Albions England A Continued Historie of the same Kingdome, from the Originals of the first Inhabitants thereof: With most the chiefe Alterations and Accidents theare hapning, vnto, and in the happie Raigne of our now most gracious Soueraigne, Queene Elizabeth: Not barren in varietie of inuentiue and historicall Intermixtures: First penned and published by William Warner: and now reuised, and newly inlarged by the same Author: Whereunto is also newly added an Epitome of the whole Historie of England |
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| LXXVI. |
CHAP. LXXVI.
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| LXXVII. |
| LXXVIII. |
| LXXIX. |
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CHAP. LXXVI.
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
317
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.
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CHAP. LXXVI.
Albions England | |