THE HISTORY OF THE Perfect-Cursed-Blessed MAN: Setting-forth 

Man's Excellency by his Generation,  
Man's Misery by his Degeneration,  
Man's Felicity by his Regeneration.   By I. F. Master of Arts, Preacher of God's Word, and Rector of Wilbie in Suff.  Bernardus in Meditat. Anima insignita Dei imagine; decorata similitudine; desponsata fide; dotata Spiritu; redempta sanguine; haeres bonitatis; capax beatitudinis; deputata cum Angelis. 
LONDON, Printed by M. Flesher, and are to be sold at the sign of the Greyhound in Paul's Churchyard. 1628.   


Formae naturâ, lieu morum, morte subactâ,  
Almus eram, after eo, mox tamen albus ero.   

CHRISTIANUS MILITANS  I wrestle not against flesh and blood only, but against principalities & powers. Ephes. 6. 12.  

All-spotless fair I form was, But am by Sin deformed;  
Yet trust ere long by Death to pass, To glorious life conformed.    

ERRATA  
ARe not many, and yet fewer in some Copies then in other: for as they were spied in the Press, they were amended in the remaining Copies. Let those that are found, be thus amended.  
In the Epistle Dedic. read (like fleshflies.  
In the Epist. to the Reader 

p. 5. l. antepenult. excellency and goodness.  
p. 13. l. 2. calls for more wrath.    
In the Book. 

p. 28. l. the last. were all destroyed.  
p. 41. l. 25. threw them headlong instantly.    
There are some other, but they are so sleighty, as the Reader cannot but amend them in the reading.   

TO THE RIGHT Worshipful Sir Anthony Wingfeld Knight Baronet, the prime Heir of that Right-Noble, Generous, and Renowned Family of the prime House of the Wingfelds', the growth and increase of Grace and Honour here, and the fruition of Glory and Happiness hereafter.  
SIR:  
AS you take-notice of this happiness and blessing of God upon you to be the Heir of this great & worthy Family; so take-notice also (I beseech you) of the true cause of that worth and greatness of your Ancestors, and imitate them therein: and then, inheriting their worth, together with their wealth, you shall also most undoubtedly enrich yourself with the obsequious attendance and hearty affection of your native Countrymen; and so grow in Grace and Favour with God and Man.  
Your Noble progenitors have been famous for their Piety to God; for they were always noted to be zealous in Religion. They have been renowned for their Loyalty to their Sovereign, for they were always of great and high Commission, many of them being ex intimis Regum Consiliis. They have always been much honoured of their Country, for their great care of the Public Good and Welfare thereof: which, as occasions required, they did manifest, sometimes by their Valour, though it were to hazard the loss of Life or Living: sometimes by their Wisdom and Integrity; in so much that weighty causes in difference have been by the Parties consent referred to their sole Arbitration: sometimes by their Lenity, for this was their ancient Motto, & revived by the last of your name, Posse, & noll., Nobile: and always by their great Hospitality, upon which to their great Renown and Glory, they yearly spent the greatest part of their Revenues.  
All these, with many such, lived together with your Predecessors, & whiles they lived, were the Life of their fame & worth. And, let me tell you Sir, there is an expectation (the tedious Months of your Minority being worn-out) of their reviving, and, together with your Person, of their keeping residence in some or other of your Mansions. God enable you with such a competency of Gifts and Graces as you may satisfy expectation.  
I speak not thus out of doubtful fear, but in officious love: for since it pleased the Divine Providence when you were baptised to use the hand of my Ministry for the receiving of you into the Church: (I living then in your worthy Father's house, who never entertained any other Chaplain, but mine unworthy self) and sith I live still in statu quo, as your Father placed me; me thinks the same Providence leads me by the hand to do some service for you, now when his Majesty the King sends you so timely into the Commonwealth, by gracing you Honoris onere, with the dignity of Knight-Baronet, and by trusting you Onoris honore, with the command of some of his Forces for the Country's defence.  
My prayer is that you may walk worthy of the several Callings whereunto you are called: and my desire is to do something for you to further you therein. For which purpose I have presumed to present you with this History, though weakly contrived, yet strongly warranted: for it hath the undoubted truth of God for its authority. Wherein I endeavour to let you see yourself in your triple estate: for it doth not praedicare de uno Homine in specie individuo, but de singulis Hominibus in toto genere Humano: and is verified particularly in every One, being cursed or blessed in their imitation of it.  
It will advertise you to take-heed, that you give no way to Natural Inclinations, but as you find them renewed by Grace: and to stop your ears against the buzzings of fawning Sycophants, which (life flesh-flies that corrupt sweet ointments) always breathe infection: and serpent-like never insinuate but for secret mischievous ends. God give you the Spirit of Wisdom to discern, and the Grace of Zeal to detest, illud pessimum hominum genus.  
In a word, it will (I hope) help to direct you, how to recover the perfection of pure Nature; how to get-out of the misery of corrupt Nature; and how to attain to the fruition of that supernatural Felicity that the world cannot apprehend.  
Many Tractates, I confess, you may find tending to these ends; but all that I have seen, are merely indicative; teaching only by instruction; whereas this is exemplary, and teacheth by demonstration: and therefore though they may be more punctual and pithy, yet I am sure this is more plain, I trust not unpleasant. God give grace to make them all profitable.  
If this shall further you but one step towards any of those ends, either for your mortification or vivification, (a double work, but must be singly performed by you, and by all that intent to save their souls) I shall rejoice in my pains; and you, I trust, be encouraged to press-on towards the mark set-before you, for the price of the high calling of God in Christ Jesus.  
This is the main thing that you have to do in this world: without which you shall never here deserve the Happiness you have, nor ever hereafter attain to the Happiness you desire. Your Riches, Honour, the Favour of this World, these were the desert of your Ancestors, which outlived their Persons, and are now cast upon you their undoubted Heir to make you worldly happy. But it is Religion, and the love and practise of Religion only in the exercise of virtuous, and pious actions that can bring you to deserve this temporal Happiness, and assure you to inherit that which is immortal.  
Thus commending these broken lines to your acceptance, and yourself to the Grace in Christ jesus; I humbly take my leave, and rest  
Your Worships truly devoted, JOSEPH FLETCHER.   

