Selected quad for the lemma: heaven_n
Text snippets containing the quad
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A19905
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Mirum in modum A glimpse of Gods glorie and the soules shape.
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Davies, John, 1565?-1618.
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1602
(1602)
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STC 6336; ESTC S109346
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43,605
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88
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being One though one in trinity Consisting of himselfe he hath addrest From himselfe all this All 's diuersity To moue to rest in his true vnity As in a Quire of well tun'd voyced Men When the first man hath giu'n the first accent There doth ensue a noise melodious then Of all the voyces ioyn'd in one consent So God by powre super-omnivalent Giuing first motion to the highest Sphere Being first Mouer then incontinent All lower Bodies orderly did steere As by their present motion doth appeare Looke on the World and what it doth comprize And Sence shall see all mouing vnto one The Elementes and ten-fold orbed Skies In motion diuerse tend to one alone And make one World through their coniunction The Sea ingirts the Earth Th' Aire boundeth both Beeing compas'd with the Firy region The Coape of Heau'n doth seeme them all to cloth Who arme in arme vnto an Vnion goth The Sea through vaines and Arteries of the Earth Creeps through her Corpes to fix her droughty dust That done it springs aloft as t' were in mirth For that it hath perform'd what needes it must And then returnes with windings most vniust Iust to it selfe which vndeuided is So many members makes one Body iust And many ioyes compleates one perfect blisse Which blisse is onely Ones and none but his From one selfe Earth all earthly things proceede To which selfe Earth those earthly things retires One silly drop of slime man-kinde doth breed In which one kinde are manifold desires Which nerethelesse one Good alone requires All numbers do consist of many Ones And eu'ry one to only One aspires Which One those seu'rall vnities attones So ONE aboue all ones himselfe enthrones All parts of Man with mutuall respect Discharge their functions to preserue the whole The like in common-weales the parts effect The like the faculties do in the Soule And but one truth is taught in eu'ry Schoole The parts of speech tends but to perfect speech The end whereof is Error to controule And shew one truth which onely one doth teach That by one truth rules all within his reach Where Unitie is lost Confusion's found Where Vnitie is found there 's nothing lost The noblest creatures neede the vil'st on ground The vil st are serued by the honor'd most And which is more the very heau'nly hoast Doth serue the basest creatures voide of sense Yet ouer rules them in each Clime and Coast. So one to other haue such reference As they in Vnion haue their residence Arithmetike from Vnity proceedes Eu'n as from Punctum flowes Geometry Musicke the symphony of sounds succeedes And Architecture Vniformitie Perspectiue at one poynt lookes diuersly Phisicke doth ayme at health and that 's no more But Humors well-consorted vnitie The Lawe lookes at one Right whose onely lore Is to conioyne that Wrong vnioyn'd before Good gouernement brings many Families Vnder obedience to one Maiestrate And many Seruants Daughters Sonnes Alies Vnder a housholde petty Potentate And many Passions in one Minde at bate It reconciles to Reasons onely rule And many peace-infringers in a State The Rod of Discipline doth ouer-rule And makes them One that maketh all mis-rule Which vnion of so many Vnities And which diuersities in Vnion Implies there is but ONE all onely wise Who through his Wisedome made them eu'ry one To whome all laudes diuine belongs alone Pluralitie of Gods who then defends Must be the author of Confusion For many Gods he makes for many ends Which to Distraction and Confusion tends Can all things Thicke and Thinne Heauie and Light Hote Cold Moyst Dry Great Small or Quicke or Dead That doe appeare or not appeare to sight Be held in one without some One their Head Shall these in one to vs alone be lead And we misse-led to many Gods from one Who in these Capitalls may plaine be read To be the God of Gods yea God alone If so we should our wittes were not our owne But with what words can I their blame bewray That maugre all that euer can be saide To proue this God will all that All gainesay And flat affirme and speake as