Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies. Davies, John, 1565?-1618. 1607 Approx. 142 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A19906 STC 6337 ESTC S109347 99844997 99844997 9866

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early English books online. (EEBO-TCP ; phase 1, no. A19906) Transcribed from: (Early English Books Online ; image set 9866) Images scanned from microfilm: (Early English books, 1475-1640 ; 1170:10) Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies. Davies, John, 1565?-1618. Davies, John, 1565?-1618. Mirum in modum. [76] p. Printed by William Iaggard in Barbican, London : 1607. In verse. Dedication signed: Iohn Davies of Hereford. Title page in red and black, the first word in xylographic Hebrew characters. Signatures: A-I⁴ K² . With a final leaf of verse. Running title reads: Summa totalis. Reproduction of the original in the Henry E. Huntington Library and Art Gallery.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng God -- Poetry -- Early works to 1800. 2002-11 Assigned for keying and markup 2003-01 Keyed and coded from ProQuest page images 2003-02 Sampled and proofread 2003-02 Text and markup reviewed and edited 2003-04 Batch review (QC) and XML conversion

יהוה Summa Totalis OR, All in All, and, the same for euer: Or, an Addition to Mirum in Modum.

By the first Author, Iohn Dauies.

Those Lines vvhich all, or none perceiue aright Haue neither Iudgement, Art, Wit, Life, or Spright.

LONDON Printed by William Iaggard dwelling in Barbican. 1607.

To the right Honourable mine approued good Lord and Master, Thomas Lord Elsmere, Lord Chancellor of England: and to his Right Noble Lady, and Wife Alice, Countesse of Derby, my good Lady and Mistresse, be all felicitie, consisting in the sight of the Obiectiue Beatitude. THe Time, my duty, and your deere desert, (Deseruedly Right Noble) do conspire, To make me consecrate [besides my Heart] This IMAGE to you, forg'd with heauenly Fire! The Exod, 33, 23 Backe-parts of his FORME, who form'd this ALL, (Characterd by the Hand of louing Feare) Are shaddovv'd here: but (ah) they are too small To shevv their greatnesse, vvhich ne're Iob, 36 29 compast vvere! But, though that Greatnesse be past Psal, 86, 8 quantity, And Goodnes doth all quality exceed, Yet I, this Forme of Formelesse DEITY, Drewe by the Squire, and Compasse of our CREED: Then (vvith your greater GVIFTS) accept this small; Yet (being right) it's more then ALL in All!

Your Honors in all duety, most bounden;

Iohn Dauies of Here ford.

SUMMA TOTALIS. MY Soule, sad Soule, now sommon al thy Povvres To seeke out Misteries past finding out! But first, inuoke the Heau'ns to stream their Showres Of Diuine Graces on thee, to disrout The Clouds of darknesse, which ingirt thy Head, and Hart Towres, And that vncompast god Round thou go'st about! If trauelling by Night we pray for Day, Now must we going [blind] a wailesse Way. O Thou great Kindler of Diuine desire, (Deere Light of Iames, 1, 7, Lights, without which all is Hel) Before me Psal, 5. 8 go, with Flames of Heau'nly Fire, By which I may my Compasse keepe so wel That on these groundlesse, boundlesse Seas that swell To ouerwhelme me, I may safely go, The Psal, 107 23 24, 25. 26 Wonders of those Deepes abroad to tel: Calme Fancies Stormes, and let my Course be slow: For hast therein may speed mine ouerthrow. Erect my Thoughts, direct my Iudgement so That neither, either do misgo, or tire; And let my Numbers with that fury flow Which thou alone in Wisedome, set'st on fire; Make all my Measures meet in Truth intire: That is in thee (Sole god only is true, and eue ry man a lier Truth:) for out of Thee Are nought but Errors Rockes, and Vices Mire, To wracke al those that trauel Truth to see Without thy Compasse, wherein compasse me. First, forthy Name! (sith It al Thoughts transcends, Much more all Words) here, at my setting out, (Sith thy WORD onely thy name comprehends) Ile balke It, as a Gulph of deepest God can haue no proper name for his nature. doubt! Therefore a further way Ile go about To seeke thy nature: so, thy name to finde; And, as I go Ile send forth Care my Scout, To see my passage cleare before, behind, Wherein my Muse must glide to know thy kind. Then, at thy Properties I will begin, (Now blesse my Course; for, I am laūcht From God, to God. from Land) Which are (as they eternally haue beene) Of thy meere Essence: where they do not stand As Accidents in Substance: for, thy Hand Thrusts from thy Substance, Accidents, and all That seeke to bring thy boundlesse Pow'r in Band: For, thou art free, and holdest that in thrall (How euer great) that seeks to make thee small. Thy Porperties, and Attributes are Gods Properties, and Attributes are one, and why? one: For, all is proper, that attributes ought To thee, if free from imperfection, Hate, Anger, and the like, in vs are nought; But in thee good, and iust, and as they ought Thou can'st loue ardently, and neuer dote! And hate extreamely, without hatefull There is no passion in the Deity. thought! But, they in vs can neuer scape the note Of both, when both those Passions are aflote. Thou giu'st thy selfe those Titles in thy Stile: And not so much to stoup to vs thereby. (To make vs know thee, by ourselues, the while) But, for they are in thee most really; yet, not [as in vs] Ill, and diuersly: In vs they Qualities, and Vertues be; But in Thee they are most essentially! Many in vs, but onely one in Thee; Sith with thy simple Essence they agree, Thou art omnipotent, iust, gratious, wise; yet not as they are diuerse, but as one: God is good, gratious, wise &c onely by his simple Essence. For these be thine essentiall Properties, Which in thee meete in perfect Vnion To make Thee simply great, and good alone! Then from thee, great-Good, now Ile turn my speach Vnto mine Equals in Creation; Sith Folly feares to Wisedomes Sp'rit to preach Myselfe, and others, teach me then, to teach. Then, euen-Christians, let an abiect one (With your allowance) spend his powrelesse might In ernest search of this Trin-vnion, As farre as of himselfe he giues me sight, Either by Natures, or diuiner light, Whereby I see his Actions fixt are still Vnto his Properties, which act aright: Gods actions are tyed vnto his properties. For through Loue he doth loue, & wil through VVill: And, so he doth, what he doth else fulfill. Which Properties are two fold: some there be Eu'ry way proper to his nature blest: As his Omnipotence, Vbiquitie, Eternity, sole-Wisedome, and the rest: With these nor Men, nor Angels can be drest. Others in part, and by Comparison; As Wisedome, Iustice, Mercy, may inuest Man, his viue Image, (Brother of his Sonne) But, not (as in Them) in perfection! For, sith they are Substantially in God Wisedome, Iustice, &c. are substantially in God: but in man, accidentally. (And not, as in Man, casually they be) They must be odly eu'n, sith eu'nly odd Is He, in whom they are no Trinity, Though so He be in strictest Vnity: But being of Him, wholy infinite, They must be One by their infinity: For, were they many, they were definite; And for the waight of his Worth too too light. Who is a NATVRE supernaturall! God is a supernaturall nature. So say Diuines, so sayes Phylosophy: Which call God, Nature, naturizing all That was, or is, or shal, in nature, be: The Creature then, is so of Him that he Is not his nature; nor, may he be Stil'd Nature her selfe: though as she is a She Shee's but a Creature, now with sinne defil'd, Yet makes she All for Prou. 16, 4 God; and Man's hir Child. So, Nature made, the Maker made to make All Things beneath his Seat, for him alone: Not that He after toyle need rest to take; Nor can He toile, though still in Action, Yet acteth by subordination. To NATVRE, nature's then, subordinate; That made, to that without Creation: The first, makes by the last (in loue or hate) What is in naturall, or monstrous state. In which respect some wicked Maniches Ones there were Affirm'd two Natures in the Diety: That's good, and bad; sith so it seemes t'appeare In things created Angels wer not without iniquity. vniuersally: But vnto GOD they did great iniury To multiply his nature, being One; And so make Gods by such plurality: Then in that Nature, purely good alone, To put in Ill, doth put him from his Throne. Though to him often, Hate ascribed be, Yet that in him, is simply, good, and iust, For, hee thereby impugns Impiety: And, in his wrath, he doth (what Iustice must) Scowre, Ill from Good; sith Euill, Good doth rust: Yet, he to Wrath still goes with Ioel, 2, 13 Leaden feet, Sith his Wrathes hands are yron that bray to dust: But he, in mercy, flies the Meeke to meet, On feet that winged are to make them fleet. When he Exod. 34, 6, 7. proclaim'd his Stiles magnificence To Moses. him, to whom he gaue his Lawes for vs, He vs'd more words in Mercifull, gracious flo to anger, and abundant in goodnes and truth; compared with not making the wicked innocent, & visiting of in iquity. number, more in sence To note his Mercy, then his Iustice; Thus His Mercy, ore his Wrath's victorious: But yet his Iustice to extenuate To graund his Grace is sacrilegious: Both are most great, and good; and most do hate Comparisons vnequall, breeding bate. For, as a perfect Circle doth containe Full as much length, as bredth; & depth as height: Simil. So, in God. Him all things equall do remaine By his infinity, and boundlesse might, That in themselues do keepe on compasse right! Then, all in God, is GOD; sith he is all: One, and the same: that is, all infinite; And, of himselfe super-substanciall Being all one Cause of All in generall! But, with Truthes warrant we may this auouch, That sith christ Iesus the God of grace. GRACE did his Iustice satisfie (For his Elect) it is contracted much; Nay tane away; at least made temporary: Yet both doe meet in one infinity In the saluation of each chosen-One: For, iust he deemes it (and most righteously) To saue th'vniust, made most iustin his Sonne, Who is the Summe of all perfection! Then, heere is place, great place, for Hope, and Feare; But more for Hope, then Feare: and yet the lacke Of Feare, through Hope, doth make vs oft appeare As vniust Iudges, that do Iustice Racke While they for it (by it) go quite to wracke. To hope, and not hate sinne, most fearefull is; As Feare is when no Hope, no Sinne doth backe: "But when Loue feares to sinne, Hop's nere amisse: Then, kind are Hope, and Feare, when thus they kisse. Then, as the right vse of this knowledge hy [The knowledge of the highest EXCELLENCE!] Is sweet, and safe: so, the abuse doth lie Wide open to the spoiles of foule Offence; Which doth his Iustice most of all incense: The vse is; not to know him as he is; But, him to loue, and serue with reuerence: Th'abuse is; making his iust Propertis Vnequall; while we liue, and hope amisse. For lesse'ning of his Iustice, we presume Vpon his mercy most vniustly; whence Come all the shapes of sin our Soules assume, Worse then th'effects of too much diffidence: For, sinnes presumptious, Iustice most incense. To mind great mercy, when great feares affright Is meet, if meet be [likewise] penitence; But, when we weene such mercy is our right, To mind great Iustice then, doth mend our plight. To hope, and liue well, fearelesse, still we may; To hope, and liue ill's, worse then mortall Feare; For, it, to death, our Soules doth soon'st betray: "Then hope we well, when well our selues we beare; But, when we fall, let Feare with Hope vs reare. To know if we be worthy Hate or Loue, Doth not still easily to vs appeare: Then still to know, it doth vs still behoue Lowly to moue to God is charity Loue, Hate to remoue. For, some haue made their nests Obediah, 1 4. the Starres among That soon'st haue downe bin ding'd to lowest Deepes: And othersome, from lying but in Psal, 113. 