The Blessed Birth-day celebrated in some religious meditations on the Angels Anthem. Lvc. 2. 14. Also holy transportations, in contemplating some of the most obserueable adiuncts about our Saviours Nativity. Extracted for the most part out of the Sacred Scriptures, Ancient Fathers, Christian Poets. And some moderne Approved Authors. By Charles Fitz-Geffry. The second Edition with Additions |
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 | The Blessed Birth-day |  |
And there were in the same countrey Shepheards abiding in ye feild keeping watch ouer ye flocke by night.
And loe ye Angell of ye Lord came vpon them etc.
And they came with hast and found Mary and Ioseph and ye babe lying in a manger.
And ye shepheards returned glorifying and praysing God, etc.
And loe ye Angell of ye Lord came vpon them etc.
And they came with hast and found Mary and Ioseph and ye babe lying in a manger.
And ye shepheards returned glorifying and praysing God, etc.
To the Devote Author, on his severall workes.
Sir
: I not praise your wit, for that all know
Praises it selfe; each line that thence doth flow
Like to some pearle, or ray, or streame, well showes
The mine, sun, fountaine, whence it first arose.
But that which ravishes iust praise from me,
Is the choice method of your Poetry,
And that you could with such due equipage,
Sute severall poems to your severall age,
So as in this, your exemplary art
Acts both the Poets and the Preachers part.
Praises it selfe; each line that thence doth flow
Like to some pearle, or ray, or streame, well showes
The mine, sun, fountaine, whence it first arose.
But that which ravishes iust praise from me,
Is the choice method of your Poetry,
And that you could with such due equipage,
Sute severall poems to your severall age,
So as in this, your exemplary art
Acts both the Poets and the Preachers part.
Your younger wit as taking a delight
In bold atchieuements, ventred to recite
The deeds of valiant Drake, who by your skill
And strong description goes that voyage still
Which once he did: and with full blasts of fame
Yet sailes securely round the earth againe.
In bold atchieuements, ventred to recite
The deeds of valiant Drake, who by your skill
And strong description goes that voyage still
Which once he did: and with full blasts of fame
Yet sailes securely round the earth againe.
Then as experience taught you to survay
The worlds conditions, your free muse would play
In various Epigrams: where both for tongue,
Conceit, and choice of verse, you seeme to runne,
With foremost Martial, and so thriue therein,
That you come nearest to the goale next him.
The worlds conditions, your free muse would play
In various Epigrams: where both for tongue,
Conceit, and choice of verse, you seeme to runne,
With foremost Martial, and so thriue therein,
That you come nearest to the goale next him.
But hauing now retraited from the foame
Of surging youth, and safe at length come home,
To quiet age, diviner thoughts inspire
Your pregnant fancy, and with holier fire
Enflame you to the sweet discovery,
Of heavenly mysteries, where the most high
Must exercise your soaring braine to tell,
The Natals of our Saviour, which so well
You haue displaid with each nice circumstance
Of time, and place, and persons, to advance
Such lofty wonders that you make to vs,
Those miracles seeme more miraculous.
Of surging youth, and safe at length come home,
To quiet age, diviner thoughts inspire
Your pregnant fancy, and with holier fire
Enflame you to the sweet discovery,
Of heavenly mysteries, where the most high
Must exercise your soaring braine to tell,
The Natals of our Saviour, which so well
You haue displaid with each nice circumstance
Of time, and place, and persons, to advance
Such lofty wonders that you make to vs,
Those miracles seeme more miraculous.
This is your praise, but will you heare me noise,
The shame of others, that grow old in toies?
That thinke their wilde invention too much pent
In sacred taskes, and not their element
To be in Heavenly things: as if such stuffe
Were not conceited, rich, or fine enough
For their loose fancies, or could not yeeld straines,
Of matter high enough to fill their veines
With Raptures. But O! how is this made vaine
By noble Bartas, whose Heroicke braine
Adorn'd Gods works, and like an other light,
Pictur'd the whole creation to our sight?
Nay how is this made ly by those Saint-men,
Those spheares of wit, Tertullian, Nazianzen,
Nissen, Lactantius, and more you know who,
That could be Fathers, and yet Poets too:
And when they could not their rude enemies pierce
With gentle prose, they batter'd them with verse.
The shame of others, that grow old in toies?
That thinke their wilde invention too much pent
In sacred taskes, and not their element
To be in Heavenly things: as if such stuffe
Were not conceited, rich, or fine enough
For their loose fancies, or could not yeeld straines,
Of matter high enough to fill their veines
With Raptures. But O! how is this made vaine
By noble Bartas, whose Heroicke braine
Adorn'd Gods works, and like an other light,
Pictur'd the whole creation to our sight?
Nay how is this made ly by those Saint-men,
Those spheares of wit, Tertullian, Nazianzen,
Nissen, Lactantius, and more you know who,
That could be Fathers, and yet Poets too:
And when they could not their rude enemies pierce
With gentle prose, they batter'd them with verse.
But let them passe, and suck the empty shout
Of lewd applauses, which will shortly out
In stench and rottennes, and then commit
Their authors to the judgement of their wit.
Of lewd applauses, which will shortly out
Their authors to the judgement of their wit.
But surely; who would dye as they should doe
Good poets, must first learne to be like you.
Good poets, must first learne to be like you.
Hen. Beesely A.M. A. A.
Clarissimo viro Domino Carolo Fitz-geofrido, Steph. Haxby Cantabrigiensis S. P. D.
Who wisely reades thy lines may well be bolde,Pythagoras his Paradoxe to holde,
That dead mens soules (for which men fondly mourne)
Are not extinct, but after death returne
To other bodies, and may plainely see
Old Geffry Chaucers soule reviu'd in thee.
Such heavenly Raptures, sentences divine
No soule could vtter, but or his or thine;
If not his soule (which now to heaven is gone)
Yet is his verse reviu'd in thee (his Sonne.)
So long as the worlds eye his light shall giue,
So long shall both you (Divine Poets) liue.
What ever Critick at thy verses snarles,
He shall be daunted by the name of Charles.
Adieu (Deare friend) let this thy glory be,
The sacred muse long dead, now liues in thee.
And well may I my learned friend thus greete,
In whom Prudentius and Sedulius meete.
1
THE BLESSED BIRTH-DAY Celebrated in some religious Meditations on the Angels Antheme
Lvke 2. 14.
Glory to God in the highest, and on Earth peace, good will towards Men.
Why should not we with joy resound and sing,
The blessed Natals of our heauenly King?
Why should not we with mirth salute the morne
Of his Birth-day, by whom we are new borne?
See how each Creature in his kinde reioyces,
And shall not wee lift vp melodious voices?
Harke how the Angels sing, shall wee be sad?
The greatest good is ours, be we most glad,
Harke how the star-enameld Heauens rebound
With Eccho's of Angellike Anthems sound:
2
And shall not wee sound forth some thankfulnesse?
When Heaven and Earth with joyes for vs doe ring,
Shall we be silent while all others sing?
Ioyne we in consort these sweet Quires among,
In sundry voices, sing we all one song,
Glory to God on high, on Earth be peace,
And let good will t'wards Christians never cease.
Lascivious songs, vaine Carols hence avaunt,
And whatsoere prophane throats vse to chaunt,
Which through the eare powre poyson to the heart:
A better subiect doth this day impart.
The King of Kings is subiect of our verse,
Whose praise all tongues are too few to rehearse.
That what the maker shall in verse offend,
The subiect may both Verse and Maker mend.
To sacred songs is Sions muse inclin'd:
Some holy matter, fits an holy mind.
Sing we high mysteries in an humble straine
And lofty matters in a lowly veine.
The sacred subiect which we sing, affords
Strong lines, but strong in matter, not in words.
For things so high they cannot be exprest,
By anywords, the plainest are the best.
He who was borne so humbly, doth refuse
To haue his birth sung by a swelling muse.
Ill doth a flaunting Phrase devotion fit:
Wee sing to shew our zeale, and not our wit.
Let Gentiles striue to be profanely witty,
This holy day, calls for an holy ditty.
Then let our ditty asnwere to the day:
And with heauens Quiristers lets sing, and say,
3
And let good will t'wards Christians never cease.
O God! O Man! O God and Man in one,
Th'eternall Fathers co-eternall sonne:
Who for mans sake, didst sonne of man become,
Disdaining not thine humble hand-maids wombe:
Nor of thy Creature to be made didst scorne,
Ere time begotten, in times fulnesse borne.
Who being in the forme of God wouldst take
The forme of man, and of a woman make
Thy selfe whom no man law, now seene to bee,
By that Suns light, which is and shines by thee:
Who by thy power did'st every day create,
And by thy birth did'st this day consecrate.
O thou who Alpha and Omega art,
Be th'Alpha and Omega of my heart:
And while my Muse thy praises doth reherse,
Be th'Alpha and Omega of my verse.
Thou who so lowly did'st descend to me
Mount vp my minde aloft, Lord vnto thee.
And from my soule errours darke fogs expell
Who doest in light inaccessible dwell:
And let that never erring starre thy Word,
Vnto thy birth place me conduct O Lord:
Shew me thy Cradle, let my soule behold
Those swathing cloathes that did thee once infold:
Be thou the subiect and the Author too
Of what I muse, I say, I thinke, I doe.
4
Thy word to preach or to proclaime thy praise.
Thou who dost lend me matter, send me might,
For none without thee, can thee sing aright.
O thou who art the Word without beginning,
Fill mee with words while I of thee am singing,
My words with weight: and what I speak of thee,
(Who else am speachlesse) speak thou first in me.
Who out of sucklings mouthes doest strength ordaine,
Loose thou the strings, that doe my tongue restraine:
And let that Ephphata to me be spoken
Whereby the strings of stammering tongues are broken.
O tune my harsh voice to thy heavenly Key,
That for thy birth with Angels sing I may,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
The womans Seed, in Eden promised
Is come to crush the cursed Serpents head:
Whose comming all the Prophets have foretold,
The complement of Prophecies of old,
The Trueth of what the Types did represent,
The fulnesse of the Figures true intent,
The Substance which the Ceremonies veild,
The Morning-starre that seem'd to be conceald,
Old Iacob's Shiloh, th' odoriferous Flowre
Of Iesse's roote, the Rod that did devoure
The Magick rods turn'd Serpents: Even hee
5
The tribe of Iudah's Lyon, who preveales
T'unclaspe the Booke and loose the seaven shut-seales:
The saluing serpent for their cure erected,
Who by th'infernall serpent were infected.
