier.
The Sensetiues, as beasts, wormes, birds, and fishes on and in
The Earth, Aier, Sea sufficient proofe might to our purpose winne.
Nor lesse the only Vigitiues, as trees, fruits, herbes, and such:
Dead-Beings too, as Mynerales, and like inferr as much.
What wondrous Obseruations in their diuers kindes of all?
Ech workes for other, all for vs: which shewes no Stickler small.
The Earthe for herbe, the herbe for beast, the beast and all for man:
Mans Being, Life, Sense, Reason hence a Godhead ought to skanne.
Man, haist thou being, life, and sense, and reason, yeat so blind
As not in these to see a God? him in thy selfe then find.
What argewes not a Deitie, and vnbeleefe a sinne?
Consider of the Elements, and of what wondrous power
It comes to passe that all things are compacted of those fower.
How Fier and Water, moiste and drie in one same thing agree,
And in composing kindly match, though Contraries they be.
Behold the euer mouing heauens vninterrupted rounde,
Each Plannett of it proper corse not to exceed the bounde:
The Primer Mouers violence not hindring it. But none
The Vniforme Diuersitie of Heauens in-sees but One:
Their Bodies infinite knowes God, and Marshalls them alone.
Who binds, but he, the Seas, that threat the Earth within their bounds?
Which worke and workings thear of Man the deepest witt confounds.
The massie Earth that, setled though, hangs in the subtile Aier,
Yeilds Man to contemplate a God enough, and much to spaier.
The Sensetiues, as beasts, wormes, birds, and fishes on and in
The Earth, Aier, Sea sufficient proofe might to our purpose winne.
Nor lesse the only Vigitiues, as trees, fruits, herbes, and such:
Dead-Beings too, as Mynerales, and like inferr as much.
What wondrous Obseruations in their diuers kindes of all?
Ech workes for other, all for vs: which shewes no Stickler small.
The Earthe for herbe, the herbe for beast, the beast and all for man:
Mans Being, Life, Sense, Reason hence a Godhead ought to skanne.
Man, haist thou being, life, and sense, and reason, yeat so blind
As not in these to see a God? him in thy selfe then find.
Thy Bodies faier Proportion, whence all Artes doe borrow Arte,
Where Member serueth Member, all vnto the whole imparte:
Thy Senses fiue that acte thy life; thy Speache, whereby to many
Thou doest communicate thy selfe, saue God disclameth any.
But that, without it selfe, there is a Creator of it
Thy soule, indew'd with Reason, nor gainesaies nor can forgit.
This Image of the Godhead, that euen very Sparkes retaynes
Of God his Spyrats breath'd in vs, which sinne in Mankinde staines,
This (call it Better part of Man, Soule, Vnderstanding, Minde.
Or all, or any) cannot be but of an heavenly Kinde.
Through Seas, Earth, vnder, and the Heavens it runneth in a trise,
And, vnderstandingly, of all discourseth point-deuise.
This vnderstanding Minde it selfe yeat vnderstandeth not:
Then must there be an higher Minde that hath our Minds begot.
The Planets and the Elements are not but Beings dead,
Not Authors of themselues, much lesse this Minde of them is bread:
Nor Men that cannot Map themselues haue made themselues, or know
Whence do their Senses, Mouings, or their Speeches Actions grow:
Or how they fashion in the Wombe, do quicken, breath, be borne,
Thriue to perfection by Degrees, that seeme at birth forlorne.
What is in either World (for Man the little World is said)
Wherein whole Nature, euen to Sense, hath not a God displaid?
Not, with the Stoickes, Nature then, but Natures God preferre:
Of whom to say what he is not, than is, were lesse to erre.
Nor play not still the Infidel: without thee, and within,
Since all concludes a Deitie, and Vn-beleefe a Sin.
Where Member serueth Member, all vnto the whole imparte:
Thy Senses fiue that acte thy life; thy Speache, whereby to many
Thou doest communicate thy selfe, saue God disclameth any.
But that, without it selfe, there is a Creator of it
Thy soule, indew'd with Reason, nor gainesaies nor can forgit.
This Image of the Godhead, that euen very Sparkes retaynes
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This (call it Better part of Man, Soule, Vnderstanding, Minde.
Or all, or any) cannot be but of an heavenly Kinde.
Through Seas, Earth, vnder, and the Heavens it runneth in a trise,
And, vnderstandingly, of all discourseth point-deuise.
This vnderstanding Minde it selfe yeat vnderstandeth not:
Then must there be an higher Minde that hath our Minds begot.
The Planets and the Elements are not but Beings dead,
Not Authors of themselues, much lesse this Minde of them is bread:
Nor Men that cannot Map themselues haue made themselues, or know
Whence do their Senses, Mouings, or their Speeches Actions grow:
Or how they fashion in the Wombe, do quicken, breath, be borne,
Thriue to perfection by Degrees, that seeme at birth forlorne.
What is in either World (for Man the little World is said)
Wherein whole Nature, euen to Sense, hath not a God displaid?
Not, with the Stoickes, Nature then, but Natures God preferre:
Of whom to say what he is not, than is, were lesse to erre.
Nor play not still the Infidel: without thee, and within,
Since all concludes a Deitie, and Vn-beleefe a Sin.
CHAP. LXXVII.