TO THE LEARNED AND JUDICIOUS READERS.  
NOt that I desire such Readers only, do I prefix this Epistle; but only to desire, if any such shall vouchsafe to read this poor Labour, that they would also vouchsafe to make a favourable construction of what they read: and to take-notice that I do not hold, that all the therein mentioned Decrees, Consultations, judgements, etc. were just so in actu, as they are therein set-down; or as the tenor of the Story may seem to import. For I have learned another lesson, which I desire those that have not, to learn, and believe with me.  
For mine own part, I know and believe that all things whatsoever that either have been, are, or shall be▪ so far as they have reference unto God, the Primus Motor, original Author, and principal Actor of them; of whom, through whom, and for whom, they have and receive their being and motion: (all secondary causes being contained within the sphere of their first cause; I believe, I say) that being thus considered in God, they have neither p●ius nor posterius; first nor last: because God is Alpha and Omega, both first and last: the first of Causes, the last of Ends, that is, all in all: they being in Him semel & simul, as one individual substance, or continued motion; He being in Himself, Ens cujus centrum est ubique & cujus circumferentia nullibi: so that nothing can be besides Him, He being of Himself every way infinite.  
Upon this ground all God's Purposes, Motions, Actions, (whether in respect of the Creature, necessary or contingent;) as also the subject whereon He works, yea and likewise the instrumental Causes whereby He works, are all present unto Him: because He beholdeth all things, uno & eodem intuitu, at one instant; there being no difference to Him at all betwixt things past, and present, and to come: these being merely and only the distinctions of time. But GOD who is Light, and dwelleth in light; which was, and which is, and which is to come; the same yesterday and to day, and the same for ever; needeth not the distinctions of Time for the resolution and execution of his Decrees and Actions.  
All things then being in God, God in Himself is to be considered as a most rich, beautiful, and glorious Treasury, of such transcendent, superexcellent, and incomprehensible Nature, Majesty, & Order, as that not any Creature in Heaven or Earth is able to conceive how any one thing in Him is either decreed, promoted, or acted, simply, truly, and as it is indeed: for Creatures are circumscribed in all their faculties and powers, and cannot go beyond their extent.  
For us then positively to describe, define, or determine any thing of God's Decrees, Consultations, and Actions (I mean ad intus;) or of his order of doing them, as, that first He did that, afterwards this, and last of all thus, it is Satanical pride, and arrogant presumption: so insearchable is his Wisdom, and his ways past finding out.  
Yet again the same insearchable things of God, being considered quoad nos, and referred to their visible and apprehensible Causes, Ends, Objects, and Effects; so they admit of prius and posterius, and may be said to be first or second according to the settled order of Nature, Time, or Being. And upon this ground we may look upon the Actions of God, as issuing or proceeding from Him in a most perfect, comely, and beautiful order and succession, whereby He manifesteth his own glory, and advanceth the good of his Creatures. And yet this acceptation, distinction, or interpretation of God's doings ariseth from our own weak capacities and apprehensions, and not from the things of God them-selves: for as we conceive and understand them to be, or have been done, so do we judge of them, and no otherwise.  
Now, for that we are weak to conceive, and understand aright the wonderful things of God (as indeed the least work of his is wonderful in itself, and infinitely surpasseth our imagination,) God therefore in mercy affords us many helps to further us therein; per corporalia spiritualia docens; & per visibilia invisibilia demonstrans, and so speaketh to us of his own immense and incomprehensible Resolutions and Actions, in phrases and terms suitable and agreeable to our own weak capacities. Not for that we are to conceive it to be just so, and so with the Lord concerning that thing of which He speaketh, and no otherwise; but for that otherwise than so or so as He speaketh, we cannot possibly conceive it to be. He stoopeth to our infirmity, and speaketh to us concerning Himself in our own dialect, and giveth us leave to speak of Him and his Actions, as we do of ourselves and our own.  
And because we always contrive and frame to ourselves a methodical order of what we do before it be done; and cannot attain to the consummation of our ends, but by some orderly proceedings; as by intentions, meditations, consultations, endeavours, executions, and the like: so likewise we (measuring the great works of God by the same compass we do our own) do conceive them to be begun and effected by such like passages and progressions as our own are; as by decrees, consultations, resolutions, or some means or other to ripen and bring them to their productions.  
And thus it is that we dare take-upon us to speak of God's great works of wonder: as (not to name any other) of these, of Man's Creation, and Redemption, both which we conceive to be on this manner:  
First touching Man's Creation; we conceive that God moved with zeal of propagating his own glory, did take in hand, even out of Nothing to frame and create Man, as a fit matter or subject, where-on to stamp and set the likeness of his own Image, that so He might communicate his own everlasting Goodness to a Creature so qualified and endowed. Which Creature notwithstanding so form and enabled, is not, nor cannot be equal to his Creator in the excellency of Goodness or power of Perseverance: though for quality He partake of his Creator's Goodness, and for form He be made in his Creator's Image.  
And for this we conceive a double reason; the one from God, the other from Man: from God, because He is (notwithstanding this his work of Creation, that is, of bringing another thing besides Himself into Esse, and so into open view, yet we say, He is) still infinite, and so no whit lessened, or any way impaired, either in quality of Essence, or in ability of perpetuity. For all excellency or goodness is fontally in Him; and what excellency or goodness soever is in any Creature, it is but guttula illius formositatis, bonitatis, suavitatis quae est in Creatore: which, being severed from God, doth thereupon instantly perish, & turn to nothing. And therefore Man no longer bears the perfect quality of his Creator's Image, than that He continues in Him good, and constantly the same He was, according to that stamp and tincture which He received from God in his Creation. So that Man's perfection is not so excellent as his Makers, no nor any whit equivalent thereunto; because perfection in Man is but as a beam of glory issuing from God the fountain of glory: whereas in God it is originally essential, and everlastingly infinite.  
Again Man is not so excellent as his Maker; for we must consider his original matter, whereon He was made; which was Nothing: now this Nothing, by the operative Goodness of God, was made something, and this something was made Man bearing the stamp of his Creator's goodness. Yet this goodness in Man, though derived from the unchangeable goodness of God, was not otherwise than changeably good: because it was now seated or inherent in a dissoluble subject of a changeable disposition, able to stand in, or fall from its goodness, as itself should resolve.  
Now, I say, the receptivitie of created matter affords no room for unchangeable goodness. As it stood with God's goodness to make Man good, yea and very good: so it stood with the nature of Man's essence, being a made matter, not to be capable of unchangeable goodness. For unchangeableness and immutability in goodness is proper only to Omnipotency, or the creating Power, because that only hath subsistence in itself; which subsistence in itself is that only which gives life and being to unchangeablness. Nor again can the thing created comprehend the Creator's goodness, because that is finite, this infinite: and it is a certain rule, Minus non habet in se majus, and therefore Man cannot comprehend his Maker's goodness. Which if we should fond imagine, that God, if He had pleased, might have made Man absolutely and constantly good like Himself, no way liable to change or alteration: then we must also imagine that Man should have been more than made in the image of God, or after his likeness; for than he should have been all one with his Creator, both in Essence and quality: for there is less difference betwixt the Essence of God, and unchangeable goodness, than betwixt fire, and the heat thereof; or the Sun and the light thereof, though the one really and inseparably express the other. For set any subject in such an equal distance to the fire, as that it shall receive the heat thereof, and yet not be inflamed therewith: or convey the light of the Sun by a reflecting object to enlighten a dark body; yet that heat, or this light thus divided from their proper seats and subjects, is neither the heat of the fire, nor yet the light of the Sun: their subjects being hot, or light, remissis gradibus, perhaps that but warm, it may be this but dim. Whereas the true heat of the fire in its proper nature and quality doth always burn and consume; and the true light in the body of the Sun doth always dazzle and confound the sense of all humane sight to behold it. And yet it must be confessed that that heat, being but warm; and this light, being but dim, did both of them come originally the one from the very fire, the other from the very Sun.  
So likewise, touching the Goodness that is in Man, though it came originally from the unchangeable Goodness that is in God, yet being now seated or inherent in a created substance (whose continent is infinitely less than the original of the thing infused) it is no more of that unchangeable condition which is in God, than either the forementioned heat or light can truly and properly be said to be either Sun or fire.  
But here I know some object the condition of the blessed Angels, saying, that sith they kept their first station and perfection, and never lost that goodness and holiness they were created in, therefore their goodness is unchangeable: to which I answer, it follows no more, that because they have not fallen from their goodness, that therefore their goodness is unchangeable; then because a clear Crystal glass is not yet broken, or a fair timber-house is not yet burnt, that the one is not brickle, nor the other combustible. Though we grant that the blessed Angels neither ever did, nor ever shall fall from their goodness; yet we must know it was in their nature to have fallen as well as the Angels that did fall, (who as some are bold to affirm, were not inferior, but more excellent in glory than the constant Angels.) But these good Angels have resisted all inducements and allurements to procure their change: and happily by their resistance are now so confirmed in their goodness, (or else by some other than by an infused or created power, are now so upholden and enabled) that they shall never fall: the Providence of God over them enabling them to stand.  
But to return to the goodness in Man: let us know it was changeable; that is, might continue, or vanish, even as himself would: as that warm heat or dim light might last, or be extinct, as their subjects were kept to, or removed▪ from their original causes. So whiles Man kept that state & disposition that God created him in, so long he continued constant & perfectly such as he was created: but going-about to alter or add any thing to his state & being; (which by Satan's procurement he did) he thereupon did alter his quality and condition: the image of God in him after which he was made, to wit, in his Natural & Personal Essence, remaining what it was, but the likeness or similitude of God in that image, being altogether depraved and spoiled in the beautiful form & qualities thereof: his Good, being turned into Ill; his Knowledge, into Ignorance; his Holiness, into Pollution; his Domination, into Subjection; his Glory, into Shame; his Life, into Death; and all his Felicity into extreme Misery.  
Now this change was simply Mans own act, and no way imputable to his Creator: for God had made Him such, as (if He had would) He might as well have stood steadfast in his perfection and integrity, as thus to have fallen into this state of corruption and iniquity. But He lost that heat of Life, which he had received from the all-quickning fire of God's breath: He put-out that light of Grace which reflected upon him, from the all-enlightning Sunshine of God's Love: and all because he tooke-upon himself (contrary to Gods will) to alter his state and being from that, which God had set him in. This extinguishment came from himself, and not from the will of God. God had indeed given him freedom of Will, but he used it in pejorem partem, to his own destruction: not for that God had made him for that end to destroy him; but for that he used not his freedom to stand and continue in that state of holy Life, and light of Grace which He might have stood and continued in, if himself had would.  
And thus He made, not Himself only, but all his Posterity subject to Death and Damnation. For as by his Creation He had received Life and Grace from God, not for himself only, but for all that should come of him: so likewise by his transgression he made all his whole Posterity liable to God's wrath, as well as himself: so that all were alike changed with him into the same state of corruption, and all were fallen alike with Him into the same pit of perdition. There being no difference nor degrees at all, as if his Posterity were some of them less, some more or deeper plunged therein than other. For the same Death that by Sin entered upon the first Offender, I say the same Death, both in measure and degree, went-over all Mankind alike: because all had in Adam alike offended, all were alike deprived of the Glory of God. Thus all Mankind was by Creation perfect, by Sin corrupted, and by the guilt of Sin accursed.  
Now then for Man's Redemption, as God at first consulted with Himself how and after what manner He might make Man, and at last resolved to make Him in his own Image, after his likeness: so here again finding Man to be thus fallen from that happy state into this woeful plight, surely much more did He now consult with Himself, how, and by what means He might set Man on his feet again, and so restore Him and his whole Race into their former state and happy being. This being a work (if we may compare Gods works one with another) of greater glory, difficulty, and labour (humano more loquor) than that of Creation.  
Which Consultation I mention not here, for that I imagine that God did not think nor provide for Man's Redemption before He was fallen: for (I believe) as God's all-seeing eye did foresee the fall; so his insearchable Wisdom did provide for the same, even from all eternity. Yet seeing I have taken-in hand to speak of this Consultation, it falleth best into our order and method to speak of it here in this place.  
Here then to express and setforth this wonderful work of God for the Redemption of Mankind, we imagine him first to be moved thereto by his Compassion or Pity; his Pity to stir up his Mercy; his Mercy for Truth and justice sake to submit herself to his Wrath; his Wrath to be assuaged by his Peace: and so one Grace to advise & deal with another, till at last they sweetly agree, and join all in one, how to perfect and effect a work for the deliverance of all Mankind out of its misery. Which work was put upon Christ, the anointed Messias, who cheerfully undertook it, and for his part effectually performed it.  
And as many of all Man kind as (according to God's purpose) do receive this blessed and gracious Mediator, apprehending Him by Faith, cleaving unto Him by Hope, & giving obedience unto Him through Charity, so many are freed from their thraldom and misery, & are restored to the inheritance and participation of life and felicity.  
Those again that either carelessly neglect, or wilfully reject this great love of God in Christ, they not only still remain overwhelmed in the same pit of perdition into which they were plunged by the sin of the first Father; but they also provoke God again unto further wrath, for so lightly respecting his love, and casting his Mercy behind them. For Grace not offered will itself plead mercy for the offender; but offered & contemned, justly calls for more wrath, and severity of punishment. But for those that thirst for deliverance, and embrace that means which is offered to them in Christ jesus, they are borne-anew; they are inspired with good Graces; they are freely justified; sanctified; and assured of Salvation: and shall at last attain eternal Happiness.  
Now for the further divulging of this happy means to the increase of God's glory; as also for the better winning and alluring of more to embrace the same for the saving of their Souls, did I take-in hand to compose this Subject into a History, and to set it out in a familiar verse, that so the younger (who are more ready to read Poetry than Prose) may, (as in a Map, or Glass) behold one personating themselves, and chalking out the way, or treading as it were those very steps whereby them-selves have departed from that Excellency and Perfection they were created in, and run headlong into most cursed misery, and thraldom: and yet again how by new means offered, and by circumspect walking therein, they may come to the fruition of eternal Life, and Felicity.  
These together are the scope of my intendment; which, if in any measure I shall further and promote, I trust it shall repent neither me to have spent some hours stolen from my ordinary studies for the work of the Ministry in my Pastoral charge, upon this kind of writing; nor any other of their pains in reading; but shall occasion us all more seriously to praise the Lord: for whose sake I desire to become all unto all, to win some.   

TO THE COURTEOUS READER.  
Kind Friend:  
IN friendly kindness I thee send  
This little Book, which I have penned.  
A Book? unworthy: yet doth bring,  
Of what is penned the worthiest thing.  
Thy Life, or Death, it doth thee show,  
In matter old; in method new.  
The matter then do not reject,  
Sith Life or Death it doth reflect.  
And if the method thee distaste,  
My goodwill for amends thou hast.  
Yet read it not for aught that's mine;  
But 'cause the subject is divine.   


Stirpe sacrâ, morsu scelerato, sanguine Divo,  
Integer, infoelix, & benedictus Homo.    
THE PERFECT-CURSED-BLESSED MAN.  

The Argument.  

In h's form, in h's fault, through Christ's peacemaking blood,  
Man's Perfect, Cursed, and again made Good.   