6 dung, Aboue the Heauens are heau'd: for, low he creepes (Strange Paradox) that soonest climbe those Steepes! When we do creepe (though high we climbe withall) VVe seldome slide; for, care our footing keepes: But when we stand on Tip-toe, on a Ball, (Though sliding still) we Dy reprobates. finally must fall. But heere my Muse, repose thee with Apollo, That now is fallen asleepe in Tethis Bed; That as he doth, so thou thy worke maist follow; Then sleepe with him, while Angels hold thy head, And heauenly visions may therein be bred: Go soft and faire; thus much at once is much, In wayes that Mists, and Brambles ouerspred, VVhere hast makes waste: for, Briers intangle such That there would post, and make their Souls to gruch. NOw rouze thee Muse, preuent Apollos rising, And ruminate on that which thou hast seen: Thy Waie is old, then shun new waies deuising: For all deuises from this way haue beene, The waies to wracke, though nere so gaudy greene: And though it be obscure as it is steepe, (And thou in it maist soone be ouerseene) Yet (Snaile-like) cling to it, and climbing creep, But fall not off it; for, the fal is deepe. This soueraigne NATVRE, (nature Stil'd is he VVhen that first Person oft is vnderstood That is the Fountaine of the Trinity) The substance cannot share of his Godhood But to his Sonne, and to their Spirit, his brood: Nor can he to his Sonne, as he is Man, His essence giue, in truth or likely hood: For he that is Eternall neuer can His Beeing giue to that which once began. Nor yet can he beget another Sonne Of his owne substance: for, if so he could He should be mutable by generation; And so could Diety no longer holde: For, that nere changeth as the other should. Or, could two Spirits come from the Sire' and Sonne As they are God, then God were manifold; But he is meerely, singly-simply One, One Trinity in perfect Vnion. And if he could himselfe to ought impart But them; in part, or whole it needs must be: In part he cannot: for, he hath no part; And much lesse wholy: for, he then should see His Creature wholly God aswell as he: And were our Soules (that he made to his Forme) Part of his Forme, it sinnes as wel as we; But sinne he cannot, nor himselfe deforme To share himselfe to Man, is said to be man, in respect of his forme; which is his Soule. man, a sinfull worme. And though we are his Acts, 17. 28 Generation, And are partakers of his 2. Pet 1, 4 Nature to: Yet, are we not so of that only One. As of his Substance; so, to make him two: But, we are borne of him when Do vertuously. well we do: That's of his grace, by his vniting Sp'rite: And, when our Soules that Spirit is come into, He makes vs act his Motions with delight: And so are said to haue one Nature right. But where some say, GOD, is Man, really; And Man is God: thence falsely gathering That the whole Essence of the Diety Is grow'n to Man, though it from God did spring, As if the personall-Vnion wrought the thing: But, though that God, and Man one person be, Yet they to either no confusion bring; But are so bound, as they are euer free From all confusion in their vnity. Mans Body hath a Soule; both, make one Man; Yet each in each doth not themselues suffuse: His Soule's immortall, (though it once began) His Bodie's mortall; which the Soule doth vse; And, in the seu'rall parts doth life infuse: So, Man, and God, one compound person make; And yet their compound doth not them confuse: For, neither eithers Essence doth pertake, Yet eithers Essence neithers can forsake. For, though, the persons of the God-head are Distinguish't, It must not diuided be: So, doth it with that Man-Gods natures fare; Which we diuide not, for diuersity, But them distinguish, for their vnity! Diuision argues imperfection; But, true distinction still, the contrary; Sith it discernes what's proper to each One; And so preuenteth all confusion. Then God, as Man, was synlesse passionate: And, Man, as God, no passion can effect: God, suffered in the flesh, in wretched state; But Man, as God, is free from such effect: For, in Omnipotence is no defect! True Miracles raisd hythe Godheads fame; The Manhoods, iniuries did quite dyiect: God died in flesh; as God, reuiu'd the same; Thus, neithers Forme transformeth eithers Frame. And, of the whole Compound, that's said, and ment, That's said of any one; for, the Man-Christ Is perfect God; and so omnipotent; And perfect Man; so, lower then the high'st: Yet happy Thou, that on the low'st reliest: For, if the Compound cannot parted be Thou diestin God (who ere thou art) that diest In Christ, the Man: sith God, and Man is he But, altogether, God in high'st degree. If so, then so he must be euery where; He is, and is not so: but sith this Straine May straine my wit, I will the same forbeare, While greater Clarkes about it beat their braine: For Life, or Deaths life-Blood, lies in this vaine. From questions of this kind, (sith questionlesse They endles seeme) I willingly refraine, And seeke a Pow'r expresseles to expresse, That is, to shew what God I do professe. But some may say I cannot that effect, Vnlesse I shew what God my Iesus is: I grant no lesse, confessing my defect; Nay, willingly confesse much more then this I am vnworthy the least grace of his: Yet by his pow'r, my silly strength ile straine To shew, as he is God, his properties; And though they bee too high to be too plaine, I hope ile touch with truth, though try with paine. Plato (surnam'd Deuine, for his deepe sight) (Though seeing by nature in Diuinity) Put God into the world (though most vnright) But as the Soule thereof, and yet his eie Espied withall a higher Diety; Which he the first Mind stil'd, or this Souls Sire, But heer's no Vnity in Trinity, Her's truth in part, but not Faiths truth intire, Then this Truth is not squar'd by Platoes squire. He thought that as Mans Soule his Body swaid, So, God, the World: but, heere he truth deformes: And, by her Test, appeares too much alaid: For, our Soules rule our Bodies as their Formes; But God, as th'acting Cause, the same performes: How euer true; an vniuersall God, is the Soule of the World; not fomally, but effectually. Soule May sway the Vniuerse; yet he informes That Soule with Skill, who all in all doth rule, Else Order faire, would be disorder foule. Then, Hee's the God of Order, ordering All that doth Order keepe in all this All: And yet, most simple is in euery thing; For, nothing Spirituall, or Corporall Into his Substance infinite, can fall! He is a Spirit so spirituall, that he (Of purpose) doth himselfe Iehouah call: The Letters of which Word all Spirituall be, Sith from our Spirit, or Breath alone they flee. No Spirits are mixed; then, much lesse their Sire: Our Soules are simple, though by synne impure: For, were they mixt, they should againe retire To their first Compound; so, could not endure Immortally; and so were Faith vnsure. And nought can mix, or make it selfe: for, then It is, before it is, in act, or pow'r: Which cannot be in neither: and agen No Time, or Place were for it, where, or when: For, Place was made in time, and Heb, 1, 2 Time was made By motion of the Heau'n (the cheefest place) And nought doth moue (as Reason doth perswade) That moues not by a greater Pow'r, and Grace: Which [without blending doth All enterlace:] Yet there was Place e're Time, where er'e it were; For, God was somewhere, who doth both embrace: But, if Place compast him, It should appeare More then most infinite which nought can beare. Then was he no where? No, somewhere he was; That is, himselfe within, that's Place without: So, kept, eternally, his owne Compasse: Where he That which is made in time, is made before, and after some time: therefore the World was made neither before, nor after, but, euen with time. (with time) brought Time, & Place about; Whereof the Eye of Reason cannot doubt: For, past a boundlesse Compasse what can go Though it wer strong, as Strength, as Courage Stout) No, not Omnipotence (and he is so:) Can, past it selfe, the least appearance sho. And, were he mixt, eternall were he not: For, ere he could be ming'd, he was vnmixt: If so it be; then, Time hath him begot: For, as he is, he was not euer (fixt) Sith Time must needs his compound come The partes are euer before the whole in na ture, and order. betwixt: But He (Prime-Cause, effecting all Effects!) From all eternity was thus confixt; Three Persons, and one God [without Affects] Bee'ng a Pure ACT, that mixture still reiects! Mixion, vnites Things mixible, by change; Or intermingling of their Substances: Things mixible, are they, which, though they range, Are yet contain'd in eithers Essences; Suff'ring of other in their passages: (As th' Elements each one, by other, do) And, may be seuer'd through their diffrences; Then, were it so with God, it might vndoe That vndeuided ONE, and make him two: For, if his Substance were deuisible A Body it were: for, so is eu'ry such: But were it so, then t'wer not possible, But PLACE should hold it, were it ne're so much; Sith Nature there, of force, the Same must couch: For, then t'had Magnitude, and Quantity, Whose vtt'most bounds PLACE should, containing, If so, it could not haue Immensity; (touch And, if not That, it cannot Diety. Sith God is then so simply infinite, Filling each Ierem, 23, 24 place incomprehensibly, What need Saints feare, by death, their Spirits flight Sith in the Spheare of his Vbiquity They needs must fall to rest eternally: In him in whom, before, they liu'd by grace; To him, in whom, they shall liue gloriously: Beeing Center to the Soules he doth embrace, And of the highest Rest, thelowest Base? Seeing then hee's pure, and purely eu'ry where, We him, as much as in vs lies, defile When we do sinne; sith in him we do steere And haue our beeing, (though we sinne the while, And so in greatest Goodnesse are too vile:) Yet sinne distracts vs, from his Grace, at least; Did not that Grace againe vs reconcile: So, Grace being wrong'd, the iniury doth wrest To humble vs; so, makes our worst, our best! He is in all alike essentially, Or else he could not eu'ry where remaine: But not in all alike effectually: For, then the good should nought by goodnes gain, More then the ill, by ill: So, grace were vaine: But, where so e're he absent is, by Grace, He present is by Iustice, and by paine: So, he is present still, in euery place; Then, blessed they that do him best imbrace. But, to returne to his simplicity To answere one Obiection which some make Obiect. Who say, that he must needs compounded be Sith that his Beeing, Compounded of Being and Essence. Essence doth pertake; Then composition he cannot forsake: Beeing, and Essence they distinguish, then, As well they may: for, fowly they mistake Which weene them one (though they be Brethren) Whose diff'rence Reasons Eye doth clearely ken: For, that which actually Is, is said to Bee, Be it a Substance, or an Accident: But, that's an Essence which is really That which it is, in its kind remanent; As by our humane nature's euident: In Soule, and Body Man is said to Bee; But, in his nature is his Essence pent: But yet, this Compound neuer can agree Ansvv (Though nere so subtle) with Simplicity. And though that This, and That do seeme to show A mixture in the Things wherein they are, Yet in this simple Essence tis not so; Though This and That same person, stil be there: For, al three persons but one Substance share. If so; then, though the Persons diuers be, Their Essence is as pure, as it is rare: As in the Sunne a Beame wee likewise see; Yet both make but one light essentially. Yet Sunne and Beame are diuerse; sith they do In their subsisting differ really: For, both subsist; then both must needs be two; Yet differ nothing but respectiuely, As do the Persons of the Trinity: Then by subsisting, in a diuerse kind, The Persons differ in the Diety; Which three In-beeings in one single Mind One simple Substance doth together bind! Now, sets the Sunne that lights our pen to write; Then, with him, Muse, set downe thy weary Pen: And in the Sunne, God. that lights thee to indite, More Wonders marke, till th' other rise agen; And then with care divulge the same to Men. These Steepes haue made thy trauell hard to day: That thou mayst hold out, thy flight fauour then: For, nought they do, that more do then they may, Then Wit must rest, when Wisedome bids it stay. NOw Heaue'ns bright Eye (awake by Vespers sheene) Peepes through the purple windowes of the East, While Night doth sinke beneath the Earth vnseene; Fearing with lightnes to be sore opprest; Then vp my wakefull Muse to worke for Rest. Thou shalt not soundly sleepe till thou hast view'd Thy iournies end; wherein who ends are blest: Then, let thy course be zealously pursu'd To find the rest of true Beatitude. Which is Eternall; and alone is so: Without Beginning, and can haue none End: Which hath nor First nor Last: for, that doth grow From First to Last; so rise, and then descend: But this doth no such Motion comprehend: For, that's Eternall, that not onely Is, But still is such; and doth not paire or mend: Then, must he needs be Alpha, and Omega. Reuel 1, . First, and Last by this, Because Eternall is that state of his. Our Mynd alone, confusedly conceiues Th'unbounded compasse of ETERNITY: It's past conceit, sith Notion none it giues; Being as free from mutability, As from beginning, end, or quantity! It euer Was: that was, e're Time had roome To stirre it selfe, by Heau'ns propulsity: To which there is nought past, nor ought to come, But all is present in her boundlesse Wombe! Our Soules, and Angels are eternall too; But, their eternity with Time was made: As were the Places where reside they do; Which both Beginning and Succession had; So, seeme to vanish, though they cannot fade: But, these There is a created, and an vncreated Eternity created were Eternities; Which Time, from time, to time stil forwards ladd And, though Eternall, yet