By now, perhaps, thou sauorests some Godhead: yeat, is ods.
With paste and present times doest dreame Pluralitie of Gods.
So did in deed the Monarchies, so Miscreants now not few:
But listen here what Gods they were, and learne them to eschew.
Th' AEgyptians cowes, calues, cats, dogs, diuels, trees, herbs, & like let pas,
With other Ethnicks mē-made Gods, whēce man corrupted was,
(For as now-Romists haue their Saints for euery Turne, so thay
Had houshold and peculiar Gods sans count for ech assay)
And let our Iurie fill of twelue those He-Gods, and those Shees,
Hild of the greater Nations for their Arch-Gods: which are thees.
First Iupiter, that did vsurpe his father Saturns Throne,
Of whom euen his Adorers write euill Taches many an one.
The like of all these other Gods and Goddesses they do:
Of Neptune, Mars, of Mercurie, Vulcan, Apollo to,
Of Vesta, Ceres, Dian, Ops, of Venus, and Minerue:
How all these Deities than Men more brutishly did swerue.
So that an heathen Poet said that, had those Gods their righte,
From heauen & Temples for their faults they should be banish't quite.
Sybil, assoiling Oracles in Caue where she did dwell,
Did terme their Shrines but Graues of men, them Ghosts & Feends of hell.
Their best Reporters say, these Gods were made by men, to make
Posterities, for honors like, like acts to vndertake.
For, whosoever profetted by Prowes or Policie,
The old Idolaters were wont the same to deifie.
How many Pennes Genealogize their Godheads from their bearthes?
All which implie them mearly Men, both by their liues and deathes.
Which knowledge of the Pettigrees of Gods, so easely made,
What moe did Alexander to be deified perswade.
With paste and present times doest dreame Pluralitie of Gods.
So did in deed the Monarchies, so Miscreants now not few:
But listen here what Gods they were, and learne them to eschew.
318
With other Ethnicks mē-made Gods, whēce man corrupted was,
(For as now-Romists haue their Saints for euery Turne, so thay
Had houshold and peculiar Gods sans count for ech assay)
And let our Iurie fill of twelue those He-Gods, and those Shees,
Hild of the greater Nations for their Arch-Gods: which are thees.
First Iupiter, that did vsurpe his father Saturns Throne,
Of whom euen his Adorers write euill Taches many an one.
The like of all these other Gods and Goddesses they do:
Of Neptune, Mars, of Mercurie, Vulcan, Apollo to,
Of Vesta, Ceres, Dian, Ops, of Venus, and Minerue:
How all these Deities than Men more brutishly did swerue.
So that an heathen Poet said that, had those Gods their righte,
From heauen & Temples for their faults they should be banish't quite.
Sybil, assoiling Oracles in Caue where she did dwell,
Did terme their Shrines but Graues of men, them Ghosts & Feends of hell.
Their best Reporters say, these Gods were made by men, to make
Posterities, for honors like, like acts to vndertake.
For, whosoever profetted by Prowes or Policie,
The old Idolaters were wont the same to deifie.
How many Pennes Genealogize their Godheads from their bearthes?
All which implie them mearly Men, both by their liues and deathes.
Which knowledge of the Pettigrees of Gods, so easely made,
What moe did Alexander to be deified perswade.
Thus blinded men, that would be Gods, by verie God were brought
To worship meare Inuentions, yea inferior Things of nought.
Wherin permitted Sathan plaid, & plaies his kindly parte,
And fewels Superstitions fier with hels malitious Arte.
How Nembroth, Belus, Ninus, by the names of Saturne then,
Of Iupiter, and Hercules (for so were cald of men
The Father, Sonne, and grand-Childe of ech Nation-founder) were
Esteemed in their Images, to Sathan did appeare:
Obseruing which of Images, he hous'd himselfe them in,
And, star-skil'd, opportunely there did Oracles begin.
Nor wonder we hereat, for why? euen still Discoueries finde
Great Nations, by Elusions like, in all alike soule-blinde.
Of such like Stocks branch't such like Gods: Neptune, Apollo, and
The either Sexts Genealogie, for Turnes on Sea or Land.
And wicked Spirts did possesse their Images: whereby
Eb'd true Religion in that Flood of Mans Idolatry.
Hence that at Delphos, Cuma, and the Dodan Okes did speake:
Howbeit hit-I-misse-I, when was Speculation weake.
Yeat, howsoere those Oracles of men were vnderstood,
Double Construction euer made their Prothean Problemes good.
But, should yee heare what worshipping these goodly Gods exact,
Euen horror would from Tyrants, shame from harlots flow vnrack't.
To worship meare Inuentions, yea inferior Things of nought.
Wherin permitted Sathan plaid, & plaies his kindly parte,
And fewels Superstitions fier with hels malitious Arte.
How Nembroth, Belus, Ninus, by the names of Saturne then,
Of Iupiter, and Hercules (for so were cald of men
The Father, Sonne, and grand-Childe of ech Nation-founder) were
Esteemed in their Images, to Sathan did appeare:
319
And, star-skil'd, opportunely there did Oracles begin.
Nor wonder we hereat, for why? euen still Discoueries finde
Great Nations, by Elusions like, in all alike soule-blinde.
