Mirum in modum A glimpse of Gods glorie and the soules shape.

Mirum in modum A glimpse of Gods Glorie , and the Soules shape Wlt yeeld me words , Wits words Wisedome bewray . My Soule , infuse thy selfe in 't Same 's diuine . The froath of Wit , O Wisedome skumme away ; Powder these lines with thy preseruing Brine : Refresh their saltnesse , salt their freshnesse fine ; That Wits sweete words , of Wisedomes salt may taste , Which can from crude Conceit corruption stay , And make the same eternally to last , Though in Obliuion be buryed ay The skumme of Wit , the witty Skummes repast , Which like light skum , with those lewd Skums doth waste O Thou maine Ocean of celestiall light , ( From whom all Lights deriue their influence ) The light of Truth infuse into my sprite , And cleere the eyes of my Intelligence , That they may see my Soules circumference , Wherein the Minde as Centre placed is . Wherein thou restest Center of true Rest , Compass'd with glory , and vncompass'd blisse , Which do thy Lodge with glorious light inuest , — Then lighten thy darke Inne , O glorious Ghest . The Soule of Man immortall and diuine , By Natures light beholds the light of Nature , Like as the Bodies eyes when Sunne doth shine , Doe by the Sunne behold the Sunnes faire feature : So by that light shee sees shee is a Creature ; Created to her faire Creators forme , In Wisdome , Knowledge , and such goodly graces Which doe the Vnderstanding right informe , To guide the Will aright in sundry cases , Whenas the Sence deluded , Reason out-faces . For as the Uaynes the body ouer-spreds , And to its vtmost bounds themselues extend : So Science in the Soule from certaine heads , In great varietie her vaines doth send , To whatsoe're the soule may comprehend . This is her Birth-right , with the body borne , Kinde Natures larges giu'n with hand displai'd , Which doth the Minde illustrate and adorne : To , and from whom , all knowledge is conuai'd , That tends vnto the soule or bodies aide . Which is deduced from pow'r more supreame , Then in th' externall Senses doth reside , This light proceeds from that infused beame , Which in the Soules supreamest part doth bide , The Bodies motions and hir owne to guide . For though th' incomprehensible hath stampt , His wisdome in his workes to prooue his Beeing , Yet all saue Man , from this Light is exempt , By which the Soules eyes sees ( past sense of Seeing ) Celestiall sweets with hir sweete selfe agreeing ▪ For th' outward Senses Beasts with vs enioy , Nay they possesse the same in greater pow'r : But yet those Senses they cannot imploy To Reasons vse , and Understandings cure , But these effects doe flowe from Sense more sure , Which from an vnderstanding Soule proceeds , Yet nought that Understanding doth digest , But first on it the outward Senses feedes : Both which inuites the Will vnto their feast , Those Senses beeing tastèrs to the rest . Then if the Senses bee affected ill , Or apprehend their Obiects with offence , They wrong the Vnderstanding and the Will : With false reporte of their experience . But first they misse-informe th' Intelligence , It giuing credit to their information , Misse-leads the Will ( that way ward is by kinde ) Which moues the Members with all festination : ( Beeing instrumentall agents of the Minde ) To doe what ere the Senses pleasant finde . But when we say the Understanding seazeth On nought but what the Senses first surprizeth , It s meant of things that pleaseth , or displeaseth , And to the Senses sensibly ariseth : Then herevpon the common Sense deuiseth , And then transferres it to the Intellect , Which by hir pow'r inherent doth discourse , By Reasons rules from Causes to th' effect : And beeing there , runnes forth with greater force , Till Iudgement ( with strong hand ) doth stay her course . Herehence it is , the Soule her selfe doth know , Hir owne effects shee to hir selfe discloseth , So to herselfe , herselfe , herselfe doth shew , By powres which shee within hirselfe encloseth ; Whereof hirselfe , not of hirselfe disposeth ; But are directed by a higher Pow'r , Yet hath shee eyes to see , and sence to feele , The way vnto hirselfe ( though most obscure ) Which hirselfe virtues to hirselfe reueale , Through which she wots what works hir woe or weale . This knowledge of the vnknowne parte of Man , ( Namely the knowen Soules vnknowen parte ) From Man is hid since he to sinne began , For Ignorance of Sinne is the iust smart , Which now doth hold enthrall'd his vniust hart . But sith the Soule is such a precious thing , As cost the price of past-price deerest bloud , Then can no knowledge more aduantage bring , Then knowledge of the Soule , as first she stood , Or since she fell from her extreamest Good . For she enwombes worldes of varietie , Of Sunne-bright Beauties and celestiall Sweetes , Vnited all in perfect sympathie , Whereas the Minde with diuerse Pictures meetes , Which Fancie formes , and from the Fancie fleetes . From whence proceedes all maruellous Inuentions , Which doe produce all Artes and Sciences That Doubts resolue , and doe dissolue Dissentions , Touching the vniuersall Essenses , Subiect t' our inward , or our outward Senses . Then what Soule on the Soule excogitates , But it is rapt with ioy and wonderment , Sith when the Minde but her adumberates ( In Fancies forge ) it feeles such rauishment , As yeeldes therewith a heau'n of high content : Then sith all Weale , or Woe , that vs befall , Flowes from the Soule , as from their speciall Spring , We should not to her Weale be neuterall , But study to preserue that precious thing , As that conserues the Soule and Bodies Being . Wherein three Faculties still working be , Animall , Vitall , and the Naturall , The Animall diuided is in three , Motiue , Sensitiue , and Principall . The Principall hath three parts speciall , Imagination , Reason , Memory . The power Sensitiue includes the powres Of the externall Senses seu'rally . The Motiue powre , the Corps to stirre procures , As long as Vitall faculty indures . Which Facultie is seated in the Hart , Infusing Spirites of Life through eu'ry vaine . The vertues Animall doe play their part , In all the seu'rall cauerns of the Braine . The virtues Naturall the wombe containe ; Which doe consist of three essentiall partes , Feeding , Growing , and Ingendering ; Which subdiuided are by Natures Artes Into sixe Faculties , with them working , And common to them all in eu'ry thing . The first and second , with the third and fourth , Attracts , retaines , concocts , and distributes ; The fift , and sixt , encorp'rates and puts forth What is supersluous . And thus executes Their pow'res as one , though sextiplied in sutes ▪ The foode the Mouth prepareth for the Maw ; The Maw forthwith prepares it for the Liuer , From whence a sanguine tincture it doth draw , And then vnto the Hart doth it deliuer , Who in the nerues and veines it soone doth seuer . Then through those channels of the bloud it flowes , Through all the limbes , to giue them nourishment , And by those condites to the Braine it goes , ( Whereas the Soule doth hold her Parliment , To giue Lawes for the Bodies gouernement : ) Where , if the foode be fine and delicate , It turnes to bloud , that in the Braine doth breede Those Spirites fine , that doe refine the pate , And crowne the same with glory for its meede , For Glory Spirites refined dooth succeede . The like is found betweene th' internall Senses , And those same Powres , and virtues Animall . First must a Powre receiue the Images That form'd are in the Senses corporall , Which Powre is calld , the powre Fantasticall : This is the Soules eye ( seeing all vnseene ) Which viewes those Senses obiects being absent , And of th' internall Senses is the meane ; They to the Memorie the same present , Who safely keepes that which to her is sent . Thus then the Fantasie attracts we see , The Memorie retaines , and Reas'on digest : Iudgement distributes all in their degree ; Experience then incorporates the best : And Wisedome by hir powre expells the rest . Now for these Senses , Powres , and Faculties , Haue all their Organs seated in the Braine , Order requires that we particularize What cauernes in the scull the same containe , And in what manner they doe there remaine . Which Caues or Cells distinguisht are with skinne , Or subtill Membranes , and so being diuided , The Head is like a House , that is within Too many rowmes , or chambers subdiuided , Vaulted with Bone , and with Bone likewise sided ; The skinne that rafters , or else lines the roofe , Is hard , for durance , and thicke , to enwall , Which is the skinne of Skinnes , a skinne of proofe , That Dura mater loe , the Latines call , For it enwombes the rest from dangers all . The vse whereof , is to preserue the Braine , ( When it doth moue ) from hardnesse of the Scull ; For discreete Nature maketh nought in vaine , Whose tender prouidence , of care is full : With Meanes she doth Extreames together pull . It likewise serues to giue a passage free ; For all the Veines the Braines to feede and guide , Whereby the vitall spirites may gouern'd be , And likewise into partes the Braine diuide , Before , behind , on this , and on that side . Besides this Membrane , there is yet another , More fine and subtill , wou'n of many vaines , Hight Piamater , or the godly Mother , Which in her wombe doth subdiuide the Braines , And them in seu'rall secret Celles containes , Wherein the Soule doth vse hir chiefest Pow'res , Namely the Animall ; and Rationall . Therefore all braines of Beasts are lesse then ours , Ours fill their Cells and well-neere Scull and all . Which doe refine the Spirits Animall . Those Spirits that thus the Braynes repurifie , Procures the Bodyes vnconceiued blisse ; And serues as Organs to Reas'ns faculty : Which in the Soule the highest virtue is , That hir corrects , if she directs amisse . Foure Ventricles or concaues close conioyn'd , In substance of the Braine , Dame Nature seates , With mutuall passages which are assign'd : For all the Spirites egresse which Sense creates , For Nature all , to all , communicates . Those Cells wherein this witty work 's begun , Are made by right more rowmsome then the rest , Of those to which the Spirites well-wrought do runne : For there they purge their bad , and keepe their best , For the last Uentricles , which are the least . Two of the foremost then like Cressents twaine , Plac'd on each side the Head , are most compleate . The third's in middle Region of the Braine , Where Reason rules , and holdes hir royall Seate , The Fourth's behinde , where Memorie is greate . The Brayn-presse , into which the Bloud is prest , ( That giues the Braines their vitall nutriment , ) Is compast with those concaues ( with the rest , ) By which the Soule effecteth hir intent , As with hir worke-performing Instrument . Likewise an Organ made most curiously . ( Like little Wheeles together close connext ) Is plac'd as Portall of the Memory , To let the Spirits swift passage , lest perplext , It might bee by their throng , and shrowdly vext . From the midde Uentricle , vnto the last , A pipe doth passe as Chariot of the Sp'rites ; There to , and fro , they come and go in hast , In mutuall wise as Nature them incites , To do their duties , and performe their rites . In this part of the Brayne the Brayn-wrights skill , And wisdome infinite do most appeare . And here to Man hee shewes his great good will . For he imprints his owne Character there ; Wherein his diuine Nature shineth cleere . Which wee the more perspicuously should see , If we could see to which internall Sence Each of these parts pertayne , or Vessells bee ; Wherein the Soule most shews hir excellence . But this surmounts the Mindes intelligence , For such a Mystrie is embozomed , In Wisdoms Breast , chest of such Secrets hie , Which is with obscure clouds invironed . That it 's concealed from the Eagles eye , Much more from Man , that seeth but here by . Thus hauing slightly toucht this tender parte , ( For I could not but touch it thus at least ; Because the Soule therewith performes hir Arte , ) It now remaines to prosecute the rest : Of what my Muse touching the Minde exprest . Imagination , Fancie , Common-sence , In nature brooketh oddes or vnion , Some makes them one , and some makes difference , But wee will vse them with distinction . With sence to shunne the Sence confusion . The Common-sence ( whose locall scituation , The Fore-head holdeth ) hath that name assign'd : Because it first takes common information Of all the outward Sences in their kinde . Of inward Sences this is first I finde , Ordain'd to sort , and seuer eu'ry thing , According to its nature properly , Which th' outward Sences to this Sence doe bring , And then transmitteth it successiuely , To each more inward Sences faculty . The outward Sences then , cannot discerne , What they doe apprehend but by this Sence , Of which those Sences all their science learne : And vnto which their skill haue reference . As it referres all to th' Intelligence . Making a through-fare of the Fantacie , Which doth so forme , reforme , and it deformes , As pleaseth hir fantasticke faculty , Not pleas'd with what the common Sence informes , But in the Minde makes calmes , or stirreth Stormes . This Pow'r is pow'refull yet is most vnstaid ; Shee resteth not , though Sleepe the Corpes arrest : She doates , and dreames , and makes the Minde afraide , With visions vaine , wherewith she is opprest . And from things likely , things vnlikely wrest : Shee is the Ape of Nature , which can doe , By imitation what she doth indeed , And if shee haue hir Patterns adde thereto A thousand toyes , which in hir Bowells breede , Without which patterns , she cannot proceede . Now shee Chimeraes , then shee Beauties frame , That doe the Mynde beheau'n with matchlesse blisse ; The whole she cripples , and makes whole the lame , And makes and marrs as she disposed is , Which is as life is led , wel , or amisse . Shee with hir wings ( that can out-fly the wind ; ) Through Heau'n , Earth , Hell , and what they hold doth fly , And so imprintes them liuely in the Minde , By force of hir impressing property , Seeing all in all , with her quicke sighted Eye . She ( double dilligence ) is still in motion , And well , or ill , shee euer is imploy'd ; Therefore good Spirits and badde , with like deuotion Frequent hir still : which she cannot avoyde , Wherewith the Minde is cheered or annoy'de . For as celestiall Spirits can obiect , To the Minds Eye diuine soul-pleasing sights , So can infernall Sprightes with like effect , Present the Soule with what the Soule affrights , Soe pow'rfull in their Pow'r are both these Sprights . Which Pow'r fantasticke is of so great force , As what she powrefully doth apprehend Within the Body she imprints perforce ; For to the Body , she doth force extend . A proofe whereof in women kinde is kend , When they in Coitu fix their Fancie fast On him they fancie ; if they then conceaue , It will be like their Fancies obiect fac'd : If then a wife doth but in thought deceaue , The husband in that face may it perceaue . This Powre is so preualent in the Mind , As if some passe a Bridge , or some such thing , They lightly fall , because their Fancies find Danger beneath , which to the braine doth bring A giddinesse , which causeth stumbling . Thus then the Fancie oft the fact produceth , That she with recollected virtue mindes , And by the shade the substance oft traduceth ; So violent each Sense her virtue bindes , And noyes , or ioyes the Mind , in diuerse kindes . Halla my Muse ; heere rest a breathing while , Sith thou art now arriu'd at Reasons