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-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
Mirum in modum A Glimpse of Gods Glorie and The Soules Shape Eyes must be bright or else no eyes at all Can see this sight much more then mysticall LONDON Printed for William Aspley 1602. To the most noble iudicious and my best beloued Lorde William Earle of Pembrooke the most honorable Sir Robert Sidney Knight Lord Gouernor of Vlishing and the right right worshipful Edward Herbert of Mountgomery Esquire my most honored and respected Friendes TO subdiuide Soules indiuisible Being wholy in the whole and in each part For me were more then most impossible Though I were Arte it selfe or more then Arte. Yet must I make my Soule a Trinitie So to diuide the same betweene you three For Vnderstanding Will and Memorie Makes but one Soule yet they three Virtues be The Vnderstanding being first I giue Unto the first for Order so doth craue And Will Good-will the second shall receiue Then Memory the last shall euer haue And as I part my Soule my Booke I part Betwixt you three that shares my broken hart All yours wholy and to you most humbly deuoted Iohn Dauies Mirum in modum A glimpse of Gods Glorie and the Soules shape Wlt yeeld me words Wits words Wisedome bewray My Soule infuse thy selfe in 't Same 's diuine The froath of Wit O Wisedome skumme away Powder these lines with thy preseruing Brine Refresh their saltnesse salt their freshnesse fine That Wits sweete words of Wisedomes salt may taste Which can from crude Conceit corruption stay And make the same eternally to last Though in Obliuion be buryed ay The skumme of Wit the witty Skummes repast Which like light skum with those lewd Skums doth waste O Thou maine Ocean of celestiall light From whom all Lights deriue their influence The light of Truth infuse into my sprite And cleere the eyes of my Intelligence That they may see my Soules circumference Wherein the Minde as Centre placed is Wherein thou restest Center of true Rest Compass'd with glory and vncompass'd blisse Which do thy Lodge with glorious light inuest Then lighten thy darke Inne O glorious Ghest The Soule of Man immortall and diuine By Natures light beholds the light of Nature Like as the Bodies eyes when Sunne doth shine Doe by the Sunne behold the Sunnes faire feature So by that light shee sees shee is a Creature Created to her faire Creators forme In Wisdome Knowledge and such goodly graces Which doe the Vnderstanding right informe To guide the Will aright in sundry cases Whenas the Sence deluded Reason out-faces For as the Uaynes the body ouer-spreds And to its vtmost bounds themselues extend So Science in the Soule from certaine heads In great varietie her vaines doth send To whatsoe're the soule may comprehend This is her Birth-right with the body borne Kinde Natures larges giu'n with hand displai'd Which doth the Minde illustrate and adorne To and from whom all knowledge is conuai'd That tends vnto the soule or bodies aide Which is deduced from pow'r more supreame Then in th' externall Senses doth reside This light proceeds from that infused beame Which in the Soules supreamest part doth bide The Bodies motions and hir owne to guide For though th'incomprehensible hath stampt His wisdome in his workes to prooue his Beeing Yet all saue Man from this Light is exempt By which the Soules eyes sees past sense of Seeing Celestiall sweets with hir sweete selfe agreeing For th' outward Senses Beasts with vs enioy Nay they possesse the same in greater pow'r But yet those Senses they cannot imploy To Reasons vse and Understandings cure But these effects doe flowe from Sense more sure Which from an vnderstanding Soule proceeds Yet nought that Understanding doth digest But first on it the outward Senses feedes Both which inuites the Will vnto their feast Those Senses beeing tastèrs to the rest Then if the Senses bee affected ill Or apprehend their Obiects with offence They wrong the Vnderstanding and the Will With false reporte of their experience But first they misse-informe th' Intelligence It giuing credit to their information Misse-leads the Will that way ward is by kinde Which moues the Members wih all festination Beeing instrumentall agents of the Minde To doe what ere the Senses pleasant finde But when we say the Understanding seazeth On nought but what the Senses first surprizeth It s meant of things that pleaseth or displeaseth And to the Senses sensibly ariseth Then herevpon the common Sense deuiseth And then