Of such like Stocks branch't such like Gods: Neptune, Apollo, and
The either Sexts Genealogie, for Turnes on Sea or Land.
And wicked Spirts did possesse their Images: whereby
Eb'd true Religion in that Flood of Mans Idolatry.
Hence that at Delphos, Cuma, and the Dodan Okes did speake:
Howbeit hit-I-misse-I, when was Speculation weake.
Yeat, howsoere those Oracles of men were vnderstood,
Double Construction euer made their Prothean Problemes good.
But, should yee heare what worshipping these goodly Gods exact,
Euen horror would from Tyrants, shame from harlots flow vnrack't.
When first they did in humaine hearts themselues insinuate,
Not tedious Suffrages they ask't, nor Sacrifices strate:
Desirous rather to be ask't, than dangerous to assoile:
For meane Oblations, euen for flowers, for white-meats, meale, or oile.
But, superstitiously, when they seduced had, by skill
Obserued from the Stars (whereby they arted mens good-will)
They asked golden Deckings, and most gorgious Temples had,
And he that most their Treasuries inriched most was glad.
Whole droues of Cattle washed then their bloody Altars, and
Peculiar Gods, with proper Rites, were wow'de of euerie land.
From pettite Bribes, and slaughtred Beasts, to humaine blood it grew:
We read, that one to Iupiter at once three hundred slew,
Of Children tyth'de to them, yoongmen and Virgens sacrifiz'd,
Of diuers blooddy Tributes for some Crymes by them surmiz'd.
What Expedition (if were they consulted) but be gonne,
And ended in some guiltlesse bloood of daughter, or of Sonne.
Were neuer Tyrants but for Deaths some collour would pretend:
But to be guiltlesse did vnto these Altars soules commend:
Yea, not to slaie the choisests did those diuelish Gods offend.
What did their sword-play Feasts but to their hacksters slaughter tend?
The baffling of those Gods themselues, in those ribaldious Plaies
To them erected, worthy of their Godheads worthlesse praies:
Their most incestious, lecrerous, & routious Drinke-mad Feasts,
(Wherein were acted ouglier things than to be found mong'st Beasts)
As Berecyntales, Venbrales, their Bacunales, and like
Would into meanely modest Eares, if told, abhorring strike.
Porphyrus, Ploten, Hermes-selfe, Pythagoras and moe
Best learned Heathens thus of this, and worser write than so.
Obserue we then, than thus to serue those Gods what fitter Rites,
Or meanes for to appropriate Men to such soule-slaying Sprites?
So infinitly far in all from being godly as
From something nothing, Being from what nather is nor was.
Nor Myracles, but wonders, they to passe by Physicks brought:
Whear holy men, by very God, euen Myracles haue wrought:
Which onely-God to Atheists next, in Natures Booke, be taught.
For, though indifferencie it were our Scriptures they should trust,
As would they we their Bookes, yeat thence shall not be here discust.
Not tedious Suffrages they ask't, nor Sacrifices strate:
Desirous rather to be ask't, than dangerous to assoile:
For meane Oblations, euen for flowers, for white-meats, meale, or oile.
But, superstitiously, when they seduced had, by skill
Obserued from the Stars (whereby they arted mens good-will)
They asked golden Deckings, and most gorgious Temples had,
And he that most their Treasuries inriched most was glad.
Whole droues of Cattle washed then their bloody Altars, and
Peculiar Gods, with proper Rites, were wow'de of euerie land.
From pettite Bribes, and slaughtred Beasts, to humaine blood it grew:
We read, that one to Iupiter at once three hundred slew,
Of Children tyth'de to them, yoongmen and Virgens sacrifiz'd,
Of diuers blooddy Tributes for some Crymes by them surmiz'd.
What Expedition (if were they consulted) but be gonne,
And ended in some guiltlesse bloood of daughter, or of Sonne.
Were neuer Tyrants but for Deaths some collour would pretend:
But to be guiltlesse did vnto these Altars soules commend:
320
What did their sword-play Feasts but to their hacksters slaughter tend?
The baffling of those Gods themselues, in those ribaldious Plaies
To them erected, worthy of their Godheads worthlesse praies:
Their most incestious, lecrerous, & routious Drinke-mad Feasts,
(Wherein were acted ouglier things than to be found mong'st Beasts)
As Berecyntales, Venbrales, their Bacunales, and like
Would into meanely modest Eares, if told, abhorring strike.
Porphyrus, Ploten, Hermes-selfe, Pythagoras and moe
Best learned Heathens thus of this, and worser write than so.
Obserue we then, than thus to serue those Gods what fitter Rites,
Or meanes for to appropriate Men to such soule-slaying Sprites?
So infinitly far in all from being godly as
From something nothing, Being from what nather is nor was.
Nor Myracles, but wonders, they to passe by Physicks brought:
Whear holy men, by very God, euen Myracles haue wrought:
Which onely-God to Atheists next, in Natures Booke, be taught.
For, though indifferencie it were our Scriptures they should trust,
As would they we their Bookes, yeat thence shall not be here discust.
CHAP. LXXVIII.
The greatest heathen Clarkes and all from first to last hold this,
That all the rest be Vnder-Gods to one that Soueraigne is.
Whom if yee Nature call (saith One) ye call him not amis.