seate ; To whom , as to thy Sou'raigne reconcile Thy straying thoughts , and humbly hir entreate , With hir iust measure all thy lines to meate , Lest that like many Rimers of our time Thoublotst much Paper , without meane or measure , In Verse , whose reason runneth alto Rime : Yet of the Lawrell wreathe they make a seazure , And doth Minerua so , a shrewde displeasure . HAd my Soule pow'r , the Souls pow'r to expresse . And with strong reasons , Reasons strength bewray , Men would admire hir virtue , and confesse , By Natures right , she should their nature sway . Monsters alone resists her mightinesse , But Men ( though pow'rfull ) hir pow'r will obay , For shee as Sou'raigne sitteth in the Soule , All peruerse passions therein to controule . Shee by the pow'r of hir discreete discourse , In th' operations of the Fantasie , Can iudge of good , and bad , and by hir force , Swiftly surmount each Sences facultie ; And whatsoeuer interrupts hir course , Shee it remooues with great facilitie , For Natures bosome nothing doth embowre , That is not subiect to his searching pow're In which respect shee hath hir Throne assign'd , Betweene th' extreame partes of the parted Braine , ( The place where Nature , Vertue hath confin'd ) There doth shee sit , and o're the Sences raigne , And by hir might doth signlorize the Minde , Whose wild and waiward moods she doth restraine , Their spight of Passion , she doth keepe hir place , Though Passion in hir spight , hir oft disgrace . For should shee shee transplac'd to Fantasie , Or with Imagination be confounded , A world of mists would clowde hir Sunne-bright eye , Wherewith shee should be euermore surrounded ; So that she should not Truth from falshood spye , But with strong Fancies should hir pow'r be bounded , And like a Queene deposed from hir throne , She should not able be to vse hir owne . So fares it with hir when th' Affections force , ( Like a swift streame that carries all away ) Doth carry hir ( by current of their course ) Farre from hirselfe , as wanting strength to stay ; Vntill the whole man waxing worse and worse , Be brought to vtter ruine and decay : But if that shee be strong them to withstand , Shee doomes aright , and doth aright command . Then rules Sans check , then doomes without appeale , No second sentence can hirs contradict , She rules alone the whole Mindes common weale , By holsome Heasts , and Lawes , and Iudgements strict , Which to the Memory she doth reueale , Else it Obliuion would interdict , Wherein , as in a booke of Decretalls , She writeth hir decrees in Capitalls . For which respect the seate of Memory , Confineth hard vpon hir Continent , That so she may soone empte the Fantasie , Of what doth passe through hir arbitterment ; For else , what bootes hir Good and Bad to try , If to the Memory it were not sent ? For that is it , that is sole receptacle , Of humane Wisdome , Natures miracle . Therefore , hir parte and portion of the braine , Is much lesse humid , and more firmly sixt , Because it so the better may retaine , Th' impressions by the Sences there infixt , And for its Fount of marrow in the raine , Whereof the strongest sinewes are commixt , For both which reasons Nature had respect , To binde the Braine behind to that effect . And yet too hard the Braine may there be bound , For so t will hardly open to conceiue , And beeing ouer-moyst , it will confound All the impressions which the Sences giue . Well temp'red therefore needs must be the ground , That truly yeelds the seede it doth receiue ; Yet the moyst braine conceiues more readily , But the drie braine retaines more steadily . The iudgement which the outward Sences giue , Is eu'n as if we saw the shade of things , And what we from the Fantacie receiue , Is as it were their liuely picturings . The Intellect ( which seldome doth deceiue ) Doth shew the substance of those shadowings : But that which Reas'n presenteth to the Minde , Is their effects and virtues in their kinde . Th' externall Sences serues the common Sence , The common Sence informes the Fantacie , The Fantacie , the Minds Intelligence ; Th' Intelligence doth Knowledge certifie , Which ( when it hath past Iudgements conference ) Committeth all vnto the Memory : Then Memory doth mirror-like reflect To them againe , what they to hir obiect . Thus Reason in the Soule is as hir eye , Wherewith shee see'th the well linckt chaine of Causes , And vseth euery Sences facultie , To find what is included in their clauses , Yet cannot lift hir lowly looke so hie , Without re'nforcing of hir sight by pauses : For since darke Sinne eclipst hir natiue light , Shee see'th but by degrees , and not out-right . But as she is , she plainly can discerne , The Sence-transcending Heau'ns plurality , And in the booke of Nature she doth learne , What s taught in this Worldes Vniuersitie . She keepes the Compasse , and doth stirre the Sterne , That guides to Wisdoms singularity : All whose collections when the Soule suruayes , Shee sees hirselfe diuin'd a thousand wayes . Thus Reasons reach is high and most profound , Whose deepe discourse is two-fold , which depends , On Speculation , and on Practise sound ; The first hath Truth , the last hath Good for ends ; For Speculation rests when Truth is found . But Practise , when that Good it apprehends , It staies not there , but to the Will proceedes , And with that Good the Will it freely feeds . Yet lest the Soule beholding hir faire forme , Aboue hirselfe , should of hirselfe aspire : He giues vs proofe , he can hir parts deforme , That form'd hir parts , if pride prouoke his ire , Then lets hee Fiends the Fantacie enorme , With strong delusions and with passions dire : Herehence it is that some suppose they are Stone dead , some , all - Nose , some , more brittle ware . Some hauing this parte perfect , are defected In the powre rationall , the ( Soules sentinell ) That is , with doting dulnesse so infected , As what they say , or do , they wot not well ; Yet is their Memory right well affected , And all their other Faculties excell : So Sicknesse some Mens Memory vnframes , That they forget their country , friends , and names . Some others , not in parte , but wholy loose The vse of all the Sences of their soule , ( Because they did their faculties abuse ) Those beeing franticke , Reason with Rage controule , And worse then beasts they liue , and cannot chuse The Good from Bad , ne yet the Faire from Fowle : But like infernall Furies fare they than , Iniurious to themselues , to God , and Man . Thus may these Powers perish all , or parte , When that almighty Powre his grace withdrawes , Then let high Spirits retaine a lowly hart , That may obedient be to Reasons Lawes , For ill successe proceeds from worse desart , And good effects proceeds from no ill cause : If thy Mindes eyes see more then such eyes can , Thanke God therefore , yet thinke thy selfe a man . For if thy thoughts flie higher then that pitch , And Luciferian pride thy Minde inflate , Thou mayst with him fall hedlong in the ditch , And runne into Gods vnreuoked hate : Then will the Fiend so much thy Mind bewitch , That thou shalt be possesst in endlesse date : With his strong Legions . Then let Reason raine Thy head-strong Will , and thy high thoughts restraine . Now hauing seene how each internal Sence Contained is in cauernes of the Braine : And how their works haue mutuall reference , That so they may their common good maintaine , Let vs with Eagles eyes without offence Transview the obscure things that do remaine : For Mans aye-searching Sp'rite with toil 's opprest : Til it haue found that Good that giues it rest . Yet this breeds bate twixt Reas'n and Fantacie : For Fantacie beeing neere the outward Sences : Allures the Soule to loue things bodily ; But Reason mounts to higher Excellences , And mooues the spirit her nimble wings to trie , In pursuite of diuine Intelligences , Who in the iawes of Fantasie doth set A Snaffle , to o're-rule her wilde coruet . And all this vigor to the Spirite is giu'n , To flie with restlesse wings of Contemplation , Vnto that Powre which in the highest Heau'n Makes his no powre-impeaching Habitation : Of which Powre , if this Powre be quite bereau'n , Her dignitie incurreth degradation . For as nought is more rare in Man then Spright , So nought but rarest things should it delight . For it beseemes not that high Maiestic , To Man ( his creature ) lower to descend Then Man by force of his Mindes Ingeny Is able to him easly to ascend . That makes him not appeare to Mans weake eie , Because his Reason can him apprehend . If Reason then ( by vse ) be cleere and bright , She may see him ( vnseene ) by her owne light . For by our Reason and Intelligence , We know him , from which knowledge , Loue doth slowe ; For we may loue , that we see not by Sense , But cannot loue , the thing we doe not know ; Our Soules we loue , and loue the place from whence Our Soules first came , though Sense them cannot show . So that high Powre , though our Sense cannot show him , Yet may we loue , because our Reasons know him . For , can it be Mans Soule should be endow'd , With Understanding , Reason , Will and Wit , ( To whose high powre , the highest Powre hath bow'd His goodnesse , to be conuersant with it ) But that the Soule is therewithall allow'd , On sempiternall Thrones with him to sit , If so , what can be worth the Soules discourse , But that same Minde , that gaue the Soule such force ? Let Beasts , whose soules are meerely Sensitiue , Whose Beeing ceaseth with their Bodies beeing : Let those with Tooth and Naile striue here to liue , Because they die for euer with their dying : To them no other Soules did Nature giue , But such as to this life was most agreeing ; But sith Mens soules of God Characters bee , With nothing but with God , they should agree . Which Soules without their corp'rall Instruments , By vertue of their intellectiue powres , Within themselues can act some good intents , ( Though not expresse them to this sence of ours ) Who are sometimes rapt vp with rauishments , As parted from the Body certaine howres , Wherein they exercise their virtue so , That more then erst they knew , they doe , and kno . Wherein the Vnderstanding and the Will , ( Wherewith the Soule are sumptuously set forth ) Are most imploi'd ; whose functions are to fill , The Soules with Treasures of the rarest worth , Which th' Intellect to Will presenteth still , And to the loue thereof the will allur'th , For Will will nothing entertaine in loue , But what the Vnderstanding doth approue . And what it doth approue ( as erst was said ) It sends to Memories safe custodie : So then the powres that most the Soule do aide , Is Understanding , Will , and Memorie , Which if by Error they bee not betraid , They will the Soules affects so fortifie , That shee in spight of all the Pow'res belowe , Shall giue hir foes a glorious ouerthrowe . Yet as the Sunne to vs imparts his light , Now more , now lesse , as it is cleare , or clouded , So fares it with our Vnderstandings sight , That 's darke as hell , if it with Sinne be shrowded : Or if that Earthly things inclose it quight , Wherewith the Soule may be so ouer-crowded , That she may faint and finally may fall To vtter darkenesse , hir foe Capitall . Besides , the Sodies state and constitution , May much auaile , or disaduantage it ; Then Riot is no good Phisition , To heale , or keepe in health , mans feeble Wit , For excesse tends to Dissolution , And Dissolution doth in Darkenesse sit , Then wouldst thou haue a cleere Intelligence ? Feare God , fare well , but feede without offence . For though the Soule the Body should o're-rule , By lawe of Nature , and in Reasons right , Yet oft we see the Body rule the Soule , When meates excesse augments the Bodies might : The Flesh exalted , wil the Spirit controule , And make the Bodies manners brutish quight : But if thy Flesh be ill compos'd by kinde , Mend it with holsome meate , and mod'rate minde . For what a monstrous vice is this in Man , To quench his Spirit with wine and belly-cheare , When Beasts will take no more then well they can , Although ( by force ) they should aby it deare : For neuer Man a Beast by rigor wan To eate , or drinke , more then hee well could beare . Then if thou wouldst not haue a Beast excell thee , Take thou no more then Nature doth compell thee . O that these Healthes that makes so many sicke , Were buried in the lake of Leachs quicke ! For since our English ( ah ) were Flusbeniz'd , Against good manners , and good men they kicke , As Beasts they were , and wondrous ill aduiz'd : Band be these Bacchus feasts which oft they make , " Which makes Reason sleepe , and Riot keepes awake . Can Meate and Drinke which pleaseth but the Taste , ( A Sence from th Understanding most remote ) Which pleasure for so small a while doth last , As passing but ( two inches of the throte ) Make men their sames and Soules away to cast , GOD shield that famous Men so much should dote . Let neuer Men of Minde their Mindes defile , With such a vice more vile , then Vice most vile . O what a hell of Minde good Mindes endures , When they in minde behold such Men of Minde , Whose Soules are deckt with intellectiue pow're , Imploy the same ( repugnant to their kind , ) To find out lothsome leakage which procures Them witts to loose , where they such Leakage finde ! Can any griefe be greater then to see , A man that men commands , a beast to be ? Conuerting martiall sports that were in vse , To winie vnaccustom'd Combates ; O That valiant men should dare men to carouse , And count them cowards that will not doe so ! For now it is become a great abuse , Healthes to refuse , If legges can stand or goe : But out vpon such Combatts and such game , Whereas the victors glory is their shame . The Spirit of Man whose temper is diuine , And made to mount vnto the highest height , Should not , to such Soule-smillings base decline , But with hir nimble wings should take her flight , Where she might druncke be made with Angels wine , To make her slumber in diuine delight . But if his Sprite ascend , when wine descends , The Spirite of Wine , and not his Sprite ascends . Then how prodigious is it when the Mind , ( That should be conuersant with heau'nly Sweetes ) To swash of Swine , should ( Sow-like ) be inclind , That swallowes vp , what ere their rauine meetes ? And in strong drinke deuouring pleasure finde Till they lie durt-deuoured in the Streetes . But let great men whose sp'rites are most diuine , This most base beastlinesse , to Beasts assigne . For if the Head replenisht be with Wit , No roome remaines for Wine there to reside . For if the Wine thrusts in , it out thrusts it . Much Wine and Wit together cannot bide . And when the Hart where the Affections sit , With wine's inflam'd th' Affects soone shrinke aside ; And like enraged Furies doe confound , Both Grace and Nature , Wit , and Iudgement sound . For when the Braines are full of winie fumes , The Soule with Aegypts darkenesse is inclosde . And what the Braine receiues the Hart assumes , For as the one , the other is disposde . The Powres of both Wine vtterly consumes , If Wine against their Powers be opposde . So the Soules Faculties and her Affects , Are brought to nought by Wines ( too bad ) effects . For if the Soule at best , ( and best aduizd ) Be prompt Opinion still to chop and change ; What will shee doe when she with Wine 's baptizd ? How will she wander then ? where will she range ? Where ? nay , where not ? she being so disguizd , If from herselfe , herselfe she may estrange ; Then eu'ry way shee le runne , saue that is right , Because her eie of Iudgement wanteth sight . For Reas'n ( th' effect of the Intelligence ) Winde-driu'n from the Sterne that rules the Minde , What shall direct the faculties of Sense In their right course , but bolde affections blind , Which headlong runnes into all foule offence , As they are mooued by their corrupt kind ? For eu'ry Sensuall man in sensuall sort , Of Sensualitie makes but a sport . Then Reas'n must rule , or Sense will runne awry , ( Vnruely Sense , by kinde , is so o'rethwart , ) Yet Reason hath a two-folde property , And in her practise vseth double Art : For now by Consequence she Truth doth try : Then heere and there for Truth her trialls start : And starting so , she balkes Truths euidence , Then right she doomes not , but by Consequence . Sharpe Wits , wil pierce hard Propositions strait ; Quicke Wittes , by sharp coniecture Truth attaines ; Great Wits , at once conclude it in Conceit ; Slowe , and yet sure wittes , find it out with paines : And all those wittes on Wisedome still doe waite , To serue her in the Skonce that bounds the braines . Whose Powre she still imployes t' augment her might , And doomes of their indeuors most vpright . For shee within the Soule is Queene of Queenes , As God vnto the Soule is King of Kings : Th' internall Senses are Queenes , yet but meanes Wherewith her businesse to effect she brings . On whome ( as on her Minions ) still she leaner , With greater ease to doe vneasie things . But for her selfe , she is in Natures due , Soules Mind , Mindes Soule , and Gods sole Image true . Or rather , Gods Soules sole Character right , In whose breast it had , haue , and shall haue euer , True restlesse rest , whose word true Wisedome hight , ( That past beginnings liu'd , and dieth neuer ) Did on our flesh ( which dide in painefull plight ) That none might from our Soules that Wisedome seuer : For wein that , and that in vs doth bide , By vnchang'd interchange on either side . The Body in the Elements is cloz'd ; The Bloud within the Body is confind ; The Spirits within the Bloud : the Soule 's dispoz'd Within the Spirites , which Soule includes the Minde . The Vnderstanding in the Minde 's repoz'd , And God in th' Understanding rest doth find : So this Worlde 's made for Man , Man for the Soule , Soule for the Mind , the Minde for God her Gole . How be 't it is too true she was betray'd , When Sinne perswaded hir , shee should be eu'n With Wisdome infinite , and so assay'de , To match that Pow're that all hir pow'r had giu'n , Then , for she was ingrate , and so vnstay'd , She was bereft much virtue ( though forgiu'n : ) That now she see'th Truth but through a vaile , So in discerning Truth , she oft doth faile . For as the Soule , so is her faculties , The Spring beeing choak'd the streame cannot be strong , They see not wel , that haue but sand-blind eyes , Nor is that firme , that frailty hath among . So humane Wisdome , be it ne're so wise , Oft goeth right , but ofter runneth wrong ; Whose restlesse trauells are but Truth to meete , And yet ( though oft at hand ) shee cannot see t. For how can humane Wisdome chuse but erre , When all hir science comes from th' outward Sences ? Which oft misse apprehend , and misse referre , And so betrayes our best intelligences . Then Iudgement needs must fayle that doth conferre ; False Antecedents with false References : For what those Sences constantly affirme , The Iudgement doth as constantly confirme . But yet in cases of our constant faith , Wee Faith beleeue , and giue our Sence the lie , Nay , whatsoe're our humane reason saith , If it our faith gainesay , we it deny : On highest heights Faith hir foundation laith , Which neuer can be seene of mortall eye ; For if Faith say , a Maid may be a Mother , Though Sence gainesay it , wee beleeue the other If Faith affirme , that God a man may bee , ( A mortall man , and liue , and die with paine ) We it belieue , though how , we cannot see , For heere strong Faith doth headstrong Reas'n restraine And with the truth compells hir to agree , Lest she should ouer-runne hir selfe in vaine : So , if Faith say one's three , and three is one , Though Sence say nay , we Faith belieue alone . Faithes Sences are so firme , they cannot faile , For they deriue their science from Gods Sonne , Through whom , in what she seekes , she doth preuaile , And by the light thereof , aright doth runne : Faith hath no Fancies fell hir thoughts to quaile , Nor by delusions is to wauer wonne : For beeing guided by so true a light , Hir Iudgement and discourse must needes be right . No maruell then though men with Faith endow'd , Become so firme , that no plague , pow'r , or skill , Can shake them once : for they are wholy vow'd To him , whose Rod and Staffe doe stay them stil. In few , by no meanes can she be subdu'd : But stands as vnremou'd as Sion hill . Then Faithes foundacions must of force be sure , That can all kinde of force so wel endure . Yet Iudgements function is of great effect , Which sortes Particulars from Generalls , Then Generalls from Generalls elect , And so from Speciall , parteth speciall , Then all conferres , and ( as she can ) select The good from bad , and Spirits from Corporals . This by hir pow're she able is to doe , Especially , if God giues ayme thereto . But when discourse sets out , Fancy must rest ; Shee s like a whelpe that playes with eu'ry toy , Nor must the Will the Memory molest , Because it doth the Intellect annoy , Which quietly must Sence reports disgest , And al hir powre it must thereon imploy : But if commotions of the Minde impugne , She cannot worke ; and all must needs go wrong . For as in well composed Common-weales , The Members in their place , their works apply ; And with reciprocall affection feales Each others want , and it with speede supply : So in well-mannag'd mindes the Sences deales , Which hinders not ech others faculty . But for the publike good of Souls and Minde , Each Pow're applies the worke to it assign'd . And Memory is true , if she be trusted ; If otherwise , shee 's more then most vnsure ; Shee 'l keepe Mindes riches else till they be rusted , ( Yet riches of the Minde are passing pure ) But if the Minde with rust of Care be crusted , Then Memory in force cannot endure : For cares are moathes and cankers of the Minde : That Memory consumes , therein confin'd . So while Reas'n worketh , Iudgement rest doth take : But when that worke is wrought , the same she wayes And markes with Linxes Eyes what Reas'n did make : If wel , or ill , or neutrall , she bewrayes . And if she finde hir eyes not wel awake , With watchfull eyes againe she it suruayes ; And ceaseth not till she be fixed fast , In that which of the truth hath greatest taste . And when she doubts she is her selfe deciu'd , It growes from Ill that is so like to Good ; That for that good its commonly receiu'd : Yet is the Frier not made by the Hood ; But likelihoods of Truth by Sence conceiu'd , May drowne her ( without heede ) in Errors flood . Else hardly would she slide , but firmly stand . If Falshood , like Truth , bare hir not from land . For as true Good , agreeth with the Will , So Truth hath with the Minde true simpathy , And as the Will hath no such foe as Ill , So Error is the Mindes most ennemy . If Iudgement then approue of Reasons skill , Shee ioynes hir selfe thereto insep'rably . And so of Iudgments reas'n and Reas'ns iudgement Makes then but one , by force of one consent . Fow'r things there are that makes our knowledge strong , Experience knowne , to know each Principle ; Naturall iudgement , ( hauing health among ) And reuelation from th' Inuisible That 's iust and right , and cannot vtter wrong : These makes vs know all comprehensible . The first three tendeth to Philosophy , The last belongeth to Diuinity . These are the Elements whereof is form'd , Our totall knowledge , humane , or diuine ; And had the first Man not bin sinne-deform'd , More bright then Sol , it in the Soule should shine , For to that influence t 'had bin conform'd , That make the Mindes eyes pure and chistaline ; For then Gods glorious Sonne all only wise , Had lent the Spirite Sunne-bright all-seeing eyes . Now twixt the Soule and Spirit , great oddes there is , ( Though vulgarly they taken are for one , ) For by the Soule is meant those faculties , That doe consorta humane Soule alone . The Spirit doth not ( as they doe ) oft amisse , For it to grace and virtue still is prone . The Soule to Sinne consents , but not the Sp'rit , For that with Sinne and Flesh , still maintaines fight . Whereto ( in sort , ) agrees what 〈◊〉 faine , How Ioue did Reas'n ensconse within the 〈◊〉 . And for th' Affections did the Corpes ordaine : Which Reas'ns regiment doth disannull , Taking two Tirants fell with them to raigne , Which oft the whole man to their parte doe pull . That 's Ire , which in the Hart hath residences And in the Belly raignes Concupiscence . Which Passion of it selfe , is of such pow'r ( Vnlesse th' almighty Powre preuent the same , ) As , Nolens volens will the Soule deflow'r , And make the flesh Gomorrah-like to flame , Though God and Nature at that sight doelow'r , And Hell wide-gaping laughes to see the same . Nay though it should foorthwith destroy the Soule , Yet Flesh being fraile , wil make faire Flesh thus fowle . But from this Passion to repasse from whence , We past Oblique , and so out-right proceede ; For hauing past the faculties of Sence , It rests that now wee weigh what doth succeede . But stay a while my Muse , thou must from hence , Mount higher then thou canst ; then hast thou neede . To rest in contemplation of thy flight , Sith Contemplation next ensues by right , WHen from the outward Sences is conuai'd , All their relations in the common Sence , And so to Fantasie ( as erst was said ) And then to Reason , or Intelligence , From whence ( being sent to Iudgments confe - It lastly comes to Contemplations sight , rence , ) Which is the viewe of Truthes true consequence , For Reas'n and Iudgement findes out what is right , Which Contemplation viewes with rare delight . For to the Spirit nought more pleasing is , Then naked Truth , she is so passing faire , For when they meete , they do with comfort kisse , And nought but Error can that ioy impaire , Herehence it is , that though we do dispaire , Of some whose manners are most monstrous , Yet they , by Natures instinct , Truth desire ; For knowledge to their Spirits is precious , And deeme all dull-heads most inglorious . Nay though the Sp'rit cannot come neere the truth , It pleaseth hir t' approach the neer'st she may , Which like an egre Beagle it pursu'th , Whose paines are passing pleasure all the way : Then as the Minde is more diuinely gay ; So wil it most , most diuine Truth affect : But beeing base , it will the same bewray , By most pursuing things of least effect , Which Spirits of diuine temper do neglect . The Contemplation then doth ruminate On Truth , and none but Truth ; for onely it Vnto hir dainty tast is delicate , And nothing doth the same so fully fit , As this Soule-feeding single , simple bit , Then Contemplation must be most diuine , That can with Truth diuine a humane wit , And Zeale from Error doth aright refine , And to the purest faith the same combine . She ( diuine Pow're ) consociates Pow'res diuine , Gliding through Heau'n , on hir celestiall wings , And to the Angells Hymnes hir eares incline , And all the Hoast of Heaun together brings At once , to view those bright-eye-blinding things : Yet stayes not here , but doth hir selfe intrude , Into the presence of the King of Kings , To see th ▪ Obiectiue sole Beatitude , That of the Cherubins cannot be view'd . And hou'ring here she staies , and straines hir fight , To see the same ( as of it selfe it s seene ) But taper-pointed Beames of extreame light Darts through hir eies , and make them sightlesse cleane , Yet inly sees a certaine Light vnseene , That so doth rauish all hir powres of Sence , As in the Heau'n of Heau'ns it makes hir weene , She sensibly hath reall residence , O'rewhelm'd with Glory and Magnificence . But if the Body in disposed bee , And due proportion of the Humors want , ( If Wisdome do not well the same foresee ) She here may passe the bounds of Grace ( I grant ) And so wax franticke , vaine , and ignorant , Or else presumptuously too curious , For Powre inscrutable she must not fcant , To hir powres reach , for that were impious , And most impard'nably presumptuous . For as our Corp'rall Eyes cannot behold The Sunne , whose substance is but corporal : So the Soules Eye ( being fixt to mortall mould ) Cannot behold the Deity immortall : But if our Eye were supernaturall , And fixt vnto the Sunne , then might it see The Sunne it selfe , and with the Sunne see all : So shall the Soules Eye see that Deitie , When after death , it fixt to it shall bee . Yet Contemplation may by force of loue , Whilst yet the Soule is to the Body tide , ( Wing ▪ d with Desire ) ascend her selfe aboue , And with hir God eternally abide , So neare , as if she toucht his glorious side : For as one drawing nigh materiall fire , Doth feele the heate , before the flame be tride , So who drawes nigh to God by Loues desire , Shall , to , and with , that heau'nly Flame aspire . This is that holy , kind , and sugred Kisse , That God in loue vouchsafes the louing Soule , To which this louing Lord espowsed is , When ( as hir Lord ) he , by his grace , doth rule , Which doth extinguish all affections foule ; This Kisse must needes be short as Lightnings leame , Or else it would the Body so controule , Through Soules excesse of ioy ( in such extreame ) That it would leaue hir in a datelesse dreame . Those Soules that are by Contemplation fixt So fast to God , that th' are remou'd by none , Are like the Seraphins to God confixt , Who are exempt from outward charge alone , And still ( like burning lampes ) surround his Throne , For as fine Gold beeing molten in the fire , Doth seeme , as if the fire and it were one , So is the louing Soule through loues desire , With God in Contemplation made intire . Here Contemplation may so long reside , ( For here she makes the Soule drunke with delight ) As if the Body , Soulelesse did abide , And all the Sences were depriu'd of might , While from hir selfe , the Soule thus takes hir flight , To such excesse of mind some men are brought , That they do see by reuelation right , How they should liue , and belieue as they ought , With many maruells else surmounting thought . This ghostly wine in Contemplation drunke , Hath made , ere now , some Soules so drunke with ioy . As some good Bodies in the same haue suncke , As if they were strooke dead with some annoy . And othersome , it hath constraind to toy , To sing , to leape , to laugh , and some to rue ( Who then to weepe they doe themselues imploy ) Some nothing say , but , Iesu , Iesu , Iesu : And othersome , some words they neuer knew . The cause of all these motions ( as should seeme ) From the Soules blisse and ioyes-aboundance came , Which to the Body shares that ioy extreame , And it not able to containe the same , Doth vent it out with jestures vsde in game . As when new wine into a caske is cast , It vpwardes boiles , and many motions frame . And wanting vent , it will the vessell brast ; So fares the Body which these Dainties taste . But heere me thinkes I heare some Athist say , All these are but meere naturall effects , For th' obiect of our Loue , our Soules betray To eu'ry Passion which it selfe reflects : And so the Pagan his false God respects As Loue thereto , these things in him doth worke : But neuer Heathens heart had these Affects ; For neuer in a Pagan , Iew , or Turke , Can such Soule-pleasing Iubilations lurke . For