Were otherwise: But GODS Was euer, Is, and neuer dies! He is the Author of Eternity: Then, was before it, else it could not be: He was before that made, Eternally: So, is eternall in the highest degree: Yet not the Author of his owne is he: His owne Eternity and He are one; (Sith that's himselfe, that is his Property;) So, could not be his owne creation: And so (vnmade) eternal is alone. Angels and Soules, though they eternall be; Yet either may, by nature, haue an end, That of an Act consist, and Potency; Which Compound doth to disolution tend; Did it not on Gods simple POVVRE depend. The Compound is the Cause that so it may; "For nought is rent, without a Cause it rend; But there can be no Cause of his decay Who is the chiefest Cause, and his owne Stay. And by that Stay, vn constant Man he staies From a relapse to nothing, which he was: Yet falling finally, he still decaies But nere determines: for, he still doth passe From ought, to nought; yet nought is ne'rethelasse: For, (as was said) Man is eternall made; Though heere he flourisheth and fades like Grasse; Yet shall he rise againe; and neuer fade, To Ioy, or Wo, as he is Good or Bad. What! shall he liue in wo Eternally Obiect. If heere he liue, and die in gracelesse state; So, for a short bad life, for euer die: Or, liue in death, life still t'excruciate? This seemes all Mercy quite to ruinate: For, all neede Grace; sith seuen times sins the best Ere once the Sunne his Round perambulate; But seuenty seauen times do the worst, at least, Then, if Grace faile, none die to liue in rest. If for an hundred yeares offending here [For, that's the longest date of our liues lease] Millions of Ages we were plagued there with paines past paine, yet that, in time, should cease And we for That, in mercy haue release: So, Iustice might with Mercy sympathize; But, for a short time of our crimes increase Euer to liue, in death that neuer dyes, Ah! this makes Iustice seeme to tyrranize! But stay fraile flesh, and bloud, here Truthes reply: Thou speak'st thus much as prompted by the Fiend; But Truth this Iustice well may iustifie: For, had'st thou liu'd stil, stil thou would'st haue syn'd; And, to thy passions euermore beene pynn'd: Then sith thou sinn'st in thine eternity It's iust thou should'st in Gods, in Hell be Inn'd: For, he the Will, for Deede takes commonly, As well when it wills well, as wickedly. And, synne's gain'st Goodnesse most-most infinite Are made most infinite, in ill, thereby! Then, no proportion hold paines definite To scourge the ill that hath infinity; Which must be punish't in eternity. Then O! what life ought mortall Men to lead That leads to endlesse blisse, or misery? Then liue w'in Hell, for Heau'n (as did our Christ our ghostly head Head) Not liue in Heau'n, for Hell, when we be dead. O how it ought to make flesh freeze with feare, Or flame in all deuotion of the Sp'rite, Sith the Word EVER euer doth appeare So bottomlesse! in length so infinite! Euer in vtter darkenesse! neuer light! Ah! this is it, that's able to dissolue Both Soule, and Body with eternall fright! And yet to sinne some euer do resolue; And, EVER, neuer in their thoughts reuolue. Euer to dye, and neuer to be dead; Euer to Bee, and neuer be at rest; Euer in fire, yet neuer minished Which (EVER) Patience neuer can digest: Sith it's most bad when it is at the best! If euer we did thinke aright of this, This Fire would neuer cease to moue, at least. And if we be not mou'd with endlesse Blisse: Such paines will moue aright, or most It wil cause true penitency, or desperation. amisse. Then fleshly wisedome no let can be more To let this motion stay a Spirit vnstaid: For, that Egeriaes doctrine deemes this lore, And thinkes all holy fraud which Truth hath said; That Lawes may so the better be obaid. This wisedomes Eyes are dull, yet sharply see To go past Truth for Errours greater ayde: "For, like old Eyes, at hand they blinded be; "But farre off falsely graunds each quantity. After this wisedome comes presumption; After Presumption, blindnesse of the mind: And after all these foule Affection; Then Custome comes insensibly behind, And makes these ils vnfelt, with craft vnkind: So, haue the lewd no feeling of offence, Their pow'r of feeling Custome so doth bind: Thus fleshly wisedome is the Roote from whence Spring greatest Synnes, withall impenitenee! These thrust out Reason of her Signiorie (The Braines) where erst she sate in Siluer Throne; Ruling with Scepter of pure Iuory; That is; Commaunding nought but Right alone: For, right is cleare from all corruption. Vpon which Scepters Top an Eagle's fixt To note that Reason, bee'ng her Wings vpon, Transcends the Spheares, to see the Heauen. world vnmixt, With Eyes that see the subtill'st parts betwixt. If Reason then, retaine her Pow'r, and Place Shee doth aright informe the Intellect; VVhich counsels well the Will in eu'ry case, That it commaunds the Members, with effect, To do as she, by Reason, doth direct. So, wild Affections truely tamed be: For, by the Raigne of Reason they are checkt, Then, the Minds Kingdome is as fast, as free, Being a VVorld of all Felicity. Yet when all Vice is brought in Vertues Bounds, [Ah! see how Man is here still millitant!] Prid (Hydra-like] hath strēgth from her own wounds, So, growing an vnconquered Combatant, Doth make the Soule, with endlesse strife, to pant: Vnlesse she seares Prides euer-springing Heads With the hot Iron of the Law, to dant, Her haughty hart (which with that Sharpnesse bleeds) For, she is conquer'd by her owne misdeeds. Thus, when we haue subdued eu'ry Synne The Conquest doth beget Pride. sinne, to subdew: So, lose we more, by how much more we wyn; To gaine which losse, we must the Fight renew; Or else lose all that should to vs acrue: For, not a moment may we cease to fight, Lest mortall Sinne, to death, should vs pursue: Sith Hydra-headed Synne gets greatest might When we haue brought her to the weakest plight. Shee's strongest to destroy, when we suppose, We haue destroy'd her by our hardynesse: So, worst we fall, by her worst Ouerthrowes; Because we glory in our great successe; So, make it not so much, or nothing lesse. O Synne, [damn'd Nothing) that dost all things dam'n Which thou dost touch) where lies thy mightinesse? If in thy Head, our Christ. Head hath bruz'd the same; Yet liu'st thou in his spight who thee or'came. If maugre him thou liu'st, that's Lord of Might, [Whose onely frowne can Hell it selfe confound] How shall we, froth of Frailty, foyle thee quite Who art more whole, the more we thee do wound; And mak'st vs sore, by making thee vnsound! O help vs Weaklings, Lord of Hoasts, to fight, Else we to Nothing must be captiue-bound: For, Nothing (Synne) doth nothing day and Night. But make vs worse then Nothing by her spight. The Fount of Goodnesse, goodnesse makes to flow from out the worst of Ils, which we fulfill: For, he thereby makes vs our selues to know; And humbles vs, in goodnesse, by that Ill; So, thereby betters both our Works, and will: But, the curst The Diuel, cause of mās fall. Cause of all impiety Out of our Best, the Worst extracteth still; VVho drawes high'st Pride, from low'st Humilitie; So, drawes most ill, from Ills most contrary. Thus, from the high'st intire ETERNITY, Our Muse hath stoopt vnto the low'st Ills; Thereby to show their inequality; Yet each is such, as fils, yea, ouerfils, The Soule with weale, or wo: so, saues, or spils. But, Phoebus Horses now their swift Careere Haue staid, for this day, on the highest Hils; And fal'n to rest beneath our Hemyspheare; Therefore, with them, tir'd Muse, thy toile forbeare. LO how Apollos Pegasses prepare To rend the ring-hedge of our Horizon: Be ready Muse, sith they so ready are To flee with them in such proportion, That both may moue by heau'nly motion: And yet their Mouer moues not, but doth rest In restful-restlesse perfect Action; By which the worst still fals out for the best For him, and them that by him still are blest. He changeth not that truely euer Is; Sith what Is truely, cannot changed be: For, what is sometimes That, and sometimes This Is mixt of Simples which do disagree; But he is simply selfe Simplicîty: Then, That Is not, that is not simply so; Sith, in an Instant, It from Is doth flee: And as the restlesse Seas do ebbe and flow: So, that twixt Was and Is, doth come and go. But, hee's ne're mou'd; and so can neuer change: For what should moue him in whom all do moue? He fils each Place, then can he neuer range: And so is fixt, all Time and Place aboue; So, still Exod. 3 14 I AM he doth himselfe approue. I AM; that Is: which is, That which He is: Euer the same; as firme in hate, as loue: Who could not be immortall but for This: "For, who doth change, dies throgh that change of his. Each Essence changeable, is said to die To what it Was, when it Is otherwise: So may mans Soule, in immortality, Be said to dy when it from Vertue flies; And liue aright when it to Vices dies: So, may immortall Spirits Augelicall Dy through such change, and tumble from the skies As some haue done; and so [no doubt] may all But that a Pow'r still fixt preuents their fall. For, what may sin, may die: and die they must That sin, if Grace do not their death preuent: If any Creature cannot be vniust, That Iustice is not All are con cluded vnder sin, that God might haue mercy vppon all. his, it is but lent; Onely the Lender's iust, of his owne bent: Who, by no change can possibly offend; And much lesse dy: for, Hee's still permanent The Fount of Grace, and Life; on whom depend Al Changes, sith hee's changelesse without end! But, if he might be chang'd, it needs must be By actiue pow'r of some himselfe without; Or, by himselfe, through passiue Potency, But, nought can euer bring this change about: For, nought's more strong, then Pow'r most absolute Nor, can a simple Act be passiue; so, It puts the question clearely out of doubt That neither can another Agent, no Nor he himselfe, himselfe change too and fro. For, that is chang'd, that not remaines the same: But hee's the same he was, and euer is; And That stil Is, that neuer alters frame: But such, alone, is that firme state of his, That changeth all, yet changeth not by this! Hee's Glories Sunne, whose In him is no darknes. Shade is constant sight; Then can no Shade of change eclipse his Blisse, In whom's no darknes; for, he blinds the sight Of bright-Ey'd Angels, with his glory bright. Though he assum'd our Shape; (so seem'd to change Sith what he is, he was not) yet, the same He was, he is: and, though the case be strange, Yet is it true in nature; though his Name Be God and Man. doubl'd, by his confixt double Frame. He came to take our Nature to his owne; Yet ours into his nature neuer came: But, ours from His, by eithers Acts, is knowne: Then, by, that change, no Changling is he growne. That Hypostaticall rare Vnion Which Pers'nally vnites both God and Man, Is two in Nature, though in Person, one: For, God his nature neuer alter can; And once begin, that neuer once began: It is against Gods nature Man to be; Sith one's eternall, th'others life a Span: Yet Man is God, by God; and, God is he That's Man, for Man; but, both keepe their degree! For, that's not chang'd that keepes itselfe intire From ought that may with it vnited be: And, though thereat Mans reason may admire; Yet God onely wise. onely Wisedome doth it, which doth see How Two in One, vnchang'd, may well agree: As erst we said Mans Soule, and Body did; Which truely differ in true Vnïty: &, thogh they change their states, their kinds forbid That they should change their kinds in either hid. So, did the WORD remaine that which it was, And truely That assum'd which it was not: But yet, no change thereby was brought to passe More then they change, that haue new garments got In Name or Nature, though they change their Lot: And to descend, and ascend, come, and go, And now become more cold, and then more hot, These Words are Tropes [for, that Word doth not That by our owne, his Rom, 1, 20 Actions we may know. so] When he drawes neere vs, we are drawne by Him, While still He stands: for, as the Magnes drawes Without bee'ng mou'd, the Iron to his Brim; Or, as the Iett, vnstirr'd, attracteth Strawes: So, GOD, vnmoued, doth our motion cause. They that are Shipt, in saillng from the Shore, Do thinke they moue not, maugre Eolls Flawes, But that the Land moues, which stands as before, So God moues not: but we So are Wee moued to & from God. do euermore. Nor yet, by locall motion are we brought To God, when, to himselfe he vs doth bring; Because without his Compasse there is nought: For, all that is, is compast in that RING; This motion then, is not by altering The Place, but Person of the altered; Yet, that not altred, but by gouerning, The wil'de Affections, erst vngouerned; So, moues this vnmou'd Motion, motioned! Thus, when God seemes to