King, Captaine, Counseller, Life, Law, Light, Fountain
Loue, Peace, Rocke, Ruler, Hope, vnmoued mountain,
Nations desire, the whole worlds expectation,
Old Simeons so long looked for salvation,
All these are come to be by vs possest,
One, who all generations maketh blest.
What ever in th'old Couenant is found
Did him, whose comming now we sing, resound.
What others did expect we doe enioy
To vs that child is borne, that blessed boy
To vs is given, who promis'd was to them,
The ioy and glory of Ierusalem.
Shall we not then with blessed Angels sing,
An holy Anthem to our heavenly King?
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Glory to God on high, who this hath wrought,
And mans salvation thus about hath brought
By wondrous waies, which none could doe but one,
Who wondrous is in all his waies alone.
Well might his name be called WONDERFVLL,
Whose Birth, Life, Death, whose rising were so full
Of glorious wonders, and of wondrous glories,
Such as the world nere found in all their stories.
And mans salvation thus about hath brought
By wondrous waies, which none could doe but one,
Who wondrous is in all his waies alone.
6
Whose Birth, Life, Death, whose rising were so full
Of glorious wonders, and of wondrous glories,
Such as the world nere found in all their stories.
O with what wonders doe his heavens abound,
Sith sundry wonders in each worme are found?
What thing so little is which he hath wrought,
Which with a world of wonders is not fraught?
And yet of all the wonders he hath done,
Himselfe the greatest wonder is alone.
Wondrous in all his holy Saints is he,
Shall he not in himselfe more wondrous be?
Who in his Baptists birth was wondrous knowne,
Shall he not be more wondrous in his owne?
Sith sundry wonders in each worme are found?
What thing so little is which he hath wrought,
Which with a world of wonders is not fraught?
And yet of all the wonders he hath done,
Himselfe the greatest wonder is alone.
Wondrous in all his holy Saints is he,
Shall he not in himselfe more wondrous be?
Who in his Baptists birth was wondrous knowne,
Shall he not be more wondrous in his owne?
O sacred Riddles, which no ingeny,
Or art of man or Angels can vnty!
Which whosoere would haue to be disclos'd,
Must with his heifer plough, who them compos'd:
And being once disclos'd, who can refraine,
His tongue from tuning this Angellike straine?
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Behold a sonne as ancient as his Father,
Or art of man or Angels can vnty!
Which whosoere would haue to be disclos'd,
Must with his heifer plough, who them compos'd:
And being once disclos'd, who can refraine,
His tongue from tuning this Angellike straine?
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Being without beginning both together,
Twixt whom and him this difference is alone,
7
The one begets, the other is begot,
Yet th'one in time from th'other differs not;
For both a coeternall being had,
Ere time or any other creature else was made.
God alway was a Father, and was never
Without his sonne, who with him was for ever:
Whom of himselfe and with himselfe co-equall
He did beget, and likewise co-eternall.
The sonne begotten naturall we know
But how begotten Nature cannot show
Yet that we might beleeue though not conceiue,
God would in Nature some expressions leaue.
So, of himselfe the glorious eye of heauen
Begets a beame which with himselfe is even
In time in being: for the beame begun
In the same instant with his sire, the Sunne:
So from the spring a springing streame doth flow:
Which in it is, and yet doth from it goe:
So yeelds the Incense a sweet smell, and this
Both of and with and in the Incense is:
So doth the pregnant Minde a Word beget
Twixt whom and it, time doth no distance set:
The Sunne, the spring, th'Incense, the Minde afford
At once the beame, the streame, the smell, the Word.
8
Which in the creature we see daily done?
What they by him in time performe, could he
Not in himselfe doe from eternitie?
But this eternall Son-ship scornes compare,
Who can his generation declare?
Before thou canst thy makers ofspring shew
Presumptuous man, first learne thine owne to know:
But how the Father doth beget the Sonne
The Spirit from both proceeding knowes alone.
What Times-creator did ere time decree,
Beleeu'd it may, conceiu'd it cannot be.
Admire, adore this mystery profound,
And vnto Father, Sonne, and Spirit resound,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Peace, damned Heretike, blaspheame no more,
Say not, the Father was in time before
The Sonne: And that there was a time wherein
The Sonne was not, who did in time begin
To bee: For here is no priority
In time, in Deity, in dignity.
Indeed the Persons we doe different name,
The substance, Essence, Honour is the same.
No time before the Father ever was,
No time before the Sonne did ever passe.
What thred of time before him could be spinning
Who is the word which was in times beginning?
That word which ever was with God: that Word
Which ever was, is, shall be, God the Lord.
What time could be before him, who did frame
Both time, and all that man doth creature name?
Same God, same Essence, same Eternity,
And all the same saue Personality.
The Sonne (we say, and doe not say amisse)
The same, not who, but what the Father is.
Same, not the same: The Father and the Sonne
Not same in Person, are in substance one:
One yet not one: Father and sonne, we say,
One God indeed, but not one person they.
The Sonne of God, both Sonne and God must be,
God of himselfe, Sonne of his Father he.
So nor the Father is the Sonne, nor yet
The Sonne the Father, who did him beget:
But both the Father, and the Sonne the Word,
One God we doe acknowledge and one Lord.
Say not, the Father was in time before
The Sonne: And that there was a time wherein
The Sonne was not, who did in time begin
To bee: For here is no priority
In time, in Deity, in dignity.
Indeed the Persons we doe different name,
9
No time before the Father ever was,
No time before the Sonne did ever passe.
What thred of time before him could be spinning
Who is the word which was in times beginning?
That word which ever was with God: that Word
Which ever was, is, shall be, God the Lord.
What time could be before him, who did frame
Both time, and all that man doth creature name?
Same God, same Essence, same Eternity,
And all the same saue Personality.
The Sonne (we say, and doe not say amisse)
The same, not who, but what the Father is.
Same, not the same: The Father and the Sonne
Not same in Person, are in substance one:
One yet not one: Father and sonne, we say,
One God indeed, but not one person they.
The Sonne of God, both Sonne and God must be,
God of himselfe, Sonne of his Father he.
So nor the Father is the Sonne, nor yet
The Sonne the Father, who did him beget:
But both the Father, and the Sonne the Word,
One God we doe acknowledge and one Lord.
Shew then the time, proud Heretike, wherein
The Sonne was not, who ever God hath beene:
Shew when the Sonne was not, who though the Sonne
Yet o the eternall Fathers name hath wonne:
Shew when he did begin to be, who seeing
Hee's God, with God had everlasting being.
Assigne a time beyond eternity,
If not, recant thy cursed heresy.
The Sonne was not, who ever God hath beene:
Shew when the Sonne was not, who though the Sonne
Yet o the eternall Fathers name hath wonne:
10
Hee's God, with God had everlasting being.
Assigne a time beyond eternity,
If not, recant thy cursed heresy.
What time what distance could there be betweene
Who both are one and ever so haue beene?
If Christ be God ore all, blessed for ever
What time then could him from his Father sever?
If God had once no Sonne, then once must he
Without the brightnesse of his glory be.
If that the word in time from God did come,
A time there was, when God himselfe was dumbe.
If God in time did to his Arme attaine,
A time there was when God did maim'd remaine.
If Christ were made for man, (that blatant beast
So belched forth from his blaspheaming brest)
How is it true that Scripture doth declare,
That of him, for him, by him all things are?
If all things were made by him, how can he
who made them 'mong his Creatures numbred be?
How is he in the Father, and the Father
In him, vnlesse they still were altogether?
If he were still in God, God still was he.
Nothing in God, which is not God can be.
And how is he Gods wisdome truly nam'd
If he in time created were and fram'd?
For might not, then some certaine time be showne,
When God was not or wisdome he had none?
So must they say of God and so blaspheame,
Who of a time before the Son doe dreame.
Considering such a wondrous glorious birth,
Shall we not say and sing with heavenly mirth?
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Who both are one and ever so haue beene?
If Christ be God ore all, blessed for ever
What time then could him from his Father sever?
If God had once no Sonne, then once must he
Without the brightnesse of his glory be.
If that the word in time from God did come,
A time there was, when God himselfe was dumbe.
If God in time did to his Arme attaine,
A time there was when God did maim'd remaine.
If Christ were made for man, (that blatant beast
So belched forth from his blaspheaming brest)
How is it true that Scripture doth declare,
That of him, for him, by him all things are?
If all things were made by him, how can he
who made them 'mong his Creatures numbred be?
How is he in the Father, and the Father
In him, vnlesse they still were altogether?
If he were still in God, God still was he.
Nothing in God, which is not God can be.
And how is he Gods wisdome truly nam'd
11
For might not, then some certaine time be showne,
When God was not or wisdome he had none?
So must they say of God and so blaspheame,
Who of a time before the Son doe dreame.
Considering such a wondrous glorious birth,
Shall we not say and sing with heavenly mirth?
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Behold a Sonne who Father hath and Mother
Yet may be said to haue nor one nor other:
In heauen a Father without mother knowne,
A mother here he had but Father none.
The true Melchizedec from heauen descending,
Who nor beginning hath of daies nor ending.
The first, the last: King, Priest, and Prophet true,
To teach to sacrifice and to subdue.
Who only worthy was to haue none other
Father then God, nor then a Virgin mother.
For 'twas not comely that one Sonne should know
Two Fathers, one aboue, one here below.
And how could he man without sinne be made
If to his Father, he some sinner had?
Had any Adams sonne his Father bin
He had receiu'd with Adams seed his sinne:
And had he ought of Adams sinne possessed
Then how could Adams seed in him be blessed?
Th'high Priest, by whom we should be reconcil'd
Must holy harmelesse be, and vndefil'd.
Sep'rate from sinners (though 'mong them a reputed)
For had he beene with sinne himselfe polluted,
How could he from vs our pollutions take?
He must be pure who others pure shall make.
Who can the worlds sinne take away but hee,
Who from all spot and blot of sinne is free?
Who cleanseth me conceau'd of sinfull seede?
He whose conception did no clensing need.
How cleane a birth became it him to haue
Who came foule soules to clense, the World to saue?
The beame out of mine eye he plucks alone
Who hath nor beame nor blemish in his owne.
What man but he mans sins could purifie
Who without sinne was borne, did liue, did die?
Yet may be said to haue nor one nor other:
In heauen a Father without mother knowne,
A mother here he had but Father none.
The true Melchizedec from heauen descending,
Who nor beginning hath of daies nor ending.
The first, the last: King, Priest, and Prophet true,
To teach to sacrifice and to subdue.
Who only worthy was to haue none other
Father then God, nor then a Virgin mother.
For 'twas not comely that one Sonne should know
Two Fathers, one aboue, one here below.