The Argument enlarged.  
WHen-as by cursed Disobedience  
Man first did fall from perfect Innocence,  
He purchased to Himself, and his whole Race  
The gain of endless Pain, the loss of Grace.  
Heaven, Hell, Earth, Sea, Wife, Children, all maintain  
His woeful gain of Loss, his sense of Pain.  
Whose cursed state by blessed Consultation  
Is blessed made through perfect Consolation.  
So loss of Pain at last he finds in this,  
That Life must die, that Death may bring him Bliss.   

The Author's Preamble upon it.  
THou Infinite! that canst in every place  
Breathe into poor, yea dead Souls Life, and Grace;  
And them endow with rich gifts from thy treasure:  
O power into my barren heart such measure  
Of wisdom, knowledge, truth, humility,  
Faith, holiness, grace, and ability,  
That I may, after serious meditation,  
Commend unto the world a true relation,  
How thou didst frame Man in his excellence  
A curious Model of thy glorious Essence.  
How Him again, having Himself defaced,  
Thou didst vouchsafe thy Son should be abased  
By humane Life, by Death, by h's unknown Passion,  
To reinvest in Grace, and glorious station.  
A work of no less wonderment, I ween,  
Than that which was in his Creation seen.  
Both infinite in Goodness, Love, and Glory;  
Not what, but that they are shall be my story.  
In which discourse I shun industriously  
All idle varnish of acquaint Poentrie,  
" In speaking of God's simple verity,  
" Naught more beseems than true simplicity.  
Then what I know of his all-knowing worth,  
With single heart, I simply thus setforth.    

THE PERFECT MAN, Setting-forth MAN'S EXCELLENCY By His GENERATION. 
Dum stetit innocuus, stetit Omnipotentis Image  
Viva Dei, primâ sorte statutus Homo.   
MAN'S EXCELLENCY BY HIS GENERATION.  
The Argument.  
Whiles Man, once placed in Innocence, so stood;  
He bore the stamp of all th' All-Mighties Good.  
ANd this I know, and firmly do believe,  
That by his Word, who made both morn & eeve; 
The Creation of Man by God, who is a Spirit Omnipotent.   
The spangled heavens with Lights the great'st & least;  
The Air, Sea, Earth, peopled with fowl, fish, beast;  
Man and his wife 'bove earthly creatures blest;  
Six days for work, the seventh for holy rest:  
That He, I say, which thus did ordinate  
All things of Nought, and real them create,  
Must needs be God; a Spirit all-sufficient;  
All-knowing; all-procuring; all-efficient;  
Upholding all things by his Word and Will;  
Before, and after Time enduring still;  
Not subject unto change, all chance disposing;  
Maintaining Truth, and Errors all opposing;  
Rewarding right; Avenger of all wrong;  
Most wise; most just; most good; to whom belong  
These and all Attributes of good pretence,  
As well in abstract, as in concreet sense.  
As good as Goodness; as just as justice:  
So Infinite in all, as that He is  
As able to reduce, as erst to frame  
All real things into the state, and name  
Of Nothing; late their prime original:  
So great He was, He is, and ever shall.  
To us made known by th'personal Trinity,  
Of Father, Son, and Spirit of Unity.  
This infinite Creator, this was He,  

Man's perfection being made▪ in the ●mage of God, rarely understood.  That made, and placed Man in that degree,  
That he did shine with perfect glory dight;  
Having no spot in his Creator's sight:  
Framed of earthly mould, a heavenly creature,  
Bearing the stamp of his Creator's feature;  
Beyond all earthly creatures having might  
To know, to will, to do even all things right:  
With sovereign power th'whole World to oversway;  
Having like power his sovereign to obey;  
Free from all Ill: to all Good likewise free:  
To will, or nill, at perfect liberty.  
Nor could have been of these by Time bereaved,  
For into him Eternity was breathed.  
Thus was he made of his Creator's Deity  
A living Image, a quick Anatomy.  
This is a truth which few conceive aright,  
How Man was made in th'Image of th'Al-might,  
Which only thus they labour to express,  
In that he bore his Maker's Holiness:  
Set in the state of perfect purity,  
Without all blemish, and infirmity.  
And this is all some care to understand  
Of that likeness Man had from h's Sov'raigns' hand.  
But as for God's essentiality  
Expressed by personal propriety:  
This is a Truth acknowledged so transcendent,  
As that of this they think no sparks resplendent  
In that likeness wherein Man was created:  
Nor that thereto he was assimilated.  
Whereas I think (and so dare here avouch)  
As fair a spark thereof in Man doth couch,  
As of Gods other Powers Essential:  
Though made a Person individual.  
Which lest I seem to talk-of all in vain,  
Thou great Inspirer help me to explain.  
The Dust once formed, the Spirit of Life was breathed,  
Both which, to both by God were so bequeathed, 
The image of God in Man expounded.   
That instantly one Person they became,  
A Reasonable Creature Man by name.  
And thus the Man was made Spiritual  
By reason of his Soul celestial;  
Which doth enable him to represent  

The 3 persons of the Trinity resembled by 3 faculties in the soul.  Th'essential Spirit of th' Omnipotent.  
This Soul, like God's essentiality  
Containeth in't a threefold faculty,  
Whereby the Trinity is figured,  
That Godlike Man might be more honoured.  

Mind,  First is the Mind, which giveth power and skill,  
Whereby we know, we judge what's good, what's ill.  

Will,  Next is the Will, begotten of the Mind:  
For till we know, to will we're not inclined.  

A Power to do●.  Then from the Minds conceit, and Wills affection  
Proceeds an active Power of Operation.  
This Intellect, or Mind conceiving rather  
Derived from none, resembles God the Father.  
The Will, Childlike the Minds election,  
Doth rightly personate even God the Son.  
From Mind and Will proceeds apparent most,  
A Power to do, like God the Holy Ghost.  

As 3 Persons, and but one God: so diverse faculties & but one Soul.  And as we know those glorious Persons three  
Essentially but one God only be:  
So for undoubted truth we may it take,  
These faculties but one Soul only make.  
But as the Holy Father worketh not  
Without the Son, who was of Him begot;  
Nor yet the Son without the Father's Mind,  
The Holy-Ghost neither, but all conjoined.  
So neither doth the Mind, nor yet the Will,  
Nor yet the working-Pow'r seek to fulfil,  
And bring to act the easiest work alone,  
Till all agree, even jointly all in one.  
Yet as we attribute the great Creation  
To God the Father; to the Son, Redemption;  
And to the blessed Spirit the sweet effect  
Of working holiness in God's Elect:  
So we refer to th' Mind all understanding;  
Election to the Will; to th' Power of working  
The work that's done: and so these faculties  
Are all employed in several offices.  
Besides, 
As no priority of Persons in the Deity: so neither of faculties in the Soul▪  as in that glorious Deity  
Of sacred Persons there's a Trinity;  
And yet in time, or any kind of worth  
No inequalitie's in them setforth.  
If any seem, it only seems we know,  
By order of some sweet external show  
To us, who only judge things outwardly,  
Not able to discern them inwardly.  
So in the Soul, the several Faculties  
Admit not of any priorities  
Among themselves: for Soul no soon's named,  
But Mind, and Will, and Power to do are framed:  
Withouten which, or all, or any one,  
Man is not Reasonable, Soul is none.  
And further yet, touching the Deity:  
Who doth create? redeem? and sanctify?  
We answer God at every demand:  
When we not three, but one God understand.  
So touching Man; if any would perceive  
What Power it is that makes the Mind conceive?  
Or what whereby the Will to Choosings led?  
Or what whereby to do He's enabled?  
To all of these one answer we do make,  
It is the Soul, whence they their Powers take.  
And yet in Man one Soul, not three exist,  
In which one Soul all Faculties subsist.  

The image of God's infinity in man.  There's yet one knot in this Divinity:  
How Man resembles Gods infinity?  
In h's little Soul so great varieties,  
That in it's stamped all God's Proprieties.  
As God is Infinite, all-comprehending,  
Both past, and present, and without ending:  
So doth the Soul of Man in ample sort  
Discern all these, and of them make report.  

Memory.  His Memory retaineth things of old:  

Understanding. Providence.  Things present Understanding doth behold:  
And things to come by th'eye of Providence  
He doth foresee: so clears his inward Sense.  
Thus as in these, so great is God's Goodness,  
So in all else Man bears the Lords likeness.  
Which rests not barely in the quality  
Of outward, or of inward sanctity:  
(Though this be all that usually is said  
T'express the Image in which Man was made)  
But in those real Faculties of his,  
Whereby He rightly works in Holiness:  
Ruling all things with supreme Domination, 
Man's Sovereignty.   
That are within this sublunary Nation:  
Enjoying eke, to bring full joy to h's Life,  
The joyful consort of a joyous Wife.  
Yet as the most accomplished Portraiture  
Is but the bare Idea of some Creature;  
Which can by no means actually express  
The vital Faculties thereof: much less  
Can finite Man th'Infinite adequate  
In power; though infine Powers He actuate.  
Man is in deed of the World but a point:  
Yet points He out the whole World every joint.  
His Soul Sunlike the measurer of hours 
The excellency of the Soule● faculties.   
Gives Life, and Sense to all the Bodies Powers:  
Which being sphaered in'ts Bodies organon,  
(And that though centred in this Horizon)  
Can send its winged thoughts from East, to West,  
And yet itself immov'ably to rest.  

Mind.  His mind's a Map with such varieties fraught,  
As in the greater World at large are taught.  
Or 'tis a shop where Virtues works are framed,  
Which sent abroad, they just, wise, good are named.  

Intellect.  His Intellect a clear Prospective glass  
Attracts to Mind what shall be, is, and was.  
Or 'tis an eye to pry into the cause  
Of Nature's secret work, of Reason's Laws.  

Reason.  His Reason Queen of all his Faculties  
Enacteth Laws, and Rules, and Liberties.  
Or 'tis the scrutiny of Verity,  
Dispelling clouds of Ambiguity.  

Will.  His Will commands free as an Empress,  
Subduable by neither wile nor prowess.  
Or 'tis a Castle of Resolution,  
Wherein are Engines of execution.  

Wit.  His Wit's a living wellspring of Invention,  
Affording unto Will all due Attention.  
Or 'tis a Hand to reach from Memory  
The things for use that therein hidden lie.  

Heart.  His Heart's the Temple of all Reverence  
Wherein the Graces keep their Residence.  
Or 'tis the sacred Altar of Devotion,  
When Grace and Will consent upon the motion.  