change, by changing vs, The change is not in Him, but vs alone; So then, though Reth'ricke saith hee's various, yet saith Dîuinity, Hee's euer One; And, holds vp all things by Gen. 1, 2 his Vnion: He, in the CHAOS, on the Waters mou'd, But that was but by Heb. 1, 3 preseruation; Which by his WORD alone, he did vnmou'd, As by his Word may pregnantly be prou'd. Then, sith hee's euer changlesse, as hee's good We Wormes, most mutable (in spight of change) May euer stand in him that euer stood, By Faith, and Hope, and Loue; and, neuer range, But when, through him, we go to Places Heauenly mantions. strange. And though, by nature, mutable we be, Yet may His Grace from vs, that state estrange. And match vs to immutability, In the Bride-Chamber of Felicity. Hee's true of promise, sith he cannot change; Then, why should sorrowing-Synners feare to dye? Sith Earths familiars are to Heau'n strange; Then, Heau'n we cannot haue, while here we lye: And he that's free from all vncertainty Hath (in his euer-neuer-failing Word) Giu'n vs, by Deede, (with his Bloud seald) an hie And Heau'nly Mantion, which he doth affoord To all whose Wills do with his Will accord. The euer-liuing GOD, sole Lord of Life He Was, and is, from all Eternity: If he be such a Husband, shall his Wife Or any Member of her, feare to dye, In him, with whom is Immortally? Hee's life it selfe; then, of himselfe, he moues, And, all his Members moues immediatly To rest in him, the rest from him he shoues; So, all moue by him which he hates, or loues. Thus all that moue haue life: for, lif's the Cause And Motion the Effect: for, we enstile A flowing Fount, a liuely Spring, because It is in motion: and, That dead the while It standeth still, as do some Waters vile. Siluer selfe-mouing, we call Siluer-quick; But, Coine, though currant, we from life exile; Because, of it's owne kind, it still doth stick Where it is set, without some Chance it nick. Yet though they liue, that moue, they liue as dead (Much like Quick-siluer; dead, although it moues) That not as Members moue of Him their Head That moues to grace, and glory whom he loues: So, in them, his owne motions he approues: Which doth inferre no motions liuely be That, from this Marke, Synne all at pleasure roues: For, such moue still through mutability; And, that still moueth to mortality. For, Motion, in the Creatures, moues to nought; And, nought is nothing but the rest of Ill: But where Ill rests, That's to confusion brought That so is mou'd; and, so it resteth still: VVhich rest, that mou'd with all disease doth fill: For, that is restlesse rest, that ill doth rest; And ill that rests, that rests with euill will; But, ill's that will by which the Mind is prest By motion ill, to rest in state vnblest. Creatures moue not themselues: for, mou'd they be By the First-mouer (mouing first of all) Then by the End he moues them mediatly, Which moues the Agent to be actuall: Then, Nature, and the Orbes-Celestiall with th' Hoast, that still, vnweary, walkes those Rounds Do moue them too, till they to rest do fall: And rest they do, whē Time their course confounds: So, Motion resteth in Confusions Bounds. Yet all must rest in him, from whom they came: And Hee's the Soule of Order, ordering Confusion, to the glory of his Name; So, He Confusions doth to order bring; And, order keeps in each confused Thing: Within their Center diuerse Lines are one Though out, they may be Millions, in the Ring: And, in the Center, by Conuersion, They meete againe in perfect Vnion! Yet good, and bad, in Him, are not all one, Though out of him be neither good, or bad; But, both, in Him, so make an Vnion As those which Syn hath mar'd, and he hath made: Yet out of Him [meere ONE) they cannot gadde. But yet the vvorst He loathes, and loues the best; Sith one grieues him, the other makes him glad: And so, though both are said in Him to rest, Yet rest they restlesse that do him molest. As when, with good, bad Humours are in vs In one vnited, working diuersly, We to the bad are euer troublous [Because they vex vs with their Malady) By reauing of their rest where they do lyes So, though we be not of Gods nature pure, Yet Good, and Bad, in him haue Vnity; But He the Bad molests, sith they procure, His Spirits griefe, which he cannot endure. Thus, still He liues all One; and, in him still All are but One; though many still they be; All are his worke; whose Work is but his will; Which wil is good: and good (in their degree] He made his workes, which he did, Gen 1 blessing, see. Themselues they mar'd, because themselues they Subiect to death, by vnmade perfidy: [made So they from ought, to nought, do growing fade, Sith Nought, that ought doth, marring, ouerlade. This GOD that liues then, yea, for euer liues, Is yesterday, to day, and ere the same: Which constancy of state a diff'rence giues Betwixt the Pagan Gods, which he did frame, To be but halfe-Gods; that is, Gods in name. The neerer then, to this true God we draw The more his Sonnes-beames feede our vitall flame, Which, frozen in our dregs, that frost doth thaw; And, make vs hot with loue, and cold with awe. Thus, no lesse good is he, he then is great VVhich are past Qualitie, and Quantitie; Both bee'ng much more then more then most com- For, so they must by his Immensitie, pleat: VVhich is the cause of his Vbiquity: For, nought but Greatnesse simply infinite Can fill, and ouerfill All, really; That is, aswell in Essence as in might; Sith either are alike indefinite. And, say'ng he fils all (who is all in all) I meane not onely all his hands haue wrought, As Heau'n, Earth, Hell; in part, or generall; And, all they hold; but all that may be thought (If Thought may reach it) that haue further raught, Either in deed, or possibility: For, He that in his Compasse all hath brought, Not onely fils That Vninersity; But, ouerfils farre more Capacity. The Creatures finite are, sith they may be Drawne to a generall or speciall Head, By eithers Forme, or their Diuersity; But, no Predicament ere compassed His Largenesse, that is still vnlimitted! The Heathen Sages (led by Natures light) Held the first CAVSE could not be measured, Sith it, in greatnesse, was most infinite, But what it was, they could not tell aright. So, hee's each where in Essence, and in Pow'r, Sith all is One in Him, the onely ONE: Like as the Soule though in the Head [her Tovvre] She cheefely sits: yet, is she in that Throne And euery Member, totally alone! Then, in each Part her Povv'r with her appeares T'inspire those Organs vvhich she plaies vpon; Yet, from the filthie Pipes no filth she beares, Nor vveares she euer, as the Organ vveares. So, in a sort, [but farre more excellent!] Is God, in his vvhole Essence, povv'r, and all, In all that is in this ALL resident, And ouer all, that ALL in generall, VVithout bee'ng toucht vvith Matter corporall: Though so me grope for him, hee's not tangible, Bee'ng a Sprit most simply Spirituall: VVhich to the Soule alone is sensible, But of the Sence incomprehensible. And, Things are said to Bee, that be in Pow'r In any thing wherein their pow'r hath port: Our Caesars so, are chiefely in the Towre Which CESAR built, as in their cheefest Fort: But God is all in all, in other sort: For in his Substance, totally intire, Hee is in al that's liuing, or amort, Bee't great or small, Earth, water, Aire, or Fire, Or what els is, or can haue Beeing hier! Looke what our Bodies, by our Sences know Our Soules, but by one Pow'r, perceiue the same: Which sowed in our Vnderstanding, growes More purely there, then in out Bodies frame, [Although our Intellect may bee too blame] For, it doth purge the Obiects of the Sence; And, make that vpright, which the Sense made lame: Eu'n so, in GOD Things haue more excellence Then in our dul, and base Intelligence. Thus, is his Pow'r where ere his Essence is; VVhich Pow'r is two-fold, as some Doctors teach: That's Absolute, and Actuall, by this He doth what ere he will within his reach; Then, doth he All, sith it past all doth stretch! By his Pow'r absolute he can fulfill VVhat may be done, without his Natures breach: And so his Pow'r extends beyond his Will, VVhich could saue All: yet, some it saues to spill. That which he doth is no lesse definite Then it is certaine: but, what he can do Is as vncertaine as it's infinite: For, he can make more Heau'ns, and fill them too; But, that he will not so his Word vndo: Who by his Actuall powre can nought fulfill But what his cleare Fore-sight did reach vnto: But, his Pow'r absolute (beyond his Will) Is able to do all, that is not ill! Then, if his Will and Povv'r vnequall be *Gods will, and power are equal: yet there are ma ny thinges in his power, which ar not in his vvil. How shall we equall make his Properties? Here is a Cloud, through which I cannot see With Humane Reasons most vnequall Eyes; Which make such Equals, Inequalities: But, light me Lord of light, the Truth to view Which in this Mistery ecclipsed lies; And let me in thy Paths this Truth pursue Till it I find: for, all thy Waies be true. Thy Will, and Povv'r are equall (as thou art) Both alike absolute, in their true kinds: Yet hast thou bound them both, by heau'nly Art, To Will, and do no more then Infinite wis dome, directs infinite power. WISEDOME finds Within her Bounds, which both the other binds: There they are Equall, sith that each extends To Wisedome vtmost Compasse; and, that winds About all Workes that haue all holy Ends: And so, thy Will, and Povv'r are equall friends! And, where thy Povv'r doth ouer-reach thy Will There onely Wisedome wils it should do so: That's in some Cases, by Her bounded stil; That's when thy will doth let thy Creatures know What thy Povv'r could, did not thy Will say Gods Wil limits his vnlimitable power. no. But, thou canst make thy Will to match thy Might [If so thou would'st] but Wisedome cryeth ho In thy Wils motion, it to stay aright; And so thy Will, and Povv'r haue equall height. Now, downe the Daies Eye goes, though yet it lookes All firy redde, as chaft with Nights approach: For, Lîght could neuer vgly Darknes brook, No more then bright Renovvne can black Reproch; Then halla heere, my Muse with Phoebus Coach: This day too much thou hast bestow'd thy winges; Too much thou dost on Secrets darke encroch; Fly high; yet not too nigh In respect of the reach of our capa city too lofty Things, Which nought comes nere for Clouds and Glitterings. NOw, mantle Muse, sith now thou straite must Tow'r: For lo, the modest East doth blush for shame That shameles Night on it should haue such pow'r To lie'with It, till Phoebus sees the same, And partes them with a farre more blushing flame: By which our Hemisphere Inhabiters May see to toile in Ernest, or in Game: Then, vp betimes, aboue the pale-fac'st Stars, (Fear'd with that flame) to find their * Gouerners. Which is that blessed Essence, (Three, in One) Blessed I well may call it: for, the same Is truely blessed (past comparison) For, what Blisse can the highest Wisedome name, But is most In God is true & moste compleat felicity perfect in his formelesse Frame! Al that delights the Soule, or ioyes the Sense, Or, makes Selfe-loue refinde, in him to flame; yea, all that can excell Selfe-EXCELLENCE, Is truely in his ALL-SVFFICIENCE! Ist't health of Body which thou dost desire? He is the Fount of al Salubritie! Ist' strength, or Vallor? Hee is both intire! Ist' Fairenes? Then hees selfe-FORMOSITY: To see whose face is high'st FELICITY: I'st Pleasures? They, as in their Center, in Him rest! Or Glory ist? Him, Angels glorifie! Ist Riches? More then All is his, at least: For, he hath more then can be all exprest! Kings of the Earth, seeme blessed in their Crovvnes; Yet, they but onely seeme, but are not so: Sith they sit reeling in their fastest Thrones, That eu'ry moment, threats their ouerthrow; (we which makes them sit on thorns, through pierc'd with And, though all mortall Knees to them do bow Th' adore their Chairs, not them; though to, and fro Both reeling stand, till both are falne too low; And then those Bowers none of Edward & Richard the second. both will know: For, Men [like Paphflagonean Partriges) Beare in their single Breast a double Heart: VVith one of which, they seeme Gods Images; But, with the other play the Deuils part; VVho, to all Shapes, for ill, themselues conuert: These are the Things, [the Things I them do call, Sith, for such Artists, I want Tearmes of Art) That crouching stand by Kings till Kings do fal; Then fly these Swallowes lest they fall withall. VVhat blessednesse is then in Regall state, That, as accurst, such cursed Things attend? And, nought more subiect to the shocke of Fate; Nor, sooner brought, vntimely to an end: For, oft they bow to them, that make them bend. But, this eternall most almighty KING, (Thats KING of Kings] on whom they all depend, Is truely blest; sith there's no altering, Of