Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies.

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