And how could he man without sinne be made
If to his Father, he some sinner had?
Had any Adams sonne his Father bin
He had receiu'd with Adams seed his sinne:
And had he ought of Adams sinne possessed
Then how could Adams seed in him be blessed?
12
Must holy harmelesse be, and vndefil'd.
Sep'rate from sinners (though 'mong them a reputed)
For had he beene with sinne himselfe polluted,
How could he from vs our pollutions take?
He must be pure who others pure shall make.
Who can the worlds sinne take away but hee,
Who from all spot and blot of sinne is free?
Who cleanseth me conceau'd of sinfull seede?
He whose conception did no clensing need.
How cleane a birth became it him to haue
Who came foule soules to clense, the World to saue?
The beame out of mine eye he plucks alone
Who hath nor beame nor blemish in his owne.
What man but he mans sins could purifie
Who without sinne was borne, did liue, did die?
Thus did the heavenly Providence dispose
That even his birth should what he is disclose:
True man because of woman borne, but not
Meere man, because no Father him begot.
Thus by his naturall birth true man we know him,
His supernaturall more then man doth show him.
Thus did the heavenly providence ordaine,
That they who by a Virgins sin were slaine,
Should by a Virgins seede be sau'd, that whence
Sinne came salvation might proceed from thence.
That even his birth should what he is disclose:
True man because of woman borne, but not
Meere man, because no Father him begot.
Thus by his naturall birth true man we know him,
His supernaturall more then man doth show him.
Thus did the heavenly providence ordaine,
13
Should by a Virgins seede be sau'd, that whence
Sinne came salvation might proceed from thence.
Let all the world shew such a sonne againe
Whose birth so many wonders did containe?
A Lamb new falne, slaine ere the world begunne
His Mothers Father, and his daughters sonne.
A Doue hatcht in the nest himselfe did build,
A Flowre in winter sprung that fram'd the field
From whence it sprung; A Lilly risen new,
That made the bed and garden where it grew;
A stone cut without hands which with one dash,
The Iron, Clay, Brasse, Silver, Gold, doth quash,
Of which that dreadfull Image was compos'd,
Which to the great Chaldean was disclos'd
In visions of the night; The Corner stone,
Who built and beares the fabricke built thereon,
Who, though the foolish builders him reiected
Now in the corner is chiefe stone erected.
The Ladder which the Patriarch of old
Sleeping in body did in soul behold:
Who by his foote, the flesh, to earth descends,
His top, the Godhead, vnto heaven extends:
By whom our prayers to God ascend; by whom
Gods graces vnto vs, descending come:
Who, comming high and low to pacify
Himselfe became so low to make vs high.
Whose birth so many wonders did containe?
A Lamb new falne, slaine ere the world begunne
His Mothers Father, and his daughters sonne.
A Doue hatcht in the nest himselfe did build,
A Flowre in winter sprung that fram'd the field
From whence it sprung; A Lilly risen new,
That made the bed and garden where it grew;
A stone cut without hands which with one dash,
The Iron, Clay, Brasse, Silver, Gold, doth quash,
Of which that dreadfull Image was compos'd,
Which to the great Chaldean was disclos'd
In visions of the night; The Corner stone,
Who built and beares the fabricke built thereon,
Who, though the foolish builders him reiected
Now in the corner is chiefe stone erected.
The Ladder which the Patriarch of old
Sleeping in body did in soul behold:
Who by his foote, the flesh, to earth descends,
His top, the Godhead, vnto heaven extends:
By whom our prayers to God ascend; by whom
Gods graces vnto vs, descending come:
14
Himselfe became so low to make vs high.
Let all the world againe shew such a child,
Of Adams seed not with his sinne defild:
A child, who nere by man begotten was,
Who doth his mother farre in age surpasse,
And match his Father in antiquity,
Elder then th'eldest of his pedegree.
A child who made all Children and the place,
And time wherein and when himselfe borne was.
A child that's God, and God mighty to saue,
All those whom vnto him his Father gaue.
Th'ancient of daies, borne in an houre: The light
Of both the Worlds arising in the night.
A child who had he not to Vs beene borne,
All generations had beene quite forlorne.
Should not the strangest Child who came to saue
The world, the strangest Mother likewise haue?
And so he had: We truely may averre,
No Sonne like him, no Mother like to her:
For such a Mother never was before,
And such an other never shall be more.
Of Adams seed not with his sinne defild:
A child, who nere by man begotten was,
Who doth his mother farre in age surpasse,
And match his Father in antiquity,
Elder then th'eldest of his pedegree.
A child who made all Children and the place,
And time wherein and when himselfe borne was.
A child that's God, and God mighty to saue,
All those whom vnto him his Father gaue.
Th'ancient of daies, borne in an houre: The light
Of both the Worlds arising in the night.
A child who had he not to Vs beene borne,
All generations had beene quite forlorne.
Should not the strangest Child who came to saue
The world, the strangest Mother likewise haue?
And so he had: We truely may averre,
No Sonne like him, no Mother like to her:
For such a Mother never was before,
And such an other never shall be more.
Let all the World shew vs such a Mother
And say which is more wondrous one or other.
She for a Mother; or he for a Sonne,
It must be said when all is said and done,
O wondrous Mother, but more wondrous Sonne!
For such a sauing Sonne, both Mother may
With Angels sing, and wee with them may say,
Glory to God on high, on Earth be peace,
And let good will t'wards Christians never cease.
And say which is more wondrous one or other.
She for a Mother; or he for a Sonne,
It must be said when all is said and done,
O wondrous Mother, but more wondrous Sonne!
For such a sauing Sonne, both Mother may
15
Glory to God on high, on Earth be peace,
And let good will t'wards Christians never cease.
Behold a Mother, yet a Virgin still,
Whose wombe not lust, but liuely faith did fill.
Before, and in, and after birth a maid,
Of whom mong all her sexe it may be said,
Th'inioy'd by bringing forth that heavenly Boy,
A virgins honour, with a mothers ioy.
Behold a maid who in her wombe did beare,
A sonne: and him conceiued by the Eare,
Not by the womb. The Angels tongue the seed
Doth cast: she heares, beleeues, and so doth breed.
A liuing soule and flesh doth loade her wombe,
Which not from flesh, but from the spirit doth come.
God for a time in a maids belly dwells,
Whose belly not by flesh but spirit swels:
Man without man by heavenly overshade
Is of a woman, in a woman made.
Whose wombe not lust, but liuely faith did fill.
Before, and in, and after birth a maid,
Of whom mong all her sexe it may be said,
Th'inioy'd by bringing forth that heavenly Boy,
A virgins honour, with a mothers ioy.
Behold a maid who in her wombe did beare,
A sonne: and him conceiued by the Eare,
Not by the womb. The Angels tongue the seed
Doth cast: she heares, beleeues, and so doth breed.
A liuing soule and flesh doth loade her wombe,
Which not from flesh, but from the spirit doth come.
God for a time in a maids belly dwells,
Whose belly not by flesh but spirit swels:
Man without man by heavenly overshade
Is of a woman, in a woman made.
Behold a field which nere by man was tild,
Wheat whence is made the bread of life, doth yeild.
Thus ere the heavens did showres on earth distill,
A mist her pregnant wombe with fruit did fill.
Thus Gedeons fleece was moist when all was drie,
And dry when all about it moist did lie:
And thus on Aarons rod ripe Almonds grew
Not set in Earth, nor moistned with the dew:
And thus from Maries wombe, a Plant proceeded,
Which neither planting neither watring needed:
Thus Moses bush sent forth a flaming fume
And burning did not with the fire consume.
So did faiths fire the Virgins heart inflame,
And yet abolisht not her Virgin name:
Her swelling belly nothing did abate
Th'entirenesse of her maidenheads estate.
Wheat whence is made the bread of life, doth yeild.
Thus ere the heavens did showres on earth distill,
A mist her pregnant wombe with fruit did fill.
16
And dry when all about it moist did lie:
And thus on Aarons rod ripe Almonds grew
Not set in Earth, nor moistned with the dew:
And thus from Maries wombe, a Plant proceeded,
Which neither planting neither watring needed:
Thus Moses bush sent forth a flaming fume
And burning did not with the fire consume.
So did faiths fire the Virgins heart inflame,
And yet abolisht not her Virgin name:
Her swelling belly nothing did abate
Th'entirenesse of her maidenheads estate.
Never till now two Phenixes were seene
At once: For this the vsuall course hath beene,
(If all be true that Naturalists haue told)
The young ones birth brings death vnto the old:
One Phenix here an other forth doth bring,
And yet her selfe is sau'd from perishing:
The Mother there dies to produce an other,
But here the child must dye to saue the Mother,
The young one must himselfe of life depriue
Or else the mother-Phænix cannot liue.
At once: For this the vsuall course hath beene,
(If all be true that Naturalists haue told)
The young ones birth brings death vnto the old:
One Phenix here an other forth doth bring,
And yet her selfe is sau'd from perishing:
The Mother there dies to produce an other,
But here the child must dye to saue the Mother,
The young one must himselfe of life depriue
Or else the mother-Phænix cannot liue.
If thou O man doest aske how this may be;
The same which answered her must answere thee,
When of the messenger she did demand
How this with possibility might stand,
That she should haue a Manchild of her owne,
Who never man in all her life had knowne:
All things are possible with God: whose skill
And power to worke, are equall with his will.
He who at first to frame a man did need
Neither a Mothers wombe, nor Fathers seede,
Could he not now frame in a Virgins wombe,
A Child which from no Fathers seede should come?
Could not the same who first made man of earth,
Procure a Virgin to bring forth a birth?
He who a woman of a man could frame
Without a Womans helpe, could not the same,
A perfect man now of a Woman make,
One who no man should for his Father take?
Let this suffice: the reason of the deed
Doth from the doers will and power proceed:
Consider who it is that wrought the fact,
Once know the Author, doubt not of the act.
But for the Act the Author magnifie,
Joyning with th'Angels in their melodie:
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
The same which answered her must answere thee,
When of the messenger she did demand
How this with possibility might stand,
That she should haue a Manchild of her owne,
17
All things are possible with God: whose skill
And power to worke, are equall with his will.
He who at first to frame a man did need
Neither a Mothers wombe, nor Fathers seede,
Could he not now frame in a Virgins wombe,
A Child which from no Fathers seede should come?
Could not the same who first made man of earth,
Procure a Virgin to bring forth a birth?
He who a woman of a man could frame
Without a Womans helpe, could not the same,
A perfect man now of a Woman make,
One who no man should for his Father take?