For why? of Him are all things bred, and that we liue is his:
Or Destenie, in whom the Cause of Causes all depend:
Or Prouidence, whose acting Power doth all begin and end:
Or World, for what therein doth not this God extend?
For Good must God be vncompeerd, for Power Omnipotent,
Saieth Aristotle, then but One, els None by Consequent.
But that is One, and onely-One, those Sages all afferme:
Whom (though One-same) by diuers Names and Natures thus they terme.
Creator of the Heauens and Earth, All-Glory, Nature, End,
Beyond all Names for Excellent, Selfe-bred, Him times attend,
Eternall, Worker of all Powers, Power of all Workes, and none
Heauens euer-life, Earths Interchange effects be he alone,
Sole Matter-Founder, Singular, sole Infinite, Vnsounded,
The Life of All, like but himselfe, in all he will Vnbounded,
The Beer, Cause Diuine in all, all Godheads Essence, and
The Sunne that Dims a-far, dims more the neerer, blinds at hand,
Beginning, Midst, End, Vnitie of All, Selfe-Holinesse,
Superessentiall Being, Selfe-suffising, compleat Blesse,
Locall vnlocally each wheare, Super-substantiall, who
Knowes all that was, is, and is not, and All in All doth doe,
Beginner of Beginnings, All to him reducing backe,
Who, were not aught of All, his Word the world could recōpack,
Vnutterable, He to All nor All to him doth lacke,
The Spirit shead on All, a Minde men vnderstand not see,
Ownes All, All wisedome, from all wants and Alterations free,
First Mouer infinite and such but God, and One, can bee,
Philosophers of euerie Sect, with heathen Poets thus
And Diuels, in times corrupte'st, taught that onely-God to vs.
And that they celebrated moe no cause but Custome was:
Since All all Godheads into one supreamest Godhead passe.
For (howsoeuer Vulgares in Pluralitie did erre)
Those Clarks but vs'd the Terme of Gods, lawes did from lesse deterre.
Of whom (through vse or feare, perhaps, long erring with the rest)
Were martyrd some, for that the same one onely-God profest.
That all the rest be Vnder-Gods to one that Soueraigne is.
Whom if yee Nature call (saith One) ye call him not amis.
For why? of Him are all things bred, and that we liue is his:
321
Or Prouidence, whose acting Power doth all begin and end:
Or World, for what therein doth not this God extend?
For Good must God be vncompeerd, for Power Omnipotent,
Saieth Aristotle, then but One, els None by Consequent.
But that is One, and onely-One, those Sages all afferme:
Whom (though One-same) by diuers Names and Natures thus they terme.
Creator of the Heauens and Earth, All-Glory, Nature, End,
Beyond all Names for Excellent, Selfe-bred, Him times attend,
Eternall, Worker of all Powers, Power of all Workes, and none
Heauens euer-life, Earths Interchange effects be he alone,
Sole Matter-Founder, Singular, sole Infinite, Vnsounded,
The Life of All, like but himselfe, in all he will Vnbounded,
The Beer, Cause Diuine in all, all Godheads Essence, and
The Sunne that Dims a-far, dims more the neerer, blinds at hand,
Beginning, Midst, End, Vnitie of All, Selfe-Holinesse,
Superessentiall Being, Selfe-suffising, compleat Blesse,
Locall vnlocally each wheare, Super-substantiall, who
Knowes all that was, is, and is not, and All in All doth doe,
Beginner of Beginnings, All to him reducing backe,
Who, were not aught of All, his Word the world could recōpack,
Vnutterable, He to All nor All to him doth lacke,
The Spirit shead on All, a Minde men vnderstand not see,
Ownes All, All wisedome, from all wants and Alterations free,
First Mouer infinite and such but God, and One, can bee,
Philosophers of euerie Sect, with heathen Poets thus
And Diuels, in times corrupte'st, taught that onely-God to vs.
And that they celebrated moe no cause but Custome was:
Since All all Godheads into one supreamest Godhead passe.
For (howsoeuer Vulgares in Pluralitie did erre)
Those Clarks but vs'd the Terme of Gods, lawes did from lesse deterre.
Of whom (through vse or feare, perhaps, long erring with the rest)
322
Some (but too grosse an heresie) taught differing Godheads twaine,
Which ouer Spyrits, Men, Beasts, Plants, & Elements should raigne:
And Good things one of which, and bad the other to maintaine:
As holesome Plants and poysonous, light darkenesse, Heat and Cold,
That Contraries of Creatures, seiunctiuely, should holde.
Alledging that a Good-God may not aucthor noysome things:
For Good and Bad a diuerse God that Doctrine therefore brings.
As who would say, one Sunne were not of Day and Night the Cause,
That lends that Light to Others which his Course from vs withdrawes:
That hardneth softneth, brights & blindes, ripes feares with One-fame-Shyne.
Yet not that only-Sunne to Two, nor Good & Bad assigne.
In Heats and Colds Extremities is Worsernesse in neither:
Nor, working in their Seasons, is a Betternesse of Either.
This buddeth Fruits, that ripneth them, Both benefit, nor is
That hearbe, beast, worme, or thing but might, did not we Science mis.
From poysons medicines, furs from wolues, frō Darknes draw we rest,
And thousand Things, vnpractiz'd, bad would yeeld vs Profit best.