Conscience.  His Conscience is a little God in h's breast,  
To tell him of his Deeds what's cursed, what's blest.  
Or it is else, the sentence being found,  
A secret friend, or foe, to cheer, or wound.  
His close un-seen Affections appear 
Affections.   
Like sparks blown-up with sorrow, joy, love, fear.  
Or else like greedy flames devour and waste  
Their Natural forces whiles their fuel last.  
His Inward Senses outwardly are blind, 
Inward Senses.   
Discerning only what the Outward find.  
Much like neat inward Rooms, dark like the night,  
Till that with outward beams they be made light.  
His Commonsense is Senses Common-Hall, 
Commonsense.   
Where outward Senses forms assemble all.  
For all the Outward Senses serve, I wis,  
Their abstract forms to retransmit to this.  
His Fantasie's a Childish Lord, 
Fantasy.  like pleased  
With Good, or Ill; when once on either seized.  
Or like a brainless Tyrant, raging still  
Against Reason, Consc'ence, Right, to have his William.  
His memory's the store-house of the Mind, 
Memory.   
To lay-up close what th'Intellect doth find.  
Or 'tis his Register for aftertimes,  
Where He records men's Glories, or their Crimes.  
His Out-ward Senses are the known Cinque-Ports, 
Outward Senses.   
Whereto, and whence all knowledge safe resorts.  
Or they are else, each in their proper kind,  
So many several Touchstones of the Mind.  

Touching.  The Sense of Touch all o'er the Body spreads  
His Medium, and so his Object reads:  
For subtle Nerves 'twixt skin and flesh do grow,  
Which from the Brain diffusedly do flow.  

Seeing.  The Sense of Sight hath crystal eyes to see  
All visibles that in th' Horizon be:  
Which like a seal do true expression make  
Of th'outward forms which they do inward take.  

Hearing.  The Hearing through the Organon of Ears,  
Once struck with Ay'r, all sounds distinctly hears:  
Which Echo-like into the Brain resound  
The qualities of each received sound.  

Tasting.  The Taste all savours by the Tongue receives,  
Through its moist porie superficies.  
Whose liquid touch, on wholesome feeding things,  
To th' Power Nutritive his foison brings.  

Smelling.  The Smelling-Sense doth all such scents assume  
As do the Nostrils through the Ay'r perfume.  
Whose object it embraceth, or rejects,  
As Good or Ill the Organon reflects.  

Body.  His Body though in show a slender stem,  
Yet is't of real things the richest gem.  
Or for the Soul a curious built Palace,  
Lodging her Powers each in a royal place.  

Head.  His Head's the watch-towre of that goodly frame,  
Keeping a Sentinel o'er all the same.  
Or of this Microcosm the highest Sphere,  
Whence his Souls starlike faculties appear.  
His Speech is princely Reason's Messenger 
Speech.   
Making the Tongue his Heart's Interpreter:  
Or 'tis a Character whereby He's known,  
As well as by his Face of all his own.  
His Face of outward beauty is the mirror, 
Face.   
Yet striketh Brutes with a Majestic terror.  
Or 'tis the Ensign of his inward breast,  
Displaying love, or hate, therein to rest.  
His Hands the scale, and sword of justice hold, 
Hands.   
To render weal or woe to young and old.  
Or for himself they're servants ready pressed  
Always at hand to do their service best.  
His Feet the Basis whereon all are builded, 
Feet.   
Do make Him stand, no further help b'ing yielded.  
Or they are steady Porters to convey Him,  
When that He stirs what way his Mind doth sway him.  
It were too much to tell what Powers reign  
In h's sinews, veins, lungs, lights, blood, livour, brain.  
But last of all, of all things the heavens under,  
All these in One make Man the greatest wonder.  
All these in One must needs be wonder great'st:  
For every one's a wonder, even the least.  
Is't not a wonder Man should be created  
Of Nothing? That from thence to such estate  
He should be raised, as to become partaker  
Of all that's good? In th'Image of his Maker?  
That finite should the infine actuate?  
That He in one thought should capitulate  
Things past, and present, and to come? That He  
Should of this Universe the sovereign be?  
And rule all things with Majesty, and might?  
And yet a naked, and a little Wight?  
That He of this world but a Point should be,  
Yet comprehend the world's variety?  
The Earth? the Sea? the Regions of the Ay'r?  
heavens altitude? their distances compare?  
The secret virtues of Earth-hidden Mines?  
The open aspect of Stars crossing the Signs?  
Where th' Arctic, and th' Antarctic Pole is fixed?  
Where Zenith, Nadir, and their centre's mixed?  
The revolutions of the restless Spheres?  
Whose un-eav'n motions make even days, months, years?  
The circled Confines of the wide World's centre?  
The Reign of Kings, both where, & when they enter?  
That He beyond the World's circumference  
Should in his thought transcend, and fix his Sense  
On that which all Sense, and all thought exceeds?  
O this great wonder breeds! great wonder breeds!  
All these great wonders are. Oh than who can  
Wonder enough all these should be in Man?  
O Men! O Angels! admire every how'r!  
Admire! and praise the great Creators' Power!  
That poured into Man such infine worth!  
That worthily no tongue can it setforth!  
Let Men, let Angels setforth what they can,  
They can setforth no worthier thing than Man.  
So great! So good! So absolutely free!  
That independent, save of God, was Herald  
Perfect in all: (to perfect-up this story)  
Had He stood still, he'd still stood full of glory.   

THE CURSED MAN, Setting-forth MAN'S MISERY By His DEGENERATION. 
Mortalis vitae, vitalis Mortis amara,  
Illicitum gustans, gustat avarus Homo.   
MAN'S MISERY BY HIS DEGENERATION.  
The Argument.  
Above which height of Bliss when He would rise,  
Headlong He fell to depth of miseries.  
But fickle Man, 
Man aspiring  ambitiously bend  
With glorious state not holding Him content,  
Proud Lucifer-like greedy to arise  
To higher pitch of glory, did devise  
To throw Himself, 
overthrew Himself, and his posterity.  and his Posterity  
Into the lake of all extremity.  
Their Bodies, Souls, their Persons, their estate,  
By Sin, Death, Hell, for aye to ruinate.  
For here this Man must be considered,  
As the main root from whence are issued  
The several branches of each several Man  
Which shall, are, have been since the World began.  
" When root's corrupt, then must the branches needs  
" Corrupted be: for root the branches feeds.  
So is't with Him, and His; He drank corruption,  
Which poisoned Him, and all his Generation.  
For soon as He, his great Creators' will,  
(Having full power it freely to fulfil)  

The entrance of Sin.  Did wilfully reject to choose a toy;  
He thereupon bad farewell to all joy.  
By which first fault, He shook hands with the Devil,  
And promised welcome t'ev'ry kind of Evil.  
For He (blind Soul!) misled by fond conceit,  
Thought Evil, Good; and Good a plain deceit.  
Then Sins like Caterpillars began to swarm,  
Or Souldjer-like by strength, and mighty arm,  
Came rushing-in upon Him: and with snares  

The guilt and reward of Sin.  Of guilt and Death bound Him, and all his Heirs.  
" Foes now He finds them whom He took for friends:  
" Though all too late He sees it by their ends:  
" For though Sins seem to better our estate,  
" They are of utter ruin but the bait.  
" And Satan Siren-like doth us allure  
" With flattering shows Sins poison to procure.  

The effects of Sin in his Person,  For all Man's Powers, and Pers'nall Faculties  
Were poisoned all; changed their Abilities.  
In doing well, He once did well resemble  
The glorious God: but now (woe's me!) I tremble  
So horrid thing to tell of mine own Kin,  
He rightly represents the Devil in  
pravity of perverse disposition,  
And active Power of devilish expedition.  

In his Soul,  Those sometime sweet abilities of Soul,  
Not one but now deserves a sharp control.  
In stead of divine knowledge, th' Intellect  
Gross error interteins: in which respect  
The Rational Powers, the Sensitive,  
The Concupiscible, th' Operative,  
Are disaffected, all disabled so;  
That'mongst them all, not one their office know.  
His Wit deviseth, Will resolveth Ill,  
Reason mainteins; his Act expresseth still.  
For's Body too, his Souls fit Organon, 
In his Body,   
Is made unfit by his transgression  
To do its office well: yea well how can it?  
Sith all corruption since hath seized on it.  
Its Members all must needs be slaves to Sin,  
When all the body's held captive therein.  
Which makes him to all Ill be ready bent,  
But unto Good always malevolent.  
Such is this Monster-Cripple, Devill-Man, 
Manifested in his actions.   
That all things ill, but nothing well He can.  
Hence errors, schisms, heresies in Religion:  
Hence murders, thefts, fraud in his conversation:  
Hence to a cursed Death his Body's thrall, 
The wages of Sin, Death temporal, eternal.   
And so's his Soul to Death, Death Infernal.  
Where damned Ghosts of dead men raging cry,  
They do at once in torments live, and die:  
They die, they think, flames of eternal fire  
So burn their Souls: but Death's no whit the nigher.  

whereupon Man fleeth, & feareth.  The Man thus plunged by cruel Sins invasion,  
Tries, though in vain, to scape by sly evasion.  
Here close He creeps, lurks there behind the trees  
In's levy suit, and thinks that no eye sees.  
" His Consc'ence told Him He had God offended,  
" And, if He stir, He will be apprehended.  
" Yet (out alas!) He felt within his breast,  
" The sting of guilt, of horror, and unrest.  
So restless there He could not rest at all:  
For when He heard his dreadful Maker call,  
As his fear-strucken heart had made Him skour,  
So now again the same fear driv' Him out.  
" Grace, and the fear of God, who have forsaken,  
" For plagues and vengeance, cannot choose but look.  
And as He feared, so forth with it befell:  

God findeth him, examineth his fault; and proceeds to censure.  For this great God, with wrath, and fury fell,  
Did not long hold the Man in deep suspense,  
But censured Him for's disobedience.  
Yet first enquired how the Sin was wrought,  
(Not that He knew not, but) to show we ought  
" Not rashly unto judgement to proceed,  
" Till that we know both circumstance and deed.  
" And as we find by certain information,  
" Then, lo, to judge with due deliberation.  
The fact, with all the passages b'ing scanned,  
The Actors with their Accessaries stand,  
All present there found guilty at the bar,  
Hearing how they in order censured are.  
Old Satan first, (sometime an Angel bright, 
Satan,   
Like Serpent now, for so He seemed in sight)  
'Cause He was first of all Sin the Deviser,  
Pretending Man thereby should be made wiser:  
Hence Sins of all kinds He shall covet still,  
But above all, as his most good, most ill.  
For dust of Sin, and sins the dregs of Dust,  
(Though deadly poison) be his diet must.  
But when by Sin He aims at greatest spoil,  
From Woman's Seed He shall have greatest foil.  
Yet He in h's horrid Den will peevish lurk,  
And all un-seen promote his cursed work.  
As here his foul intent He made seem fair,  
And catcht the simple Woman by the snair  
Of Serpent's subtlety: 
The Serpent,  for which pretence  
'twixt their two Natures grows such hatred thence,  
That Serpents and such creeping things shall fright  
Mankind; but women most upon the sight.  
And 'bove all cattle He is cursed so,  
He shall most basely feed, most beastly go.  
" These Accessaries served thus, may serve  
" To makes take-heed how we make other swerve.  
The Woman next (for she 'twas next offended) 
The Woman,   
Stood after them the first to be condemned.  
Though Satan Father, she was Mother first  
Of Sin: and so for Sin was next accursed.  
She had indeed both formerly conceived;  
And broughtforth Sin to Man: but was deceived;  
For when she looked for joy, it turned to pain,  
Not only to herself: but to remain·  
To Hers, and theirs for ever; for our God  
Did lay it on that Sex, as a just rod,  
That Women all with bitter gripings wrung  
With throws, & pangs, should breed, & bear their young.  
That they should also live in strict subjection  
Unto their Husband's will: whose sweet direction  
Must be their law. And so their whole desire  
Must subject be to what their Lords require.  
" Ye lovely Women, when you're loving Wives  
" Your Husbands than do not disquiet your lives  
" By any kind of unkind imposition:  
" Nought wins them so, as your kind disposition.  
" What boots it them o'er you to play the Rex,  
" Since for their help they chiefly choose your Sex  
" To join with them, and be their Comforters  
" In woe: at least their fellow-sufferers.  