wellapaide There is no God Whose words if they be waide Do make them worse than Fiends for they confesse There is a God of whome they are afraide O Fiendes of Fiends I cannot call you lesse But more much more sith ye much more transgresse Omitting many reasons which they bring Reasons O no but diu'lish blasphemies To proue no God nor any such like thing They say That Man is ill no man denies If then God made him he made Ill likewise If he made Ill then cannot he be good And if not good not God in any wise For God's the Fount and Goodnesse is the flood Thus vrge they this vnlikely likelihoode Know Diu'lls incarnate Antideities To make and marre are two repugnant things To make implies Natures or Substances Both which are good and from Gods goodnesse springs Ill 's none of both for vnto both it clings No otherwise then Rust to Siluer cleaues Which is the accident Priuation brings That Good of goodnesse casually bereaues And so the Good the Ill vnmade receaues Which of it selfe consists not nor consists In aught that nought is but in Good alone It s no Effect but Defect which resists The good of Goodnes by corruption It is not made therefore by any one For were it made by Sinne it must be made And Sinne is nothing but priuation Which in it's nature doth to nothing fade So Euill of it selfe is still vnmade For Ill beeing but a meere defect of Good It followes then it s but a meere Defect Which is no more but a meere Nihilhood For Want can be no more in no respect And not to Bee is nothing in effect Then Nothing beeing but a Negatiue How ere it goodnesse may perhappes infect Produceth Nothing beeing the Priuatiue Which Nought makes good this my affirmatiue Wherefore in that things Bee of God they bee And that they faile they faile sith Nought they were For All of nothing Good created hee Which All to nothing of themselues do weare Then Good they are in that they truly are And Ill they bee sith Beeing they haue none Good on his part that made them so appeare And Ill because they al to nothing rone Then he is good of whom they Are alone Yee Soule-confounding selfe-confounding Soules Can yee not see because yee will not see How all the Orbes of Heau'n in order roules VVhich cannot moue vnlesse they moued bee By some first mouer sith vnmou'd is hee For nothing moues but it another moues So Motion from degree vnto degree Doth mount to that that moues it and approues The same for God as it the same behoues What moues yee then yee Monsters in Mens shapes To moue such questions which assoile yee can By that selfe motion For such willfull scapes Moues from the Fend to him to moue fraile man Your conscience tells yee so which looketh wan With
and what they beare The thoughts words deedes of men and then must he In Vnderstanding infinite appeare Who is not chang'd by Place for he fills all Nor yet by Time for he is without time He is not chang'd in Forme nor neuer shall Because he alwayes is an Act in prime Nor chang'd by Chance sith he aboue doth clime For he all moues and yet is mou'd of none He opes the Sluce through which we flowe like slime Which if he shuts we cease and quite are gone But he is aye one and the same alone Place is conceiued as a thing created Or as that which includeth some thing plac'd In this last sence God is in no place seated Yet in the other sence no where displac'd So hee 's no where and each where first and last In no place barr'd but fills and bounds each place For beeing indissoluble and fast Hee 's whole in all and in parte and in each case And without mixture doth all interlase For as the Obiects which our Mindes conceiue Mixt not themselues together with the Minde Albee't they do the Minde in 't them receiue VVithout beeing mixt or clos'd in any kinde Eu'n so God all conceiues and yet doth wind Himselfe in 't all but is conceiu'd of none Like as the Sunne within himselfe confin'd Infuseth Light to all yet he alone Is not contain'd or mixt with any one God which is one yet one of three compact Essentiall nor Personall's vnderstood For to create is an essentiall act Not personall which cannot bee withstoode But when by Lord wee meane the same Godhood Wee take it Personall not Essentiall For it 's referr'd vnto the Fatherhood That did beget the Sonne God coeternall And to beget is an act personall Now none I hope can be so ignorant T' imagine any such begetting here As creatures vse for that were discrepant To Reason for we said They euer were VVhich temporall begetting cannot beare Begetting then doth Cause and Order show Sith to beget the Getter did not steere But from him without motion that did flow That was himselfe and to himselfe