Let this suffice: the reason of the deed
Doth from the doers will and power proceed:
Consider who it is that wrought the fact,
Once know the Author, doubt not of the act.
But for the Act the Author magnifie,
Joyning with th'Angels in their melodie:
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Astronomers of the Zodiack cease to talk,
And the twelue signes, through which the Sun doth walk.
Say what you will, you cannot well avow,
The Sunne in Virgo truely was till now:
You never did untill this day espie
Heaven low as Earth, & Earth as Heaven made high.
You never saw what now you see is done,
A pregnant Moone, a sublunary Sunne.
In all your houses such a match was never,
Heaven comes and woes, and weddeth earth for ever,
Now may you finde that motto much mistakes
Which oft hath frontispiz'd your Almanacks,
A wise man ruler o're the stars shall be:
The Wise-men now ruld by a starre we see,
Who from the rising of the Sunne are prest
To see tho Sunne arising in the west.
O you whose triple office is to know
The stars, the power of hearbs and plants to show,
T'attend according to your country guise,
The service of your fained Deities:
Come see a starre on earth, more bright more cleare,
Then ere did any in the skie appeare:
Come see a plant beginning now to flourish:
Whose powre and vertue Heaven & Earth doth nourish
Here in a narrow manger you may view
That Deity which yet you never knew.
And the twelue signes, through which the Sun doth walk.
Say what you will, you cannot well avow,
The Sunne in Virgo truely was till now:
18
Heaven low as Earth, & Earth as Heaven made high.
You never saw what now you see is done,
A pregnant Moone, a sublunary Sunne.
In all your houses such a match was never,
Heaven comes and woes, and weddeth earth for ever,
Now may you finde that motto much mistakes
Which oft hath frontispiz'd your Almanacks,
A wise man ruler o're the stars shall be:
The Wise-men now ruld by a starre we see,
Who from the rising of the Sunne are prest
To see tho Sunne arising in the west.
O you whose triple office is to know
The stars, the power of hearbs and plants to show,
T'attend according to your country guise,
The service of your fained Deities:
Come see a starre on earth, more bright more cleare,
Then ere did any in the skie appeare:
Come see a plant beginning now to flourish:
Whose powre and vertue Heaven & Earth doth nourish
Here in a narrow manger you may view
That Deity which yet you never knew.
Come noble Persians, now learne to adore,
A greater Sunne then that you did before:
A Sunne which th'other made, and to him lends
That light which he vnto the world extends:
A Sunne which once commanded yours to stay
His restlesse course, and to produce the day:
And at an other time enforc'd his shade,
To turne full tenne degrees quite retrograde:
And who shall shortly so ecclipse his light,
That all the world at noone should put on night:
When Earths vast globe in sable darknesse shall
Attend as mourner at his funerall.
Then shall the learned Areopagite
Cry out astonisht at the vncouth sight,
Either the God of Nature suffers wrong,
Or the worlds frame shall be dissolu'd ere long.
Boue all your Starres, adore this rising Sunne,
And if the spheares make musique as they runne,
Be sure no better straine then this can be
The sweet Faburthen, to their melodie:
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
A greater Sunne then that you did before:
A Sunne which th'other made, and to him lends
That light which he vnto the world extends:
A Sunne which once commanded yours to stay
His restlesse course, and to produce the day:
And at an other time enforc'd his shade,
19
And who shall shortly so ecclipse his light,
That all the world at noone should put on night:
When Earths vast globe in sable darknesse shall
Attend as mourner at his funerall.
Then shall the learned Areopagite
Cry out astonisht at the vncouth sight,
Either the God of Nature suffers wrong,
Or the worlds frame shall be dissolu'd ere long.
Boue all your Starres, adore this rising Sunne,
And if the spheares make musique as they runne,
Be sure no better straine then this can be
The sweet Faburthen, to their melodie:
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Behold the Lamb of God, the Lamb and God,
Who maketh these things even which erst were odde:
Three Substances, two Natures, Person one,
The sacred God-heads chiefe expression.
As in that ever blessed Trinity
One holy nature is in Persons three:
So in the Sonne who flesh for vs did take
Two Natures, Gods and ours, one Person make.
Three Persons there one substance doe possesse,
One Person here enioyes three substances.
Who maketh these things even which erst were odde:
Three Substances, two Natures, Person one,
The sacred God-heads chiefe expression.
As in that ever blessed Trinity
One holy nature is in Persons three:
So in the Sonne who flesh for vs did take
Two Natures, Gods and ours, one Person make.
Three Persons there one substance doe possesse,
One Person here enioyes three substances.
O blessed bloud! ô sacred Vnion,
That joyneth three in two, and two in one!
Three substances in natures two agree,
These two in one, this One, one, two, and three:
By vertue of an Vnion personall,
Though not of Persons, neither naturall,
Although of natures, but substantiall,
Because of substances, vnited so
That neither their owne properties forgoe:
But such a friendly enterchange they make,
That each with other doth in speech partake:
And what is said of God the same of Man
(Sith God and Man are one) affirme we can:
And what of man said properly may be,
The same likewise of God affirme may we.
Thus doe we say, and what we say is true,
That God did dye, and Man did death subdue.
God died because the Person who did dye
Was not meere man, but God eternally:
And man subdued death, because the same
Christ, God and Man, both died and overcame.
So sins of men the sonne of man forgiues,
Which none can doe but he who sin-lesse liues.
So by his bloud a Church God purchased
Vnto himselfe: What bloud hath God to shed?
So was the Lord of glory crucifide
When Christ, the Lord of glory for vs dy'de.
Thus God to be an infant; and a maid,
Of God to be the Mother, may be said.
These speeches in the Abstract disagree,
In sence compounded well accorded be.
Lord, what is man, that only for his sake,
Th'Almighty should such strange exchanges make?
What higher is then God, then earth more base?
That joyneth three in two, and two in one!
20
These two in one, this One, one, two, and three:
By vertue of an Vnion personall,
Though not of Persons, neither naturall,
Although of natures, but substantiall,
Because of substances, vnited so
That neither their owne properties forgoe:
But such a friendly enterchange they make,
That each with other doth in speech partake:
And what is said of God the same of Man
(Sith God and Man are one) affirme we can:
And what of man said properly may be,
The same likewise of God affirme may we.
Thus doe we say, and what we say is true,
That God did dye, and Man did death subdue.
God died because the Person who did dye
Was not meere man, but God eternally:
And man subdued death, because the same
Christ, God and Man, both died and overcame.
So sins of men the sonne of man forgiues,
Which none can doe but he who sin-lesse liues.
So by his bloud a Church God purchased
Vnto himselfe: What bloud hath God to shed?
So was the Lord of glory crucifide
When Christ, the Lord of glory for vs dy'de.
21
Of God to be the Mother, may be said.
These speeches in the Abstract disagree,
In sence compounded well accorded be.
Lord, what is man, that only for his sake,
Th'Almighty should such strange exchanges make?
Yet so farre God vouchsafeth earth to grace,
So humbly God doth vnto Earth descend,
So largely God doth cause earth to extend;
So neerely God earth to himselfe vniteth;
So firme a league twixt him and it he plighteth,
That what God doth, that earth is said to doe,
And what earth suffers God doth suffer too.
Man, know thou art but Earth, Pride therefore hate,
Man, thou art joynd to God be not ingrate:
But sing to him, by Whom advanc't thou art
With lofty voice, but with a lowly heart:
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
Lord what is man, that only for his sake,
Th'Almighty should such strange exchanges make.
Eternity an infant is become.
The strength of Israel weake, the word is dumb:
He whom the heauen of heauens cannot containe
In narrow bowels doth impent remaine.
Borne is he in a base vnworthy stall,
Who Vs advanceth to Heauens glorious Hall:
He who doth all things fill, fils not a Cratch,
Heaven vnto Earth, God vnto man doth match.
He who doth silly man like Angels make
An homely lodging with poore beasts doth take,
The Worlds Creator and Commander great
An Inne for loue or mony cannot get:
But from fit lodging they doe him expell,
Who with a word can lodge them all in Hell:
He cries to whom all hearts for helpe doe call,
He cannot helpe himselfe who helpeth all:
Even he from whom th'Angels their knowledge learne
His right hand from his left cannot discerne.
Who all things by his word vpholds, even he
By womans feeble hand vpheld must be
For feare of falling. And th'Almighty one,
Without his Creature cannot stand alone.
The way as yet the way to none can show,
The truth not yet can truth from falshood know,
Th'immortall putteth on mortality,
The everlasting life begins to die,
That by his death, he may that debt defray
Which man did owe, but none saue God could pay:
The soules Physitian is to death giuen over,
That so the sin-sicke patient may recover:
A desp'rate cure for despr'ate malady
The head must off, or the whole body dye.
Who is mans head but God? But ô how can
God dy? God may if he become a man;
God is become a man subiect to death:
A subiect which the Conquerour conquereth:
Because the children were of flesh compos'd,
Their Father would be in that flesh inclos'd:
That so by death he might orecome that evill,
Which had the power of Death, that is, the Devill.
The Angels nature he refus'd to take,
But man of Abrahams seed himselfe would make:
That in our Nature, he might him subdue
Who first our feeble nature over-threw:
That man on Satan might avenge mans wrong,
And them redeeme, whom he held captiue long:
For greater is the glory and the merit,
When feeble flesh orecomes a potent spirit.
The strength of Israel weake, the word is dumb:
22
In narrow bowels doth impent remaine.
Borne is he in a base vnworthy stall,
Who Vs advanceth to Heauens glorious Hall:
He who doth all things fill, fils not a Cratch,
Heaven vnto Earth, God vnto man doth match.
He who doth silly man like Angels make
An homely lodging with poore beasts doth take,
The Worlds Creator and Commander great
An Inne for loue or mony cannot get:
But from fit lodging they doe him expell,
Who with a word can lodge them all in Hell:
He cries to whom all hearts for helpe doe call,
He cannot helpe himselfe who helpeth all:
Even he from whom th'Angels their knowledge learne
His right hand from his left cannot discerne.
Who all things by his word vpholds, even he
By womans feeble hand vpheld must be
For feare of falling. And th'Almighty one,
Without his Creature cannot stand alone.
The way as yet the way to none can show,
The truth not yet can truth from falshood know,
Th'immortall putteth on mortality,
The everlasting life begins to die,
That by his death, he may that debt defray
Which man did owe, but none saue God could pay:
The soules Physitian is to death giuen over,
That so the sin-sicke patient may recover:
A desp'rate cure for despr'ate malady
The head must off, or the whole body dye.