The Man: for whose sake God curseth the earth:  For see how God be-set the Man with woes,  
Making all Nature's Children turn his foes.  
'Cause Man Himself from God was now declined,  
God made the Creatures all goe-out of kind.  
He cursed the Ground, or with sterility,  
Or else with hurtful weeds fertility:  
Which (once b'ing blest to bring-forth wholesome meat  
Of its accord, without Man's care, or sweat:  
Now) yields Him nought, or things that are worth nought  
Till by his pains to goodness they be brought.  
He's therefore forced with sorrow and with toil,  
For his relief to dig and till the Soil:  
Lest by Life-wasting hunger raw-boned Death,  
Through want of Bread do bring him to want breath.  
The Living-creatures also, once all tame, 
the living creatures,   
Now refractory, and all wild became.  
All things b'ing harmless, now all harmful grew;  
And still than old, more harmful is the new. 
and all other creatures.   
For Nature's self, and all that's natural,  
Vnnat'rally proved all unnatural.  
Thus all for Him, and He for his offence  
Became accursed: lo here Sins recompense.  
But this not all: 
Man punished in his person,  for even in h's Person He  
Is made a prey to endless misery.  
While that He lives Life Natural in the flesh,  
Diseases, or inveterate or fresh,  
Do daily vex his Body more or less:  
And crosses eke his Soul with care oppress.  
" For God, who in bestowing gifts takes pleasure,  
" Doth look for a proportionable measure  
" Of strict and exquisite obedience,  
" As homage due in lieu of recompense.  
In stead of which when He beholds that we  
Delight ourselves in thankless jollity,  
And wilful disobedience to his Laws:  
Then lo in furious anger down He throws  
Upon our heads the firebrands of his wrath,  
That He for our destruction treasured hath.  

by the creatures  He makes the Creatures of all kinds to swell  
With raging zeal each other to excel  
In prodigal effusion of their ire,  
By thunder, tempests, lightning, water, fire.  

celestial,  The crystal heavens, whose kind benevolence  
Man's life maintained by wholesome influence;  
Left all their proper offices to pour  
Deserved destruction in a flaming shower  
Of fire and brimstone on a reachless Rout,  
Whose sins for vengeance loud to Heaven did shout.  
" Thus Hell from Heaven God sent to punish Sin:  
" A Hell in deed to those, whose lot was in.  
The fruitful showers, and mollifying Rain  
Forsook likewise their fructifying vain,  
And fell so fierce at Gods just indignation,  
That by an universal Inundation,  
All living things, and whatsoever grew,  
Where all destroyed of all kinds, save a few.  
" Observe we here the different respects  
" Of what Gods love, and what his wrath effects.  
" It is our wealth, if God in Mercy rain:  
" But, if in Wrath, alas! it is our bain.  
The Earth also that sluggish Element  
(Not able longer through sad discontent  
To bear rebellious Sinners weight) did cleave  
Asunder in the midst, and so bereave  
Them of them-selves, their houses, goods, and all:  
For down alive into the pit they fall.  
" Since wrong to God dead things did thus aright,  
" OH let us fear Gods all revenging might.  
" Who can as well by any other thing  
" On careless Sinners dreadful judgements bring,  
As here by these. For how did He, alas!  
Strike dead a company as they did pass  
Near to the tower of Silo, 
accidentally,  which did fall  
With violence on them, and slew them all.  
" Not that they were of some abomination  
" More guilty, or more lewd in conversation,  
" Than other men that scaped that mischance:  
" But that his glory God might so advance.  
Full many have the secret judgements been,  
And still are many fearful to be seen,  
That God inflicts on Man by Sea and Land, 
intentionally▪   
To show the power of God's reveng'ing hand.  
" All which undoubtedly for Sin are wrought,  
" Though that not always unto light be brought.  
" For Sin no sooner had the power t'invade us,  
" But to God's judgements strait it subject made us.  
Sometimes by Dearth: by bloody Wars sometimes:  
Sometimes by Plagues God punisheth our crimes:  
Sometimes by Shame, by Grief, by slandr'ous lies:  
Sometimes by Lions, Bears; by Frogs, and Flies:  
Sometimes by mighty troops of Rats, and Mice:  
And schoals of Worms, and huge armies of Lice.  
Which little vermin are the full'st of wrath,  
And fierce revenge: as the old Poet saith;  
" The basest ever is the most severe,  
" Once having got the power to domineer.  
All other Creatures likewise of all kinds,  
Both quick and dead have shown revengeful minds  
Against Man for Sin: so that He's in that case,  
That surely safe He's not in any place.  

By his Wife:  His wife beside, which is his other self,  
Doth often play the Chang'ling, and the Elf;  
Not caring how she vex, nor how she grieve Him:  
Whereas with comfort she should still relieve Him.  
" And yet herein she does but as did He,  
" He to Himself was foe, and so is she.  

By his Children:  His Children also, blossoms of his strength,  
His present hope of future joy at-length,  
Do often prove unruly, and do vex Him  
With rude exploits which inwardly perplex Him.  
" For He in them Himself beholds aright,  
" How slightly He respected God All-might:  
" Preferring more his longing Wife's desire,  
" Than love of Heaven, or fear of Hellish fire.  
" Right so his Sons, they think themselves so wise,  
" That folly 'twere to follow his advice.  
And as for Neighbour-people round about Him, 
By his Neighbours.   
It is a world to see how they do flout Him.  
If He be great, a King, a Duke, a Lord,  
They basely praise his indiscreetest word.  
If He be born a man of low degree,  
They keep Him down in base servility.  
If rich, they rob Him, lest too well He fare;  
If poor, then hang Him, such but vermin are.  
If He do well, through envy they do carp:  
If ill; it is their tabret and their harp.  
Let Him be great, or good, or friend, or foe,  
He wants not them that will procure his woe.  
What e'er He be, He's not without this cross,  
He's sensible of grief, or pain, or loss.  
Now, lo the Man! that whilom was so neat, 
Man's miserable condition.   
So glorious, so Godlike, and so great,  
Is now become most vile, yea most abhorred  
Of those Creatures of whom He was the Lord.  
As He to God rebellious was first,  
So they to Him, ere since He was accursed.  
O cursed Man! o miserable wight!  
On whom all plagues of Hell, Earth, Heaven are light.  
Both what He hath without, or Him within,  
Are all o'erthrown through guilt of deadly Sin.  
Look-on his person; look-on his estate;  
That's totally depraved; this desperate.  
So that He must in grievous misery  
First spend his days; then die eternally.  
From Grace and Glory being once deposed,  
To shame and woe for ever He's exposed  
For'ts not in Him to work a remedy,  
B'ing quite deprived of all ability.   

THE BLESSED MAN, Setting-forth MAN'S FELICITY, In that His REGENERATION Is consulted-of by the Heavenly POWERS. 
Ejus commiserens Sortis Divina Potestas  
Vt redeat Civis, consulit, Exul Homo.   
MAN'S FELICITY CONSULTED-OF.  
The Argument.  
Whose woeful state the Heavenly Powers pity,  
And do consult to bring Him to their City.  
Lo than th' All able God, 
Man's Redemption propounded, and discussed by the Heavenly Powers;  the God of Love  
To help this helpless Wight Himself did move.  
Which caused immediately, even with th'intention  
〈◊〉 and sweet, but yet a sharp contention,  
Amongst the Powers of Gods own Hierarchy:  
Some said it could, some said it could not be,  
Some wished it might, but knew not how it could.  
Some knew it could, and also that it should.  
About this wretch thus sundry parts were taken:  
As some would have Him saved, so some forsaken.  
pity began first with tender-hearted speech 
moved by Pity,   
For grace, the God of all Grace to beseech  
On Man's behalf: repeating all the story  
Of his Creation; how that He for Glory  
Everlasting, not for everlasting  
Shame and woe, was made in the beginning.  
Albeit then He fell from that estate,  
Yet sith O God thou didst Him create  
After the likeness of thyself to be  
A living Image of Eternity:  
O then let not the Power of Sin disgrace  
This sometime glorious Man! But show thy face  
Of Mercy unto Him, and to his Wife,  
And to their Progeny! O grant them life!  
Life of Glory! But first the life of Grace!  
So shall not Sin, nor Death, nor Hell deface,  
Nor blot-out of thy Book of Blessedness  
Their silly Souls now drowned with cursedness.  
O hear! o help! the glory will be thine.  
All hearts will praise thy Mercy so divine.  
pity had thus her speech no sooner ended,  

granted by Mercy:  But Mercy moved with pity condescended.  
And urged the same before th' Eternals throne,  
That favour might for Pity's sake be shown.  