did go Then but respectiuely the Sire and Sonne And not essentially distinguisht bee As Sole his beames begets yet so begunne That they are full as old and bright as hee And from them both the Light proceeds we see VVhich is as old and bright as Sunne or Beames And nothing differs but respectiuely For first the Sunne begate his radiant Leames Then both yeelds Light and all in like extreames But more distinctly to distinguish them And to expresse their Natures vnity If it be not impiety extreame To liken them to things so transitory Then may we imagine from eternity A Taper burnes which doth a second light Those two doe light a third and ioyned nie They shew all one and all alike are bright Which doe illustrate this darke Secret right Which meerely is all Essence and excludes All whatsoere that is not of the same So though his Essence all his works includes And in his Essence all those works did frame Yet neere his Essence his works neuer came For no Effect is wholy like his Cause If so it be then what a sinne and shame Its for Men that like Men this Essence drawes As knowing nought aboue themselues like Dawes Were Angells Limners to delineate That All but that excelling Maiesty Sitting in chaire of State surmounting State They must with wings displai'd defend their Eie From being confounded with his radiancy Then how shall Man an outcast Eglet view That Glory or paint his Vbiquity That Arte itselfe nor Knowledge neuer knew And Beauty is too base to blaze their hue Put Vacuums foe the cleere corps of the Aire Ten times refin'd therein and giue them Sp'rite T' will file not fill the least parte of that Chaire Nay all the Hoast of Heau'n in one vnite Yea adde to that what all tongues can recite And set it in that Seate t' will scarce appeere But seeme as it were turn'd to nothing quite For nothing can at once be eu'ry where But him alone that no where hath a Peere Borrow from Heau'n and Earth and what they hold The perfect'st parts of Beauties excellence Cast these perfections in the perfect'st mould To make his like t will be but Impotence Compar'd to Glory and Omnipotence Who can precribe a forme t'a formelesse Forme Yet in that Forme all Formes haue residence But to make all in one doth him deforme Then but this ONE who can this All performe Hee 's Infinite put this to whatsoere It makes it God sole cause of things finite Sith infinite can nothing caused beare For to be caus'd is to be definite Chiefe essence must it be that 's Infinite And One alone two Infinites exclude Which One must needs be incorporeall quite Because a Corps a place must needes include Wherein this Infinite cannot be mu'de Then to be Infinite is to be free From matter and from matter to be quit Is voide of Passion and of Change to be For Change hath Passion resident in it And to them both is Motion firmly knit Which Motion tends to Rest which Rest remaines Where Rest remaining resteth Infinite That is in him without whom nothing is Subiect to Rest or Motion Bale or Blisse Though hee his Actions to diuersifie Takes on him parts and passions of a Man Stouping thereby to our capacity Yet none of both's in him that all things can Without them both then both are as a Fan To kepee our Reasons eye from that defect Which cannot apprehend where that began VVhich as the Cause our ioy or griefe effect All which he doth t' informe our Intellect Those Attributes are borrowed from our Kinde To lend our Reason light that Light to see But those essentially to him assignd Of his owne nature and existence bee Namely Ubiquity Simplicity Eternity and sole Omnipotence Consorted all with perfect Unity Yet are these Attributes not his essence For they are diuerse that s but one Immence Which Essence is the Fount from whence doth flow Each fore rehears'd Essentiall property But to that Essence they do not reflow To mix the same with their variety For that stands not with his simplicity What then can aught be first or last in it In Order yea in Time I it deny For Order sets the Will behinde the Wit And yet in Time they both together sit In Order then his Vnderstanding's set Before each one essentiall propertie Which is his forme wherein he doth beget His coâ—ternall Sonne his Wisdomes eye Wherewith vpon himselfe he still doth prie Producing so a third one infinite Yet infintenesse is not their Essence why Beecause that must exist ere it exite That which confineth al that is finite In Tyme they are all one for One is hee In Order hee 's an Essence ere hee 's wise So hee 's sole wise ere insinite can bee VVhich stands with Reasons rules in sence precize And whoso sees it must haue Reasons eyes Yet