Selected quad for the lemma: spirit_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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I no name can frame To fitte thy greatnesse but it is too scant Thy goodnesse is as great good Great I grant But where art thou among thy Angels Noe Where then with thy Church euer triumphant There and where not thou art but yet not so As thou art with and in thy selfe I know For twixt the Heau'n where Saints and Angels rest And that same Heau'n of Heauens where thou resid'st Is greater distance then from East to West Yet on the Cherubins thou often rid'st And euery where in Essens thou abid'st But where thy Glories beames doe glitter most With distance infinite thou it deuid'st From all the Orders of the heau'nly Hoast Where to thy selfe thy selfe alone thou sho'st In quintescens of Glories quintescens Which was and is most vnapprochable The Throne is plac'd of thy magnificence Whereon thou sitt st in light vnthinkeable Then not by Tongue or Pen expressable For eu'n as when the Sunne his beames display Because our Eyes to see the same 's vnable We through a scarfe behold them as we may Eu'n so must Man behold Gods Glories ray Such as goe downe into the Sea profound Of deepe Philosophy doe meete thee there Of Men profane thou art there often found For in thy Workes thy steppes do plaine appeare Nay in thy works is stampt thine Image cleere And yet no worke of thine resembles thee So right though Men and Angels drawen neere But that the difference infinite must be Sith thou art infinite in each degree The Deites that in the Starres do dwell Thy Deity their seu'rall Mansions made And all that Sacred Senate found full well That it o're them supreme dominion had Who found it permanent when these did fade By Natures light they saw a light extreame Glaunce from his grace that did their glory shade And saw his Image true as in a dreame Together with the new Ierusalem This goodly Great or greatly Good is he So good so great as none so great or good That was that is and euermore shal be In each respect without all liklyhood Including in his threefold-single Godhood Notions Properties Relations In whom they stil as in their Subiect stood Then all Diuines diuide the Notions Into fiue braunches or partitions Namely into Innascibility Fatherhood breathing or Spiration Son-hood Procession these fiue naturally Dependeth still by Logicall relation Vpon the mistery of the Trinity All which conioynd makes but one Unity The two first solely to the Sire pertaines The third to Sire and Sonne indifferently The fourth the Sonne within himselfe retaines And to the holy-spirit the fift remaines Which Notions are Relations in some sence For Father Sonne doth euer presuppose And Sonne a Father by like consequence The holy Spirit proceeding from both those Implieth them from and with whom he goes The Notion of Innascibility Is no Relation sith it doth suppose No other person in the Trinity But is a Notion noting Vnity The two first is the Fathers in respect He onely doth beget and doth vnite Spiration Father and the Sonne effect From it the Holy-Ghost's excluded quite They breathe and what is breathed is that Sprite But Filiation solely to the Sonne Doth appertaine sith only Sonne hee hight For as one Father so one Sonne alone The Trinity affords and brookes but one cession with the holy Spirit accords And only with that Spirit it doth agree As with the other two three other words Agreed and did with him quite disagree So this alone applied to him must be For if they breath'd him foorth as erst was said None can be sayd then to proceed but he Sith from the other two he is conuaide Yet in the other two he still is staid Now in another Sence we may transmute These Notions into Properties To witt When they doe one and not another sute As father doth the Father only fitt The Sonne the Sonne and to the holy Sprite Procession is peculiar And againe Innascibility we must admitt The Father But Spiration th' other twaine Then name of Property t' will not sustaine So in the Trinity fiue Notions are Foure Properties and foure Relations Wherein besides are other Secrets rare Founded vpon vnsearchable foundations The Sires beginning is th' eternall Sonnes Though he be said to be the Sonnes beginning Yet no beginning had these holy ones But from beyond Beginnings both haue bin Nor can their neuer endings euer liâ— The Sire and Sonnes beginning being one Breath foorth their blessed Spirit a third one being VVhich by a generall creation Beginning