resisted by justice..  Which justice, swollen with angry discontent,  
Opposed forthwith: saying, reconcilement  
'twixt God, and Man, without due recompense,  
Were wrong to God, to Me'twere just offence.  
And therefore Sister Mercy, said justice,  
Before you plead for Man take good advice.  
Inquire of Truth to know how the case stands,  
If pardon may be had; and at whose hands:  
For take this as an Oracle most true,  
" Where wrong's not satisfied, no favour's due.  
Do you forbear, than Mercy strait replied,  
To speak of Oracles: let them abide  
In Truth's all-knowing breast them to declare  
For resolution, when Suitors repair.  
Nor think not, justice, think not that I fear  
That this my suit before Truth should appear.  
For I, to Truth, to any, or to all  
For their consent, will give consent to call. 
They appeal to Truth.   
Hear then, o Truth! to thee we do appeal,  
Do thou to us this mystery reveal:  
And say, if not in me the power lies  
To work Man into Grace in h's Maker's eyes.  
Or if that justice in it have a share;  
Resolve us this: speak Truth, and do not spare.  
But sparingly did Truth begin to speak,  
Pretending she for such task was too weak;  
When she indeed to meddle in't was loath,  
Because show knew she could not please them both.  
" O this desire to please doth often hide  
" The secret truth, when Right and Wrong are tried.  
But she, nathles, because they both desired her,  
Spoke to the point, that Heaven and Earth admired her.  
I do confess (said she) great pity 'twas, 
Truth resolveth. against Mercy: and sideth with justice.   
That against his Maker Man did so trespass;  
As that thereby deprived of all Good,  
And with all Evil He depraved stood.  
But for that fact, that He God's vengeance bear  
Eternally, certes no pity 'twere.  
" For better 'twere that Men, that Angels all  
" Should aye be damned, than God's decree should fall.  
" But Gods decree will constant stand for ever,  
" And Sin and Death will always go together.  
To plead Man's pardon then, sweet Mercy, Dear,  
Till justice be avenged, do you forbear.  
For God did say to Man, in that same day  
Thou dost transgress, thou dost thyself betray  
To Death, and all th'extremities of Hell:  
Which to endure in wrath I'll thee compel.  
But God did jest, the Devil Man persuaded,  
Who from obedience was soon dissuaded.  
In earnest than that vengeance God inflict  
Upon the Man it stands with justice strict.  
" For his Decrees God never will dissolve:  
" But aye fulfils what once He did resolve.  
Nor can Man for his fault make God amends,  
Since by his fault his Powers all He spends.  
Nor is't in you kind Sister to relieve Him  
From all or any one of h's pains which grieve Him.  
For it directly makes both against Me,  
And against our Sister justice-equitie.  
Wherefore dear Sister justice stoutly stand;  
Maintain thy right in this cause now in hand:  
See thou yield not, without due satisfaction,  
To free the Man guilty of so foul action.  
Which if you should, you God dishonoured,  
And cruelly your Self abolished.  
And Me you banish from God's Heavenly throne,  
From whence the beams of Truth have ever shone:  
And then forthwith will lies, and errors vile  
Gods glorious Chair eternally defile.  
The sum of all dear Sisters then is this,  
That either Man for what He did amiss  
Must satisfy; which He can never do:  
Or else must suffer pain of endless woe.  
This is the state which now doth best beseem Him.  
You Mercy may bemoan, but not redeem Him.  
The case once thus by sacred Truth made plain, 
Whereupon Mercy complaineth, expostulateth, & prayeth.   
Made tender-hearted Mercy to complain,  
That she herself, if she be thus restrained  
From pardoning, was needlessly ordained.  
For only Man, said Mercy, needs me most,  
Whom since I may not help, my power is lost.  
What loss therefore to Heaven can accrue,  
If all the Heavenly Powers I bid adieu!  
Or if likewise those glorious Angels all,  
(Who glory in't that they them-selves may call  
The Messengers and Ministers of Mercy)  
Be banished from their society  
With other Angels! who from Heaven dismissed,  
May from their due attendance then desist.  
O heavens! In all the works of God's Creation,  
To his great glory, his great Mercy shone.  
And over all, in all He doth preserve,  
Mercy doth never from his Goodness swerve.  
And when likewise He ought doth sanctify,  
Mercy doth still that blessing beautify.  
And shall not Mercy Man's Redemption move,  
When to have-mercy, Mercy most doth love?  
Creation chiefly power doth require:  
And Preservation, wisdom doth desire;  
Sanctification, Holiness respects:  
Yet Mercy on all these her beams reflects.  
And shall no Mercy in that office shine,  
Which so restrictively I challenge mine?  
Namely, to pardon? to remit? forgive?  
Oh! this is that, which makes Mercy to live:  
Which if in justice heavens will take-away,  
Mercy must dye, and Mankind must decay.  
Father of Spirits! o do as well delight  
Of Mercy to be God, as God of Right!  
This Sin fallen Man raise-up t'integrity,  
Or raze Me out from heavens society.  
What though He sinned? alas He was but Earth!  
Though dead in Sin? thy Grace can give new birth!  
Though grieved with pains? O thou canst ' ford him ease!  
Though Hell gape for Him? thou canst Hell appease!  
Thou mad'st Him Thee to bless eternally:  
But damned Souls curse everlastingly.  
What glory will from Him to Thee arise,  
When He in burning Hell blaspheming lies.  
Restore Him gentle God Restore Him then!  
Thou shalt be praised of Angels, and of Men.  
And Me thou crownest with glory, and renown,  
When over all! Whereat Wrath began to frown: 
Wrath interrupts Mercy. and joineth with justice and Truth: exalteth God's zeal. and threateneth Man's punishment.   
And ere that she could end her supplication,  
Thus cut her off, with this sharp replication.  
Our Sister Truth did tell you truth of late,  
In saving Man justice you ruinated.  
But though for Man so earnestly you crave,  
Yet 'tis a Crown (belike) that you would have.  
Which, so you get, you nought at all regard,  
Though Truth and justice have no honour spared:  
Who notwithstanding are to God as dear,  
As Mercy; or what Attributes soe'er.  
" But Heaven & Earth shall know what Truth affirms,  
" jehovahs' Zeal for justice sake confirms,  
When mighty Angels did them-selves exalt,  
Down from the heavens to Hell's infernal vault  
I threw them instantly: how than?  
Can this proud worm? this traitorous cative-Man!  
That hath not power weak motions to withstand,  
How can He scape the force of my strong hand?  
For, 'fore that heavens should grant Man a remission,  
And not on some equivalent condition;  
Or that the Earth should yield Him nutriment  
By annuall-successive increment;  
The fruitful plains with barrenness I'll strike,  
And make his dwelling places Sodom-like.  
The showering clouds I'll turn to banks of brass:  
And th'Earth to iron that so fruitful was.  
The flinty Rocks to shivers I will tear,  
And kernell-sands to mighty mountains rear.  
The gladsome day, and rest-affording night,  
That by their intercourse had wont delight,  
I'll turn to timeless motions, never changing  
Their constant changes of unconstant ranging  
Among th' Infernal Furies; where the Man  
Shall be tormented while those Furies can.  
To plague Him thus, is rightly to reward Him,  
From which, nor heaven nor earth shall ever guard him.  
Yea all the forces they are able make,  
As thunder, lightning, famine, plague, earthquake:  
And whatsoever else, as grave, and hell,  
Angels, and Devils, all I will compel  
To become furious Agents in the cause:  
So strict and pow'full are Iehovah's laws.  
Thus as Truth said, Man's state you may bewail;  
But to redeem't, you never shall prevail.  
Peace here-upon (for Mercy could not answer, 
Peace mitigateth Wrath: pacifieth justice, and Truth; cheereth and animateth Mercy: and admonisneth to refer the cause to Wisdom.   
She was through Wraths peremptory censure  
So speechless grown, and heartless; like to fall:  
But Peace) stept-in, affected like to all,  
And with soft speech did sweetly moderate,  
What these her Sisters could not arbitrate.  
First she began with mildest exhortation  
To move them to take-heed of emulation:  
" For that (quoth she) doth often kindle hate;  
" The bane of Bliss, and ruin of a State.  
We Sisters are, in one we must consent,  
And not by strict exactions once descent.  
We know our parts, wherefore let be our care  
Them to discharge, as it comes to our share.  
You Wrath, Truth, justice, ye desire no more,  
But as Man sinned, so Man be plagued therefore.  
Well, fear it not: but constantly expect  
The constant God will duly it effect.  
And Sister Mercy, you desire no less;  
Than for Man's Sin that God give forgiveness.  
Desire so still: that by importunity  
God may be moved to grant him immunity:  
Which yet believe it may not prejudice  
Th'inviolable right of strict justice:  
Nor any of our worthy Sisters dear,  
Who equally to God are seated near.  
And though nor you, nor I, justice, nor Truth,  
Can see the mean whereby our God renu'th  
The broken estate of miserable Man;  
Yet certainly our Sister Wisdom can.  
" For what soe'er our sovereign God decrees,  
" She th'equity thereof always foresee.  
" Yea she deviseth things beyond all thought:  
" And than propoundeth how they may be wrought.  
" And happy they, whose actions she directs,  
" For only them in favour God's respects.  
To her therefore have ye recourse for this,  
And ye shall see, she'll not devise amiss.  

They applaud it:  Herewith was Mercy inwardly well pleased:  
Truth, justice, Wrath, were every one appeased.  
To Wisdom than they all referred the cause:  

Wisdom undertaketh it▪ openeth it, decideth it: and ascribeth to every one their due.  When she (making a long, but decent pause,  
" For Wisdome's always slow to speak inclined,  
" She doth so duly ponder all in mind.  
When she) this controverted cause had weighed,  
She orderly the same before them laid.  
The one side pleads (quoth she) that since Mankind  
From Life to Death by Sin are all declined,  
Then Death, due wage to all our God must give,  
Else can nor Wrath, nor Truth, nor justice live.  
If all Mankind (the other side replies)  
Must suffer Death for their iniquities;  
No pity had of any in God's sight,  
Then Mercy, pity, Peace, are banished quite.  
So prejudicial then, since th'issue is,  
That Man, or saved, or damned, all is amiss:  
justice, if saved; but Mercy, if He die;  
That th'one of these perforce from Heaven must fly:  
And many other of our Heavenly train  
Shall thereby base indignity sustain.  
My doom is this; To salve, and keep all eav'n,  
That Man by Death to Life, by Hell to Heaven  
Shall take his course. T'enabl'Him for which end,  
Let all the punishments justice can send  
Be all made good: yea Sin, and Death, and Hell,  
And whatsoever most with Evil swell  
Let all of them be made good unto Man,  
And then let Wrath inflict even what she can.  
So Mercy may for Man's Sin satisfy,  
And justice punish Man's iniquity,  
Most reverend Truth exactly shall appear:  
And austere justice strictly domineer.  
Consuming Wrath shall sweetly be appeased:  
And all-preserving Mercy shall be pleased.  
Remorseful Pity shall be highly praised:  
And death-deserving Man to new life raised.  
Contentment thus we Sisters all may have,  
And all of us accomplish what we crave.  
So God in all, and of all shall be known,  
The God of Life, Death, Glory, Praise, Renown.  