his State, Povv'r, Life, Blisse, or any thing! Then, sith this vnborne KING, that all vp-beares. Is onely blessed; how accurst are those That fall from Him, to rest on Prince, or Peeres Who still are fair'st for foulest ouerthrowes: "But, Carrion still, is best belou'd of Crowes: "And, where it is, the Eagles do resort: Kites (I would say) like Eagles in their Nose And Clawes; to smel & scratch for Budge of Court; And so, in others spoyle, make euer sport. These, false to God, can ne're be true to Men: If false to him, that is as Good, as GREAT, How can they trusty be to Nothing, then? For, Kings are (worse then Nothing) Vermins meat: Then, what are they compar'd with Worth compleat? These light Court-Locusts here, and there, do skippe (Like Fleas) to suck bloud; so, make Men their meat (Like Cannibals;) for, if they on the Hip Haue frend, or foe, that Standard they will rip. There is no trust in Men: for, Men, to Men Are but meere Wolues, that one another rends: Nay, worse, much worse, the The best is a Brier. best are now & then: "For Man to Man, in fury, are but Fiends; Who oft in vertue viciously contends. Then, none are blest, without they well do know They are accursed, till their blessed Ends: The End makes All; because the End doth show Vnto the blest, Gods euer-blessed Brow! The Act of seeing God, is The obiectiue Beatitude is the chiefe blessednesse. Blessednesse; For, we cannot be blest till him we see: Which Act is ours, not his; yet, neuerthelesse His Guift it is: but yet, he cannot be Our Act, though it with Him (pure ACT!) agree: For, ours is but th' Effect of him, the Cause; So then, it Caused is; so is not He: Who draweth still; yet, but the willing drawes: Yet makes vs willing by his Graces Lawes! So, all we haue, if good, he doth effect: For, what we haue, that is not his, is Ill: Which still we giue him, though he it reiect; Yet, for that Guift against, giues, by his VVILL, Our Greatest GOOD; so, good hee's to vs still! With Goodnesse thus, He doth our il ore'come: Yet we, orecome with ill, It still fulfil; But though that wrong incurs his righteous doome, Yet, when we straie, his Mercy brings vs home! How far that Mercy reacheth erst we toucht, Then needelesse were it eft to handle it: As Diuine mer cy is as great as gods diuity. pow'rfull as him selfe we It auoucht; And Hee's omnipotent: then, if it fit His Pow'r, it is at least most infinit! Which Attribute of his Omnipotence (That most is mentioned in Holy-vvrit) Is the firm'st Pillar of our Confidence, Sith it to Grace hath euer referrence. Almightinesse includeth whatso'ere That is most absolutlie good, or great: Then it's the Prop, that all, in All, doth beare, More then most actiue in each glorious Feate; Which, by still actiue good, doth Ill defeate; Though it seem'd Passiue when in flesh t'was show'n, Yet in that flesh that Passion had her Seate: God's a pure Act [which ne're was Passiue know'n] Who made that flesh hee tooke; and held his His ovvne properties. owne! He is most perfect; but, he were not so If he were Passiue; which, imperfect is: Then is he simply Actiue? simply? No: Actiue, nor passiue so, is He, or His; Sith his strict Purenesse will not carry This. Simple pure nesse wil brooke no mixtion. His Action then, his Essence is, alone; Which is his Pow'r, grace, wisedome, Iustice, blisse, And what be sides he is, sith hee's but One, VVhich brookes no shade of Composition. But yet, the Sonne is said to haue receiu'd Obiect: All that he hath, or is of Him, his Sire: If He his Essence then, of him receiu'd, His Povv'r he must: for, both are most intire: Then, must his Povv'r be Passiue, as its cleire: But, so to saie, is foulest Heresie Answ. For, like as without heate, can be no Fire; Eu'n so, without a Sonne, no Sire can be. Thus, Sire, and Sonne are equall in degree: For, both are one selfe Substance; so, are One: The sire is, of himselfe, omnipotent: Then so, sith one in substance, is the Sonne; VVho with the Sir'es alike magnificent: For, both Eternall are in their extent! The Sonne is of the Father, most intire; [As heate is of the Fire; both which are pent In but one Substance of, but onely Fir :) So, equall's their degree, and their Their will, and power are one. desire. The Sonne, not onely of himselfe, is such, But, by himselfe he is, what ere he is: Eternall generation still doth touch The vtt'most Equall in Essence, reach of his Sires Properties: He is begotten still: but yet, by This His Generation's not deficient: For, as the Sunne still gets those Beames of his yet perfect are as That from which they went: So, GOD, begotten's, all-sufficient! Then, this begetting Power hath the Sire Take away Gods proper ties, or Persons, & take away his Diety Beyond the Sonne; sith that's his Property: And personall Properties (though God's intire) Cannot be common to the Diety, Least that confusion follow instantly: Yet, this Powres want, in this almighty SONNE, Is farre off from the least infirmity: But, it doth strengthen that Relation That truely shewes Gods threefold Vnion! Then, take away the Pers'nall properties, And take away the Persons: so, we shall Be Godlesse quite: for, God's none otherwise Then Three in Persons: and, one God in all: So, pers'nall Povvers cannot be mutuall: In Nature, not in Order, then they be Omnipotent, alike, in generall: So, is all Povv'r, that doth with POVVRE agree, Alike, and not alike, in their degree! The Sire, of his owne Substance, gets the Sonne: Then, must the Sonne haue self-same Diety: Because that Substance is so strictly One, That, by it's Povv'r it cannot parted be: Though most almighty in the That is, actu al, or ordinary power. lowst degree. This shewes the Sires compleat Omnipotence; That stil begets a Sonne as great as He: Which Sonne is but the Sires Intelligence, Making another one Omnivalence. The Sonn's yet, said to be lesse then the Sire Not in true Substance; but sith hee receiues Of his owne Essence, what it doth require, Which the first Person to the second giues: Geu'n and receau'd From all eternity when each himselfe perceaues: So that that Povv'r which in the first doth woone, Shorts not the seconds, which the same conceaues; But, as the Sire it holds, and not the Sonne, It is the Sires, not Personall propertis are not common to the Diety Gods: for, God is One. Thus, personall Properties are still distinct As are the Persons by those Properties: Then, with the last the first must be extinct: For they can ne're be parted; otherwise Each might be each; and so, Disorder rise. And, that the Sire cannot begotten be It's no defect of Povv'r which in him lies; Nor that the Sonne gets not as well as he, Tis not Povvres want, but Orders Regency. Their Spirit (no more then They) Povv'r wanteth not: Though he proceedes, which is his Property: And, though he'gets not; nor is he begot; Yet, holds he, with them equall Diety: And, what he works, they work Their inter nall workes differ not but in manner of doing in sep'rably: And yet, three seuerall Functions to them Three Themselues assigne, their workes to varifie; The Sire Creates: The Sonne Redeemes, And he That is the Holy Spirit doth Sanctifie. For, as the Sire is of himselfe, he acts As of him selfe; yet by the other Two; Nota. None working by him, through their strait contract: The Sonne, as of his Sire, doth of him do; yet, by their equall Spirit, he worketh too. The Father workes by him, He by that Sp'rit; Which Sp'rit, as he proceedeth from Them, so He works from both, with euer-equall might; Thus, these Respects their Workes in one, vnite! Then in respect of ther Pow'r, Wisedome, Will, Their Workes are One, as they are One in Three: But, in respect their Persons differ still Their Workes, (in sort of doing) diuers be; But their Gods eternall Workes are euer one, the internall diuers in mā ner of doing. externall deeds ne're disagree: For, by their common Essence they are done; That's in their Vnity, not Trinity: The Sire Creates, as God, so doth the Sonne, And so their Sp'rit, without distinction! The Father doth Redeeme; yet, by the Sonne: They Sanctifie; yet, by their holy Sp'rit: So though their Workes in vnity be done, yet due distinctions do their workes vnite, Which make their Workes to be most exquisite. To eat much Honie hath no svveet effect: Prou, 15, 27 And who too neere doth search Pow'r infinite Shall be [with Glory ouerwhelmed] checkt. Then hold rash Muse, They fight with God that pry further into his secrets then hee woulde haue them retire ere thou be wreckt. This wondrous Trinity in Vnity, Is vnderstood to Bee; but how, ô here Is such a Gulph of deepest Mistery As none (without bee'ng quit orewhelm'd with fear Can looke therein to tell the secrets there! For, what beseeming that Good-evrie-Thing a Gods glory and goodnes is most inexplicable Can we immagin, (though we Angels were) That is as farre past all immagining As we are short of Paceing with his Wing. VVe erre in nought with danger more extreame, Nor, in ought labour with more hard assay: yet, nought we know with more harts ioy then Them But, in their search, if once we lose our VVay, VVe may be lost, and vtterly decay: It's deadly dang'rous then, for them to looke [Through VVaies more sullen then the Foe of Day] without Faiths Lanthorn, Truths most blessed Book; VVhich none ere left, but straight the way forsooke: For, Iustice SONNE was sent by Grace his Sire, The Gospell to promulgate, from his BREST: His Councels to As far forth as concernes our Soules welfare disclose, our doubts to cliere: Then if we go to seeke this BEEING blest VVithout these Helpes, we strayeng, neuer rest: But now, the Eye of Heau'n begins to close; Sith rest it would, being wearie, in the West: Then, wearie Muse, with It, thy selfe repose, And wake with It, and go still as it goes. NOW, o're the Earstern Mountaines Headles height we see that EYE (by which our Eies do see) To peepe, as it would steale on Theeuish Night, which from that EYES-sight, like a Theefe, doth flee, Least by the Same it should surprized be: Then, is it time (my Muse) thy wings to stretch (Sith they are short, too short, the worse for thee) For, this daies Iournie hath a mightie Reach, And manie a compasse thou therein much fetch. Thou shouldst be pow'rfull in thy Winges [too weake] Sith thou flee'st after Pow'r omnipotent: which may with labor, both thy Pinions breake: And spend thy strongest Sp'rits ere they are spent: Then, recollect them to pursue thy intent. This Powr's almightie, endlesse, infinite, Still most vnknown, yet, still most eminent: Which none but ONE can hold by wrong, or right; For, if two had it, it were definite. Of this, no No Creature is capable of omnipotence. Creature can be capable: For, it can but receiue what it can hold: And it can hold no more then it is able: For, if a Bucket in the Sea we should Let downe, at once, t'exhaust it, if we could, Simil: Yet that therein ingulph'd, could take no more Then meerely but so much as fill it would; Which in respect of that Flouds boundlesse Store, Is, as no drop at all, the Bucket bore. This Pow'r is euermore accompanied With two Consociates, that still glad, or griue; Which Grace, and Iustice are entitled: Yet more that Pow'r, by Manasses, Nabuchadne zer, S. Paule. Grace with some doth striue Then doth, at other some, his Iustice driue. VVhich Pow'r, by either, is not euer like: (Though in it selfe, it still alike doth thriue) For, sometimes more, (aswell in proud, as meeke) Then other some, they do Stroke is an action of much indulgence; strike, of much anger. or stroke, or strike. And in the Guifts of high'st Beneficence This well appears, which in themselues are pure: But yet, in vs not so: for, much offence They giue the Giuer, by their state impure; And such They be, sith it's not in our pow'r So to receiue Them, as they simple be; But as we can: and, we can but immure, Those Sp'rituall Guifts with Fleshes sluttery: Thus Finite ne're can hold Infinitie. Then, to be God, and be Omnipotent Is both in substance, one thing really: Yet is that Pow'r (though ne're so preualent) Not able Gods to make; moue Locally; Deny himselfe; change, be vniust, or lye: And many more such As he cannot, eate, drink, grow, sleep, or any corporal action: for he is a most pure Spirit, yet is there in him nothing but substance. like he cannot do; Sith in his Pow'r, is none Infirmitie: For, if he could do these; then, were he Two; Both good, and bad; and, either finite too. Nor, is it (as some dreame) that by his Might He can do all Somethings impossible to be done by omnipotence Impossibilities Sith nought's impossible (bee't wrong, or right As they suppose) to Pow'r without Comprise; So, in his Will [they say) his Goodnesse lies. As if he would, he could do passing Ill, But, that he will not: fond thought! most vnwise! Can perfect goodnesse, perfect ill fulfill? If so it