To Battle at the Trumpets found war-practiz'd horses runne,
Vnpractiz'd, five the very Sound: Mens Actions so be donne,
Who, with the foolish Satyre Fier, because it burneth, shunne.
When (though in most owre Skill doth not their hidden good attaine
In th' only Creators great Shop workes Nature nought in vaine:
But all Things in thēselues be good. Whear's then bi-parted raigne?
Yeat say we not but that thear is an Euelnesse in Things:
But not that yll, productiuely, from Nature firstly springs.
But as an In-come, hapning in the Substance: euen so
By Rot, Must, Sowernes, Fruits, Corne, Wine good-Quallities forgoe.
An Accident not Nature, a Defaulct not an Effect,
Corruption not Production should we Euelnesse respect
Which hath not Being in it-selfe, but in the thing that's good:
Wherefore that One is God of All must hence be vnderstood.
And, that all Creatures corrupt and to a No-thing tend,
Comes of Not-being, which begunne and shall be All-things End.
Nor meete it were, in Iustice or in Nature, things of nought
Should equall that vnbounded Power that All of No-thing wrought.
Which ouer Spyrits, Men, Beasts, Plants, & Elements should raigne:
And Good things one of which, and bad the other to maintaine:
As holesome Plants and poysonous, light darkenesse, Heat and Cold,
That Contraries of Creatures, seiunctiuely, should holde.
Alledging that a Good-God may not aucthor noysome things:
For Good and Bad a diuerse God that Doctrine therefore brings.
As who would say, one Sunne were not of Day and Night the Cause,
That lends that Light to Others which his Course from vs withdrawes:
That hardneth softneth, brights & blindes, ripes feares with One-fame-Shyne.
Yet not that only-Sunne to Two, nor Good & Bad assigne.
In Heats and Colds Extremities is Worsernesse in neither:
Nor, working in their Seasons, is a Betternesse of Either.
This buddeth Fruits, that ripneth them, Both benefit, nor is
That hearbe, beast, worme, or thing but might, did not we Science mis.
From poysons medicines, furs from wolues, frō Darknes draw we rest,
And thousand Things, vnpractiz'd, bad would yeeld vs Profit best.
To Battle at the Trumpets found war-practiz'd horses runne,
Vnpractiz'd, five the very Sound: Mens Actions so be donne,
Who, with the foolish Satyre Fier, because it burneth, shunne.
When (though in most owre Skill doth not their hidden good attaine
In th' only Creators great Shop workes Nature nought in vaine:
But all Things in thēselues be good. Whear's then bi-parted raigne?
Yeat say we not but that thear is an Euelnesse in Things:
But not that yll, productiuely, from Nature firstly springs.
But as an In-come, hapning in the Substance: euen so
By Rot, Must, Sowernes, Fruits, Corne, Wine good-Quallities forgoe.
An Accident not Nature, a Defaulct not an Effect,
Corruption not Production should we Euelnesse respect
Which hath not Being in it-selfe, but in the thing that's good:
Wherefore that One is God of All must hence be vnderstood.
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Comes of Not-being, which begunne and shall be All-things End.
Nor meete it were, in Iustice or in Nature, things of nought
Should equall that vnbounded Power that All of No-thing wrought.
That be not Two or diuers Gods is also prompt by this:
An Vnitie is Peryod of euerie thing that is.
Of One all Multiplicities Formes, Hermonies, what not?
Be (howsoere they seeme confuse) produced and begot.
Contraries be the Elements: at strife Contraries fall:
Yeat Sea the Earth, the Aier them both, the skie be-cleaps them all.
Of all which fower all Creatures be Compoundes, formally:
So then of Contrarieties is Vniformitie.
To one Sea-flow all Fluds, one Sunne inlighteneth euery Light,
Of all celestiall Mouings is One-Mouer, Artists write.
Trunke, barke, boughes, leaues, and blossomes, none like others, hath a Tree:
Yet but one Roote, whence All: which but one Authors Act can bee.
This (as like Vigitiues, whence such Varietie doth breed)
Takes Life, and multiplies the like of one small graine or Seed,
From one one-shaped Drop (not such as it becomes) we know
Beginning both of Life and Sense in Sensetiues to grow.
Thence is of Man and Beast the Masse of Parts so manifold.
Thence, of like-Kind, fill Countries, which we carelesly behold.
And Nature, as in Mules, in all Diuersities is could.
To what but Vnitie tende Artes and Sciences, for why?
Congruitie by Grammar taught etnds to Societie.
To one Opinion Rhetorike doth Minds of Men perswade.
And (which can be but One) to sift one Truth is Logikes traide.
Arithmetike, Geometry, and Musicke do proceed
From One, a Pricke, from diuers Sounds in one sweet Tune agree'd.
One Harmonie, Proportion, Count, Truth, Mind, Conuersing then
(Which are but Sorts of Vnitie) teach Sciences to Men.
To Vniformitie each Craft Mechanicall doth draw.
Prespectiue to one Poynt all Lines: vnto one Right all Law.
All Phisicke tends to health, and health is humors set at one.
To diuers Passions Ethickes all doe make one Reason knowne.
All Gouernment, deuisiuely, reduceth to one Sway.