transferres it to the Intellect Which by hir pow'r inherent doth discourse By Reasons rules from Causes to th' effect And beeing there runnes forth with greater force Till Iudgement with strong hand doth stay her course Herehence it is the Soule her selfe doth know Hir owne effects shee to hir selfe discloseth So to herselfe herselfe herselfe doth shew By powres which shee within hirselfe encloseth Whereof hirselfe not of hirselfe disposeth But are directed by a higher Pow'r Yet hath shee eyes to see and sence to feele The way vnto hirselfe though most obscure Which hirselfe virtues to hirselfe reueale Through which she wots what works hir woe or weale This knowledge of the vnknowne parte of Man Namely the knowen Soules vnknowen parte From Man is hid since he to sinne began For Ignorance of Sinne is the iust smart Which now doth hold enthrall'd his vniust hart But sith the Soule is such a precious thing As cost the price of past-price deerest bloud Then can no knowledge more aduantage bring Then knowledge of the Soule as first she stood Or since she fell from her extreamest Good For she enwombes worldes of varietie Of Sunne-bright Beauties and celestiall Sweetes Vnited all in perfect sympathie Whereas the Minde with diuerse Pictures meetes Which Fancie formes and from the Fancie fleetes From whence proceedes all maruellous Inuentions Which doe produce all Artes and Sciences That Doubts resolue and doe dissolue Dissentions Touching the vniuersall Essenses Subiect t' our inward or our outward Senses Then what Soule on the Soule excogitates But it is rapt with ioy and wonderment Sith when the Minde but her adumberates In Fancies forge it feeles such rauishment As yeeldes therewith a heau'n of high content Then sith all Weale or Woe that vs befall Flowes from the Soule as from their speciall Spring We should not to her Weale be neuterall But study to preserue that precious thing As that conserues the Soule and Bodies Being Wherein three Faculties still working be Animall Vitall and the Naturall The Animall diuided is in three Motiue Sensitiue and Principall The Principall hath three parts speciall Imagination Reason Memory The power Sensitiue includes the powres Of the externall Senses seu'rally The Motiue powre the Corps to stirre procures As long as Vitall faculty indures Which Facultie is seated in the Hart Infusing Spirites of Life through eu'ry vaine The vertues Animall doe play their part In all the seu'rall cauerns of the Braine The virtues Naturall the wombe containe Which doe consist of three essentiall partes
they kicke As Beasts they were and wondrous ill aduiz'd Band be these Bacchus feasts which oft they make Which makes Reason sleepe and Riot keepes awake Can Meate and Drinke which pleaseth but the Taste A Sence from th Understanding most remote Which pleasure for so small a while doth last As passing but two inches of the throte Make men their sames and Soules away to cast GOD shield that famous Men so much should dote Let neuer Men of Minde their Mindes defile With such a vice more vile then Vice most vile O what a hell of Minde good Mindes endures When they in minde behold such Men of Minde Whose Soules are deckt with intellectiue pow're Imploy the same repugnant to their kind To find out lothsome leakage which procures Them witts to loose where they such Leakage finde Can any griefe be greater then to see A man that men commands a beast to be Conuerting martiall sports that were in vse To winie vnaccustom'd Combates O That valiant men should dare men to carouse And count them cowards that will not doe so For now it is become a great abuse Healthes to refuse If legges can stand or goe But out vpon such Combatts and such game Whereas the victors glory is their shame The Spirit of Man whose temper is diuine And made to mount vnto the highest height Should not to such Soule-smillings base decline But with hir nimble wings should take her flight Where she might druncke be made with Angels wine To make her slumber in diuine delight But if his Sprite ascend when wine descends The Spirite of Wine and not his Sprite ascends Then how prodigious is it when the Mind That should be conuersant with heau'nly Sweetes To swash of Swine should Sow-like be inclind That swallowes vp what ere their rauine meetes And in strong drinke deuouring pleasure finde Till they lie durt-deuoured in the Streetes But let great men whose sp'rites are most diuine This most base beastlinesse to Beasts assigne For if the Head replenisht be with Wit No