as in Tempests , Smoake away doth flie , Which yet augments the fire , and spreads the flame , So in Afflictions stormes these dogges will die , And can no praier with deuotion frame . But Christians then , can best performe the same , Who though with Troubles stormes they still are tosst ; Yet of their endlesse griefes they make their game , And in their most affliction , glory most When such affliction grieues a Pagans ghost . Know then ( whose knowledge is but Ignorance , Whose Wit ( though ne're so nimble ) is but lame ) . That all is subiect to the gouernance Of that I Am , that no Tongue well can name . For there is nothing subiect vnto Chance , But as he will , so will all Fortunes frame , Who is the proppe of diuine Prouidence , Which thou seest not , for want of Grace and Sence . Thou Diu'l incarnate , Monster like a Man , Perfidious Athist , gracelesse Libertine , Which Nature then produc'd when she began To wrong her selfe , and from herselfe decline . Yea then when Reason farre herselfe ore-ran , And to the brutish part did whole incline : What brow of Brasse can beare thy earned blame , Whose Conscience fear'd wants sense of sinne , and shame ? For loe the Soule ( by force of Contemplation ) Engulphed lies in ioyfull Extacy . Where she doth languish in a loue-sicke passion , Swallowed with sweets in such extremity , That shee s eu'n stifl'd with felicity . But O ( wretch that I am ) when , when , O when Shall my dry soule her thirst here satisfie ? But I a sincke of sinne and Soile of Men , Am too too fowle this Fount a loofe to ken . Here neede the Soule to stand vpon her guard , And keep the Tempter at the Sp'rits sword-point , Else pride will puffe her , sith so well she far'd : Which swelling will runne downe from ioynt to ioynt , That she wil burst , if Grace her not annoynt . This found he true , that found this true repast , In the third Heau'n as God did fore-appoint , Yet must he Buffetts with such Banquets taste Lest he should be puft vp , and so disgrac'd . For our Soules foe extracts Ill out of Good , As our Soules friend doth draw Good out of Ill , The foe can foile ( if he be not with-stood ) With Pride our Piety , and our good-will . But our best friend , though we offend him still , From these offences drawes humilitie : Which makes vs crouch , and kneele , and pray , vntill He doth commiserate our misery ; This doth our friend , vnlike our enemie . The Soule cannot her soundnesse more bewray , Then when she doth Temptations strong resist , For like as when our Pulses strongly play , We know wee neede not then a Galenist . So when the Soule doth paint , striue , and persist , In strugling with Temptations , then we kno , That Soule with perfect health is truly blist : For she by demonstration it doth sho , And blest are all those Soules that striueth so . But in the Mindes excesse and traunce of Spirit , ( When Reuelations rusheth on the Soule ) It her behoues to haue much ghostly might , The spirit of Pride with courage to controule , Lest with the Prince of Pride hir fall be foule ; For he being mounted neere Heau'ns Maiestie , Sought with the same the UNIVERS to rule , So fell he from his glorious dignity , So may a Soule inflate with Sanctity . But if the Soule through the Almighties pow'r , ( Anteperistezing hir pow'res with grace ) Breake through those muddy walls which hir immure , And would compell hir fowle affects t' embrace , Shee then ( sans pride ) might looke God in the face . Which to expresse , ah who can it expresse ? Not God as Man , can shew Gods glories grace , Much lesse can Moses : Paule , and Iohn much lesse , Then what can I do Sincke of Sottishnesse ? Moses sawe but his backe : Paule not so much , Iohn but his shade , being shadowed with his wings , Such as the Eyes , their obiects stil are such : Then mortall Eyes can see but mortall things , No king can liue and see that King of kings . No pow'r can giue that priuiledge to Man , But onely Death and Grace to God him brings , That Heau'n and Earth doth measure with his span , Then to discribe his greatnesse , ah , who can ! Dare I , vile froth of Frailty , Follies scumme , Presume t' exploit impossibilities ? In my base barren witt dare I inwombe The magnitude of all Immensities ? And proue so great improbabilities ? Vaile , vaile thy thoughts , th' imaginations vaile , Vnto the depth of all profundities : And ere thou enterst this Sea , strike the Saile , Or thou wilt be o'rewhelmed without faile . But be it granted wee may safely swimme , Neere to this boundlesse Oceans shorelesse-shore , Yet if Presumption beare vs from the Brimme , Then are we lost , and can come out no more . Nay , if too much thereon we chaunce to pore , Albe't we are within a ken of Land , T' will turne our braines , and make our Eyes so sore , That we our Senses hardly shall command , With vpright iudgement vprightly to stand . To forme the Godhead ( in our Fancies forge ) With all the Beauties , Heau'n and Earth containes , We must be faine againe it to reforge , For in his sight those Beauties are but staines . In vaine therefore it is to beate our braines , To frame that Forme , that fram'd all Formes that are , And yet himselfe a formelesse Forme remaines , That in Formosity is past compare , His glory is so great , his grace so rare ! Obiects of Sence are printed in the Minde , By that which from those Obiects , Sence attracts ; But that which Sence still seekes , yet cannot finde , The Minde from thence no Images abstracts : Then if the Minde , GODS forme of Sence exacts , Sence must enforme it with forme sensible , Which from Gods creatures beauty it extracts , Which cannot be incomprehensible , As Gods forme is , that 's most insensible . He that but toucht his Arke at point to fall , He strake stone-dead , then needs must the offence , To looke therein be more then Capitall , Because himselfe had there true residence : Then truly we may well collect from hence , No creature should be so presumptuous , To search for Gods true forme , with erring sence , Which at the best is most ambiguous ; Then so to do is deadly dangerous . The Seraphins beeing Angells most supreame , Exists but as a meane twixt God and Men , ( Yet neere the lower then the high Extreame ) Then if those Spirites no mortall eve can ken , For glittering glory with the which they bren , How shall such eyes behold Iehouahs face , Sith Seraphins themselues are blinded , when They do but glaunce vpon his glories grace ? They must confounded be , they are so base . Men beeing most vnable to finde out The substance of the God-head by their sence , Haue with the highest Titles gone about , To explicate that Super - excellence : But that which argues most preheminence , Of all high Titles , they the GOOD him call , But that name fits not his beneficence , For Good is good , of Goodnes , but hee 's all Goodnesse it selfe supersubstantiall . Nay , Goodnes cannot possibly extend T' expresse his goodnesse , that we Goodnesse call , For Goodnesse on some substance doth depend , Butin that God-head can be nought at all , That is not more then super - substantiall : Then can no name his namelesse Name expresse , But what ( in Sence precise ) vnnames them all , For who so knowes it most , doth know it lesse , As they that knoweth most of all confesse . He is vnmou'd , vnchang'd , pure , bodilesse , Most simple , subtile endlesse , infinite , All wise , all good , all great , beginninglesse , All these are names by which we do recite , Not what he is , but what he is not , right Hee 's vncontain'd , yet in himselfe confin'd , Whose mightinesse is bounded in his might , Which so extends that he himselfe can finde , Without himselfe , no Being in no kinde . An actuall vnderstanding infinite . Philosophy can reach no higher stile , Which in respect of him is but finite . Diuinitie it selfe , cannot compile , His name in words , for words are too too vile : I am ( quoth he ) what art Lord ? ) that I am . Lo heer 's the highest state ( alas the while ) That Words can reach , though hee deuisd the same , That with words cannot tell his namelesse name . Yet as a worme that only hath a will , To trie hir force in that she cannot do , So I ( though voide of grace , and want of skill ) Bring with me more then much good will hereto , And still to it my selfe , my selfe doth woo , Yet am I terrified when well I way , How some great Doctors did their wits vndo , When they this mystery sought to bewray , Then will I , ere I enter , humbly pray . O great and dreadfull Si●e of Gods and Men ! O all-wise Word , that no word can expresse ! O Vnction Spirituall that bright dost bren ! O three-fold , yet all one Almightinesse ! Inspire my wit , ( compris'd in mortall presse ) With that pure Influence thy Throne attending ; That notwithstanding my vnworthinesse , I may , in part , vnfold ( without offending ) That which doth farre surmount all comprehending . Mount Muse , but rise with reuerence and feare ; With Icarus soare not too neere the Sunne , Lest that thereby thy waxen wings do meare , And in this Sea thou fall , and be ore-runne , Where thou shalt loose thy selfe , and be vndone : Couer'thy face with thy celestiall wings , As Cherubins now do , and still haue done ; Yet through thy plumes , glaunce at this Thing of Things , Beeing the cause intire of all Beeings . For hee is Good , without all Quallity , Then , O how good is hee , that knowes the same ! And he is great , beyond all Quantity , Then , O'how great is hee that can him name ! Eternall , without time , from whome Time came , Being present euery where , yet without place , For euery place hee fram'd , and keepes in frame : Beholding all , yet none beholds his face , He giuing all , none giuing to him grace . But where art thou ? What shall I call thy name ? O GREAT , O GOOD , a good great name I want , Thou art so great , that I no name can frame To fitte thy greatnesse , but it is too scant , Thy goodnesse is as great , good Great I grant : But where art thou ? among thy Angels ? Noe ; Where then ? with thy Church euer triumphant ▪ There , and where not thou art , but yet not so As thou art with , and in , thy selfe , I know . For twixt the Heau'n , where Saints and Angels rest , And that same Heau'n of Heauens , where thou resid'st , Is greater distance then from East to West : Yet on the Cherubins thou often rid'st , And euery where in Essens thou abid'st ; But where thy Glories beames doe glitter most , With distance infinite , thou it deuid'st : From all the Orders of the heau'nly Hoast Where to thy selfe thy selfe alone thou sho'st . In quintescens of Glories quintescens , Which was , and is , most vnapprochable , The Throne is plac'd of thy magnificence ▪ Whereon thou sittst in light vnthinkeable , Then not by Tongue , or Pen , expressable , For eu'n as when the Sunne his beames display . ( Because our Eyes to see the same 's vnable ) We through a scarfe behold them as we may , Eu'n so must Man , behold Gods Glories ray . Such as goe downe into the Sea profound Of deepe Philosophy , doe meete thee there , Of Men profane thou art there often found , For in thy Workes thy steppes do plaine appeare : Nay in thy works is stampt thine Image cleere ; And yet no worke of thine resembles thee So right ( though Men and Angels drawen neere ) But that the difference infinite must be , Sith thou art infinite in each degree . The Deites that in the Starres do dwell , Thy Deity their seu'rall Mansions made , And all that Sacred Senate found full well , That it o're them supreme dominion had , Who found it permanent , when these did fade ; By Natures light , they saw a light extreame Glaunce from his grace that did their glory shade , And saw his Image true as in a dreame Together with the new Ierusalem . This goodly Great , or greatly Good is he , ( So good , so great , as none so great , or good ) That was , that is , and euermore shal be , ( In each respect ) without all liklyhood ; Including in his threefold-single Godhood , Notions , Properties , Relations , In whom they stil , as in their Subiect stood : Then all Diuines diuide the Notions Into fiue braunches or partitions . Namely , into Innascibility , Fatherhood , breathing or Spiration , Son-hood , Procession ; these fiue naturally Dependeth still by Logicall relation , Vpon the mistery of the Trinity : All which conioynd makes but one Unity ; The two first solely to the Sire pertaines ; The third to Sire and Sonne indifferently ; The fourth the Sonne , within himselfe retaines And to the holy-spirit the fift remaines . Which Notions are Relations in some sence , For Father , Sonne , doth euer presuppose : And Sonne a Father by like consequence ; The holy Spirit proceeding from both those , Implieth them , from , and with whom he goes , The Notion of Innascibility , Is no Relation , sith it doth suppose No other person in the Trinity But is a Notion noting Vnity . The two first is the Fathers in respect , He onely doth beget , and doth vnite , Spiration Father and the Sonne effect ; From it the Holy-Ghost's excluded quite . They breathe , and what is breathed is that Sprite , But Filiation solely to the Sonne Doth appertaine , sith only Sonne hee hight : For as one Father , so one Sonne alone The Trinity affords , and brookes but one cession with the holy Spirit accords , ( And only with that Spirit it doth agree ) As with the other two , three other words Agreed , and did with him quite disagree : So this alone applied to him must be , For if they breath'd him foorth ( as erst was said ) None can be sayd then to proceed but he , Sith from the other two he is conuaide , Yet in the other two , he still is staid . Now in another Sence we may transmute These Notions into Properties . To witt , When they doe one , and not another sute , As father doth the Father only fitt , The Sonne , the Sonne , and to the holy Sprite , Procession is peculiar . And againe , Innascibility we must admitt The Father . But Spiration th' other twaine ; Then name of Property t' will not sustaine . So in the Trinity fiue Notions are , Foure Properties , and foure Relations , Wherein besides are other Secrets rare , Founded vpon vnsearchable foundations . The Sires beginning is th' eternall Sonnes , ( Though he be said to be the Sonnes beginning ) Yet no beginning had these holy ones , But from beyond Beginnings both haue bin Nor can their neuer endings , euer li● . The Sire and Sonnes beginning being one , Breath foorth their blessed Spirit , a third one being , Which by a generall creation , Beginning gaue to all ( in one agreeing ) And from eternity the same foreseeing . The greatest Monarch , and the least Insect , With earthly things ; aquaticall , or fleeing , Whose seu'rall shapes , and what they should effect , Had euer being in their Intellect . et how they should there actually exist , And by what meanes they should haue entrance there , ( Sith there eternally they did subsist ) Is hard for Man to know , who doth appeare A Chaos of defect , and folly meere . They entred not by meanes into his mind , As from Ideas which without him were , Without whom nothing is in any kind , Then in him selfe , he all that all doth finde . Yet are they not of such necessity , As without them he could no way exist , For they on him , not he on them rely , Then how eternally can they consist , Sith he alone doth only so subsist ? They are not of his Nature , but his wil , His Intellect inciting to insist . In knowledge of what that will should fulfill , So in that knowledge they existed still . For as to God it is most naturall , To know himselfe , in whome he all doth feet Eu'n so to him , it is essentiall , To know the kindes of all