Her decision is applauded.  No sooner Wisdom had this case decided,  
But Heaven and Earth, who stood by Sin divided,  
Were both of them with wonderment astonished  
At th'equity of what she had admonished.  
All things with joy began instantly be cheered,  
As soon as hope of reconcilement' peared  

Reasons Quaere:  'twixt God and Man. Yet Reason made this Quaere,  
How Sin:? how Death? how Hell? so dark! so dreary!  
How these could be made good? since for Man's fall  
They are the pain to plague the Man withal.  
To second this, saith Truth, there's none so good,  
That ever yet did spring from tainted blood,  
Who Mans depraved Nature could control  
By changing Ill to Good, to save his soul.  
To change Ill into Good! 'tis to create;  
A work of infine Power: wherefore no state  
Of finite force can be so virtual,  
As to make Death to Life effectual.  
" By Sin Man did an infine Power offend,  
" Which none but infine Power can amend.  
Neither can God Man's Mediator be:  
For who offended was by sin but He?  
'Tis God in justice that looks for amends;  
Therefore not He, which satisfaction sends.  
Who then is it that makes this Evil, Good?  
Nor God, nor Man: by Reason they're withstood.  
'tis I, quoth Goodness, I as Wisdom bod, 
to which Goodness answers.   
Will heal Man's sores, and make all eav'n that's odd.  
I'll make his Evil, Good; his Death the way  
Whereby eternal Life attain He may.  
I'll yield myself, my uncorrupted Essence  
To purify his Soul, his Spirit, his Sense.  
Yea here (behold!) I offer all I have:  
I'll withhold nought that's needful Man to save.  
Quoth Truth again, kind Sister you do well: 
Truth replieth that Reason is not yet satisfied: for one alone cannot make satisfaction.   
You offer more than Angels tongues can tell.  
Yet cannot your beneficence alone  
Vnright'ous Man with righteous God atone.  
'Tis more to reconcile Man to his Maker,  
Than one can do, who ere be th'undertaker.  
When Charity, who all this while attended, 
Whereupon Charity inciteth all the divine Powers to join in one for the business.   
Did understand how Goodness was commended  
For her kind offer: and withal did hear  
No one of th'heavenly Powers sufficient were  
Both to begin and end that work for Man:  
She strait with love inflamed, like lightning ran  
From Heaven to th'Earth; and back again, and so  
Incessantly still posted to and fro,  
And never ceased, till she had through-perswaded  
All Powers that ever Heaven and Earth invaded:  
(Not only those whose names y'have heard enrolled,  
But all the rest that Heavenly functions hold.  
As that high virtue low Humility;  
And never-daunted Magnanimity;  
All wrong-enduring humble Patience;  
And Fortitude, Power of Omnipotence.  
These, as was said, and all the rest that dwell  
In heavenly Palaces, were pleased well)  
To bring their force, and join in unity  
To purchase Man that same immunity  

They all meet and promise assistance.  That Mercy craved. Lo than they all did meet,  
And prostrate fell at the Eternals feet;  
Commending all they had to be employed,  
To save the Man, that Sin might be destroyed.  
Yea severe Wrath, that late so strictly stood,  
To punish Man; now vowed to be so good,  
As (after worthy satisfaction ta'en  
For Man's offence) she would thenceforth refrain  
Old torment to inflict for new offence,  
Whens'ere he came in humble penitence.  
The like did Truth; all Graces did the like:  
And kissing each heart-joyning hands did strike.  
But Mercy here was the most joyful Sister,  
When all of them thus promised to assist her;  
She weighed not what task she underwent,  
Since, to save Man, they all had given consent.  
When God th'All-ruling King of Heaven did see, 
God approveth their consent: and declareth how Man's Redemption shall be wrought; by his Word incarnate, to fulfil righteousness, and to suffer punishment for Man.   
How sweetly they did all in one agree;  
He let them know that now He was contented  
Man should be saved, since they in one consented.  
And here, behold, says this great gracious King,  
I'll now declare how this same wondrous thing  
Of Man's Redemption shall be brought-to-pass:  
Which doth both Man's and Angel's power surpass.  
Even I, that by my word the World did frame;  
That dwell in light, and am Light of the same;  
That all things made, whom Nothing can annoy;  
That nothing need, and all things can destroy:  
That powerful Word, that true Selfe-Light of mine,  
That out of darkness did creating shine,  
I say, that Selfsame Word I'll send to take  
Man's Essence Personally; and so partake  
With Man of humane Nature: that so He  
Of divine Nature may partake with Me.  
And for this purpose, lo! A Virgin-Mother  
Shall by my Spirit conceive, and by no other:  
And when the Time of fullness comes, bring-forth  
That heav'nly-humane Seed of infine worth.  
In whose Person two Natures shall be knit,  
The Godhead bodily, Manhood in it.  
So God, and Man, yea God-Man shall He be,  
The second Person of our Trinity,  
In whom all Graces really shall dwell,  
With all Man's Powers to make Him Men excel.  
Whose office is our sacred will t'obey:  
And for Man's breach thereof Man's debt to pay.  
In whom with Man we will be fully pleased,  
All rigour of our wrath b'ing quite appeased.  
No other Person th'Earth nor heavens contain  
That able is such favour to regain.  
Yea none can be the sinless Saviour  
Of sinful Flesh, save One of infine Power.  

For which work He promiseth to enable the Messias.  All power therefore, I'll pour into his hand,  
That He not only ever may withstand  
All Satan's base malicious temptations;  
Or all Man's vain and carnal inclinations:  
But also may full satisfaction make  
For all Man's Sin, when justice it shall take.  
Which penalty that He may undergo,  
Even Mortall-like to shameful death and woe,  
His sacred Body shall be basely bound:  
Though Sin and Ill shall ne'er with Him be found.  
" For since He stands in Malefactor's stead,  
" justice may justly Him to torments lead.  
" And since again that Sinners stand in Him,  
" As He is Righteous, so count we them.  
This is our will: yea this have we decreed,  
Whereby from servile state Man shall be freed:  
And for these ends, that He perform them all,  
All our own Powers shall serve Him at his call.  
This gracious promise made, 
This promise was found effectual upon the revealing of it, both to jew and Gentile.  most firmly stood  
A law unchangeable; approved good  
To Man, and to his whole succeeding Race  
As they t'have faith therein obtained Grace.  
And though to Israel 'twas first made known,  
Yet was the light thereof to th' Gentiles shown:  
They holding Him their glorious Consolation;  
These, their comfortable Expectation.  
And thus for many Ages both were fed  
With saving-health from this Seed promised.  
For soon as God this saving-promise made,  
It made them live that to believe't assayed:  
And that as well before CHRIST'S Incarnation  
As after his most glorious Exaltation.   

THE BLESSED MAN, Setting-forth MAN'S FELICITY, In that His REGENERATION Is Procured. 
Verbera, sputa, crucem Verbum patitur Caro factum,  
Vt vivat Coelis, morte solutus Homo.   
MAN'S FELICITY PROCURED.  
The Argument.  
To cursed Death then CHRIST Himself doth give;  
That blest in Heaven, Man freed from Death may live.  
THis Christ was He, 
CHRIST conceived, and born.  that was that promised Seed  
That long was longed-for: who (though God in deed,  
Yet that He might be also very Man,  
And so an equal Mediator) ran  
Sunlike through all the Signs of humane race,  
Appearing first in blessed Virgo's face.  
Who all the World contains, was now contained  
Within Her happy womb: who still remained  
A spotless Virgin; and anon the Mother  
Of her first Father, Saviour, and Brother.  
" A Virgin-Mother of a Son a Father,  
" The World ne'er had, shall ne'er again have either.  
When He was born, such joy was at his birth,  
That Heaven and Earth did echo with the mirth▪  
Young john un-born, old Simeon half in's grave,  
Poor Swains, rich Sophies in Him comfort have.  
Sing then for joy, sing still, sing, do not cease:  
For now is born the Saviour King of peace.  

Being one Person He is jointly described in his Divine and Humane Nature.  He was the richest (He was poorest) born:  
Right Heir of all: (of all the most forlorn.)  
The great Creator He: (poor little Creature.)  
Not made as God: (made Man of fleshly feature.)  
Maker of all laws: (all laws fulfilling.)  
Th'Author of all life: (to die most willing.)  
The fairest of Men: (of Men the most defiled.)  
Aye-King of Bliss: (of woe the cursed Child.)  
infine each way: (each way He greater grew.)  
All good, no ill, (all humane frailties) knew.  
Admired of the wise: (contemned of fools.)  
Confuted greatest Doctors in their Schools.  

His works.  None ever spoke like Him, He spoke so well;  
Nor wrought: yet was He counted Prince of Hell.  
Whose words, whose works, who Mary-like do ponder,  
Have all their hearts even filled with joy and wonder.  
He raised the Dead; gave health; gave sight to blind;  
Conquered the Devils; calmed both Seas and Wind:  
Was always doing good; or suffering ill;  
That so all righteousness He might fulfil.  
All virtues flowed from Him, all graces shined  
Clearly in Him: in Him all power's combined.  
He was the fountain of all harmless mirth;  
With smiling cheeks, yet ne'er sent laughter forth:  

His entertainment.  But tears, alas! and heavy sighs, and groans,  
And stripes, and blows, and scoffs from wicked ones  
Were oft his fare: and stead of dainty diet,  
Hunger and thirst, and weariness for quiet.  
Such though He was, yet was his usage such:  
Some loved Him dear, some hated Him as much.  
Concerning Him the World stood all divided: 
What the wo●ld thought of Him: few well; most ill.   
Few thought him God, the most such thoughts derided.  
" Blind Souls that could not see when true Light shone  
" From God's own face on earth to every one;  
" Which graciously did offer unto all  
" Soule-saving beams of Light celestial.  
" This soul of mine, I'm sure found light of Grace  
" By th'eye of faith fixed on his glorious face:  
" Which wholly was till than averse to Good;  
" Prove to all Ill; and in corruption stood.  
" Yet was't reclaimed, and quickly better reasoned,  
" B'ing once by faith in my Redeemer seasoned.  
Some few there were left all to follow Him: 
How dearly He was affected of those ●ew.   
Esteeming all too base to fellow Him:  
And joyfully received Him as their Lord,  
Deriving their salvation from his Word,  
For when they heard his words were Oracles,  
And saw his deeds no less than Miracles;  
They did conclude He was the very same,  
That had for all Salvation in his Name.  
But for the most part Kings and Potentates, 
How the great ones band against him.   
Their Officers and chiefest Magistrates;  
Though'mongst themselves they were at hot defiance,  
Yet against Him they joined in leagues alliance:  
Seeking by secret fraud, and open strife,  
The dire destruction of this Lord of Life.  