can, it's most imperfect still. His Pow'r (I grant) hath force it selfe t'extend To endlesse Things, for number, infinite: Though in his changelesse Will now all haue end: So, cannot (for his Will) do all he might; Nor, cannot (for To do vnright ly is great infirmity. Pow'r) doo ought vnright. Nor yet, doth he his freedome lose hereby, That, to his Will, doth so himselfe vnite; Sith still his Will, and He hold vnity, Then, bee'ng but ONE haue onelyest Liberty! Nor, can He make that That which Is, is not: For, then he Nought should make; which cannot Bee: For, Nought can ne're be made, much lesse be'got; Sith it's lesse then Priuation in degree; Though He of Nought made all Things perfectly: Yet, could he cause that Christ Is not, and Is, Then could he cause Nought Men should instifie; Which were repugnant to that The scriptures. Truth of his, That flat affirmes, Christ cheefely worketh This. His Povv'r to two Things He hath fastned then, God hath tyde his omnipotency to two thinges: to nature for orders sake, and to bis word for his promise sake. That is to Nature still, for Orders sake: And to his WORD, for his Words sake to Men; That so they might his VVord the rather take; VVho can aswell himselfe, as it forsake: yet, NATVRES Bounds his Pow'r doth oft trāscend, VVhen it works Miracles, Men good to make: But, past his VVORD it neuer can extend: Sith it is That, which neuer can haue end. So then, he can do whatsoere he will; But yet he will not do what ere he can: For he could melt the Heau'ns the Earth to spill: But will not, nor destroy the Noah a preacher of righteousnes righteous Man, Though all the VVorld a Deluge ouer ran. He will not do so sith he will not so: The reason of his Will, his Will doth scan: But, he that would the same yet further kno, Looke in his VVord, but no step further go. He can do nought but what is good, and iust; And though that all he doth be simply so, yet doth it not ensue, that needs he must Do what he doth; and, likewise do no mo Lest he his Grace and Iustice should forgo: No: if he would do more, or otherwise; All should be good, and iust which he should do: For, hee's the Psal. 3a, 9 fount of GOOGDNES, whence doth Pow'r infinite, all good to exercise! (rise But, some affirme that he can do no mo, But what he did foresee he should performe. By his Pow'r actuall the same is so: But his Pow'r Absolute can that reforme; And make much more, in much more better forme: So, though he, through his Purpose, did foresee VVhat he would do; yet did himselfe informe That he could do much more, then now can Be Because his Purpose is as fast, as free. But he saw all, he made, was perfect Gen. 1, 12 good: Then could they not, by nature, better be: He must haue chang'd their Essence, with their mood, If he had made them better in degree; Sith, in their kinds, he Them did perfect see: No Pow'r can multiply a Numbers Store But it must change the Number really: So Man, as he was made his Fall before, VVas good: if better; then, a Man no more. VVe meane, as he was good essentially: For, Man might haue beene made more perfect accidentally but not essentially. accidentally, no doubt, he might Haue bin complish't much more perfectly, VVith neither Will, nor Povv'r to do vnright: And, haue continued in that perfect plight: yet, as Immortall Saints are Men no more Then we: so we, though made more exquisite, Should be but Men (as we were made before) For, Fooles are Men aswell as Or any other Philoso pher. Isidore. But O! had he so pleas'd t'haue made Man staid, Man had beene staidly-blest, till his remoue: For, hence, at last, he should haue beene conuai'd To stay for euer Motion farre aboue; But how remou'd, God knowes; I cannot proue, Assumpted, some Curiosity suppose; but, howsoe're, It should haue bin as best should Man behoue: The Way could not haue bin throgh Death or Fear: For, Sinne made Them, els they had bin no By Sin cam Death and Feare where. But, why he made Man to His constant Forme, yet, made him changeable; so, most vnlike: And why his Sonne endur'd his Angers Storme Sith so Man chan'gd; I am heerein to seeke; But sure I am for It Hee Him did strike. Could He resolue before he gaue the VVound with his owne Paines (past Paines) to heale the Sicke, when with more ease he might haue keptthem sound? He did; and what he doth hath perfect Infinit wise dome can do nothing with out like reason ground. Though he were GOD: yet suffe'rd he in Flesh: Such Agonies, as made that Flesh to sweat Both Blood and Water: which came streaming fresh From all his Parts, to coole his Angers heat, As he was God: which is as hot as great! Nay, it was such, that, though true GOD he were, yet, that the Cup might passe, he did intreat; So much he did ensuing Torments feare, which he came to sustaine; yet, fear'd to beare! His Glory was the Marke whereat did ayme The Shame and Torments which he did sustaine! yet, why? sith he all glory wel might claime As his owne Right, without so strange a Straine As to endure for Glory shamefull paine: But O! the depth of al Profundity His Iudgements! ô who can attaine To know his Councels, ful of mistery! Not one, not God, as Man; then much lesse I! It was his suffrance, and it was his Gods will and suffrance are neare of kin will, That man, made stailesse, so should fall, and rise: So he permitted, not desired ill; Or, if he Ill desir'd, t'was Good precise: For ill he cannot will, thats onely wise Damnation's ill but in respect of vs: But, in regard of him, quite otherwise! Then, if he will'd it, it were righteous, which makes (as well as Grace) him glorious! Mans Free-vvill was the Cause of all the ill Beneath the Sunne; which God did well fore-see: yet, sith Mans dignity requir'd Free-vvil, No Man without it, could his Essence be; Much lesse, with Gods Forme could his Form agree: For, by his Free-vvil, and Intelligence He is the Image of the Diety: And hauing ouer All creature All preheminence, Twas fit he should command his Will, and Sence. And though the Diuine vvisedome did foresee He would abuse Free-vvil, to his decay; yet, with that VVisedome, it doth well agree, To let him on his owne Supporters stay; To stand vpright, or downeright fall away: That so Gods Grace, and Iustice might appeare, which due Revvards and Punishments bewray: Both which (as vselesse] quite extinguisht were, If Man from his foule Fall, had stil bin cleare. He knevv that, through temptation, Man would sinne, yet, made him apt in foulest sinne to slide; Sith he fore-saw the good that Ill within Made for his greater Glory; sith he dide, That Man then dead, might still in life abide Deeming it better ill should still consist, That he through it might more be glorifi'de By doing highest Good, for Euill high'st, Then that there should no Ill at all exist. yet he gaue Man not onely freest Will, But, with it, Reason and Intelligence; To choose the Good, and to reiect the Ill, Sith, he had heard en, 2, 17. t'would wound his Conscience, And Diuine Instice mightily incense: So, had he Meanes the force of Ill to foile, Had he but vs'd them with ful confidence; But willingly he fel before the Broile: So, freely did [though charg'd to fight) recoile. yet, was he framed so, that if he had On God relide, as he both might and should, He had o'recome in fight; but, being mad With Diulish pride; fell as the Deuill would: Sith willingly of God, he loost his hold. That man might see, God could not be distrest For want of him, or what performe he could, He made him free, to serue whom he likt best, So, Sinne he seru'd, at his Freewils request. But yet, the good which we by Sinne receaue, Doth farre surmount the Ill that comes from thence If God, the VVorld of Ill should quite beraue There were no Tost to try our Sapience; So, might want Reason, and Intelligence: But, we haue both to know the Good from Bad; So, know we God, and our Soules safe defence; Then sith, by Ill, we are so well bestad, We cannot greeue for To greeue for siune, is a ioyful sorrow ill, but must be glad! For, were there no Temptation, then, no Fight: And if no fight; no Victory could bee: No Victory; no Palmes, nor Reuel, 35. Vertues white: No Crosse; no Crovvne of immortality; And thus from Il comes good abundantly: For, by the Conquest of it, we are Crown'd VVith glorie, in secure felicity: So, from great Ills, more Goods to vs redoun'd, As oft most Sicknesse maketh vs most sound! Ill (like a Mole vpon the WORLDS faire Cheeke) Simil. Doth stil set forth that Fairenes much the more: She were to seeke much Good were Ill to seeke: For, Good by Ill increaseth strength, and store; At least in our Conceit, and Vertucs Lore. "There's nought so euill that is good for nought: [God giuing vs a Salue for ev'ry Sore) The Good are humbled by their a yet we must not do euill, in any case, that good may come of it, but when vnwillingly it is committed, drawe good out of it. b Its better to say that impossibilities canot be don then that God cannot do them euil'st Thought: So, to the Good, al's good that Ill hath wrought! Then, better say some things cannot be done Then that he cannot do them: For, he can Do al that can be done; whose Povv'r is One VVith his owne Essence infinite; and than He can do more then can be thought by Man. If he could, sin could feare, could Weare, could Dy; These Coulds are sicke; no Paraclesian Can cure them of their great infirmity: For, to be able, so's debility; And not so able, highest Potency! So can his Povv'r, his Wil nor straine, nor bow, How ere it seemes to do it to our Sence: Nor, can it do it, truely, but in show; If truely vve could see the Cause from whence 〈2 pages missing〉 That shew proceeds by our Intelligence: For, he is reall; and, doth hate to seeme: Sith it doth strongly argue Impotence; But when he seemes to mis do, we misdeeme, That still, his workes of Iustice, disesteeme. Nor, chang'd he state, when He, in firy Tongues, Descended on his Darlings: for, that Show To vs, as Men, not him, as God, belongs; Who cannot see him otherwise then so: But, He, in forme confined, cannot go: For if he were confin'd, he were no where; Sith, by the same, he should his state forgo: But, he to vs, doth often so appeare (His state vnchang'd) as our weake state may beare. Nor chang'd he mind when as his Will reueal'd He altred; as he did for God doth often change his open sentence, but ne uer his secret decree: for the sentence is euer condicionall. Niniuy; Because he chang'd not then his Will conceal'd; Which was to saue it, through his Clemency: VVho knew they would repent, er'e they should die. And, touching Ezechias him, for whom the Sunne went back To crosse his will, erst show'n apparantly, His secret VVill, did That reuealed, wrack, That one might firmely liue, by th'others lack. * Yet both vvils are one in effect: for, the iudgmēt against Nyni ute vvas condicionall (as are all Gods threats) if it did not repent. Heere am I Clouded with a Mistery, That makes my Muses Eyes quite lose their fight: O Heau'nly VVisedome, Sonne of Verity, Disolue this Cloud, and lend those Eyes thy light, To find this Truth, which is obscured quite: For, onely-Goodnesse can no God simply good, cannot vvill euill sim ply. Euill will; Yet, Ill it wills: but turnes that wronge, to right: But, how he should a Wronge a right fulfill Here lies the Maze, my Muse amazing still! 