roome remaines for Wine there to reside For if the Wine thrusts in it out thrusts it Much Wine and Wit together cannot bide And when the Hart where the Affections sit With wine's inflam'd th' Affects soone shrinke aside And like enraged Furies doe confound Both Grace and Nature Wit and Iudgement sound For when the Braines are full of winie fumes The Soule with Aegypts darkenesse is inclosde And what the Braine receiues the Hart assumes For as the one the other is disposde The Powres of both Wine vtterly consumes If Wine against their Powers be opposde So the Soules Faculties and her Affects Are brought to nought by Wines too bad effects For if the Soule at best and best aduizd Be prompt Opinion still to chop and change What will shee doe when she with Wine 's baptizd How will she wander then where will she range Where nay where not she being so disguizd If from herselfe herselfe she may estrange Then eu'ry way shee le runne saue that is right Because her eie of Iudgement wanteth sight For Reas'n th' effect of the Intelligence Winde-driu'n from the Sterne that rules the Minde What shall direct the faculties of Sense In their right course but bolde affections blind Which headlong runnes into all foule offence As they are mooued by their corrupt kind For eu'ry Sensuall man in sensuall sort Of Sensualitie makes but a sport Then Reas'n must rule or Sense will runne awry Vnruely Sense by kinde is so o'rethwart Yet Reason hath a two-folde property And in her practise vseth double Art For now by Consequence she Truth doth try Then heere and there for Truth her trialls start And starting so she balkes Truths euidence Then right she doomes not but by Consequence Sharpe Wits wil pierce hard Propositions strait Quicke Wittes by sharp coniecture Truth attaines Great Wits at once conclude it in Conceit Slowe and yet sure wittes find it out with paines And all those wittes on Wisedome still doe waite To serue her in the Skonce that bounds the braines Whose Powre she still imployes t' augment her might And doomes of their indeuors most vpright For shee within the Soule is Queene of Queenes As God vnto the Soule is King of Kings Th'internall Senses are Queenes yet but meanes Wherewith her businesse to effect she brings On whome as on her Minions still she leaner With greater ease to doe vneasie things But for her selfe she is in Natures due Soules Mind Mindes Soule and Gods sole Image true Or rather Gods Soules sole Character right In whose breast it had haue and shall haue euer True restlesse rest whose word true Wisedome hight That past beginnings liu'd and dieth neuer Did on our flesh which dide in painefull plight That none might from our Soules that Wisedome seuer For wein that and that in vs doth bide By vnchang'd interchange on either side The Body in the Elements is cloz'd The Bloud within the Body is confind The Spirits within the Bloud the Soule 's dispoz'd Within the Spirites which Soule includes the Minde The Vnderstanding in the Minde 's repoz'd And God in th' Understanding rest doth find So this Worlde 's made for Man Man for the Soule Soule for the Mind the Minde for God her Gole How be 't it is too true she was betray'd When Sinne perswaded hir shee should be eu'n With Wisdome infinite and so assay'de To match that Pow're that all hir pow'r had giu'n Then for she was ingrate and so vnstay'd She was bereft much virtue though forgiu'n That now she see'th Truth but through a vaile So in discerning Truth she oft doth faile For as the Soule so is her faculties The Spring beeing choak'd the streame cannot be strong They see not wel that haue but sand-blind eyes Nor is that firme that frailty hath among So humane Wisdome be it ne're so wise Oft goeth right but ofter runneth wrong Whose restlesse trauells are but Truth to meete And yet though oft at hand shee cannot see t. For how can humane Wisdome chuse but erre When all hir science comes from th' outward Sences Which oft misse apprehend and misse referre And so betrayes our best intelligences Then Iudgement needs must fayle that doth conferre False Antecedents with false References For what those Sences constantly affirme The Iudgement doth as constantly confirme But yet in cases of our constant faith Wee Faith beleeue and giue our Sence the lie Nay whatsoe're our humane reason saith If it our faith gainesay we it deny On highest heights Faith hir foundation laith Which neuer can be seene of mortall eye For if Faith say a Maid may be a Mother Though Sence gainesay it wee beleeue the other If Faith affirme that God a man may bee A mortall man and liue and die with paine We it belieue though how we cannot see For heere strong Faith doth headstrong Reas'n restraine And with the truth compells hir to agree Lest she should ouer-runne hir selfe in vaine So