Vnion, in breefe, is foysonous, and Discorde works decay
Nor is there aught of all that is from by-Referments free
But best and basest mutually do serue and serued bee:
And euerie thing vnto the whole affers, in some degree:
Since all things then proceed from One, and tend to One, be sure
One-Soueraigne and most Single-One directs such Vnion pure.
An Vnitie is Peryod of euerie thing that is.
Of One all Multiplicities Formes, Hermonies, what not?
Be (howsoere they seeme confuse) produced and begot.
Contraries be the Elements: at strife Contraries fall:
Yeat Sea the Earth, the Aier them both, the skie be-cleaps them all.
Of all which fower all Creatures be Compoundes, formally:
So then of Contrarieties is Vniformitie.
To one Sea-flow all Fluds, one Sunne inlighteneth euery Light,
Of all celestiall Mouings is One-Mouer, Artists write.
Trunke, barke, boughes, leaues, and blossomes, none like others, hath a Tree:
Yet but one Roote, whence All: which but one Authors Act can bee.
This (as like Vigitiues, whence such Varietie doth breed)
Takes Life, and multiplies the like of one small graine or Seed,
From one one-shaped Drop (not such as it becomes) we know
Beginning both of Life and Sense in Sensetiues to grow.
Thence is of Man and Beast the Masse of Parts so manifold.
Thence, of like-Kind, fill Countries, which we carelesly behold.
And Nature, as in Mules, in all Diuersities is could.
To what but Vnitie tende Artes and Sciences, for why?
Congruitie by Grammar taught etnds to Societie.
To one Opinion Rhetorike doth Minds of Men perswade.
And (which can be but One) to sift one Truth is Logikes traide.
Arithmetike, Geometry, and Musicke do proceed
From One, a Pricke, from diuers Sounds in one sweet Tune agree'd.
One Harmonie, Proportion, Count, Truth, Mind, Conuersing then
(Which are but Sorts of Vnitie) teach Sciences to Men.
To Vniformitie each Craft Mechanicall doth draw.
324
All Phisicke tends to health, and health is humors set at one.
To diuers Passions Ethickes all doe make one Reason knowne.
All Gouernment, deuisiuely, reduceth to one Sway.
Vnion, in breefe, is foysonous, and Discorde works decay
Nor is there aught of all that is from by-Referments free
But best and basest mutually do serue and serued bee:
And euerie thing vnto the whole affers, in some degree:
Since all things then proceed from One, and tend to One, be sure
One-Soueraigne and most Single-One directs such Vnion pure.
Now Man (thou Image both of God, & worlds true Counterpaine)
Vnto thy selfe, out of thy selfe, this Vnitie explaine.
Not one of all thy many Lymmes may fault vnfealt of All:
Nor aught can faile it Office but the whole abie it shall.
Whith sheweth all to be of One the Workmanship: euen so
Life, Sense, & Breath, by Sinewes, Vaines, & hart-strings that bestow
Themselues through-out, & from one Braine, Liuer, & hart do grow.
Omit we Operations, with thy bodies Actions, and
Thy Soule, infus'd through-out the whole: one of one powerfull hand:
And to thy vnderstanding Minde (thy Soules-Soule) let vs come:
For this of hight, depth, length, & breadth casts & conceiues the Sum:
And all th' aforesaid Vnities, regardiuely, obserues:
And, saue sinne-seel'd, not wholy from this Vnions Author swarues.
Now for that former Soule of Man all Creatures were made:
This latter Soule for God himselfe, who is in it purtraide:
Farther than whom, Alls-Vnitie, may nothing be conuaide.
Vnto thy selfe, out of thy selfe, this Vnitie explaine.
Not one of all thy many Lymmes may fault vnfealt of All:
Nor aught can faile it Office but the whole abie it shall.
Whith sheweth all to be of One the Workmanship: euen so
Life, Sense, & Breath, by Sinewes, Vaines, & hart-strings that bestow
Themselues through-out, & from one Braine, Liuer, & hart do grow.
Omit we Operations, with thy bodies Actions, and
Thy Soule, infus'd through-out the whole: one of one powerfull hand:
And to thy vnderstanding Minde (thy Soules-Soule) let vs come:
For this of hight, depth, length, & breadth casts & conceiues the Sum:
And all th' aforesaid Vnities, regardiuely, obserues:
And, saue sinne-seel'd, not wholy from this Vnions Author swarues.
Now for that former Soule of Man all Creatures were made:
This latter Soule for God himselfe, who is in it purtraide:
Farther than whom, Alls-Vnitie, may nothing be conuaide.
325
CHAP. LXXIX.
By Demonstrations stoore appeares (whom nothing can define)
Of Procreations all to be one Worke-master deuine.
But, Man, it is not to be found, not therefore to be sought
Was is his Substance:nather how ower selues by him are wrought.
If Beasts could paint, him like themselues, saieth one, they would purtray:
As foolishly doth man, that past him-selfe cannot conuay.
Yea far he is to seeke of what his proper Nature is,
And in the least of Substances doth comprehension mis.
What more is Man than God is worke? and all things are as much:
He may in sort discourse of Kindes, the Cause he cannot touch.
No maruell, for no lesser thing the greater comprehends:
Gods Nature past all Kenning of Mans Senses quite extends:
Nor more from Man of Science than those Senses had discends.