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Yet, by the Clew of his directing Word W'are led to say, he suffers Ill to Bee With right good will; to make Ill more abhord When it is Parraleld with Piety; yet, wils, what he permits, vnwillingly: For, Ill he wils not, that good thence shouldspring, Which to his Will, and Word were contrary And yet, against his Will can Be no Rom. 9, 19, In a diuerse consideration, God wil diuersly. thing: So, wils a crosse, in crosse considering. Yet Contradictions, in one kind of Sense, He cannot [though he most almighty be] Cause to exist: for, that were violence, To Nature, Truth, and his owne Equity; Which in great Pow'r, were great Infirmity: But, sith the Rule of Goodnesse, is his Will, Gods will is the rule of Iustice. Ill, is not Ill, that he wils willingly; Because his VVill to good conuerteth Ill: So, ill is good if he performe it stil. He did commaund Abraham. him, who did hope, past hope, To kill his onely Sonne; which was not ill: Because that euill hath no euill Scope That is confin'd by his exact good Will: "The Iudge that doomes death iustly, doth not kill: Shimey Curst Dauid by the like commaund; 2 Sam. 16, 5 And yet the same he iustly did fulfill: For, in the Bidders will no Ill can stand, Sith by it Right is rul'd, with vpright Hand. In Synne two Things we chiefely must respect, Two thinges to be noted in Synne. The Act it selfe; and Its deformity: The Act (though it be euill in effect) yet, hath a Beeing; so, is good thereby; For GOODNES, Beings made most righteously: But, as it is deform'd, tis a Defect: So, not of GOD (free from Deficiency) Who is an ACT; and works, without neglect, All Beings Being, be they low, or hye, So, though we lie in Him, He doth not lye. For, as one managing a Courser lame Simil. Doth put him too't, to vse those Limbs of his, That he doth stirre, his Rider works the same; But, that he lamely stirs, his fault it is; That through his lamenesse stirreth still amisse: So: That we doo; of God the cause is still; But, that we doo Ill; we, too blame for This: Then, not for dooing, but, for dooing Ill, We are condemn'd, as Steedes that stumble will. We are condemn'd, and We are con de mned for violation of Gods reuealed will. iustly so we are; Sith Synn's the high contempt of his good Will: Synne is the Cause effecting all our care; And with Confusion all the World doth fill, Which is the Ill, producing eu'ry Ill: All breake-backe Crosses, which we vndergo, Are cast vpon vs, by this Euill still: In Summe, it makes this VVorld a Sea of Wo, VVherein we, fincking, swim; tost to, and fro. VVhen I behold a Towne (erst fairely built] Which Time (dissmantling) doth in Heapes confuse, Thus say I to my selfe; Here, Men haue dvvelt; And, vvhere Men dvvell, there Syn to raigne doth vse; And vvhere Syn raignes All confusi on springs from sinne. Confusion still ensues! Thus, from beginning to the End, I fall Of this rude CHAOS, (whereon moues my Muse) And all the way I see Sinne ruin'd all; "So Synn's the Soule of Ills in generall. The Plague (which late our Mother-CITTY London. scour'd And erst the KINGDOME made halfe Therefore I will make thee sicke in smiting thee, & make thee desolate because of thy Syns. Micha. 6, 13. desolate! ( The HEAV'NS (through Aire contagious) on it pour'd For odious Syns, which them exasperate, For which they oft dissolue the Crownes of STATE Likewise the DELVGE (that did rince this ROVND) Came, (sith foule Synne did it contaminate) To make it cleane, and so to keepe it sound, * Make Anarchies of Monarchies Else filthy Synne that BALL would cleane confound. Then, ô how blest are they that dye to Sinne, And liue to neuer dying Rightousnesse! They, in this Sea of Misery, begin To enter in the Hau'n of happinesse; Though ouerwhelm'd the while withall distresse: For, in a Calme we fall to frolike it; Or sleepe secure in Pleasures idlenesse: VVhich doth peruent the Wil, corrupt the Wit Vntill our Stearne be torne, and Keele be split. VVith Hosea: 2: 6 Thornes he Hedgeth in his Minions VVay, That if they tread awry, they prick their feet: So, thus Hedg'd in, they cannot go astray; Or, if they do, their feet with Thornes do meet, That make thē strait go right, through sharp regreet. But, with the Reprobate it is not so: Their waies are wide, & faire, and smoth, and Eccles 12 sweet: So that, in all lose liberty, they go Through VVorlds of Pleasure, to a World of VVo. Thus, is this Povv'r diuine, to Grace connext For those that are to Glory preordain'd! Yet, by that Povv'r, and It is Godes grace to punish his chil dren in the World, least they should be condem ned with the World. Grace they stil are vext, for, want of Pow'r, and Grace to haue refrain'd Some Synne which they perhaps haue intertain'd, But touching the remorceles Reprobate This Povv'r to Iustice euermore is chain'd: yea often Gifts of Grace, through secret hate, Do fat them vp for death in frolicke state. Rom, 9, 18 1. Cor, 12, 11 Now, on this Povv'r of his Almightines Hangs that greate Reall presence. Question in Religion For which so many [with rare hardines) Their Liuelihoods, and Liues haue erst forgon: "But though Mens Faiths be diuers: Truth's but One. To vrge his Pow'r, our Faith to strengthen still, In that wherein his will is simply show'n We iustly may: else, do we passing ill, To presse his Pow'r against his holy Will. Hence may we take incoragement to giue From Gods power wee may take encouragement to be liberall to the poore (with open hand) to those that are in neede: For supernaturally he can releeue Those that fast oft, the hungry Soule to feed, Sith they are rarely constant in their Creed! But now (alas) this free Beneuolence Is shunned as a superstitious deede: To offer [as some weene) the Poore our Pence We make an Idoll of their Indigence. yet, nought's more sure then that that Members dead That hath no feeling of his Fellowes paine: So, if this fellow-feeling once be fled From those that Faith professe, their Faith is vaine: And they in Death insencibly remain; A faithfull Heart, doth make an open Hand; And, in all harts, an open Hand doth raigne: For, they by Reasons rule should most command That (like God) most releeue, on Sea and Land. Riches (like Thornes) laid on the open Hand Do it no hurt; but, gript hard, wouud it deepe: Simil: So, while a Man his Riches can command He may command the World, and safely sleepe: For, all men bound to him, to him will stand; And from all Wants, and Woes him safely keepe: But, they whose hands are clos'd by Auarice, Ly open to all Hate, and Prou, 11, 24 Preiudice. From this almighty Povv'r, in deep'st distresse, We fetch our Anchor (Hope) our selues to stay; Where safe we lie (though plung'd in wretchednes] For, well we wot, we neuer can decay While, neuer-falling Povv'r our Sterne doth sway: And, sith it's mighty, most in Clemency (If wilfully we do not fall away] We are secur'st in greatest iobardy, Sith on that Povv'r alone we then rely. All that GOD promiseth he hath a Will (A willing will) to make God is infi nite in truth good euery way: And, what his Wil is willing to fulfill, His Povv'r performes; and so his Will doth sway Almighty Povv'r; which freely, doth obay: Then, none can feare his Promises can faile That his Omnipotency well doth waigh, Sith as he wils that Povv'r doth still preuaile; Then, Crosse we both, when we in Crosses quaile. It that, of Nothing (onely with a Word] Made this huge twy-form'd Fabrick which we see, Can all assure; that is by It assu'rd: Heauen & Earth For, what It wils, it can; what ere it be! Who doubts hereof denies the Diety. Then, as we would not Athiests be in fact, We must (like God] to all his Likes, be free: For though our Sanctity doth seeme exact, If nought we giue, nought is our Our praiers are turned in to sin, if wee haue not cha rity holiest Act. For, to beleeue alone, God died for Man, And not to liue as we, in God, should dy, Our Faith is thus, but an Historian; Liuing to Truth, and dead in Verity; For, Faith liues not, if dead in Charity: VVho speake like God, and yet like Deuils do, Speake Truth to their Damnation; for, his Eye That sees their VVords, and Deeds are euer two Doth doom them by their words, and damne them too. Whose Povv'r doth muzzle Dan, 6, 16 Lions, Deepes Exod 14 25 deuide, Make forceles Dan: 3, 25 fire, from scath to saue his Iohn 15. 15 Frends; And, none that euer on the same relide Had worse then heav'nly, if vntimely ends: For it, in death, from Death his Saints defends! It, from the dust of the obscurest Graue, Doth raise to Glory What on It depends: And from the deepnesse of the swelling Waue, Doth lift to Heau'n all those It wils to saue. In Summe, sith nothing is impossible That good is, to his all-performing Povv'r We should (with Hope and Frailties Ionas Spectacle Which that Sea-damming Monster did deuou'r) Depend thereon; and so, in Death be sure. But now the greatest Taper in the Sky Doth, like a Candle in the Socket dure; Which seemes as it were at the point to die, Then die a while (dul'd Muse) for Company. NOw [in the the resurrection of his Light That late lay buried in the Ocean Lake] Sol Arise dead Muse, resume thy wonted Spright, And once againe, with Him, thy Iourny take Through Heau'n, to find him out, that All did make: yet knowes he more then he did ere God knows more then he euer did or wil make create: For all created Was when as he spake with Time; whose Tearme had no eternall state: But, he knowes more then Time can circulate. He knowes those Things that are not, nor shalbe; And cals That which Is not, as though it Were: For, in him Selfe, he more then All doth see; And, thogh they be not, there, he knows them there: That is, he knowes them though they ne're apeare; For, sith his Knowledge and himselfe are One, He knowes well what he can, though will do nere: So, That may in his knowledg Bee alone, That neuer shal Bee by Creation! This knowes he simply by his Intellect, As That which here shalbe but in his might: But, That which he doth purpose to effect Is euermore existing in his sight: For, all is present to his VVisedoms Sp'rite! Whatsoeuer god means to doe he seeth as on from all eternitye. And though of that That which Is not, nor shal Be Can be no Notion; so, no knowledge right, yet, Creatures onely know in that degree; But God knowes (Notionlesse] Essentially. Those Things haue euer an vn being Beeing *Things which onely Bee in Gods vnderstāding or powr haue an vnbeeing beeing which in his Vnderstanding onely Bee: And neuer obiect made to his All seeing, But Them he intellectually doth see, As though they were, yet are but virtually: As Pictures are in Painters Fantasies; Although they neuer make them actually: Só, without Notion (sith all in Him lies) These are in Him, as Thinges he could deuise. So then we must obserue a difference Betweene the knowledge of what once shall Be, Nota. And that which shall not: for, as t'wer, by sence God sees the first, the last he doth not see But as they are in Possibility. Yet some may vrge, what truth can be of Those That ner'e shall be? Yes, They, with truth agree That truely are in Gods pow'r to disclose: So, in that Pow'r, with truth, they still repose. For, sith his knowledge is indefinite The thinges which God knowes must be infinite like his know ledge. To Things indefinite it must extend: And sith his Pow'r can make Things infinite. He needs must know them, sith he knowes the end. Of All that on his endlesse Pow'r depend: But all that is or euer shall be made Is finite; then, his knowledge must transcend Their highest Reach; as Reason doth perswade: For, it is infinite, and cannot fade. ONE is an Vnity, which can extend To Numbers infinite [if multiplide) For, eu'ry Number doth thereon depend: Then, if that Vnity did know how wide It could extend, it knew the rest beside. Man, in Conceit, can multiply this One To Numbers infinite: for, such abide Still subiect to increase, by Vnion: Then, God must know past limitation. He knowes distinctly, and in generall: For, knowledge indistint imperfect is: He counts the Psal. 147, 4 Starres, & by their names them call; Numbers our Math: 10, 30 Luke 12, 7 Haires, & knows when one we misse: Then, must his knowledge be distinct by This. He in their Causes sees Contingent Things Yet nought's contingent to that sight of his: For, he that all in All to Being brings Must hatch them ere they Be, beneath his Wings. In him that did Iudas betray the Lord of light It was Contingent; sith in him it was To do, or not to do that damn'd dispight: But, God did in himselfe [as in a Glasse] Past Time, see It, in Time, should come to passe. a God is a Mirror wher in al thinges are seene. Then, in the second and Contingent Cause, Contingently he knowes: but, if it has Relation to his preordaining Lawes, Necessity it on the Action drawes! Then must he needes knows Ill aswell as good: But, Ill is nothing, but a meere Defect; Which hath no Notion, by a Likelihood, So nought can know the same in true Effect; Ill hath no notion to know it by. And nought to know, Gods knowledge doth reiect. Then Ill is know'n by good (as death by life) Though by no Notion it can Sence direct: For though Ill nothing be, tis still at strife With Goodnesse: so this knowledge still is rife. God knowes not Euill by receiuing in A Notion to his Mind; which knowes not so: For if he so should do, so should he sinne; But sith he knowes himselfe, he Ill doth know By his owne goodnesse: so, knowes Ill, his foe. But if, by Notions, he did ought perceiue, Thē that perceiu'd, those Whatsoeuer is ordinarily by the vnder standing perceiued is per ceiued by no tions. Notions needs must show; So, should he more then erst before conceiue And so might be deceiued, and deceiue. But his high knowledge is the Cause of all: Then, must it before All Actually: His Prouidence could not be generall If ought there were he knew not Gods prouidence wer imperfect if he knew not perticular things. specially: But, he knowes All from all Eternity: Then, must he needs know Ill, that all doth mare, By his owne goodnesse, most essentially: But, if that Ills do stretch themselues so farre To yeeld such knowledge, more then nought they are. This knowledge knows together what it knowes; So doth it not augment much lesse decrease: Himselfe (the Medium of his knowledge) showes The state of Things, at once (not peece, by peece; As men do