23
God dy? God may if he become a man;
God is become a man subiect to death:
A subiect which the Conquerour conquereth:
Because the children were of flesh compos'd,
Their Father would be in that flesh inclos'd:
That so by death he might orecome that evill,
Which had the power of Death, that is, the Devill.
The Angels nature he refus'd to take,
But man of Abrahams seed himselfe would make:
That in our Nature, he might him subdue
Who first our feeble nature over-threw:
That man on Satan might avenge mans wrong,
And them redeeme, whom he held captiue long:
For greater is the glory and the merit,
When feeble flesh orecomes a potent spirit.
God is become a man. The joyfulst newes
That ever was or shall be, yet ensues:
No alteration neither diminution,
No losse no mixture here, much lesse confusion.
Becomming what he was not, he remaines
That which he ever was. Though man-hood gaines,
The God-head looseth not. To me he giues
Himselfe, and yet his owne he ever liues:
That which he was he is, yet once was not
That which he is. A nature he hath got
More then he had, and yet he still retaines
That which he had: And hauing both, remaines
But one: And though he take one nature more
Yet is he still one Person as before.
God he was still, not man vntill this tide,
Hence forth both God and man he doth abide.
A time there was when man he was not showne
But when he was not God, no time was knowne:
God before time, and in times fulnesse Christ,
Remaineth still, the greatest and the high'st.
The word made flesh the word remaineth still,
Nor is it emptied, though the flesh it fill.
Nor doth he of his highnesse ought abate,
Though humbly he descend to our estate:
But stooping to advance vs, who before
Were low, himselfe is nothing yet the lower:
And though for men, made sonne of man he be,
Yet still the Sonne of God remaineth he.
Two sundry waies indeed he is a Sonne,
As God, as man, yet not two sonnes but one.
That ever was or shall be, yet ensues:
No alteration neither diminution,
No losse no mixture here, much lesse confusion.
Becomming what he was not, he remaines
That which he ever was. Though man-hood gaines,
The God-head looseth not. To me he giues
Himselfe, and yet his owne he ever liues:
That which he was he is, yet once was not
24
More then he had, and yet he still retaines
That which he had: And hauing both, remaines
But one: And though he take one nature more
Yet is he still one Person as before.
God he was still, not man vntill this tide,
Hence forth both God and man he doth abide.
A time there was when man he was not showne
But when he was not God, no time was knowne:
God before time, and in times fulnesse Christ,
Remaineth still, the greatest and the high'st.
The word made flesh the word remaineth still,
Nor is it emptied, though the flesh it fill.
Nor doth he of his highnesse ought abate,
Though humbly he descend to our estate:
But stooping to advance vs, who before
Were low, himselfe is nothing yet the lower:
And though for men, made sonne of man he be,
Yet still the Sonne of God remaineth he.
Two sundry waies indeed he is a Sonne,
As God, as man, yet not two sonnes but one.
25
One way the Sonne of God, Sonne of his Mother
An other way, both waies one, not another.
The God-head so the man-hood doth possesse
That for the man God nothing is the lesse,
Neither by taking ours encreas'd he is,
Nor yet impaired by imparting his:
But by a way vnto himselfe best knowne
So takes he ours, as not forsakes his owne.
His glory not cast off, but laid aside,
To earth he comes, yet doth in heauen abide.
Even so some Prince or Lord of great repute
Laies by his owne, puts on a Servants sute,
Who, though a servants habit him invest,
Yet is not of his honour dispossest.
An other way, both waies one, not another.
The God-head so the man-hood doth possesse
That for the man God nothing is the lesse,
Neither by taking ours encreas'd he is,
Nor yet impaired by imparting his:
But by a way vnto himselfe best knowne
So takes he ours, as not forsakes his owne.
His glory not cast off, but laid aside,
To earth he comes, yet doth in heauen abide.
Even so some Prince or Lord of great repute
Laies by his owne, puts on a Servants sute,
Who, though a servants habit him invest,
Yet is not of his honour dispossest.
That golden eye which gilds the world with day,
Reaching to earth yet still in heauen doth stay.
So doth the sonne of God to vs arriue,
On earth, and yet with God in heauen doth liue.
And as my speach arriueth vnto thee,
Whose eare receiues it yet remaines with me,
So did the Fathers word to me attaine
And with the Father vnremou'd remaine.
Or as mine arme extended doth abide,
With joints and sinnewes to my shoulder tide,
So reach't the Lord his Arme to me in loue
Yet from himselfe he did it not remoue.
Which though he did both reach forth and retaine,
Though he loose nothing while I him doe gaine,
And in him all things, yet how could there be
More lowlinesse in him, more loue in me?
What honour should we yeeld to him who thus
Was pleas'd t'embase himselfe to honour vs?
Can we doe lesse then in our best tun'd layes
With holy Angels sing vnto his praise:
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
Reaching to earth yet still in heauen doth stay.
So doth the sonne of God to vs arriue,
On earth, and yet with God in heauen doth liue.
And as my speach arriueth vnto thee,
Whose eare receiues it yet remaines with me,
So did the Fathers word to me attaine
And with the Father vnremou'd remaine.
Or as mine arme extended doth abide,
With joints and sinnewes to my shoulder tide,
26
Yet from himselfe he did it not remoue.
Which though he did both reach forth and retaine,
Though he loose nothing while I him doe gaine,
And in him all things, yet how could there be
More lowlinesse in him, more loue in me?
What honour should we yeeld to him who thus
Was pleas'd t'embase himselfe to honour vs?
Can we doe lesse then in our best tun'd layes
With holy Angels sing vnto his praise:
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
Thus greatnesse little to become was pleas'd
Yet to continue great he never ceas'd:
Thus heauens high King swath'd in a Cratch doth ly,
Yet looseth nothing of his Maiesty:
He who the glorious Angels did create
Becomes a worme, yet keepes his owne estate.
Yet to continue great he never ceas'd:
Thus heauens high King swath'd in a Cratch doth ly,
Yet looseth nothing of his Maiesty:
He who the glorious Angels did create
Becomes a worme, yet keepes his owne estate.
God had his lowlinesse enough commended
Had he but to an Angels state descended,
For twixt an Angel and a worme more odds
Is not, then twixt an Angels state and Gods.
Had he but to an Angels state descended,
For twixt an Angel and a worme more odds
Is not, then twixt an Angels state and Gods.
Thus highnesse to be low doth not disdaine,
Yet being lowest highest doth remaine.
Had he not daind himselfe to humble thus,
What good had all his greatnesse done to vs?
Yet being lowest highest doth remaine.
Had he not daind himselfe to humble thus,
What good had all his greatnesse done to vs?
Great cause haue we t'embrace Humility,
Sith God himselfe embraced vs thereby.
When greatnesse vengeance for our sins did craue
Humility it was that did vs saue:
When Maiesty and justice 'gainst vs stood
Then Mercy sought, Humility wrought our good.
When Man to Hell was falne then God did daine,
To stoope to Earth to raise him vp againe;
Never had man, from earth to heauen attain'd
Had God to stoope from Heauen to earth disdain'd.
27
When greatnesse vengeance for our sins did craue
Humility it was that did vs saue:
When Maiesty and justice 'gainst vs stood
Then Mercy sought, Humility wrought our good.
When Man to Hell was falne then God did daine,
To stoope to Earth to raise him vp againe;
Never had man, from earth to heauen attain'd
Had God to stoope from Heauen to earth disdain'd.
Learne of thy Lord, proud man, humble to bee,
Who read this humble Lecture vnto thee,
Ere he could read or speake. His Incarnation
Was his first Lecture of Humiliation:
When being God, he stooped to be man
Whence greater honour at the last he wan:
When as his Father did him so advaunce,
And so his name aboue all names enhaunce;
That at the name of Iesvs every knee
In Heaven, on Earth, in Hell, should bended be.
What can man loose by his humility,
Sith God himselfe advanced was thereby?
That meekenesse which at first his birth did preach
His words, his deeds, throughout his life did teach.
Learne ye of me (saith he) for I am meeke:
What better thing then learning can we seeke?
Then Christ, what better teacher can there be?
What better lesson then Humility?
Who would not, that can good from ill discerne
Of the best teacher the best lesson learne?
By the same paces wee to God must tend
By which his sonne did vnto vs descend.
Behold thy King comes meeke to thee: Wilt thou
Come proud vnto thy King? Will he allow
In thee, who art with brittle clay invested,
What in his glorious Angels he detested?
Pride them from Heauen, and glory did eiect,
Humility must vs to Heauen erect.
With him who highnesse is it selfe, more high
Nothing is held then low Humility.
Who read this humble Lecture vnto thee,
Ere he could read or speake. His Incarnation
Was his first Lecture of Humiliation:
When being God, he stooped to be man
Whence greater honour at the last he wan:
When as his Father did him so advaunce,
And so his name aboue all names enhaunce;
That at the name of Iesvs every knee
In Heaven, on Earth, in Hell, should bended be.
What can man loose by his humility,
Sith God himselfe advanced was thereby?
That meekenesse which at first his birth did preach
His words, his deeds, throughout his life did teach.
Learne ye of me (saith he) for I am meeke:
What better thing then learning can we seeke?
Then Christ, what better teacher can there be?
What better lesson then Humility?
Who would not, that can good from ill discerne
28
By the same paces wee to God must tend
By which his sonne did vnto vs descend.
Behold thy King comes meeke to thee: Wilt thou
Come proud vnto thy King? Will he allow
In thee, who art with brittle clay invested,
What in his glorious Angels he detested?
Pride them from Heauen, and glory did eiect,
Humility must vs to Heauen erect.
With him who highnesse is it selfe, more high
Nothing is held then low Humility.
The place made void by Iudas foule defection
Must be replenisht: two are on th'election,
Both worthy deem'd: the lot must arbitrate
Whom to the Office God doth destinate:
The one surnamed Iust the other little,
Who would not deeme the Iust the greater title?
Or who is he that both their titles heard,
But would conclude the Iust should be preferd
Before the Little one? But ôh! what ods
Is there betweene mans suffrages and Gods?
The little one of God advanced is
Vnto the honour which the Iust doth misse;
Who to himselfe and to the world doth seeme
The least, him God the greatest doth esteeme.
Must be replenisht: two are on th'election,
Both worthy deem'd: the lot must arbitrate
Whom to the Office God doth destinate:
The one surnamed Iust the other little,
Who would not deeme the Iust the greater title?
Or who is he that both their titles heard,
But would conclude the Iust should be preferd
Before the Little one? But ôh! what ods
Is there betweene mans suffrages and Gods?
The little one of God advanced is
Vnto the honour which the Iust doth misse;
Who to himselfe and to the world doth seeme
The least, him God the greatest doth esteeme.