things as they be , Or else he should not know his owne degree . Yet his essentiall knowledge doth not stretch Vnto particulars , as Mee , and Thee ; For he may well exist without that reach , And which his knowledge no way can impeach . But all his Science of distinguisht things , Flowes from the freedome of his sacred will , Drawne from those Notions which his nature brings , And are essentiall to his nature still . Who made ( to shew his vniuersall skill ) What is created in particular , As t' were a proofe of that he can fulfill , When he is pleas'd , to make , or mend , or marre , Then in that skill all things distinguisht are . The things that were , or are , or are to come , Makes , in his minde , no change , though chang'd they be , Obiects our mindes affect , our mindes o'recome ▪ But his intelligence is euer free , Actiue , not Passiue , sith all Act is he . For , as by Sense he makes vs Arts to learne , And abstract - Formes by other meanes to see : So he , by meanes , can seu'rall things discerne , Though it no way his nature doth concerne . Who being infinite , nought is in him That s lesse then so , but so he could not be , If his all-seeing Eies should be so dimme , That now he sees , what erst he could not see : Then sees he all from all eternitie . The whole , the partes , the rootes , and what they beare , The thoughts , words , deedes of men ; and then must he In Vnderstanding infinite appeare . Who is not chang'd by Place , for he fills all , Nor yet by Time , for he is without time , He is not chang'd in Forme nor neuer shall , Because he alwayes is an Act in prime , Nor chang'd by Chance , sith he aboue doth clime , For he all moues , and yet is mou'd of none : He opes the Sluce through which we flowe like slime , Which if he shuts , we cease , and quite are gone , But he is aye one , and the same alone . Place is conceiued as a thing created , Or as that which includeth some thing plac'd , In this last sence God is in no place seated ; Yet in the other sence no where displac'd : So hee 's no where , and each where , first and last , In no place barr'd , but fills and bounds each place , For beeing indissoluble and fast , Hee 's whole in all , and in parte , and in each case , And without mixture doth all interlase . For as the Obiects which our Mindes conceiue , Mixt not themselues together with the Minde , Albee't they do the Minde in 't them receiue , Without beeing mixt or clos'd in any kinde , Eu'n so God all conceiues , and yet doth wind Himselfe in 't all ▪ but is conceiu'd of none , Like as the Sunne ( within himselfe confin'd ) Infuseth Light to all , yet he alone , Is not contain'd , or mixt with any one . God which is one , yet one of three compact , Essentiall , nor Personall's vnderstood , For to create is an essentiall act , Not personall ( which cannot bee withstoode ; ) But when by Lord , wee meane the same Godhood : Wee take it Personall , not Essentiall . For it 's referr'd vnto the Fatherhood , That did beget the Sonne , God coeternall , And to beget , is an act personall . Now none ( I hope ) can be so ignorant , T' imagine any such begetting here As creatures vse , for that were discrepant To Reason ; for we said They euer were , Which temporall begetting cannot beare : Begetting then doth Cause and Order show , Sith to beget , the Getter did not steere , But from him without motion , that did flow , That was himselfe , and to himselfe did go . Then but respectiuely the Sire and Sonne , And not essentially distinguisht bee , As Sole his beames begets , yet so begunne , That they are full as old and bright as hee , And from them both the Light proceeds we see : Which is as old and bright as Sunne or Beames , And nothing differs but respectiuely ? For first the Sunne begate his radiant Leames , Then both yeelds Light , and all in like extreames . But more distinctly to distinguish them , And to expresse their Natures vnity , ( If it be not impiety extreame , To liken them to things so transitory : ) Then may we imagine from eternity , A Taper burnes , which doth a second light . Those two doe light a third , and ioyned nie , They shew all one , and all alike are bright , Which doe illustrate this darke Secret right . Which meerely is all Essence and excludes All ( whatsoere ) that is not of the same ; So though his Essence all his works includes , And in his Essence all those works did frame , Yet neere his Essence his works neuer came : For no Effect is wholy like his Cause , If so it be , then what a sinne , and shame Its for Men , that like Men , this Essence drawes , As knowing nought aboue themselues like Dawes . Were Angells Limners to delineate , That All ( but that ) excelling Maiesty , ( Sitting in chaire of State , surmounting State ) They must , with wings displai'd , defend their Eie , From being confounded with his radiancy , Then how shall Man ( an outcast Eglet ) view , That Glory , or paint his Vbiquity , That Arte itselfe , nor Knowledge neuer knew ? And Beauty is too base to blaze their hue . Put Vacuums foe , the cleere corps of the Aire , Ten times refin'd therein , and giue them Sp'rite T' will file , not fill , the least parte of that Chaire . Nay , all the Hoast of Heau'n in one vnite , ( Yea , adde to that what all tongues can recite ) And set it in that Seate , t' will scarce appeere ; But seeme as it were turn'd to nothing quite , For nothing can at once be eu'ry where , But him alone that no where hath a Peere . Borrow from Heau'n and Earth and what they hold , The perfect'st parts of Beauties excellence , Cast these perfections in the perfect'st mould . To make his like , t will be but Impotence , Compar'd to Glory , and Omnipotence . Who can precribe a forme t' a formelesse Forme ? ( Yet in that Forme all Formes haue residence : ) But to make all in one doth him deforme , Then but this ONE , who can this All performe ? Hee 's Infinite , put this to whatsoere , It makes it God , sole cause of things finite , Sith infinite can nothing caused beare , For to be caus'd , is to be definite , Chiefe essence must it be , that 's Infinite , And One alone , two Infinites exclude , Which One must needs be incorporeall quite , Because a Corps a place must needes include , Wherein this Infinite cannot be mu'de . Then to be Infinite , is to be free From matter ; and from matter to be quit Is voide of Passion , and of Change to be : For Change hath Passion resident in it , And to them both is Motion firmly knit . Which Motion tends to Rest , which Rest remaines , Where Rest remaining resteth Infinite ; That is in him , without whom nothing is Subiect to Rest , or Motion , Bale , or Blisse . Though hee ( his Actions to diuersifie ) Takes on him parts , and passions of a Man , ( Stouping thereby to our capacity ) Yet none of both's in him that all things can , Without them both : then both are as a Fan , To kepee our Reasons eye from that defect , Which cannot apprehend where that began , Which as the Cause , our ioy or griefe effect ; All which he doth t' informe our Intellect . Those Attributes are borrowed from our Kinde , To lend our Reason light , that Light to see : But those essentially to him assignd , Of his owne nature and existence bee , Namely Ubiquity , Simplicity , Eternity , and sole Omnipotence , Consorted all with perfect Unity ; Yet are these Attributes , not his essence , For they are diuerse , that ▪ s but one Immence . Which Essence is the Fount from whence doth flow , Each fore rehears'd Essentiall property , But to that Essence they do not reflow , To mix the same with their variety ; For that stands not with his simplicity . What then ? can aught be first , or last , in it ? In Order yea ; in Time I it deny , For Order sets the Will behinde the Wit , And yet in Time they both together sit . In Order then his Vnderstanding's set , Before each one essentiall propertie , Which is his forme , wherein he doth beget , His co●ternall Sonne , his Wisdomes eye . Wherewith vpon himselfe he still doth prie , Producing so a third one infinite , Yet infintenesse is not their Essence , why ? Beecause that must exist , ere it exite , That which confineth al , that is finite . In Tyme they are all one , for One is hee , In Order hee 's an Essence ere hee 's wise ; So hee 's sole wise , ere insinite can bee : Which stands with Reasons rules in sence precize . And whoso sees it , must haue Reasons eyes , Yet is not his true Essence priuatiue , ( As that which still bereaues without supplies , ) But really , and truely Positiue , From whom all Positiues themselues deriue . Then Wisdome , Knowledge , and Intelligence . ( As in their Subiect , ) are in him alone ; With , and without , a proper difference : By which , as one , or diuerse , they are knowne . That 's as they are consid'red , all , or one ; And all , or any one , are in him so , As they exist by power of their owne , And in existence all together go , Though in their functions parted other fro . Now from his Vnderstanding flowes his Will , Essentially traduced from the same ; ( Which is the act ofth ' Vnderstanding still : ) Whence flowes his Actions free ( as Will ) from blame . As from the Wel ( his Will ) from whence they came . Whose Office is true Good to couet aye , Which is his Glory whereat it doth ame , Which of all goods , most goodly is , and gay . Beeing the Obiect of his Will alway . Which Will is stable , and omnipotent , Nothing can alter it , or it constraine ; How then ( being changelesse ) seemes hee to repent : That one hee willd , as though hee willd in vaine ? And Prayers seemes , and seemes not , it to straine . Wee must distinguish heere , betweene his will Know'n , and vnknow'n , and then the case is plaine . That know'n hath chang'd , the vnknow'n standeth still , Yet prayers pure , both those good wills fullfill , Which being good , from it can come no ill . Here is the Gulph that swallowes all amisse , This is the Hell , that hatcheth eu'ry euill ; Our shallow , yet too deepe insight in this : Makes God our foe ; Sinnes cause , and so a Diuill . O damn'd presumptuous ignorance vnciuill ! Sinne , Flesh , and Bloud , stay , stay , O stay ; heere stay , This point dispute not , for yee can but cauill ; God saues by meanes , the meanes vsd , hee doth say , He sure will saue ; who doubts , are cast away . For to conceiue that so himselfe he bindes To any such absurd Necessity , That though he would , he cannot change our mindes , Nor grant our suites , though made in charity , Were fond , and full of damnd impietie : Yea opposite to both his Will and Word , Which stil are good , without variety ; But neither can they be , if they afford No grace to them , that with them doe accord . Now if that Curiosities Cattes eies , Would faine be prying ( further than is fit ) To see how this cleere doctrine can arise From light so darke ( which Light in darke doth sit ) Still let them ptie , till they fall out with it . For God be'ng constant if vnconstant Man Would finde him other , he may lose his wit In search thereof : for God such Searchers ban , Because they would do more than Himselfe can . Who being immateriall , cannot change , ( For that s immutable that s matterlesse ) No accident is to his knowledge strange : No obiect can his fixed will impresse : Angells consists of Matter more or lesse , Which may be chang'd , and Passion to endure : So Men and Angells may thereby transgresse ; But God in Essence is so passing pure , That all he wills and workes is passing sure . Now from his Will flames foorth his ardent Loue , Which is as t' were the substance of his Forme , Which without motion , still his will doth moue , To doe what e're his will would faine performe . Loues office is to loue , Spirites to conforme . Loues obiect is those Spirites sanctity : For Loue , the like will to the like transforme , Sith where there is a perfect simpathy , Loue likes to make a perfect vnitie . If God be Loue , how then can true Loue hate ? For he loues Good , and hates Ill perfectly ; Yet Hate dooth seeme his goodnesse to abate , And yet it is but the antipathie ▪ Of his pure nature with impurity . Which Grands his Goodnesse , and augment ; his fame ; For if he should not hate iniquitie , Which doth his Image true confound and shame , He should not loue himselfe , much lesse the same . Loue cannot hate , no more than Fire can freeze , God cannot hate , no more than Good be Ill : But when his Iustice vniust Soules surprize , Hee 's said to hate them , sith he them doth spill ; Which as hee 's Mercy , is against his will : But as hee s Iust , he dooth it willingly . This Will and Nill his goodnesse doe fulfill , And both agree in perfect vnity , T' aduaunce the glory of his Maiesty . He cannot hate , nor is he mou'd to wrath , As Men doe hate , and are to anger mou'd . No Passion in the Godhead being hath , But those hee likes that are of him belou'd ; And those he loathes that are of him reprou'd , By an eternall motion of his will : Mouing to that which is by him approu'd , And ay remouing from all shew of ill ; So in this Loue and Hate , hee s constant still . Which Hate is no lesse Great , than He is Good , That s infinite , for nought in him is lesse : We rt in him , as in vs , a passiue moode , He were not God , for God is Passiuelesse ; He is an Actiue Spirite , motionlesse . Seeing all at once , Past , Present , and to Come , Without succession , seeing all successe ; Then sith at once , hee seeth all and some , No chaunce with Passion can his Sprite orecome . Who in their causes , and essentiall formes , Knowes all that was , or is , or e're shall be . Then no Intelligence his Minde informes Of that he knowes not ; sith he doth foresee , Eu'n all that All , beyond eternitie . For he beyond beginnings did exist . Existing so , he sawe in each degree , What should beginne , and end , or still consist . Which in Praescience infinite he wist . Could he beginne , Beginnings that began ? If so hee could , what is beginninglesse ? Or Time , or Nothing . That s vntrue , for than , If there were Time , it was not motionlesse ; For Time is made by Motion , all confesse . But where there nothing is , no Motion is , For Nothing hath no motion , and much lesse Can Nothing make of nothing , Something . This Some-thing sometime , of nothing made ▪ all his . God euer was , and neuer was not God , Not made by Nothing , nothing could him make . Could nothing make , and not make ? this is odde ; And so is he , that could creation take Of Nothing ; for all was , whenas he speke . Nothing was made , that was not made by it . Then nothing was that could it vndertake , To make its Maker , what had powre or wit , Not him that can doe all , that he thinkes fit . Time 's but a Moments flux , and measured , By distance of two Instants ( this we proue ) Which then commenc'd ( it selfe considered ) When fist the Orbs of Heau'n began to moue . That s but sixe thousand yeeres , not much aboue . But what s so many yeeres , as may be cast , In thrice as many Ages , to remoue Eternitie , from being fixed fast ; And God therein , from being First and Last . He is eternall , what is so , is he . So is no creature , for it once was made , Then ere it could be made , it could not be : But the Creator euer beeing had , To pull out from Not-beeing● who can wade ? ( Beeing a Deapth so infinite profound ) But he that was , and is , and cannot fade ? This Beeing infinite , this Deapth must sound , To list vp all to Beeing , there beeing dround . Eternity and Time are opposite , For Time no more can bound Eternity , Then Finite can inuirone Infinite , Both of both which haue such repugnancy . As nere can stand with Gods true Unity : Eternity is then