Pow're consociates Pow'res diuine Gliding through Heau'n on hir celestiall wings And to the Angells Hymnes hir eares incline And all the Hoast of Heaun together brings At once to view those bright-eye-blinding things Yet stayes not here but doth hir selfe intrude Into the presence of the King of Kings To see th Obiectiue sole Beatitude That of the Cherubins cannot be view'd And hou'ring here she staies and straines hir fight To see the same as of it selfe its seene But taper-pointed Beames of extreame light Darts through hir eies and make them sightlesse cleane Yet inly sees a certaine Light vnseene That so doth rauish all hir powres of Sence As in the Heau'n of Heau'ns it makes hir weene She sensibly hath reall residence O'rewhelm'd with Glory and Magnificence But if the Body in disposed bee And due proportion of the Humors want If Wisdome do not well the same foresee She here may passe the bounds of Grace I grant And so wax franticke vaine and ignorant Or else presumptuously too curious For Powre inscrutable she must not fcant To hir powres reach for that were impious And most impard'nably presumptuous For as our Corp'rall Eyes cannot behold The Sunne whose substance is but corporal So the Soules Eye being fixt to mortall mould Cannot behold the Deity immortall But if our Eye were supernaturall And fixt vnto the Sunne then might it see The Sunne it selfe and with the Sunne see all So shall the Soules Eye see that Deitie When after death it fixt to it shall bee Yet Contemplation may by force of loue Whilst yet the Soule is to the Body tide Wing d with Desire ascend her selfe aboue And with hir God eternally abide So neare as if she toucht his glorious side For as one drawing nigh materiall fire Doth feele the heate before the flame be tride So who drawes nigh to God by Loues desire Shall to and with that heau'nly Flame aspire This is that holy kind and sugred Kisse That God in loue vouchsafes the louing Soule To which this louing Lord espowsed is When as hir Lord he by his grace doth rule Which doth extinguish all affections foule This Kisse must needes be short as Lightnings leame Or else it would the Body so controule Through Soules excesse of ioy in such extreame That it would leaue hir in a datelesse dreame Those Soules that are by Contemplation fixt So fast to God that th' are remou'd by none Are like the Seraphins to God confixt Who are exempt from outward charge alone And still like burning lampes surround his Throne For as fine Gold beeing molten in the fire Doth seeme as if the fire and it were one So is the louing Soule through loues desire With God in Contemplation made intire Here Contemplation may so long reside For here she makes the Soule drunke with delight As if the Body Soulelesse did abide And all the Sences were depriu'd of might While from hir selfe the Soule thus takes hir flight To such excesse of mind some men are brought That they do see by reuelation right How they should liue and belieue as they ought VVith many maruells else surmounting thought This ghostly wine in Contemplation drunke Hath made ere now some Soules so drunke with ioy As some good Bodies in the same haue suncke As if they were strooke dead with some annoy And othersome it hath constraind to toy To sing to leape to laugh and some to rue Who then to weepe they doe themselues imploy Some nothing say but Iesu Iesu Iesu And othersome some words they neuer knew The cause of all these motions as should seeme From the Soules blisse and ioyes-aboundance came Which to the Body shares that ioy extreame And it not able to containe the same Doth vent it out with jestures vsde in game As when new wine into a caske is cast It vpwardes boiles and many motions frame And wanting vent it will the vessell brast So fares the Body which these Dainties taste But heere me thinkes I heare some Athist say All these are but meere naturall effects For th' obiect of our Loue our Soules betray To eu'ry Passion which it selfe reflects And so the Pagan his false God respects As Loue thereto these things in him doth worke But neuer Heathens heart had these Affects For neuer in a Pagan Iew or Turke Can such Soule-pleasing Iubilations lurke For as in Tempests Smoake away doth flie Which yet augments