gaue to all in one agreeing And from eternity the same foreseeing The greatest Monarch and the least Insect With earthly things aquaticall or fleeing Whose seu'rall shapes and what they should effect Had euer being in their Intellect et how they should there actually exist And by what meanes they should haue entrance there Sith there eternally they did subsist Is hard for Man to know who doth appeare A Chaos of defect and folly meere They entred not by meanes into his mind As from Ideas which without him were VVithout whom nothing is in any kind Then in him selfe he all that all doth finde Yet are they not of such necessity As without them he could no way exist For they on him not he on them rely Then how eternally can they consist Sith he alone doth only so subsist They are not of his Nature but his wil His Intellect inciting to insist In knowledge of what that will should fulfill So in that knowledge they existed still For as to God it is most naturall To know himselfe in whome he all doth seet Eu'n so to him it is essentiall To know the kindes of all things as they be Or else he should not know his owne degree Yet his essentiall knowledge doth not stretch Vnto particulars as Mee and Thee For he may well exist without that reach And which his knowledge no way can impeach But all his Science of distinguisht things Flowes from the freedome of his sacred will Drawne from those Notions which his nature brings And are essentiall to his nature still Who made to shew his vniuersall skill What is created in particular As t' were a proofe of that he can fulfill When he is pleas'd to make or mend or marre Then in that skill all things distinguisht are The things that were or are or are to come Makes in his minde no change though chang'd they be Obiects our mindes affect our mindes o'recome But his intelligence is euer free Actiue not Passiue sith all Act is he For as by Sense he makes vs Arts to learne And abstract Formes by other meanes to see So he by meanes can seu'rall things discerne Though it no way his nature doth concerne Who being infinite nought is in him That 's lesse then so but so he could not be If his all-seeing Eies should be so dimme That now he sees what erst he could not see Then sees he all from all eternitie The whole the partes the rootes
if Faith say one's three and three is one Though Sence say nay we Faith belieue alone Faithes Sences are so firme they cannot faile For they deriue their science from Gods Sonne Through whom in what she seekes she doth preuaile And by the light thereof aright doth runne Faith hath no Fancies fell hir thoughts to quaile Nor by delusions is to wauer wonne For beeing guided by so true a light Hir Iudgement and discourse must needes be right No maruell then though men with Faith endow'd Become so firme that no plague pow'r or skill Can shake them once for they are wholy vow'd To him whose Rod and Staffe doe stay them stil. In few by no meanes can she be subdu'd But stands as vnremou'd as Sion hill Then Faithes foundacions must of force be sure That can all kinde of force so wel endure Yet Iudgements function is of great effect Which sortes Particulars from Generalls Then Generalls from Generalls elect And so from Speciall parteth speciall Then all conferres and as she can select The good from bad and Spirits from Corporals This by hir pow're she able is to doe Especially if God giues ayme thereto But when discourse sets out Fancy must rest Shee s like a whelpe that playes with eu'ry toy Nor must the Will the Memory molest Because it doth the Intellect annoy Which quietly must Sence reports disgest And al hir powre it must thereon imploy But if commotions of the Minde impugne She cannot worke and all must needs go wrong For as in well composed Common-weales The Members in their place their works apply And with reciprocall affection feales Each others want and it with speede supply So in well-mannag'd mindes the Sences deales Which hinders not ech others faculty But for the publike good of Souls and Minde Each Pow're applies the worke to it assign'd And Memory is true if she be trusted If otherwise shee 's more then most vnsure Shee 'l keepe Mindes riches else till they be rusted Yet riches of the Minde are passing pure But if the Minde with rust of Care be crusted Then Memory in force cannot endure For cares are moathes and cankers of the Minde That Memory consumes therein confin'd So while Reas'n worketh Iudgement rest doth take But when that worke is wrought the same she wayes And markes with