produc'd from hence , By ioyning of his sole Infinitie , With his essentiall intelligence , And all the Attributes proceeds from thence . If then Eternity doth bound this One , ( Or rather he bounds all Eternity ) How could he Bee ? or beeing all alone , How could he worke ? ( that worke vncessantly ) ( For hee 's all Act , that acts continually ) Hauing no subiect whereupon to worke , And beeing without his Creatures vtterly , It seemes he must in Desolation lurke , Which must of force an actiue nature irke . Or how could he extend his goodnesse , when None could receiue it ? ( if none Beeing were , What honor could he haue , there beeing then No one to honor him , or him to feare ? Or what ( in loue ) if hee his children deere , Had made t'exist from all eternity , As to eternity th' are made t' appeere ? What inconuenience could ensue thereby ? Yes very great , and marke the reason why . He is an Essence free , not bound to ought , Who can and doth exist in boundlesse blisse , Although besides himselfe , that there were nought : For he of greatest glory cannot misse , Sith that eternally all gloris his : But should the Creatures eternall be , His glory would be much eclip'st by this , For were th' eternall too , aswell as he , They would be gods as great in each degree . Then nought he needes to giue him laude , or loue , Or subiect for his worke , though nought there were , For ere nought was , he did not worke or moue , Yet idle was not , for his Spirit did steere In contemplation of his Essence cleere : So himselfe , to himselfe , was Well of Weale , And in himselfe , did Glory it selfe appeare ; Which to himselfe , himselfe did aye reueale , So pleasd himselfe , with what himselfe did feale . Suppose no man but one were on the Earth , And none but Vermine vile did him attend , What honour could they yeeld ? What ioy or mirth Could they afforde , that rather doe offend ? Such , and no more doe men their Maker lend , Who were made changeable by changelesse will , So chang'd they are , and to the worse they tend , Who in respect of him continue still , Worse then vile Uermine , though they were more ill . Who for his goodnesse is the God of grace , And for his glory is the Lord of Light , Whose glorious greatnesse filleth eu'ry place , ( For no place is exempted from his Sp'rite ) And by it all that is , compasst quite , As the least Poynt , is by the Heau'ns clire , And nothing is so solid , as hath might , To keepe him out , as it can Aire or Fire , But he is all in all , and parte intire . Hee 's not in Temples made with mortall hands , Nor those which his immortall hands haue made , Nor in himselfe as Man , for Fleshes bands , Can hardly hold the least glimse of his Shade , Much lesse his Substance , which e're biding had , No more in one , then in an other place : And though with Flesh it seemeth to be clad , Yet dwells he in it but by pow'r and grace , And so he dwells in all he doth embrace . He dwells in Heau'n of Heau'ns by his Glory , ( For there that matchlesse Glory glitters most ) He is in Hell , and each place transitory , By presence of his Spirit , ( the holy Ghost . ) He dwells in Christ , but how , O Christ thou knowst , For as the Soule and Body makes one Man , So God and Man , one Christ do make thou showst , Yet the coherence neither may or can , The diffrence abrogate , since Christ began . Whose natures from confusion are as free , As from distraction they are cleerely quit , Which though connext , confounded may not be , Much lesse distracted ; both in one beeing knit , But how conioyn'd , surmounts the reach of Wit : For in Christs body , bodily doth dwell , The fulnesse of the Godhead ; most vnfit , Coloss. 3. To be contained in Heau'n , Earth , or Hell , His greatnesse , doth their greatnesse so excell . Then Contemplation stay ; here make a pause , Stirre not too fast , about vncompasst things , Though thou canst compasse Heau'n and Earth , because Thou art the Image of this King of Kings , Yet this flight is too farre , for thy clipt wings , The Trinity , in Unitie's a wonder , Surmounting wonders ; which amazment brings ; Yet lesse ( if more may be ) that God is vnder Fraile flesh , and so contayn'd , God cannot sunder . Which two-fold natures , oft co-operates , And euermore assotiates each other , But neuer mutually participates Each others properties , as mixt together ; For what one hath , the selfe same hath not either , But in their kindes are diuerse , yet but one , That 's one of two , or two in one much rather , Which mystery to God is onely knowne , But not as he is Man the same is showne . To whom yet nerethelesse all pow'r is giu'n , In whom as in its proper place it bides , By which he ruleth in Earth , Hell , and Heau'n , And were there some thing else , the same besides , Which powre beeing infinite , with it he guides , Each finite thing vnto its proper end , In which omnipotence , such force resides , As were he willing he the Heau'ns could bend , Belowe base Hell , and make it Heau'n transcend . Which peerelesse powre , though nothing can oppugne , Yet doth it selfe , it selfe still so restraine , As that it selfe , cannot it selfe impugne , For what it bindes ; it cannot loose againe , At selfe same time ; for then that powre were vaine , As beeing repugnant to it selfe , and so , No order should that rulelesse powre containe , And then it selfe , it selfe would ouerthro , And with it selfe , all things to wrack should go . He cannot make Man free , and bond at once , Nor giue him Will , and wrest it how he will , He cannot hold in hate his Holy ones , Nor in his loue ( much lesse ) imbrace the ill . He cannot change himselfe , beeing changelesse still , Such things he cannot do ; not through defect , Of powre what not ? ( if please him ) to fulfill , But of his powre this is a strong effect , That can do all , but that it should reiect . Who being euermore a compleate Acts , In highest degree of diuine excellence , He neede not chase Perfection by the tract , For in himselfe , It selfe hath residence : Then motion hath he none by consequence , For that must firmely stand , wherein all moues , Who is both Center and Circumference Of Motions motion ; for it him behoues , To giue all rest which he moues or remoues . He cannot moue but to himselfe alone , Because alone , at once hee 's eu'ry where , And all that is , is only in this ONE , Then vnto what ? or whither should he steere ? Sith all 's in him , that shal be , is , or were . For mou'd he , Motion should not tend to Rest , But Motion , should to Motion , tend for ere ; So Time in bootelesse turnes should be at best , When it should draw most neere , to most vnrest . He is that ONE in whom each one doth moue , He moues each one , that all in him should rest , For whatsoe're from him doth most remoue , It findes and feeles thereby the most vnrest : Yet from himselfe , nothing himselfe can wrest . Who being One , though one in trinity , Consisting of himselfe he hath addrest , From himselfe all this Alls diuersity , To moue to rest in his true vnity . As in a Quire of well tun'd voyced Men , When the first man hath giu'n the first accent , There doth ensue a noise melodious then Of all the voyces , ioyn'd in one consent : So God by powre , super-omnivalent , Giuing first motion , to the highest Sphere , ( Being first Mouer ) then incontinent , All lower Bodies orderly did steere , As by their present motion doth appeare . Looke on the World , and what it doth comprize , And Sence shall see , all mouing vnto one , The Elementes , and ten-fold orbed Skies , ( In motion diuerse tend to one alone , And make one World , through their coniunction : The Sea ingirts the Earth ; Th' Aire boundeth both , Beeing compas'd with the Firy region , The Coape of Heau'n , doth seeme them all to cloth , Who arme in arme vnto an Vnion goth . The Sea through vaines and Arteries of the Earth , Creeps through her Corpes , to fix her droughty dust : That done , it springs aloft , as t' were in mirth , For that it hath perform'd what needes it must , And then returnes with windings most vniust , Iust to it selfe ; which vndeuided is , So many members makes one Body iust , And many ioyes compleates one perfect blisse , Which blisse is onely Ones , and none but his . From one selfe Earth , all earthly things proceede , To which selfe Earth , those earthly things retires , One silly drop of slime man-kinde doth breed , In which one kinde are manifold desires , Which nerethelesse one Good alone requires , All numbers do consist of many Ones , And eu'ry one to only One aspires , Which One those seu'rall vnities attones , So ONE aboue all ones , himselfe enthrones . All parts of Man with mutuall respect , Discharge their functions to preserue the whole , The like in common-weales the parts effect , The like the faculties do in the Soule , And but one truth is taught in eu'ry Schoole : The parts of speech , tends but to perfect speech , The end whereof is Error to controule , And shew one truth , which onely one doth teach , That by one truth , rules all within his reach . Where Unitie is lost , Confusion's found ; Where Vnitie is found , there s nothing lost . The noblest creatures , neede the vil'st on ground , The vilest are serued by the honor'd most . And which is more , the very heau'nly hoast Doth serue the basest creatures voide of sense , Yet ouer ▪ rules them , in each Clime and Coast. So one to other , haue such reference , As they in Vnion haue their residence . Arithmetike from Vnity proceedes , Eu'n as from Punctum flowes Geometry . Musicke the symphony of sounds succeedes . And Architecture Vniformitie . Perspectiue at one poynt , lookes diuersly . Phisicke doth ayme at health , and that s no more But Humors well-consorted vnitie . The Lawe lookes at one Right , whose onely lore , Is to conioyne , that Wrong vnioyn'd before . Good gouernement brings many Families Vnder obedience to one Maiestrate : And many Seruants , Daughters , Sonnes , Alies , Vnder a housholde petty Potentate : And many Passions , in one Minde at bate , It reconciles , to Reasons onely rule : And many peace-infringers in a State , The Rod of Discipline doth ouer-rule , And makes them One , that maketh all mis-rule . Which vnion of so many Vnities , And which diuersities in Vnion , Implies there is but ▪ ONE , all onely wise , Who through his Wisedome , made them eu'ry one . To whome all laudes diuine , belongs alone . Pluralitie of Gods who then defends , Must be the author of Confusion , For many Gods he makes , for many ends , Which to Distraction and Confusion tends . Can all things , Thicke and Thinne , Heauie and Light , Hote , Cold , Moyst , Dry , Great , Small , or Quicke , or Dead , That doe appeare , or not appeare to sight , Be held in one , without some One , their Head ? Shall these in one , to vs alone be lead , And we misse-led , to many Gods from one ? Who in these Capitalls , may plaine be read To be the God of Gods , yea God alone ? If so we should , our wittes were not our owne . But with what words can I their blame bewray , That maugre all that euer can be saide , To proue this God ; will all that All gainesay , And flat affirme , and speake as wellapaide , There is no God . Whose words ( if they be waide ) Do make them worse than Fiends , for they confesse There is a God , of whome they are afraide . O Fiendes of Fiends , I cannot call you lesse , But more , much more , sith ye much more transgresse . Omitting many reasons which they bring , ( Reasons ? O no , but diu'lish blasphemies ) To proue no God , nor any such like thing They say , That Man is ill , no man denies ; If then God made him , he made Ill likewise . If he made Ill , then cannot he be good . And if not good , not God in any wise , For God's the Fount , and Goodnesse is the flood , Thus vrge they this vnlikely likelihoode . Know Diu'lls incarnate Antideities , To make and marre are two repugnant things , To make , implies Natures , or Substances . Both which are good ; and from Gods goodnesse springs . Ill 's none of both , for vnto both it clings , No otherwise then Rust to Siluer cleaues . Which is the accident Priuation brings That Good of goodnesse casually bereaues , And so the Good the Ill ( vnmade ) receaues . Which of it selfe , consists not , nor consists In aught that nought is ; but in Good alone : It s no Effect , but Defect , which resists The good of Goodnes by corruption , It is not made therefore by any one , For were it made , by Sinne it must be made : And Sinne is nothing but priuation , Which in it's nature doth to nothing fade , So , Euill of it selfe , is still vnmade . For Ill beeing but a meere defect of Good , It followes then , it s but a meere Defect , Which is no more , but a meere Nihilhood ; For Want can be no more , in no respect , And not to Bee , is nothing in effect . Then Nothing beeing but a Negatiue , ( How ere it goodnesse , may ( perhappes ) infect ) Produceth Nothing , beeing the Priuatiue , Which Nought makes good , this my affirmatiue . Wherefore in that things Bee , of God they bee , And that they faile , they faile , sith Nought they were : For All of nothing , Good created hee , Which All to nothing of themselues do weare , Then Good they are , in that they truly are , And Ill they bee , sith Beeing they haue none , Good on his part , that made them so appeare , And Ill because they al to nothing rone , Then he is good , of whom they Are alone . Yee Soule-confounding , selfe-confounding Soules , Can yee not see , because yee will not see , How all the Orbes of Heau'n in order roules , Which cannot moue ; vnlesse they moued bee : By some first mouer , sith vnmou'd is hee ? For nothing moues , but it another moues , So Motion from degree vnto degree , Doth mount to that , that moues it and approues , The same for God , as it the same behoues . What moues yee then , yee Monsters in Mens shapes , To moue such questions which assoile yee can ; By that selfe motion ? For such willfull scapes Moues from the Fend , to him , to moue fraile man . Your conscience tells yee so ( which looketh wan , With bleeding still , your selues still wounding it ) If Diuills Be , Godis , assure ye than , And I presume , your diu'lish searching witt , Findes out God by the Diu'll , though most vnfit . What 's vnder Heau'n , but God aboue doth preach ? Saue Hell it selfe , which in you yee retaine , And yet the very Hell , a Heau'n doth teach , Which is not voide , for then it were in vaine . But hee there dwells , that doth the same sustaine . Thou great wise man , why lett'st thy braines to beate , On things vnworthy of thy beaten braine ? For all thou think'st on , is , how to defeate , Thy selfe of God , and himselfe of a Seate . What humane hart of temper is so hard , That yeelds not to th' impression of Gods forme ? From whence can his Ubiquitie be barr'd , That what hee will , doth eu'ry where performe ? Then can the hart of Man , a forcelesse worme , Keepe out that God that nothing can with-stand ? No , no , perforce hee must himselfe enforme , There is a God by whose allmighty hand All things were made ; and all things doth commaund . What is t that hang'd the Earth within the Aire ? Yet hang'd it so , that it is fixed fast ? What made the Gulfe , where waters all repayre ▪ Whose foming fury makes the Earth agast , Lest it in rage , the same should ouer-cast . Yet is it barrd , with flatt fraile sandy bounds , What powre could make such weake barres so to brast The banded Billowes which on them rebounds , But Pow'r , whose praise both Land and Sea resounds ? Who peopled that wide watry World with store , Of scaly creatures , which there wandring are ? Resembling all