the fire and spreads the flame So in Afflictions stormes these dogges will die And can no praier with deuotion frame But Christians then can best performe the same Who though with Troubles stormes they still are tosst Yet of their endlesse griefes they make their game And in their most affliction glory most When such affliction grieues a Pagans ghost Know then whose knowledge is but Ignorance Whose Wit though ne're so nimble is but lame That all is subiect to the gouernance Of that I Am that no Tongue well can name For there is nothing subiect vnto Chance But as he will so will all Fortunes frame Who is the proppe of diuine Prouidence Which thou seest not for want of Grace and Sence Thou Diu'l incarnate Monster like a Man Perfidious Athist gracelesse Libertine Which Nature then produc'd when she began To wrong her selfe and from herselfe decline Yea then when Reason farre herselfe ore-ran And to the brutish part did whole incline What brow of Brasse can beare thy earned blame Whose Conscience fear'd wants sense of sinne and shame For loe the Soule by force of Contemplation Engulphed lies in ioyfull Extacy Where she doth languish in a loue-sicke passion Swallowed with sweets in such extremity That shee s eu'n stifl'd with felicity But O wretch that I am when when O when Shall my dry soule her thirst here satisfie But I a sincke of sinne and Soile of Men Am too too fowle this Fount a loofe to ken Here neede the Soule to stand vpon her guard And keep the Tempter at the Sp'rits sword-point Else pride will puffe her sith so well she far'd Which swelling will runne downe from ioynt to ioynt That she wil burst if Grace her not annoynt This found he true that found this true repast In the third Heau'n as God did fore-appoint Yet must he Buffetts with such Banquets taste Lest he should be puft vp and so disgrac'd For our Soules foe extracts Ill out of Good As our Soules friend doth draw Good out of Ill The foe can foile if he be not with-stood With Pride our Piety and our good-will But our best friend though we offend him still From these offences drawes humilitie Which makes vs crouch and kneele and pray vntill He doth commiserate our misery This doth our friend vnlike our enemie The Soule cannot her soundnesse more bewray Then when she doth Temptations strong resist For like as when our Pulses strongly play We know wee neede not then a Galenist So when the Soule doth paint striue and persist In strugling with Temptations then we kno That
is not his true Essence priuatiue As that which still bereaues without supplies But really and truely Positiue From whom all Positiues themselues deriue Then Wisdome Knowledge and Intelligence As in their Subiect are in him alone VVith and without a proper difference By which as one or diuerse they are knowne That 's as they are consid'red all or one And all or any one are in him so As they exist by power of their owne And in existence all together go Though in their functions parted other fro Now from his Vnderstanding flowes his Will Essentially traduced from the same VVhich is the act ofth ' Vnderstanding still VVhence flowes his Actions free as Will from blame As from the VVel his Will from whence they came VVhose Office is true Good to couet aye Which is his Glory whereat it doth ame Which of all goods most goodly is and gay Beeing the Obiect of his Will alway Which Will is stable and omnipotent Nothing can alter it or it constraine How then being changelesse seemes hee to repent That one hee willd as though hee willd in vaine And Prayers seemes and seemes not it to straine VVee must distinguish heere betweene his will Know'n and vnknow'n and then the case is plaine That know'n hath chang'd the vnknow'n standeth still Yet prayers pure both those good wills fullfill Which being good from it can come no ill Here is the Gulph that swallowes all amisse This is the Hell that hatcheth eu'ry euill Our shallow yet too deepe insight in this Makes God our foe Sinnes cause and so a Diuill O damn'd presumptuous ignorance vnciuill Sinne Flesh and Bloud stay stay O stay heere stay This point dispute not for yee can but cauill God saues by meanes the meanes vsd hee doth say He sure will saue who doubts are cast away For to conceiue that so himselfe he bindes To any such absurd Necessity That though he would he cannot change our mindes Nor grant our suites though made in charity Were fond and full of damnd impietie Yea opposite to both his Will and Word Which stil are good without variety But neither can