For God to Man, Man to himselfe, and lesse lye hidden: then
But by Effects all to be knowne of God is knowne of Men.
Of Procreations all to be one Worke-master deuine.
But, Man, it is not to be found, not therefore to be sought
Was is his Substance:nather how ower selues by him are wrought.
If Beasts could paint, him like themselues, saieth one, they would purtray:
As foolishly doth man, that past him-selfe cannot conuay.
Yea far he is to seeke of what his proper Nature is,
And in the least of Substances doth comprehension mis.
What more is Man than God is worke? and all things are as much:
He may in sort discourse of Kindes, the Cause he cannot touch.
No maruell, for no lesser thing the greater comprehends:
Gods Nature past all Kenning of Mans Senses quite extends:
Nor more from Man of Science than those Senses had discends.
For God to Man, Man to himselfe, and lesse lye hidden: then
But by Effects all to be knowne of God is knowne of Men.
But all Effects, and names to God his Essense come more short
Than Suns-shine to the Suns-selfe, than to Action spaer report.
How many workes, worth wonder, worke ower Wits, nor wonder we
(Twixt Creature and Creature though some proportion be
Of knowledge, but twixt them and their Creator no degree)
That Beasts conceiue not what is Man, by what of Man they see?
Nay, Man sees Man his working and his works, but sounds his Minde,
As if should one discribe the Sunne that neuer was but blinde.
Great though Mans works, yet his Cōceits doth far his works exceed:
But far them both exceeds his Mind, whence either Sparks-like breed:
Yea, thogh thou bearst the like, mans Mind thou seest not by his deed.
As touching thy Creator then thus farforth, Man, be mute:
Him by his works discribe not, nor his Substance doe dispute:
For worthy him Forme, Substance, Name, can no man attribute.
Than Suns-shine to the Suns-selfe, than to Action spaer report.
How many workes, worth wonder, worke ower Wits, nor wonder we
(Twixt Creature and Creature though some proportion be
Of knowledge, but twixt them and their Creator no degree)
That Beasts conceiue not what is Man, by what of Man they see?
Nay, Man sees Man his working and his works, but sounds his Minde,
326
Great though Mans works, yet his Cōceits doth far his works exceed:
But far them both exceeds his Mind, whence either Sparks-like breed:
Yea, thogh thou bearst the like, mans Mind thou seest not by his deed.
As touching thy Creator then thus farforth, Man, be mute:
Him by his works discribe not, nor his Substance doe dispute:
For worthy him Forme, Substance, Name, can no man attribute.
Because of him all Beings be, and he of whom are All
Ought to be euer, him therefore, Eternall, Men do call:
Because to Be and not to Liue were nothing, and the Same
Whence is all Life should be selfe-Life, Him, Liuing God they name.
Because should Vnderstanding lacke to Life such Life were dead,
And Vnderstanding voyde of Power were lame, and he that bread
Them both ought in himselfe haue both for All, him Men therefore
Call Might, & Mind: as who would say, all Power & wisedoms Stoore.
Because to Be, Liue, Know, haue Power, if Goodnes be away,
Is small, and far from God all Good, him therefore, Good, Men say.
But these, and whatsoeuer-else whereby is God commended
Be (but not God) finite, in time or place els comprehended.
He then, the Action of all Powers, must needs a Spirit bee:
In Power and Goodnes infinite, from Quantitie cleane free.
Parfection of Parfections, All of All, not to be am'd,
But mightier than by formes or words can be purtray'd or nam'd.
Sufficeth vs to know he is what all Things els are not:
Vnmouable, vnchangeable, boue Nature, vn-begot,
Vnpassiue, vnmateriall, vncompounded, Infinite,
In Spirit not in Body, nor in Quantitie but Might.
Who, when he shall be studied most is comprehended least:
Of whom, when to assoile his king a Sage had oft increast
His times for Studie, farther off than at the first he ceast.
Lord, Darkenes is thy Couert, in thine outter Courts I tier,
Said One right Wise: and farther no Philosophers aspier.
Yeat speake we of those outter Courts in else-what and in vs,
And somewhat to our purpose here from thence-Effects discus.
Ought to be euer, him therefore, Eternall, Men do call:
Because to Be and not to Liue were nothing, and the Same
Whence is all Life should be selfe-Life, Him, Liuing God they name.
Because should Vnderstanding lacke to Life such Life were dead,
And Vnderstanding voyde of Power were lame, and he that bread
Them both ought in himselfe haue both for All, him Men therefore
Call Might, & Mind: as who would say, all Power & wisedoms Stoore.
Because to Be, Liue, Know, haue Power, if Goodnes be away,
Is small, and far from God all Good, him therefore, Good, Men say.
But these, and whatsoeuer-else whereby is God commended
Be (but not God) finite, in time or place els comprehended.
He then, the Action of all Powers, must needs a Spirit bee:
In Power and Goodnes infinite, from Quantitie cleane free.
Parfection of Parfections, All of All, not to be am'd,
But mightier than by formes or words can be purtray'd or nam'd.
Sufficeth vs to know he is what all Things els are not:
Vnmouable, vnchangeable, boue Nature, vn-begot,
Vnpassiue, vnmateriall, vncompounded, Infinite,
In Spirit not in Body, nor in Quantitie but Might.