Proud vaunting Pharisee how hast thou lost
All thy good workes, while thou of them doest boast?
All thy good workes, while thou of them doest boast?
29
While the poore Publican who humbly cry'de
Himselfe a sinner, goes home justifide.
The just condemned is, the guilty free,
He for his Pride, this through Humilitie.
Divine Saint Austine we applaud thy writ!
This diffrent couple haue confirmed it,
In Gods esteeme much rather is allow'd
An humble sinner then a iust man proud.
Himselfe a sinner, goes home justifide.
The just condemned is, the guilty free,
He for his Pride, this through Humilitie.
Divine Saint Austine we applaud thy writ!
This diffrent couple haue confirmed it,
In Gods esteeme much rather is allow'd
An humble sinner then a iust man proud.
Is not God high? yet he that will attaine
Vnto his highnesse, lowly must remaine?
Erect thy selfe; he doth from thee retire:
Deiect thy selfe, thou doest to him aspire:
For when he sees thy stooping to deiect thee,
Himselfe stoopes downe more highly to erect thee.
The proud a farre off he beholds to scorne them,
The humble he regards with grace t'adorne them.
Sweet Saviour by thy lowlinesse thou showest,
The best ambition is who shall be lowest.
What more becomes a Christian, then the same
To be to Christ, what Christ for him became?
What grieues the blessed spirits who seeke our blisse,
What more doth glad the fiends our foes, then this
To see a lowly God, a lofty man,
An humble Christ, and a proud Christian?
Vnto his highnesse, lowly must remaine?
Erect thy selfe; he doth from thee retire:
Deiect thy selfe, thou doest to him aspire:
For when he sees thy stooping to deiect thee,
Himselfe stoopes downe more highly to erect thee.
The proud a farre off he beholds to scorne them,
The humble he regards with grace t'adorne them.
Sweet Saviour by thy lowlinesse thou showest,
The best ambition is who shall be lowest.
What more becomes a Christian, then the same
To be to Christ, what Christ for him became?
What grieues the blessed spirits who seeke our blisse,
What more doth glad the fiends our foes, then this
To see a lowly God, a lofty man,
An humble Christ, and a proud Christian?
Thus God is one become, O Man, with thee,
That thou againe at one with God maist be
Thus is th'Abyssus fild, the Chasma clos'd
Which 'twixt our God and vs sinne interpos'd:
This he in whom all fulnesse dwels hath done,
Who being both himselfe, hath made both one:
We could not come to Him, to Vs he came,
Even what we are, that he himselfe became;
Saue only sinne, which he came to abolish
And that partition wall quite to demolish,
Which severed vs from God. Now ioyne we may:
Man vnto God by man hath found a way.
That thou againe at one with God maist be
Thus is th'Abyssus fild, the Chasma clos'd
30
This he in whom all fulnesse dwels hath done,
Who being both himselfe, hath made both one:
We could not come to Him, to Vs he came,
Even what we are, that he himselfe became;
Saue only sinne, which he came to abolish
And that partition wall quite to demolish,
Which severed vs from God. Now ioyne we may:
Man vnto God by man hath found a way.
The Patient could not to th'Physitian goe,
The kinde Physitian comes to him, and so
Vpon himselfe he our disease deriues
That from himselfe and vs both, he it driues.
Lord what is man that only for his sake,
Th'Almighty should such strange exchanges make?
Th'Angels themselues such loue considering,
With ioyfull acclamations doe sing:
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
The kinde Physitian comes to him, and so
Vpon himselfe he our disease deriues
That from himselfe and vs both, he it driues.
Lord what is man that only for his sake,
Th'Almighty should such strange exchanges make?
Th'Angels themselues such loue considering,
With ioyfull acclamations doe sing:
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
Once God of Adam in derision said,
Behold the man like one of vs is made.
The sons of Adam now of God may say,
Behold God's made like one of vs to day.
Not only like to vs but even the same,
All that belongs to this our mortall frame
He tooke, saue that which made it mortall, Sinne,
Wer't not for which man had immortall binne.
Yea sinne itselfe he tooke (as truth doth say)
But tooke it only to take it away.
Similitude of sinfull flesh arraies
His God-head, so sinne in the flesh he slaies.
Similitude of sinfull flesh he takes,
But yet in taking it this difference makes:
Behold the man like one of vs is made.
The sons of Adam now of God may say,
Behold God's made like one of vs to day.
Not only like to vs but even the same,
All that belongs to this our mortall frame
He tooke, saue that which made it mortall, Sinne,
Wer't not for which man had immortall binne.
Yea sinne itselfe he tooke (as truth doth say)
But tooke it only to take it away.
31
His God-head, so sinne in the flesh he slaies.
Similitude of sinfull flesh he takes,
But yet in taking it this difference makes:
The flesh he takes in truth with flesh endude,
The sinne he takes but in similitude:
The flesh he takes is ours, but so he takes it
As that his owne, and cleane from sinne he makes it.
The sinne he takes is ours, and not his owne,
For sinne in him, saue ours, was never knowne.
The flesh he takes for ever to enioy it,
The sinne he takes but only to destroy it.
He knew no sinne, yet sinne was made, that wee
The righteousnesse of God in him might be.
Both what he made and made not, he did take,
Flesh which he made, sinne which he nere did make:
That which he never made, and doth detest
He would be made for vs, to make vs blest:
That which he never was, never could be,
(Such was his loue) he would be made for me.
Lord what is man that only for his sake,
Th'Almighty should such strange exchanges make?
The Royallest exchange for vs was this,
The sinne he takes but in similitude:
The flesh he takes is ours, but so he takes it
As that his owne, and cleane from sinne he makes it.
The sinne he takes is ours, and not his owne,
For sinne in him, saue ours, was never knowne.
The flesh he takes for ever to enioy it,
The sinne he takes but only to destroy it.
He knew no sinne, yet sinne was made, that wee
The righteousnesse of God in him might be.
Both what he made and made not, he did take,
Flesh which he made, sinne which he nere did make:
That which he never made, and doth detest
He would be made for vs, to make vs blest:
That which he never was, never could be,
(Such was his loue) he would be made for me.
Lord what is man that only for his sake,
Th'Almighty should such strange exchanges make?
When God chang'd his for ours: we ours for his:
When with his royall robes vs to adorne,
To take on him our rags he did not scorne.
When that man might be freed, God would be solde,
When for our drosse he gaue in change his gold.
32
Where man the blessing gets, God takes the curse!
Where Life takes Death, that Death may life attaine,
The soveraigne dies to make the rebell raigne.
Cease we not then with heavenly spirits to sing,
An holy Anthem to our heavenly King,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Proud carnall reason, strike the swelling sailes
Of humane wisdome, which here nought availes:
Vnder the lee of true religion fall,
In this adventure Faith doth all in all.
Great is this mistery of Godlinesse
Transcending mans dwarf-wit. Who can expresse?
Who can conceiue how Earth should Heauen invest?
How God in flesh should be made manifest?
How Iustice should in sweet coniunction
With mercy meet, in the same action:
How the same Person God and man should be,
Yet neither Nature loose his property:
How the same Sonne should Father haue and Mother,
And yet be said to haue nor one nor other:
How the same Woman truely may be said
At once to be a Mother and a Maid:
How Mothers milke into her brests should come,
Who nere receiu'd mans seed within her wombe:
How God from heauen should come to ioyne with clay,
Yet God with God in heaven should ever stay?
Of humane wisdome, which here nought availes:
Vnder the lee of true religion fall,
In this adventure Faith doth all in all.
Great is this mistery of Godlinesse
Transcending mans dwarf-wit. Who can expresse?
Who can conceiue how Earth should Heauen invest?
How God in flesh should be made manifest?
How Iustice should in sweet coniunction
With mercy meet, in the same action:
How the same Person God and man should be,
Yet neither Nature loose his property:
How the same Sonne should Father haue and Mother,
And yet be said to haue nor one nor other:
33
At once to be a Mother and a Maid:
How Mothers milke into her brests should come,
Who nere receiu'd mans seed within her wombe:
How God from heauen should come to ioyne with clay,
Yet God with God in heaven should ever stay?
The heathen wisards though they did avow;
Men to be Gods, yet never would alow
God to be man, supposing God would scorne
In a poore mortall vessell to be borne,
(And reason sure would say; as eas'ly can
Man become God, as God become a Man.)
Yea they who best iudg'd of the Deity,
Would soon'st of all deride this mistery:
That he who immortality possesses,
Should become mortall. He who others blesses
And is most blest himselfe, should be a curse,
(For who would change a good estate for worse?)
That he who thunders in the Clouds on high
Become an infant, in a cratch should crie:
That Heavens imperiall Lord should thus become
A subiect, and possesse a servants roome:
That the Law-giver who from Law is free
An vnderling vnto the Law should be.
And this not for his friends, but even for those
Who of his friends became his mortall foes:
That so they might for ever friends remaine,
Though by their friendship he can never gaine.
The least of that it cost him to procure it,
And in such fraile ones firmely to ensure it:
(Sith 'tis against the rules of policie
To trust a reconciled enemy)
Yet all this wretched man to blisse to bring
He hath perform'd: Then cease we not to sing
Glory to God on high on earth be peace,
And let good will t'wards Christians neuer cease.
Come Faith and fathome the profundities,
Men to be Gods, yet never would alow
God to be man, supposing God would scorne
In a poore mortall vessell to be borne,
(And reason sure would say; as eas'ly can
Man become God, as God become a Man.)
Yea they who best iudg'd of the Deity,
Would soon'st of all deride this mistery:
That he who immortality possesses,
Should become mortall. He who others blesses
And is most blest himselfe, should be a curse,
(For who would change a good estate for worse?)
That he who thunders in the Clouds on high
Become an infant, in a cratch should crie:
That Heavens imperiall Lord should thus become
A subiect, and possesse a servants roome:
That the Law-giver who from Law is free
An vnderling vnto the Law should be.
And this not for his friends, but even for those
Who of his friends became his mortall foes:
That so they might for ever friends remaine,
Though by their friendship he can never gaine.
34
And in such fraile ones firmely to ensure it:
(Sith 'tis against the rules of policie
To trust a reconciled enemy)
Yet all this wretched man to blisse to bring
He hath perform'd: Then cease we not to sing
Glory to God on high on earth be peace,
And let good will t'wards Christians neuer cease.
Of these so secret sacred misteries:
The line of Reason is too short to sound
This sea, which neither bottome hath nor bound:
All learning here is pos'd, all wit to seeke,
Doctors and dunces here are learn'd alike:
The wisest here no wiser are then fooles;
Christ in a Stall was borne not in the Schooles.