know, their knowledge to increase: Then is his Knowledge firme, •• as infinite, And can no more be chang'd, then it can cease: So, to his vndeceiueable fore-sight All Haps on All Nothing is contingent with God. inveitably light. If so; it seemes this Knowledge doth impose On all Mens Acts a meere necessity: Not so; for his fore-sight doth not dispose The wils of Men, nor lets their liberty; But what they do, they do most willingly: Though second Causes, by their natures course, Make vs to do some things vnwillingly; Yet, Gods Fore-sight doth not those Causes force: No more then ours makes great Loads lame an Horse. So, Gods fore-knowledge may two waies be wai'd: First, as he did foresee what ere should Be; Last, as his fore-sight in his Will is staid: And so his fore-sight is his Wils decree; Which must be acted of necessity: So, al Things, of necessity, are such; Though they be such perhaps condicionally: For God doth moue them but by natures touch So, moues them as they will, lest She should gruch. Two Causes in the World his Pow'r hath set God hath set two second causes in the world, to pro duce all effects. To Cause (as second Causes) all Effects: The first are certaine, and Effects beget As certaine: As the fire with heate affects, The Sunne giues light: and so of other Sects: The later Causes are indefinite, And their Products vncertainly respects: Those are Contingent, and extend their might Vnto Mens Wills, and Actions, wrong, or right. Now, though Gods fore-sight, ioyned with his Wil, Be such, as by no Pow'r can changed be; Yet we thereby are not enforc'd to Ill, But meerely do it of our owne decree, As mou'd by nature, to Iniquity: Yet can we not do other then we do, If it we waigh as God did it foresee: And so, foreseeing, iustly willd it too: For, what he doth, he iustly may We are vndone by illdoing. vndo! Say we fore-knew the nature of a Frend Would credit vs in all that we should say Should our fore-knowledge so his nature bend As it were bound; and so must needs obay, It hauing liberty itselfe to sway? Not so: no more doth Gods Gods fore knowledge foreeth not our wils Foreknowledge force Mens Wills against their Nature any way: But still their Wils by Nature haue their Course, yet nought their Wils from Gods will can deuorce. For, as we freely in a Ship do walke, Simil. And yet our walking hinders not her Way; But, holds her Course (welstir'd] and Lets doth balke Till she arriues where shee's designd to stay, By him whose Goodes she safely doth convay: So, in the surest Ship of Gods DECREE Wherein we saile, (and cannot fall away] Though our Will crosse the Course, yet cannot we That Course auert, but needs must with it flee. And, as one hauing fastned a Boat Simil. Vnto a Rocke, hales at the rope to draw The Rocke to him; yet, so himselfe doth float Vnto the Rocke (vnmou'd) by Natures law: So, we being fast to That which God foresaw Do striue to pull his Eph, 1, 8 Purpose to our Will; yet are we driv'n therby (as by a Flaw) Vnto his Purpose, which is * stedfast still: So though we seeke our Wils, we His fulfill! But though Man workes, as of necessity, According vnto Gods most staide deeree, yet workes he at his Natures liberty; And so he workes as being bond and free; Both which Gods wisedome could not but fore-see: So then he might Mans nature haue restrain'd From working ill, but then it bound should be: For though Mans Workes to Gods Decree are chain'd yet workes he by his nature vnconstraind. Then, though he knows from al eternity What we would do; that caused not our Deede: * Gods prescience cau seth not our Actions But what he wil'd impos'd necessity Vpon our workes (who works as he decreed] Which Works, his practicke knowledge do succeed His Will and Knowledge then is cause of All At once: For, all at once from them proceed: Sith in Him nought we first, and last must call But, He is all One Cause in generall. Then in this fearefull Sea which we be in we must beware two Rocks: That is to wit, we must make God no Cause of any sin: which we do if we say he Simply willeth it: For, as its Ill, he doth it but permit. The other is, when that withour his Will And his Fore-knowledge we do Ill admit: For, so we do his perfect knowledge spill; As in the other make his Goodnesse ill. Our Soule doth moue our Body, being lame, And yet our Soule is whole in euery Limbe: Then God is not for our misdeeds to blame, * God moues vs well, But being Lame, in our affecti ōs, we moue ill Though he Workes all in All as pleaseth Him: VVho makes the sinfull in their sinnes to swim Vntill they sinke to Hell: so, punnisheth Much Sinne, by Sinne: for, he their Eyes doth dim, That they should not perceiue the Snares of Death, Vntill they fall those mortall Snares beneath. He moues aright the most peruersest Will; But, by that crooked Will it waxeth Wrong: As good meat put into a Stomacke ill Turnes to bad Humors, with disease among: Simil So, Good, to God; and Ils to Men belong. He worketh all in All: or good, or bad: Either, as either are, or weake, or strong: And so we are or ill or well bestad, As our demerits him do greeue, or glad. Then, wicked Actions, as they Actions are, (And not as they are wicked] God doth will: For, they are Beeings; but we must beware (Sith ere our fall we well could them fulfill) We make him not the Author of their 1, Ioh, 4. 13 Ill: For, he may willingly stil suffer sin, Though to his Wil it he repugnant still; Which suffring, by indulgence, seekes to win The lost Sheepe, though astray the more it ryn. Then, willing suffrance, needs must be his VVil: So then in God two ouert VVils we proue: Willing suffe rance is gods will The Greater, and the Lesse; yet neither il; Although the lesse to suffer Ill doth loue, which yet the Greater euer doth reproue: He, by the Greater, would we should dowel; And, if by Ill, the Lesse we more approue, Against the Greater then we do rebell, By doing his wil that doth not so excell. He suffers vs to sin, when by his grace, *God doeth wil sin as it is an act where on to showe his diuine goodnesse ei ther by Iustice or mercy He might restraine vs from transgression: So, willingly doth Wil it, in this Case, As tis an Act, to show his Goodnes on; Either by Iustice, or Remission: The lesser Good is th'obiect of his VVill Aswell as that Good past Comparison, But this doth saue; and that doth often spill, yet glory gaines when he doth each fulfill. So, though his Will be one, yea, simply One, yet, is he said to will both Good, and Ill: Most properly he willeth good alone; But, Ill he wils as t'were against his Will Improperly; against his nature stil. He willeth al that to himselfe pertaines Vrg'd by his nature, not by Force, or Skil: But, his free-wil his Creatures state maintaines; Whose Good, or Il in his free choise remaines. No Man doth good or ill against his wil; Though some do il (in sort) vnwillingly: *Touchinga the intention yet, in so doing, do their Lusts fulfil; Therefore the VVilexcludes Necessity, Sith it, by nature, hath free liberty. Then none are damned but for wilful sin; Nor, saued but for willing Piety: So, the VVil's free, as it hath euer bin, From al Constraint, saue Sin the same within. Then, Reprobates vniustly do complaine Of being preordain'd for Castawaies: For, though to perish, God did them ordaine; yet die they not, but for their wicked VVaies; And so the vniust iustly stil decaies: They freely sinne, by nature, which is free; Then God, Sinnes wages, euer iustly paies: So, Sinne steps in betwixt his iust Decree And th' excution, that he iust might be! There's no Discourse nor Motion in his will That he should now wil This, then That againe; No discourse or motion in the wil of God His Will is euen with his Knovvledge stil; Though it in Order do behind remaine; For, nought but God, Gods Substance can containe: Then, from eternity, He wils their wrack On whom, by Iustice, He doth glory gaine: Yet dye they for their sinnes (sith grace they lack) So, God doth iudge, and neuer Iustice Rack! His Iudgments then, are all iust, strange, and deepe: For (in a most vnutterable kind) They that transgresse his Will, his Will do The transgressors of Gods reuealed will, keep his secret wil keepe: For nought is simply done against his Mind; And all fals out, as he hath fore-disignde! He suffers Ill, and that most willingly; But would not suffer it, did he not find His Might can make Ill, Good almightly: So, Ill he wils, to make it good thereby! HE, and his Glory is the End of all; And all that are, are meanes vnto that End; For, as they are by Him, in generall: So, are they for him; and on him depend! For him: That is, his glorie to defend. But yet, this End doth not so moue his Will, As by the End ours moue, and to it tend: To seeke a a No cause of gods wil, but his meere good pleasure Cause of his good Will, is ill, More then his onely most good Pleasure still! Then, no Cause is there why he saueth some, But onely that good pleasure, which is free To saue, or spill his Works, by vpright doome: Sith through all freedome, all Deaths Vassals be; Then, some to saue, is freest Clemency. And, as of All, he freely some ellects: So, by his eviternall sure DECREE Ordaines them to the END, and the Effects; And, so his owne free Guifts in them Affects. Then, in his Will, remaines our VVeale, or Wo; Yet, still we pray his will may still be done: God, by one act of willing, wils his glory, & our confusion. VVho by that Act doth will our ouerthrow, By which he wils his owne dominion; To which all Povv'rs are in subiection! Then must we needs submit vs to his will, Although it be to our Confusion: (Sith that is good for him, though for vs ill) And seeke, for life, his know'n-will to fulfill. But let no temprall Torment, or anoy Perswade vs, he is not our willing friend: For, as the Persians punishments imploy Simil. Vpon their Nobles Weeds, when they offend, That by that grace, they may their manners mend: So, God doth deale with those he loueth best, whose Rods he on their Corpes, & State doth spend, To saue their Soules; and, those he loueth least, He plagues, in Soule, and lets their Bodies rest. For, as an ouer-gorged Stomack makes Anaking Head, by Vapors that arise, Simil. So, too much VVeale the staidest Iudgement shakes; And quite smoks out the Vnderstandings Eies: For, Ouer-much makes fondlings of the VVise. Then let all outward griefes be heapt on me, So inward Comforts giue my wants supplies: for so, by Iustice, God still makes me free from his iust vengance, in great Clemency! The higher we from Earth vp-lifted be The lesser will all Earthly Things appeare; And so the neerer we to Heau'n do flee, The lesse we value Things that Earthly are; But, Cloggd with Earth, that Clogg is all our care. Then (with that Heu'n-rapt S. Paule Saint) rapt Muse, ascend That third aethereall Heau'n-reuealing Spheare! Yet, lo, quite spent, before our Iournies end, VVe must t'a lower full Point Will exceeds power heerein. now descend. And, though we must confesse all Helps we tooke That God, and Men affoorded vs herein, Out of Mens VVritings, and Gods blessed Booke Yet to our Muse, it hath so waighty bin That now she (fainting) sincks, for feare to sinne: Then, here an End, before an endlesse End, Sith we may lose, if more we seeke to win: And what is done, we meekely do commend To mortall The church millitant. Saints; to vse, refuse, or mend. FINIS.
He that loueth purenesse of hart for the grace of his lippes, the King shall be his Friend. Prou. 13, 11. GOod Preachers, that liue ill [like Spittlemen) Are perfect in the way they neuer went: Or like the Flame that led Gods Children, It selfe not knowing what the matter ment: They be, like Trumpets making others fight, Themselues not striking stroke; sith liuelesse Things: Like Land-marks, worne to nought, beeing in the Right: Like well-directing ill-affected Kings: Like Bels that others call where they come not: Like Soape, remaining blacke, and making white: Like Bowes, that to the Marke the Shafts haue shot, While they themselues stand bent, vnapt for flight: For, where their Wordes and Works are not agreed, There what they mend in Word, they marre in Deed,
Blessed be the mercifull: for they shall obtaine Mercy. Math. 5. 7. WHat wit hath Man to leaue that Wealth behind Which he might carry hence when hence he goes? What Almes he giues aliue, he, dead, doth find; But what he leaues behind him, he doth lose. To giue away then, is to beare away; They most do hold, who haue the openest Hands: To hold too hard makes much the lesse to stay: Thogh stay there may more then the Hand commands. The Beggers Belly is the batful'st Ground That we can sow in: For, it multiplies Our Faith, and Hope, and makes our Loue abound; And, what else Grace, and Nature deerely prize: So thus, may Kings be richer in their Graue Then in their Thrones; thogh all the world they haue!