Who, when he shall be studied most is comprehended least:
Of whom, when to assoile his king a Sage had oft increast
His times for Studie, farther off than at the first he ceast.
Lord, Darkenes is thy Couert, in thine outter Courts I tier,
Said One right Wise: and farther no Philosophers aspier.
327
And somewhat to our purpose here from thence-Effects discus.
As from the Sunne his Body is a Shyning bodilesse,
Shead through the Aier on All, nor aught of it doth aught possesse
By Intermixture, but it is it-selfe intierly still,
In Essence, Power, and Presence aye all Actions to fulfill:
So issueth from the Minde of Man a world of things, not one
Whereof doth intermixt with aught, but resteth Minde alone:
Because that greater than be we of our Conceits be none.
If from the Sunne, and from Ower-selues (poore Shadowes to the same
That made both it, and vs, and All) such high Effects do frame:
What shall we say, but that that God is All, in All, of All,
And we such Sots as looking him but lose ower selues we shall,
O Essence more inscrutable, than All compaierd to it.
Be Shadowes vnto Substances, or any Titles fit:
Vouchsafe by glorifying Thee, Loue, Feare, and Holinesse,
Thee, All-containing Selfe-contain'd, we spiritually possesse.
Shead through the Aier on All, nor aught of it doth aught possesse
By Intermixture, but it is it-selfe intierly still,
In Essence, Power, and Presence aye all Actions to fulfill:
So issueth from the Minde of Man a world of things, not one
Whereof doth intermixt with aught, but resteth Minde alone:
Because that greater than be we of our Conceits be none.
If from the Sunne, and from Ower-selues (poore Shadowes to the same
That made both it, and vs, and All) such high Effects do frame:
What shall we say, but that that God is All, in All, of All,
And we such Sots as looking him but lose ower selues we shall,
O Essence more inscrutable, than All compaierd to it.
Be Shadowes vnto Substances, or any Titles fit:
Vouchsafe by glorifying Thee, Loue, Feare, and Holinesse,
Thee, All-containing Selfe-contain'd, we spiritually possesse.
Thus proued is A Godhead, and disproued more than One:
Whence, and to which Totalitie begins and ends alone.
Thus of this skillesse Search of Him not to he found. In fine,
The Trinitie of Parsons in this Vnitie Deuine,
The blessed Virgins Sonne (to him my Soules knees here decline)
In Doctrine like (if better Pens preuent not this of mine)
May task ower future Muse: Or so at leastwise we pretend
Till when (of whatsoeuer worth) this worke of Ours hath End.
Much haue we done, hence-outed: more we purpos'd to haue pen'd:
Which to intelligensed Men, more daring, we commend.
Well wotting, Acts heroick, and great Accidents not few
Occur this happie Raigne, here-hence of purpose, blanched vew.
Nor shall be said the Net-danc't fals of diuers wish't more trew.
Mong'st others ones: whom Vulgares, through preiudicate applause
(His selfe-Orewening acting for their ecchoing) late did cause
That he and his Sedusees sinn'd against our Queene and lawes.
Ah, should one errant Star such stoore of Stars dis-skied draw:
Their rained Wild-Beasts might haue warn'd affections wild to aw:
The Contrarie greeu'd many Hearts, and pregnant Eies it saw.
Nor perpetuitie my Muse can hope, vnlesse in this,
That thy great Name, Elizabeth, herein remembred is.
May Muse, arte-graced more than mine, in Numbers like supply,
What in thine Highnes Praise my Pen, too poore, hath passed-by:
A larger Field, a Subiect more illustrious None can aske,
Than with thy Scepter and thy selfe his Poesic to taske.
Thy Peoples Prolocutor be my Prayer, and I pray,
That vs thy blessed Life and Raigne long blesse, as at this day.
Whence, and to which Totalitie begins and ends alone.
Thus of this skillesse Search of Him not to he found. In fine,
The Trinitie of Parsons in this Vnitie Deuine,
The blessed Virgins Sonne (to him my Soules knees here decline)
In Doctrine like (if better Pens preuent not this of mine)
May task ower future Muse: Or so at leastwise we pretend
Till when (of whatsoeuer worth) this worke of Ours hath End.
Much haue we done, hence-outed: more we purpos'd to haue pen'd:
Which to intelligensed Men, more daring, we commend.
Well wotting, Acts heroick, and great Accidents not few
Occur this happie Raigne, here-hence of purpose, blanched vew.
Nor shall be said the Net-danc't fals of diuers wish't more trew.
Mong'st others ones: whom Vulgares, through preiudicate applause
(His selfe-Orewening acting for their ecchoing) late did cause
That he and his Sedusees sinn'd against our Queene and lawes.
328
Their rained Wild-Beasts might haue warn'd affections wild to aw:
The Contrarie greeu'd many Hearts, and pregnant Eies it saw.
Nor perpetuitie my Muse can hope, vnlesse in this,
That thy great Name, Elizabeth, herein remembred is.
May Muse, arte-graced more than mine, in Numbers like supply,
What in thine Highnes Praise my Pen, too poore, hath passed-by:
A larger Field, a Subiect more illustrious None can aske,
Than with thy Scepter and thy selfe his Poesic to taske.
Thy Peoples Prolocutor be my Prayer, and I pray,
That vs thy blessed Life and Raigne long blesse, as at this day.
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