Linxes Eyes what Reas'n did make If wel or ill or neutrall she bewrayes And if she finde hir eyes not wel awake VVith watchfull eyes againe she it suruayes And ceaseth not till she be fixed fast In that which of the truth hath greatest taste And when she doubts she is her selfe deciu'd It growes from Ill that is so like to Good That for that good its commonly receiu'd Yet is the Frier not made by the Hood But likelihoods of Truth by Sence conceiu'd May drowne her without heede in Errors flood Else hardly would she slide but firmly stand If Falshood like Truth bare hir not from land For as true Good agreeth with the Will So Truth hath with the Minde true simpathy And as the Will hath no such foe as Ill So Error is the Mindes most ennemy If Iudgement then approue of Reasons skill Shee ioynes hir selfe thereto insep'rably And so of Iudgments reas'n and Reas'ns iudgement Makes then but one by force of one consent Fow'r things there are that makes our knowledge strong Experience knowne to know each Principle Naturall iudgement hauing health among And reuelation from th' Inuisible That 's iust and right and cannot vtter wrong These makes vs know all comprehensible The first three tendeth to Philosophy The last belongeth to Diuinity These are the Elements whereof is form'd Our totall knowledge humane or diuine And had the first Man not bin sinne-deform'd More bright then Sol it in the Soule should shine For to that influence t 'had bin conform'd That make the Mindes eyes pure and chistaline For then Gods glorious Sonne all only wise Had lent the Spirite Sunne-bright all-seeing eyes Now twixt the Soule and Spirit great oddes there is Though vulgarly they taken are for one For by the Soule is meant those faculties That doe consorta humane Soule alone The Spirit doth not as they doe oft amisse For it to grace and virtue still is prone The Soule to Sinne consents but not the Sp'rit For that with Sinne and Flesh still maintaines fight Whereto in sort agrees what 〈◊〉 faine How Ioue did Reas'n ensconse within the 〈◊〉 And for th' Affections did the Corpes ordaine Which Reas'ns regiment doth disannull Taking two Tirants fell with them to raigne VVhich oft the whole man to their parte doe pull That 's Ire which in the Hart hath residences And in the Belly raignes Concupiscence VVhich Passion of it selfe is of such pow'r Vnlesse th' almighty Powre preuent the same As Nolens volens will the Soule deolow'r And make the flesh Gomorrah-like to flame Though God and Nature at that sight doelow'r And Hell wide-gaping laughes to see the same Nay though it should foorthwith destroy the Soule Yet Flesh being fraile wil make faire Flesh thus fowle But from this Passion to repasse from whence VVe past Oblique and so out-right proceede For hauing past the faculties of Sence It rests that now wee weigh what doth succeede But stay a while my Muse thou must from hence Mount higher then thou canst then hast thou neede To rest in contemplation of thy flight Sith Contemplation next ensues by right WHen from the outward Sences is conuai'd All their relations in the common Sence And so to Fantasie as erst was said And then to Reason or Intelligence From whence being sent to Iudgments confe It lastly comes to Contemplations sight rence Which is the viewe of Truthes true consequence For Reas'n and Iudgement findes out what is right Which Contemplation viewes with rare delight For to the Spirit nought more pleasing is Then naked Truth she is so passing faire For when they meete they do with comfort kisse And nought but Error can that ioy impaire Herehence it is that though we do dispaire Of some whose manners are most monstrous Yet they by Natures instinct Truth desire For knowledge to their Spirits is precious And deeme all dull-heads most inglorious Nay though the Sp'rit cannot come neere the truth It pleaseth hir t' approach the neer'st she may Which like an egre Beagle it pursu'th Whose paines are passing pleasure all the way Then as the Minde is more diuinely gay So wil it most most diuine Truth affect But beeing base it will the same bewray By most pursuing things of least effect Which Spirits of diuine temper do neglect The Contemplation then doth ruminate On Truth and none but Truth for onely it Vnto hir dainty tast is delicate And nothing doth the same so fully fit As this Soule-feeding single simple bit Then Contemplation must be most diuine That can with Truth diuine a humane wit And Zeale from Error doth aright refine And to the purest faith the same combine She diuine