His byrth by th'Angell was not first made knowne
To Scribes and Rabbins, but to Sheapheards showne
People who in simplicity did liue,
Dispute they could not, but they could belieue.
Vnto his feast which was for all men fitted
The Wisemen were the last that were admitted:
Who humbly did fall downe when they were come,
Their humane wisdome they did leaue at home;
And this their great inviter more contented,
Then all the pretious presents they presented.
True wisdome doth her feast for none prepare
35
These shee dismisseth full, but such as come
Full vnto her shee sendeth empty home:
The simple she invites, it is her guise
To take the foolish and to make them wise.
Had not these Sages faith 'boue wisdome priz'd
To come so farre to Christ they had despis'd:
Had they not come their empty pailes to fill
At wisdomes well, they had beene empty still:
And had they not from him true wisdome gain'd,
For all their owne, they had but fooles remain'd.
Come we with them, and let Faith come with vs,
Which doth beleeue, adore, and not discusse,
A better present to our heavenly King
Then Gold, then Myrrhe, then Frankinsense wee bring:
All which faith offers, when it doth beleeue
The deed, and to the doer praise doth giue
For that whereof it can no reason render.
The true beleever is the best commender
Of Gods all wondrous works, most glory bringing
When with the blessed spirits hee fals a singing,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Grant we that God can something doe, which man
Can never reach with Wisdomes narrow span.
Could man of all the actions God can doe
The reason render, he might doe them too:
For then mans knowledge Gods should equalize.
And why not equall works if equall wise?
And could man doe Gods works, then man should be
Omnipotent, and God as well as he:
But none omnipotent can be saue one,
Who also is omniscient alone.
Can never reach with Wisdomes narrow span.
Could man of all the actions God can doe
36
For then mans knowledge Gods should equalize.
And why not equall works if equall wise?
And could man doe Gods works, then man should be
Omnipotent, and God as well as he:
But none omnipotent can be saue one,
Who also is omniscient alone.
Gods works to vs apparent are, the way
Whereby he works clos'd in himselfe doth say.
So doth some skilfull Artisan reveale
His Master-peece, but doth his skill conceale:
So God his works doth vnto mortals show,
But how he works he doth not let them know;
Whereby he works clos'd in himselfe doth say.
So doth some skilfull Artisan reveale
His Master-peece, but doth his skill conceale:
So God his works doth vnto mortals show,
But how he works he doth not let them know;
Least if they knew both art and worke they might
The Art, the worke, the Worker, basely slight
Those workes doe quickly starue their estimation
Which are not fed and fild with admiration:
Praise is but cold, which from a tongue is sent
Not warm'd with wounder and astonishment.
But when we stand amazed at the deed
Best praise vnto the doer doth proceed
From wondring silence. Then at length we straine
Our tongues, to tune forth some Angellike vaine,
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
The Art, the worke, the Worker, basely slight
Those workes doe quickly starue their estimation
Which are not fed and fild with admiration:
Praise is but cold, which from a tongue is sent
Not warm'd with wounder and astonishment.
But when we stand amazed at the deed
Best praise vnto the doer doth proceed
From wondring silence. Then at length we straine
Our tongues, to tune forth some Angellike vaine,
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
Will Adams Imps nere from this itch be quitted
Of crauing to know more then is permitted?
What fool'd their Father out of all his store
Of knowledge, but a lusting after more?
While he would wiser be then he was made.
He lost the substance, catching at the shade:
Enough he had, enough could not content him,
This discontent lost him th'enough was lent him.
Yet will not his bold issue warned be,
But still are tasting the forbidden tree.
As if a blind man sought his sight to finde
By the same meanes, which made his Father blinde.
So seekes some gamesters almost beggerd heyre,
By play his Parents losses to repaire:
Where as he soonest his lost store regaines
Who best improues that little which remaines.
Sufficient for salvation is revealed,
Why should we search for that which is concealed?
Sith God to Vs enough for Vs hath showne,
Can we not giue him leaue to keepe his owne?
Of crauing to know more then is permitted?
What fool'd their Father out of all his store
37
While he would wiser be then he was made.
He lost the substance, catching at the shade:
Enough he had, enough could not content him,
This discontent lost him th'enough was lent him.
Yet will not his bold issue warned be,
But still are tasting the forbidden tree.
As if a blind man sought his sight to finde
By the same meanes, which made his Father blinde.
So seekes some gamesters almost beggerd heyre,
By play his Parents losses to repaire:
Where as he soonest his lost store regaines
Who best improues that little which remaines.
Sufficient for salvation is revealed,
Why should we search for that which is concealed?
Sith God to Vs enough for Vs hath showne,
Can we not giue him leaue to keepe his owne?
To breake into Gods sealed secresie
This is not searching, but bold burglary.
This life is for beleefe, the next for light,
Heere we doe walke by Faith, and there by sight.
This is not searching, but bold burglary.
This life is for beleefe, the next for light,
Heere we doe walke by Faith, and there by sight.
What can be wanting to our perfect blisse,
When all shall naked be that certaine is?
The chiefest wisdome here attain'd can be,
Is to be wise vnto sobrietie.
Avaunt then saucie Curiosity,
Dangerous it is into this Arke to prie:
God soonest doth his mysteries impart
Vnto the humble and beleeuing heart.
When all shall naked be that certaine is?
The chiefest wisdome here attain'd can be,
Is to be wise vnto sobrietie.
Avaunt then saucie Curiosity,
Dangerous it is into this Arke to prie:
38
Vnto the humble and beleeuing heart.
The humble suiter doth by prayer obtaine,
That which the curious searcher seekes in vaine.
That which the curious searcher seekes in vaine.
Let him who diues into Gods secresie,
Dread to b'orewhelmed with his maiesty.
Here nothing doth sound knowledge more advance,
Nor is more learn'd, then humble Ignorance.
Dread to b'orewhelmed with his maiesty.
Here nothing doth sound knowledge more advance,
Nor is more learn'd, then humble Ignorance.
Cease then to argue, or if you dispute,
Let Faith be moderator, reason mute.
Twere hard for me, and many a silly man,
Wer't art and wit that made a Christian,
Not faith, and Hope, and Charity. These three
As well in simple as in wise may be.
Let Faith be moderator, reason mute.
Twere hard for me, and many a silly man,
Wer't art and wit that made a Christian,
Not faith, and Hope, and Charity. These three
As well in simple as in wise may be.
Blest be Gods wisdome who doth mans exclude
In heavenly matters. Here the raw and rude
May with the wisest walke. The wisest man
Can but beleeue, and so the simplest can:
Yea sometimes sooner then the wiser doe,
Who humane wisdome trusting too much to
Runne mad with reason, and then furiously
Doe cut the knot they know not to vnty.
'Tis well that God this wondrous worke hath done
Whereby to vs is brought salvation:
Suffice it that the matter is reveald,
Although the manner be from vs conceald:
'Tis well the benefite doth ours remaine
Though to the secret we cannot attaine:
In heavenly matters. Here the raw and rude
May with the wisest walke. The wisest man
Can but beleeue, and so the simplest can:
Yea sometimes sooner then the wiser doe,
Who humane wisdome trusting too much to
Runne mad with reason, and then furiously
Doe cut the knot they know not to vnty.
'Tis well that God this wondrous worke hath done
Whereby to vs is brought salvation:
Suffice it that the matter is reveald,
Although the manner be from vs conceald:
'Tis well the benefite doth ours remaine
39
'Tis faire our King into his court doth take vs,
Though of his Counsell he refuse to make vs.
Each Saint may say, such honour is for mee
Too high, yet all his Saints so honour'd bee.
Then let his praise still in their mouthes be found,
And let them with his royall guard resound,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Though of his Counsell he refuse to make vs.
Each Saint may say, such honour is for mee
Too high, yet all his Saints so honour'd bee.
Then let his praise still in their mouthes be found,
And let them with his royall guard resound,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
O blest be God! who giues faith to supply
That, which for reasons reach is farre too high,
Which man aboue himselfe to mount doth teach,
Reaching to what surmounteth humane reach:
Whereby a Christian doth excell the rest
Of men, as farre as Man excels a beast.
Saith God the Word? Faith doubts not of the deed,
How farre soere it doth mans sense exceed.
Christs generation cannot be declar'd,
That, which for reasons reach is farre too high,
Which man aboue himselfe to mount doth teach,
Reaching to what surmounteth humane reach:
Whereby a Christian doth excell the rest
Of men, as farre as Man excels a beast.
Saith God the Word? Faith doubts not of the deed,
How farre soere it doth mans sense exceed.
Christs generation cannot be declar'd,
Beleeu'd it may be. Nothing is too hard
For Faith: where wit and language both doe faile
To speake, to thinke, Faith wins and doth prevaile.
What Art by arguing cannot comprehend,
Faith by beleeuing soone doth apprehend:
Things whereof 'tis impossible to giue
A reason, Faith doth easily beleeue.
For Faith: where wit and language both doe faile
To speake, to thinke, Faith wins and doth prevaile.
What Art by arguing cannot comprehend,
Faith by beleeuing soone doth apprehend:
Things whereof 'tis impossible to giue
A reason, Faith doth easily beleeue.
40
Faith made the man-vntouched Virgins wombe
To swell, and milke into her brests to come:
Had she not first by Faith the word conceau'd
Within her soule, her wombe had beene bereau'd
Of that preferment to conceiue the word,
Which to the World salvation doth afford.
Faith made the Virgine pregnant, Faith must make,
The Christian Christ into his soule to take:
As she by faith conceived him, so hee
In Christians still by faith conceau'd must bee.
To swell, and milke into her brests to come:
Had she not first by Faith the word conceau'd
Within her soule, her wombe had beene bereau'd
Of that preferment to conceiue the word,
Which to the World salvation doth afford.
Faith made the Virgine pregnant, Faith must make,
The Christian Christ into his soule to take:
As she by faith conceived him, so hee
In Christians still by faith conceau'd must bee.
Faith to salvation's a compendious way
Wisdome to Faith an obstacle and stay.
Not many wise nor mighty God doth chuse,
Nor any that hath Faith he doth refuse:
O let me wise vnto salvation bee,
Lord giue me faith take wit who will for mee.
Wisdome to Faith an obstacle and stay.
Not many wise nor mighty God doth chuse,
Nor any that hath Faith he doth refuse:
O let me wise vnto salvation bee,
Lord giue me faith take wit who will for mee.
All things in God doe humane wit transcend,
But nothing Faith, Where humane wit doth end
Let Faith supply. What only God can doe
Faith only can beleeue and reach vnto.