that liue on Earth and more , More supereminent , and much more rare , The Whale ( amongst the rest ) doth make this cleare , Which beeing the amplest Master-peece of Nature , With thundring voice , doth amplely declare , There 's some high Hand , that gaue him his huge stature , And Nature did direct , to frame his feature . For eu'ry thing that Nature doth produce , ( As by experience is most euident ) She doth direct vnto some end and vse , Then what directeth that hir regiment , But some one Thing much more preheminent ? For she is finite in hir Acts and powre , But so is not that Powre omnipotent , That Nature subordain'd , chiefe Gouernour , Offading Creatures while they do endure . For that all worldly things do end we see , It doth inferre the World beginning had , Then if this World began ; how could it Bee , Without a cause Efficient had it made , To say it made it selfe , when t' was vnmade , Doth Nature , Reas'n and common Sence impugne , To say a parte the whole made , were more mad , Can part e're to the whole it doth belong , Create the whole ? this wholy is more wrong . Weigh all the World in Ballance of the Minde , And all the world will make thee God to way , Looke in thy little World , and thou shalt finde , That great , great great , three greates in one alway , Which GREAT in thy least parts doth wholy stay , His rare existence to thee to reueale , That beeing felt ( as t' were ) thou shouldst bewray , Vnto his praise what thou dost see and feele , And not in sullen silence it conceale . There dost thou finde , the World epitomiz'd , A corps for motion meete , of diuerse kindes , A diuine Soule wherewith its all suffiz'd , Which vnremou'd , the Body turnes and windes : And powres to eu'ry part , with powre assignes , Thy corps a coppy of this copious Masse , Thy Soule his Image that no Image findes Like him but it , that able is to passe , Through Heau'n and Earth , yet stay still where it was . For as we hold there 's but one God alone , But yet three persons in the Deity : So the Soule 's parted ( though in substance one ) In't Vnderstanding , Will , and Memory , These Powres or Persons makes one Trinity , Yet but one Substance indiuisible , Which perfect Trinity in Vnity , ( Both beeing Spirituall and inuisible ) Doe make the Soule , hir God so right resemble . And like as one true God in persons three , Doth rightly rule this great Worlds Monarchy , So in Mans little World these Uirtues bee , But one Soule ruling it continually , Yet in this lesser World , as wel we try , Be sundry sorts of people ; some there are That be as heads , Some Rulers not so hie , Some common Cittizens ; and some lesse rare , Those Ruralls bee , that still are out of square . The Heads are those aboue recited three , The vnder Rulers Thoughts , and Fancies are , The Cittizens the outward Sences bee , The Ruralls be the Bodies rare , ( Which often make the Soule most poore and bare ) For when these Riffe-raffes in commotion rise , And all will haue their will , or nought will spare , The Soule ( poore Soule ) they then in rage surprise , And rob hir of hir wealth , and blinde hir of hir eyes . Then set Iehouah thunder from on hie , And in the Soule aduance his glorious voice , The Vnderstanding , Will and Memory Then cannot heare it for the other noise : As when a king speakes to his captaines choise , Though nere so neere , if th' Army make a shoute , They heare him not , though his speach high he hoise ; So God may speake , but were as good be mute , For hee 's not heard , when Passions doe dispute . But when those traitrous Tirants are supprest , Then like as Moises did ascend the Hill , And left the Izralites below in rest ; To commune with his God and know his will , So the Soules Senses may the like fulfill . Who then may Contemplations Mountaine scale , To talke with God , the Passions being still , And left below in Meekenesse humble vale , Where they are cool'd with many temprate gale . Loe thus the Soule hath the similitude Of God , and of the World ; of God , because He with his Attributes hath hir endu'd ; And of the world , sith that so neere shee drawes , To be , and not to be , contain'd by lawes . Of God in point of gouernment shee 's like , And of the World , sith she doth seldome pause : Against hir gouernment ( though iust ) to like , For which hir selfe , hir selfe doth oft mislike . But what a needelesse paine is it to proue , The Sunne ( that lighteth each Eye ) to be light ? When none endu'd with Sence , a doubt will moue , Of that which doubtlesse is so passing bright : That eu'n the blinde perceiues it without sight . Then much more needlesse is this proofe of mine , Sith Wrong it selfe , must needs know God aright ; And Powres of Darkenesse sees this Powre diuine , Much more must Men whose Eyes are christaline . What shall I say ? looke thou with all thine Eyes Seene or vnseene , on things vnseene , or seene ; Eyther aboue , or vnderneath the Skyes : What canst thou see , in which God is vnseene ? Sith hee 's much more then all in all , I meane He all , and much more , able is to fill Without an adiunct , or a second meane , Eu'n by the only motion of his will , Which can doe all , and yet can doe no ill . What makes the hugest , and the strongest things Obedient to the things most small and weake ? Will strong things be the weakers vnderlings Ofselfe accord ; sith all things freedome seeke , Without some mightier will , their will to breake ? The smallest Ante , whose strength is but Defect , Hath more preeminence , and virtue eake , Then the Earthes totall Globe , in each respect , Then Powre in weaknesse show'n , workes this effect . And naturally Contraries spill each other , Then how can Nature ( these Diu'ls God ) compound , The disagreeing Elements togeather : But that shee must those Elements confound ? In Nature no such force was euer found . Then must some Power supernaturall , Giue to each Element his vttmost bound , That though they swarue in Nature ; yet they shall In one agree , through One vniting All. The Sunne doth warme the cold wombe of the Earth , The Moone and Starrs , hir reasons doth assigne , The Aire , and Water bringeth foorth hir birth , Which serueth Beasts , and Beasts serue Men in fine : If from Eternity these things thus were , How could they to them selues an end designe ? Seeing the ende for which things formed are , Before the things themselues , must needes appeare . And in our selues we finde and feele a Minde , That can at once a thousand Worldes containe , Which needes must be of a celestiall kinde : Then can we thinke no Minde doth else remaine , When to our Mindes that Mind appeereth plaine . For we can nothing minde , or good , or bad , But it directs our Mindes , with might and maine Vnto a Minde that ne're beginning had , By whome in our beginning ours were made . If not from thence , from whence was our beginning ? Did we beginne our selues , that once began ? For that must needes begin , that needes hath ending : And runne we vp Mans race , from Man to Man , A first we finde from whome all others ranne . For could we make our selues , why make we not Such as our selues are , where we list , and whan ? Why hath a wise man , to his Sonne a Sotte ? But that he cannot make his Sonne , God wot . Man cannot make a Moath , much lesse a Man . For as no hand but his , that Man did make Could make an Angell ; so no other can Make the least haire , or make it white , or blacke . If not a haire , nor colour if it lacke , Can Man create , how make himselfe can he ? No , no , he cannot that Taske vndertake , For through his ignorance he needes must see , His blessed Being that made him to Be. Because we see him not : ( not as he is ) But by effects which from him doe proceede . Shall we deny his being , or his blisse , And so subuert the fore-front of our Creede ? Then raze we Reas'n and Conscience by that deede . Were we endungeon'd from our birth , yet wee Would weene there were a Sunne , whose beames are shed , Through chincks on vs , though him we could not see ; Then shall we question , if a God there be ? And shall wee question make if God there be , When through Sun , Moone , and Stars , and all below them , He darts his Glories beames for vs to see , And yet shall we not see them , though he shew them ? But wincke ( wincke hard ) because we wil not know them ? For should we thinke nought is , which we see not , We should not thinke we had eies , though we owe them . For though with them we see , yet well we wot , We see them not themselues , though free from blot . Much lesse they see the Soule , by which they see , Yet Reas'n perswadeth Sense , there is a Soule , From whom the Senses powres deriued bee , Yet shall our Sense , our Reason so controule , To make it to maintaine this error foule , That God is not , without whome nothing Is. For all that Is , is but as t' were a Scroule , Wherein in letters plaine , that none can misse , God is enroulde , aboue all Deities . But some there are , ( ah woe that such there are , ) That do confesse , ( perforce they do confesse , ) There is a GOD ; yet hold hee hath no care , Of worldly things ; but raignes in blessednesse , And of the World makes Fortune gouernesse . These Diuills are more dampned then the rest , Sith they confessing God , make more transgresse , For if a Prouidence bee not confest , Who will not liue to liue as hee thinks best . These fooles confessing God doe God deny , Whom to confesse , without his Atributes , Doth to that fond confession giue the ly , Because it selfe , against it selfe disputes ; And to their shame , it selfe , it selfe confutes , For aske a Sauage , if a God hee holdes , Why so he weenes ? he straight his reasons sutes , From Order drawne which hee in all beholdes , Which hee beeleeues , some ord'ring Pow'r vpholdes . By nought so much as by his prouidence , Is God discern'd ; which all must needs discerne , That hath a humane Soule , and common sence ; For common sense , the outward'st sense interne , At the first sight that principle doth learne : For if through the effects we see their cause , Then may we plainely see , whose Nature 's Sterne , By that Decorum wee see in hir lawes , Namely this Powre , that Land and Ocean awes . Who if he carelesse were of wordly things , It is for want of powre , or want of will ; If want of powre , his powre in bounds it brings : If want of will , his goodnesse it doth spill , For of his works to haue no care is ill . But if thou God confesse , confesse thou dost , That he is good , and most almightie still , Ifso he be , then needs confesse thou must , That he is prouident , or most vniust . For Prouidence being but a wise connay , Of things created to some certaine end ; And that no humane soule hir powres imploy , Ought to effect , but doth the same intend ; Then shall we say , he to whom all doth tend When he made all , meant not they should doe so , As if against his will to him they bend , So spill his wills and spoile his wisedome to ? If not , then must we say , God all must do . For as his will had pow're , the World to make , So had his wisedome might to sway the same , For Wisedome infinite cannot mistake ; But as it deemeth , so will all things frame , And in lesse power , neuer looseth ame : For as he made the whole , the parts he made , And if the whole he cares for , sure I am The parts he cares for , ( though they seeme to fade ) Which sence and common reason doth perswade . Nature ( we well perceiue ) makes nought in vaine And thou mak'st nought , but to some end or vse . Thou ween'st thou merrits , praise for that thy paine , ( As sure thou dost ) and think'st thou dost misse-vse , In making vselesse things , thy wits and Muse , Darst GOD bereaue , of what returnes thee praise ? And giue him that in thee thou deem'st abuse . O Men ! O Manners ! O most damned Dayes ! What Tongue or Pen can paint your iust dispraise ▪ Alphons , the tenth that Spaine did signiorize , ( The maine obiection gainst all Prouidence ) Bicause such a Monster should euer breathe . Said , ( O that such a Slaue from Kinges should rise ! ) Had he bin with God , when things did commence , They should haue better bin , in their essence , This Foole , the Only wise would needs direct , But for his paine , Paine was his recompence , Who for he would surmount God in effect , This Lucifer to Earthes Hell was diject . Pherecides the damn'd Assirian , For scorning God , and Prouidence out right , Lice him consum'd , for on him so they ran , That he for shame abandoned all mens sight , And desolately died in wretched plight . So Lucian that from the Faith did slide , ( In Traians time ) became an Athist quight , And did both God and Prouidence deride , For which in peeces torne by dogs , he dide . Vpon the Statua of Senacherib , Engrauen was , Learne by me God to feare , Who for this monster , at Heau'ns God did gibe , Was slaine b' Adramelech , and Sharezer , The wicked Sonnes , of this more wicked Sire . And so th' appostata , damn'd Iulian , Of plagues for such contempts can witnesse beare , Whose bloud whilst from his hart , amaine it ran , Cryed , thou hast ouercome , O Galilean ! Iustinian , whom Pelagius ill did schoole , For holding but that onely heresie , Was quite of Sence bereft , and made a foole , And in one day was well , ill , and did die ; So ended in a day , his life , and folly . But should I scite , the Iudgements ( as I might ) That haue bin powr'd on such impiety , It would be tedious , and with horror dight , The hardiest hearer it would sore affright . Pirrhon , Plutarchus Sonne , would not belieue , What his Eyes , Eares , Nose , Tongue , and hands did kno , His Sences he imagin'd might deceiue , And therefore did conclude , they still did so : So God , and Prouidence deniers do ; Who though their Sences outward and interne , The being of them both do plainely sho , Yet they will not belieue what they discerne , Though ne're so neere it do their Soules concerne . But bring we their best reasons to the Scoles Of Iudgement ; and well weigh the same therein , If there were Prouidence , say these wise fooles , Why should not vselesse thinges which made haue bin To comber Man , cease , or to ruine rin ? Whereto serues Rockes , and Seas , and Dales , and Hills ; Desartes , wild Beastes ? by such , what do we win ▪ Which burdens but the Earth with harmefull Ills , That Men annoy , and oft destroy and killes . Why are the virtuous plagu'd , the vitious pleas'd ? And twixt all creatures , why is here such strife ? Yea , why hath Sinne vpon all mankinde seas'd ? And why do such leade here a dying life Where goodnesse is most rare , and euill rife ? Can Prouidence remaine where these consist ? As-well may concord rest twixt Man , and Wife , That still are tongue to tongue , and fist to fist , As Prouidence appeere , where these exist . With Reasons , leauing no place for reply , These questions oft haue bin replide vnto : Then in a word , thou canst not this deny , But in an Artists worke thou canst not do , Are things made to some end , thou dost not kno . Yet blam'st thou not the worke-man but thy Wit ; Then , wilt thou not to God like fauour sho . But censure things he makes , as most vnfit , When thou want'st reason , but to ayme at it ? For he is Reas'n it selfe , we Rashnesse are , Which nerethelesse had Reason for our guide , Which Guide plaid least in sight , ere we were ware , And almost quite forsooke vs for our pride , That now in vs , it 's scarce seene to abide . But should we see with Reasons open Eyes , The secrets which in Wisdomes brest reside , We should be Gods ; at least should be as wise , For we with God should all that Is , comprise . But