they be if they afford No grace to them that with them doe accord Now if that Curiosities Cattes eies Would faine be prying further than is fit To see how this cleere doctrine can arise From light so darke which Light in darke doth sit Still let them ptie till they fall out with it For God be'ng constant if vnconstant Man Would finde him other he may lose his wit In search thereof for God such Searchers ban Because they would do more than Himselfe can Who being immateriall cannot change For that 's immutable that 's matterlesse No accident is to his knowledge strange No obiect can his fixed will impresse Angells consists of Matter more or lesse Which may be chang'd and Passion to endure So Men and Angells may thereby transgresse But God in Essence is so passing pure That all he wills and workes is passing sure Now from his Will flames foorth his ardent Loue Which is as t' were the substance of his Forme Which without motion still his will doth moue To doe what e're his will would faine performe Loues office is to loue Spirites to conforme Loues obiect is those Spirites sanctity For Loue the like will to the like transforme Sith where there is a perfect simpathy Loue likes to make a perfect vnitie If God be Loue how then can true Loue hate For he loues Good and hates Ill perfectly Yet Hate dooth seeme his goodnesse to abate And yet it is but the antipathie Of his pure nature with impurity Which Grands his Goodnesse and augment his fame For if he should not hate iniquitie Which doth his Image true confound and shame He should not loue himselfe much lesse the same Loue cannot hate no more than Fire can freeze God cannot hate no more than Good be Ill But when his Iustice vniust Soules surprize Hee 's said to hate them sith he them doth spill Which as hee 's Mercy is against his will But as hee s Iust he dooth it willingly This Will and Nill his goodnesse doe fulfill And both agree in perfect vnity T' aduaunce the glory of his Maiesty He cannot hate nor is he mou'd to wrath As Men doe hate and are to anger mou'd No Passion in the Godhead being hath But those hee likes that are of him belou'd And those he loathes that are of him reprou'd By an eternall motion of his will Mouing to that which is by him approu'd And ay remouing from all shew of ill So in this Loue and Hate hee s constant still Which Hate is no lesse Great than He is Good That 's infinite for nought in him is lesse We rt in him as in vs a passiue moode He were not God for God is Passiuelesse He is an Actiue Spirite motionlesse Seeing all at once Past Present and to Come Without succession seeing all successe Then sith at once hee seeth all and some No chaunce with Passion can his Sprite orecome Who in their causes and essentiall formes Knowes all that was or is or e're shall be Then no Intelligence his Minde informes Of that he knowes not sith he doth foresee Eu'n all that All beyond eternitie For he beyond beginnings did exist Existing so he sawe in each degree What should beginne and end or still consist Which in Praescience infinite he wist Could he beginne Beginnings that began If so hee could what is beginninglesse Or Time or Nothing That 's vntrue for than If there were Time it was not motionlesse For Time is made by Motion all confesse But where there nothing is no Motion is For Nothing hath no motion and much lesse Can Nothing make of nothing Something This Some-thing sometime of nothing made all his God euer was and neuer was not God Not made by Nothing nothing could him make Could nothing make and not make this is odde And so is he that could creation take Of Nothing for all was whenas he speke Nothing was made that was not made by it Then nothing was that could it vndertake To make its Maker what had powre or wit Not him that can doe all that he thinkes fit Time 's but a Moments flux and measured By distance of two Instants this we proue Which then commenc'd it selfe considered When fist the Orbs of Heau'n began to moue That 's but sixe thousand yeeres not much aboue But what 's so many yeeres as may be cast In thrice as many Ages to remoue Eternitie from being fixed fast And God therein from being First and Last He is eternall what is so is he So is no creature for it once was made Then ere it could be made it could not be But the Creator euer beeing had To pull out from Not-beeingâ— who can wade Beeing a Deapth so infinite profound But he that was and is and cannot fade This Beeing infinite this Deapth must sound To list vp all to Beeing there beeing dround