The things which God for vs hath done to day
Conceiue we cannot but beleeue we may:
And if we doe beleeue, lets not dispute,
But speake our Faith in accents which doe sute
Vnto the message which our Angel bringing
Immediatly a multitude are singing,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
But nothing Faith, Where humane wit doth end
Let Faith supply. What only God can doe
Faith only can beleeue and reach vnto.
The things which God for vs hath done to day
Conceiue we cannot but beleeue we may:
And if we doe beleeue, lets not dispute,
But speake our Faith in accents which doe sute
41
Immediatly a multitude are singing,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Into this myst'rie they to looke desire,
And looking doe not argue but admire,
Solemnizing the day whose like before
They never saw, they never shall see more.
An holy happy Day, a Day of Daies
Greater then any day; Whose radiant raies
Had they not shin'd and brought this blessed light,
The world had laine drown'd in eternall night.
Better for vs, vile wretches, it had beene
T'haue seene no daies then this day not t'haue seene.
And looking doe not argue but admire,
Solemnizing the day whose like before
They never saw, they never shall see more.
An holy happy Day, a Day of Daies
Greater then any day; Whose radiant raies
Had they not shin'd and brought this blessed light,
The world had laine drown'd in eternall night.
Better for vs, vile wretches, it had beene
T'haue seene no daies then this day not t'haue seene.
O Day of Daies which in due estimation,
Excels the first daies of the Worlds Creation!
Not all the works which those sixe daies brought forth
Can equalise this one daies works for worth.
Then out of darknesse God did light disclose,
Now God himselfe a light is come, that those
Who sate in darknesse and Deaths dreery shade
Might finde the way which vnto life is made.
Then did he ore the Earth the Heavens extend,
Now Heaven it selfe vouchsafeth to descend
And kisse the Earth, and kindely to embrace it,
And with himselfe, boue highest height to place it.
Then after his owne Image God did frame
The last of Creatures, whom he Man did name,
Now after mans owne Image he doth make
Himselfe, and our similitude doth take:
Himselfe is made that which he made, that he
Might what he made from finall marring free.
All things of nothing then were made, but here
We are new made who worse then nothing were.
Hee spake the word, and all things were made then,
Now is the word made flesh and dwels with men.
That men made spirit who were but flesh before,
With him one spirit might be for evermore.
The Angels shouted at the worlds Creation,
More joyfully they sing for th'Incarnation,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Excels the first daies of the Worlds Creation!
Not all the works which those sixe daies brought forth
Can equalise this one daies works for worth.
Then out of darknesse God did light disclose,
Now God himselfe a light is come, that those
Who sate in darknesse and Deaths dreery shade
Might finde the way which vnto life is made.
Then did he ore the Earth the Heavens extend,
Now Heaven it selfe vouchsafeth to descend
And kisse the Earth, and kindely to embrace it,
And with himselfe, boue highest height to place it.
Then after his owne Image God did frame
42
Now after mans owne Image he doth make
Himselfe, and our similitude doth take:
Himselfe is made that which he made, that he
Might what he made from finall marring free.
All things of nothing then were made, but here
We are new made who worse then nothing were.
Hee spake the word, and all things were made then,
Now is the word made flesh and dwels with men.
That men made spirit who were but flesh before,
With him one spirit might be for evermore.
The Angels shouted at the worlds Creation,
More joyfully they sing for th'Incarnation,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
The divine Nature our fraile nature takes
And of his nature vs partakers makes.
God of a Virgin pure is borne, thereby
To purge mans fowle impure nativity.
The bread of life is in a manger laid,
That Man (become a beast because he straid
From his Creator, now by grace restor'd
T'a better state then nature could afford)
Might with this Heavenly provender be fed.
Come man, and eate of this most blessed Bread,
(Bread which did more then all the Worlds worth cost)
And gather vp the crums that none be lost.
One crum of this doth farre that feast surpasse
Which by th'Assyrian Monarch once made was.
Come nere so many, none shall hungry rise,
This only Loafe all commers will suffice.
The Manna of Eternall mercy falls
In full abundance and for gatherers cals:
That Man with food of Angels may be fed
And vnto life eternall nourished.
And of his nature vs partakers makes.
God of a Virgin pure is borne, thereby
To purge mans fowle impure nativity.
The bread of life is in a manger laid,
That Man (become a beast because he straid
From his Creator, now by grace restor'd
T'a better state then nature could afford)
Might with this Heavenly provender be fed.
Come man, and eate of this most blessed Bread,
(Bread which did more then all the Worlds worth cost)
And gather vp the crums that none be lost.
One crum of this doth farre that feast surpasse
Which by th'Assyrian Monarch once made was.
43
This only Loafe all commers will suffice.
The Manna of Eternall mercy falls
In full abundance and for gatherers cals:
That Man with food of Angels may be fed
And vnto life eternall nourished.
Come ye that hunger, gather vp this Man,
Which who so eats againe nere hunger can:
Yet hungers still: More hunger doth arise
From this sweet food, the more it satisfies.
Such is the nature of these heavenly dainties,
Their pleasure still encreaseth with their plenties:
They who doe tast them least, haue least delight,
But frequent feeding breeds more appetite:
They still moue longing by their sweet variety
But never loathing by a cloid satiety.
Which who so eats againe nere hunger can:
Yet hungers still: More hunger doth arise
From this sweet food, the more it satisfies.
Such is the nature of these heavenly dainties,
Their pleasure still encreaseth with their plenties:
They who doe tast them least, haue least delight,
But frequent feeding breeds more appetite:
They still moue longing by their sweet variety
But never loathing by a cloid satiety.
And let not him who feedeth feare, or thinke
That to his bread and meate he shall want drinke,
He who is food our hunger to expell
Is against thirst a never failing well.
There goes and flowes from this celestiall mountaine
Bread against hunger, and gainst thirst a fountaine.
Drinke of this Fountaine, which who so once tasteth
Shall never thirst. This fountaine never wasteth
But is to them that drinke, a water springing
To life eternall, and them thither bringing.
A double vertue this one Fountaine hath,
It quencheth thirst, and also is a Bath
To wash and clense vs from our sins pollution,
That so our filth may not be our confusion.
That to his bread and meate he shall want drinke,
He who is food our hunger to expell
Is against thirst a never failing well.
There goes and flowes from this celestiall mountaine
Bread against hunger, and gainst thirst a fountaine.
Drinke of this Fountaine, which who so once tasteth
Shall never thirst. This fountaine never wasteth
But is to them that drinke, a water springing
To life eternall, and them thither bringing.
A double vertue this one Fountaine hath,
44
To wash and clense vs from our sins pollution,
That so our filth may not be our confusion.
Come every Naaman, and here bathe, thereby
To wash away thy soules fowle leprosie.
And being made cleane beware thou sinne no more,
Least worse ensue then that which went before,
But with the thankfull Leaper turne againe
And with thy clenser ever more remaine,
Rendring him thanks and singing forth his praise,
Ioyning with th'Angels in their joyfull layes,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
To day wars end, and Peace begins: To day
To wash away thy soules fowle leprosie.
And being made cleane beware thou sinne no more,
Least worse ensue then that which went before,
But with the thankfull Leaper turne againe
And with thy clenser ever more remaine,
Rendring him thanks and singing forth his praise,
Ioyning with th'Angels in their joyfull layes,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
Wandring doth cease, for we haue found the Way:
Falsehood's remou'd, for truth to light is brought,
Death perisheth, for Life to day is wrought.
Now life begins to liue. To liue, said I?
Nay rather now life doth begin to dy.
God who is life, mans life did therefore take
That he a way to his owne Death might make.
Vnlesse God man becomes he cannot dy,
Vnlesse God dye man dies eternally.
Rather then we should suffer endlesse paine
He would be borne of purpose to be slaine.
Thinke not that Christ did then begin suffer
When Iudas sold him, and the Iewes did offer
To apprehend him. He did then begin
45
When he tooke body. He began to dy
Then, when assuming our mortality,
He made himselfe one able to be slaine:
To put on man is but to put on paine.
His death was at his birth, he then began
To dy when he began to put on man.
This Flowre ere it sprang forth began to fade,
Thus was his Crosse before his Cradle made.
The drops of bloud which at his death he shed
Were but his infant drops of teares di'de red:
His swathing clothes did with that linnen meet,
Whereof good Ioseph made his winding sheet:
His bloud was as a salue bespred thereon:
This plaister cures our soules corruption,
Behold how he, a tender infant, cries
Who wipes all teares from true repentant eyes.
O let vs of this infant learne to weep
That from eternall teares he may vs keep.
Restore ô man the groanings which he lent,
Returne the teares which he for thee hath spent.
Consider how much thou to him doest owe
Who would for thee a double suffring know:
Suffring for thee who wert a wretch forlorne
Worst at his Death, but first in being borne.
Who therefore wept for thee, that thou mightst sing
With holy Angels to thy heauenly King,
Glory to God on high, on earth be peace,
And let goodwill t'wards Christians never cease.
46
Who therefore would be borne, that he might dy,
And dy, that we might liue eternally:
Whose birth began his Death, whose Death ours slaies,
And vs to everlasting life doth raise.
Both songs and teares from vs: he challengeth,
Songs for his birth, Teares for his bitter death.
Hereafter for his Death wee'l weep, and bring
Pailes full of teares. Now for his Birth wee'l sing,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
What is for mans salvation left vndone,
Sith God for vs hath sent his only sonne?
That ever dearely loued Sonne of his,
In whom alone the Father pleased is.
A Sonne who by his comming doth restore
All that our Father Adam lost and more.
This Sonne of God made Sonne of man we see,
That Sons of men made Sons of God might be.
Th'eternall in an houre is borne, and they
Eterniz'd are, who were worms of a day;
The robe of righteousnesse is naked borne,
The naked with his righteous robes t'adorne.
Height is made low, and honour is embas'd
That so the base to honour may be rais'd.
Fulnesse growes empty, emptinesse to fill,
And Wisdome childish to giue children skill.
Freedome it selfe doth bondage vndertake,
T'enfranchize those whom sinne did bondslaues make.
Strength is made weak, & weaknes strength hath found,
The richest poore, that beggars might abound
In the best riches, and Life learns to dy
47
Lord what is man that only for his sake,
Th'Almighty should such strange exchanges make?
What can poore mortals in requitall bring?
Nothing. Yet with Heauens Quiristers wee'l sing,
Glory to God on high, on earth be peace,
And let good will t'wards Christians never cease.
FINIS.
| The Blessed Birth-day | |