sith fooles follies must be answered , Lest they do weene them wiser then they bee , In few , too few of their obiections bred , In their best braines , ( that with the worst agree ) Wee 'l shape ( as beeing bound ) them answer free , Had it not bin , ( saist thou lewde Libertine ) Meeter that Man should ne're Corruption see , Then to the same ( made as he is ) incline , And so impeach the Prouidence diuine ? Whie dost not rather aske , why Man is Man ? And not an Angell , rather then a clod ? Mans Minde immortall is , and reason can , And were he all vnchang'd , he were a God . God stedfast stands , but his works needs must nod , Man 's not created , here still to remaine , But to his Maker he is made to plod Through thick and thin , and cannot rest attaine , Till in his God alone , he it obtaine . How can there be ( saist thou ) such prouidence , Sith God made Man , to serue him as his end ? Then how could Man preuent Gods purpose since , And fall from that his Maker did intend , Without his God should thereto condiscend ? Or if not so , then t is a consequent , What did eusue , God could not comprehend , Or if he could , he could it not preuent , And so not God ; if God , not prouident . Nor Grace , nor Powre , nor Wisdome did he want , This to preuent , but he it did permit , ( Not that his prouidence therein was scant , ) But to make man more cling to him by it , What prouidence can better God befit , Then Ill to turne vnto a greater Good ? For had we still bin staid , we had not flit , Then would we weene , that of our selues we stood , And thinke our selues Gods peeres in constant moode . For what procur'd Mans fall , but peerelesse pride ? Which was , that he would needs be without peere , And as a God , without his GOD abide ; So God to make himselfe , sole GOD appeere , Made man to see he could not stand or steere Without his God , that seeing he could not stand , But by his ayde , he should to him drawe ncere , Inuoking humbly , his all-helping hand , And binde himselfe , to him in louing band . For we with ghostly pride are oft inflate , And beeing so , God suffers to fall , With Wit and Will , for which our selues we hate , And ay are vexed at the very Gall , That we to sinne should so our selues enthrall , So Sinne it selfe , serues for a Sentinell , To keepe vs from it , sith no sorrow small , It threatens to hir Slaues , then O how well , Ought we to speake of God , and his counsell ▪ Of whom our Motions , and our Actions are , But their disorder from our selues ▪ proceede , Yet he of our well-doing hath a care , Though of our selues we do not well indeed , But yet he makes our ill oft well to speed , He whom his hart approu'd , did proue this true , Who through adultrous , and a worse misse-deed , Himselfe , and eake his God , he better knew , And did himselfe forsake , and God ensue . As he permitted Man for Iustice sake , To fall , to make his Iustice so appeere , So suffers he Mans will , his to forsake , That his pow're should be seene to draw them neere , And make of both free-wills , one will intire , For were there but ( twixt God and Man ) one will , Then Gods great pow're not so perspicuous were , Which makes Mans wayward will his owne fulfill , Without constraint , through pow're and peerelesse skill . But yet thou saist , why staid he not Mans will ? How should he then haue made his will bin free ? Better vnfree ( saist thou ) then be so ill , But t is not ill at libertie to bee . If it brings bondage , better be vnfree ( Saist thou againe . ) But then Man were not Man , And he would grudge at lacke of liberty , So God did for the best , say what thou can , Although Mans libertie to loosenesse ran . But wouldst thou God bereaue of liberty ? That is selfe Freedome , and his hands so bind , That hee should not ( through straight extremity ) Do with his owne , according to his minde ? Then all Gods pow're by thee should be assign'd , And so thou God wouldst bee , and Man him make , For other reason , Reason cannot finde , If thou his libertie wilt from him take , But he should be thy subiect for thy sake . But yet thou saist , how stands it with his grace , To let his Creatures quite to ruine runne ? Can Prouidence in him haue any place , That so will end the workes he hath begunne ? Yet , what he doth is for his Glory done , ( Damnd Hel hound , that against thy God dost howle ) For by what s lost , to him is Glory wonne , Sith glorious t is to damne thy sinfull Soule , That will thy God in all his workes controule . For he is glorifide ( none can deny ) By Iustice and by Mercie both alike . But heere I heare thee aske the reason , why He doth not spare those whom his Iustice strike , Whome if he would , he should no way mislike ? For what preuailes gainst his preuailing will ? Not All , though all at once against it kicke . Then if he would , All should the same fulfill : And sith he will not , it is worse then Ill. To such rash Whies ! ( that vnder runne his Rodde , ) He thus replies ( by him through whom he spake ) O Man , what art thou that shouldst question God ? May not the Potter what it please him make Of his owne Clay ? And what if all he brake When it is made ? doth he vnlawfull act ? Thou canst not say he dooth , and not mistake . But here thou wilt inferre vpon this Fact , That God perforce Mans will must needes coact . God by his Powre and Will , all Powres hath made , And all Willes hath disposde to each effect : That his powre swaies all Powres , Sense doth perswade , But that his will , all free - Willes should direct Without constraint , our reason doth reiect . If God those Willes should guide without their sway . His powre could not haue gaind so great respect , As when all Willes his Will doe disobay ; Yet to his will , all willes themselues betray . Two wicked ones , whom he would plague with death , ( With sodaine death ) flie to the field to fight ( By malice mou'd ) there reaue they others breath . And in their malice they performe aright His righteous will , by rigor most vnright . Nero must dye his hands in Christians blood , To make them Martires , moou'd thereto by spight ; So God would haue it for his Churches good , And for the Tyrants plague that her withstood . To cast away a mans owne handy workes , Although the workes be his , and stuffe and all , Doth argue no great wisedome in him lurkes , And lesser goodnesse ; for its prodigall . If this in mortall Man be criminall , What is t in him , whose All is infinite ? Is t not in him crime more than capitall , To marre what erst he made with rare delight ? Herein , saist thou , thou canst not God acquite . No can ? curst dogge , ' that barkes and bites at once , God can himselfe acquite , though I could not , And thee requite with vengeance for the nonce , For that his beauty thou so faine wouldst blot . But to his goodnesse it can be no spot , Nor to his wisedome blemish can it be To marre , sith he thereby hath glory got , As well as make , sith both in their degree , With his prerogatiue doe well agree . Say he brought that to nought , he made of nought , Sith it prou'de nought , though he it good had made , Must he to Sinners Barre for this be brought , And there arraignd , condemnd , and doomd as bad , Because such Changelings he created had ? To make Man God , he could not bring to passe , For God is coeternall and vnmade ; Then must he needes make Man such as he was , Or not haue made Mankinde in any case . For were a Nature reasonable vnchang'd , And subiect to no accident of Tyme , Aboue an Angell t' were , for they haue chang'd , Therefore it needes must be the Nature prime , To which Man beeing created , cannot clime . But yet thou saist Adam in Paradice , Could not so slide ( though he were made of slime . ) But Prouidence it needes must preiudice , Which should haue staid him still in his iustice . Then must it haue bereft him of free-will , ( Whereat hee would haue still repining griu'd , ) And kept from him the knowledge of all Ill , ( Which knowledge of all good , hath him depriu'd , ) Yet God , at first , from him that knowledge hiu'd . But Man would needes be God , and so know all , And knowing all , he knew him selfe was giu'd . ( That first was free ) so did himselfe enthrall . And so himselfe , did cause himselfe to fall . O but ( saist thou ) had God so pleased bin , T' haue kept him from the thought of that amisse , And so haue staid him , that he could not sinne , He still in Paradice had liu'd in blisse . But yeelde to God ( damnd wretch ) as reason is , That due that to a mortall king belongs , By whose prerogatiue , and powre of his , He may , aboue his lawes do seeming wrongs , We may not question with repyning tongs . If God should render reason for this Fact , It should be such as we could not conceaue ; For being Reas'n it selfe , he cannot act Vnreasonable deedes , which should bereaue Him of his nature which he cannot leaue . Yet Reas'n it selfe , when it doth mount as hie As it can reach , and there a proofe doth giue What it can do , wee cannot that descry , Vnlesse we Reason were , eternally . This height is past Mans reach which is but lowe , This Depth cannot be gag'd but by the Highst , This Secret's such , as who the same doth know , Must needes be God , or at the least be Christ . Then curst art thou , that in it further pri'st Then is conuenient for a creature made ; In his Creators seruice to insist , And not too farre into this whirle-poole wade , Where thou mayst loose thy selfe in Errors shade . And which of both ( thinkst thou ) would Reason choose ? To be made capable of endlesse blisse , With possibility the same to loose , And winne a Hell , where all is quite amisse ; Or not to Bee at all , both those to misse : Sure , Reaz'n the first would choose , because the last Is lowest hell , where highest horror is ; For in Not-beeings bottome , being fast , Ought would to worse then nought , vnworen wast . But to haue Beeing , and such beeing to , As next to Gods and Angells is the best ; And so to Bee ; what not ? would Nothing doe , If it had pow'r to doe , right Reasons hest . Then Man blesse God , for this thy Beeing blest ; That though thou be accloid with worlds anoy , And standst in danger worse to be distrest , If thou doe not thy Beeing well imploy ; But liue to die : and thou shalt liue in ioy . If Hell we get it is with greater toile , Then we endure to gaine Heau'ns happinesse ; Our Soules and Bodies we doe more turmoile , In worldly-solace ( Sincke of Wretchednesse ) Then ( Crost by Christ ) we doe in all distresse . For Sinnes Ambrosia is compact of Gall , But moane for Sinne is Manna Angells Messe , And they that Hell endure for Heau'n , they shall Feele Heau'n in Hell , and Hell no Hell at all . For worldly pleasure doth but kill the Soule , As worldly sorrow doth the Body spill . Sorrowe for sinne doth make both sound and whole , Because such sorrow 's mixt with solace still ; Which is substantiall good with seeming Ill. This takes away th' obiection vsde by thee , ( Thou godlesse Man ) against thy Gods good will , Which faith he hath no care how ill we be , Or if he had , from Ills would set vs free . Wherein thou dost the Good and Ill confound , For to a good man can no ill befall , Though hells of harmes did euer him surround ; And to a bad man , no good can , or shall Fall to his share , though he possessed all . For Goods the Ill abuse vnto their woe , Wherewith they execute no mischiefesmall . As worldly ills doe make the good forgoe , All that is ill indeede , or ill in shoe . For as a Body craz'd conuerts good foode Into the humour ill predominant , Whenas the sound conuerts to perfect blood , Those meates that are to health most discrepant ; So doe the Bad with Wealth , the Good with Want . With thy Mindes eies behold those Caesars past That were fell Tyrants , and thou needes must grant , That for they were of their owne shades agast , That which they held , held them to horror fast . What if an aking head were crown'd with gold , What could that doe , more then to paine it more ? It were too heauy , hard , and too too cold , To giue it case , or make it as before , Which goldes restoratiue cannot restore . How stopps the purple Robe , the purple bloud ? Of him whose hart , a traitrous hand did gore ; If in such cases , such can doe no good , Then who will Tirants taxe in enuious moode With gold or Ir'n , what skils it to be giu'd , Sith both our freedome reaues indifferently ? What matters it , to be of life depriu'd With Axe or Hempe ? sith all is but to die ; The Noble comes sooner by violent death then the obscure . Saue that the Axe doth it more speedily . Aduance a Begger on a burning Throne , And at his foote let Princes prostrate lie , What pleasure takes he in Kings so or'throwne ? But such as kingly Tyrants feele alone . A greater signe of death cannot appeere , ( If sage Hipocrates we credit may ) Then when we see the Sicke to gripe the geare , That lies vpon them , or with it to play , They are past helpe ( God helpe them ) then we say . So they which still are fingring worldly things , And greedily gripes all that 's in their way , Whether they Subiects bee , or frolicke Kings , Are at Deathes grizly gate , and Swan-like sings . Many thou seest with Iustice Sword in hand , Vpon it fall , or it falls from their fist , Because they could not well the same command , And so themselues might mischiefe ere they wist . God spills and spares by like meanes whom he list . So want saues some that wealth would cast away , Phisitians meates restraine that health resist , And we for our health sake doe them obay , " Because of sufferance comes ease we say . Grieue not to see a Beggar made a King , Nor yet a King a Beggar made by chance , The first doth stand in awe of eu'ry thing , The last feares nothing subiect to mischance , Because he liues as death should him aduance . No Kingdome to Content , no Crowne t' a Crosse , No peace to that continuall variance , We haue with our Affections , and no losse , To that of Heau'n for a world of drosse . Store is no sore ( some say ) nor is ease ill , So thought not Cirus who the Sardines fill'd , With all that mought voluptuous thoughts fulfill , Which for a plague to them he so fulfill'd , And that they might so curelessely be spill'd . The sober Soule , and temp rate Body sees , How mortall it is to be ouer-fill'd But th' eyes of swolne Excesse still ouersees , That which with God and Nature best agrees . Many meets Death at Feasts that in the field , Could not come ne ere him , though for him they sought , A Splint at Triumph hath some Kaesars kil'd , That many a bloudy battle erst had fought , Thus Kings to death , triumphantly are brought , Because they will triumph ere victory , The end makes all , and in the end we ought To triumph only : if we liue and die , Belowe the Crosse , that vs shall crowne on hie . But yet ( saist thou ) what Prouidence can see ▪ The guiltlesse made a bloudy sacrifize , To expiate the rage of Villanee , That nothing else will quiet or suffize , What skills it how the vertuous liuer dyes , Sith by a bloudy death in likely-hood , It pleaseth God their Soules so to surprize , And on the brow of Time write with their blood , Their virtues for succeeding Ages good ? Thus makes he Euill , Good , in spite of Euill , For all that Is , doth to his Glory tend . Whereto he guides the doings of the Deuill ? Though Diu'ls doe it not , vnto that end . Then sith Gods Prouidence so cleere is kend , As that s●●se Blindnesse needs must see the same , Let Gods ●●●les wisely thereon stil depend , Whiles these wise men , like fooles past Grace and Shame , ( Denying it ) loose Body , Soule , and Name . FINIS .