The Multitude at first applaud him, but after to humour their great ones deride Him.  The giddy-headed brainless Multitude,  
(Whom great Ones hold in slavish servitude)  
Adoring Him with shouts of joy did sing  
At first, Hosanna! save us Lord our King!  
At last their throats, blaspheming Him, they stretch,  
Hosanneca! now save thyself thou wretch!  
" O blessed Lord! how baleful was thy state!  
" When so great love was turned to so great hate!  
" How vain is it to feed on popular breath!  
" Which causelessly is cause of Life, of Death.  
As here a Man-destroyer these refused;  
And to destroy this Man preserver chus'd.  
Thus basely humoured they their Sovereigns  
These Kingly Rebels, in their base designs:  
Assaulting often at their fittest seasons  

They watch, attach, arraign, condem●▪ and kill Him.  This King of Kings by stratagems and treasons.  
But yet He lived, for all their vile intent,  
No Lamb so meek, no Dove so innocent.  
Who if he'd pleased had power his life t'enjoy:  
To destroy Death, yet it let Death destroy.  
This graceless Crew enraged with hellish spite,  
Sought daily thus to quench this Light of Light:  
And trait'rously attached Him as a Thief,  
Then led Him bound to be judged by their Chief:  
Who worthily judged Him unworthy dye,  
And yet to Death gave Him unworthily.  
That heady-headless Rout then headlong ran  
Against this clear innocent condemned Man:  
Pursuing Him to Death with living hate,  
Who being dead became Death's deadly bate.  
For with their lingering torments though He dies,  
Within three days his Godhead makes Him rise.  
" But tell me here, dear Saints! o God come tell me!  
" (The various thought of these doth overwhelm me)  
" Whether their hate, his death, I shall deplore?  
" Or else his Love, and Life in Death adore?  
" Their deed, no doubt, all good men do detest;  
" But that of his! who counts it not the best?  
" To murder Him that gives Life unto all!  
" Let all that Fact most execrable call.  
Abashed thereat was th'Earth, the Sun, and Moon:  
For Midnight-light was then Daylight at Noon.  
But when He rose, the Sun came dauncing-out,  
And graves did open, and Saints for joy'gan shout.  
Thus whiles He lived, He lived but to die, 
The end of his death.   
That by his Death He endless Life might buy  
For Man: for his pure blood in sacrifice  
Once spent, was held of meritorious price.  

Their manner of killing Him.  But long, alas! long was my Lord a-suff'ring,  
Ere He could fully finish-up his offering.  
Their devilish malice was so odious  
They sought to make his torments tedious;  
By slow degrees inflicting on Him pain  
To make it long ere they would have Him slain.  
Nor was hispain from them so tedious,  
As to Himself incomparably grievous.  
His constitution pure, his unstained sense,  
Most apt to feel the smart of each offence.  
His blessed Body though to cursed Death  
He gave, to pacify th' Almighty's Wrath.  
For by his suffering He did under-take  
To pay Man's debt of Sin for justice sake.  
Setting Himself a mark, whereat even all  
Might fling their darts of envy, spit their gall.  
The Devils then stird-up those devilish men,  
Who spent their venom all upon Him then.  
Each rascall-Iew, whose fury yielded might,  
How to torment Him made it his delight.  
They stripped Him naked, then clothed Him in scorn,  
And scorning crowned Him with plaits of thorn.  
His Head, his Face, his Side, his Hands, his Feet,  
They beat, they wound, they pierced. And yet as meet  
To honour Him, they bowed as to their King:  
Which to Him glory, to them shame did bring.  
For they like wretches glori'ed in their shame:  
Not shaming once to make his Death their game.  
To see the Lord of Life to Death thus bound,  
Those few that were his friends it did confound.  
One had forsworn Him: one had Him betrayed.  
Not one, but all forsook Him, all afraid.  
Nor thus alone, but which increased his pain,  
The Deity now seemed to refrain  
To look-on Him with shows of cheerful Grace,  
And in fierce wrath to turn-away the face.  
" Which doubtless was to Him more dolorous,  
" Than all that all could do, notorious.  
And strictest justice all this spite maintained:  
That, was He less than infinitely pained?  
All these thus heapt-on Him, oh did not they  
Make't known to all He was a public prey?  
When carnal men, Him trait'rously convented?  
Unjustly judged? mocked? whipped? to death tormented?  
When friends forsook Him? when by foes cast-down  
To all contempt? when God did seem to frown?  
T'endure all these? oh! 'twas a very Hell,  
Which tongue (which thought) cannot conceive to tell.  
All these He felt, all these He overpast;  
Into all these it was Man's Sin Him cast.  
They punished Him for sin, who no sin knew:  
And that to Death, from whom their Life they drew.  
But though as Man to Death they led Him bound  

The effects of his death.  As God, He did them all in Death confound,  
Making Sin lose his strength; Death lose his sting;  
Hell lose his triumph through Christ's suffering.  
First let He them prevail'gainst Him at pleasure,  
Till that by an immeasurable measure  
Of pain assigned, He had discharged the debt,  
That rigid justice for Man's Sin had set.  

His Resurrection; Ascension: and Glorification.  Then did his Godhead gloriously appear,  
And his torments inly shake for fear.  
For maugre them, He rid Himself from pain,  
Himself enliving his dead body slain:  
Enabl'ing it to live, not as afore  
To dye; but so live as to dye no more.  
For Championlike after the victory,  
He did ascend to his own seat of Glory.  
Where He enthroned sits, wearing the crown  
Of all his Father's Glory, all his own.  
" Whos's heavenly Sceptre sways all earthly Kings.  
" Whose Spirit to his Church all comfort brings,  
" Whose Goodness makes man's life a Life of Grace,  
" All Evil to eschew, all Good t'embrace.  
(For He had sent before, with large Commission  
Faithful Ambassadors to give remission  
Of all Man's past offences; and to call  
Him by new Grace to keep God's Precepts all.  
Which acceptable time of Grace once ended,  
This conquering glorious King completely tended 
His coming to judgement.   
With thousand-thousand Angels armed with power,  
Will terribly descend, as in a shower  
Of flaming fire, to render vengeance due  
To that rebellious unbelieving Crew,  
That his mild Precepts stubbornly refused;  
And their own carnal minds to follow chus'd.  
Nor will his coming be to these selfe-foes  
More terrible; than joyful unto those  
His friends, that in cheerful obedience  
In Faith, and Hope, and humble Patience,  
At that his glorious return expect  
To reap of all their labours the effect.  
" For though they Sinners were, their sins yet laid  
" On Christ his Passion, the debt is paid.  
For sith Christ died for Sin, and Sin had none,  
Sins debt was paid by that his Death alone.  
Thus Christ b'ing free, for Man's Sin became bound.  
Thus Sin bound Man through Christ was guiltless found.  
Thus was the Lord enthralled, at last enthroned.  
Thus was the Slave enlarged, and God atoned.  
Which being done, Man's enemies b'ing foiled,  
The Tort'rers torments against themselves recoiled,  
Disabling them his welfare to impeach,  
When He for help, his faith to Christ doth reach▪  
For even for Man, as for Himself Christ had  
Power to resist, and overcome the bad,  
And base assaults of th'enemies' of Grace,  
That would from endless Bliss Man's soul erace.  
Yea this puissant matchless Conqueror  
Not only did expel Sins venom, rancour;  
Or satisfy for Man's Iniquity;  
Or reinvest Himself in Majesty:  
But also did Man's Natural Powers control,  
By breathing life of Grace into his Soul.  

Man's Natural parts refined.  His Intellect He did illuminate  
With beams of Truth: all error dissipate.  
He his Affections all did sanctify:  
And his crookt-perverse Will did rectify.  
For howsoe'er Man's will was first made free,  
As well to Good, as to Iniquity:  
But choosing Ill, in Ill confirmed it stood,  
Yet Grace in Christ reclaims it all to Good.  
Yea Grace converts his Body's Faculties  
To the right use of their Abilities.  
His Head, his Feet, his Tongue, his Heart, his Hand,  
Moved by Grace, to Good inclined stand.  
And all Mans other parts, b'ing all declined,  
Grace doth reduce into their proper kind.  
And though God's Image in which Man was made,  
By Sins approach was totally decayed;  
That He could then, nor do, nor think aright,  
All was so faulty in his Maker's sight.  
Yet is't by Grace in Christ so well refined,  
That God with Man-renued no fault will find.  
For Man thereby is all so purified,  
As that He can God's fiery trial bide.  
Nathles though Christ redeemed Him perfectly, 
Man's corruption & Sin abolished by Baptism: and the Lords Supper.   
Yet what He doth, He doth imperfectly.  
For old corruption still sticks close unto Him,  
And all's imperfect that is known come fro Him.  
Which imperfections, Christ the perfect heals,  
Affording perfect help under his Seals  
Of those two saving- Sacraments: for, by  
The first of them Christ biddeth Him rely,  
That all the leven of Soul-slaying Sin  
Wherewith He poisoned was, is purged clean.  
And He thenceforth by Grace renewed stands,  
Though weakly, yet to do what God commands.  
In which, when He through humane frailty falls,  
By new-enspired Grace his Saviour calls,  
Reclaiming Him; and bids Him first abhor it,  
And bring forth fruits of due Repentance for it:  
Laying his hand, his constant hand of Faith  
On that Obedience his Saviour hath  
To all God's Laws in full perfection wrought  
In's Life, in's Death: believing He hath bought  
The full remission of each several Sin,  
That he through want of Grace offended-in;  
And so in humble confidence appeal  
Unto the covenant of that other Seal,  
Trusting that guilt of Sins both old and new,  
With whatsoever can from thence accrue,  
Are all abolished: if He strive to rise  
By Grace, from Sin, to holy exercise.  

The miseries of this life sweetened.  And though in this his military strife  
To please his God by holiness of life,  
Some bitter storms of Miseries befall Him;  
Yet Grace so calmeth them that none appall Him.  
For He is taught to trust on his Protector,  
Who, sorrows how to bear, was his Director.  
Is He from Regal Dignity deposed?  
Is He to basest Poverty exposed?  
Is He to joyless banishment cast-out?  
Is He with deadly foes beset-about?  
Is He with foulest slanders vilified?  
Is He for fairest qualities envied?  
Is He with Body's pain distempered?  
Is He with grief of Mind entortured?  
Is He by faithless friends to danger set?  
Is He in stead of joy with sorrow met:  
Is He with shame to live, or die, mad● thrall?  
Is He with one of these? Is He with all?  
It matters not: His Saviour hath afore Him  
Endured them all; and in all doth restore Him  
To this true light of Grace: to know his state  
Is from God's certain love, though seeming hate.  
To give God hearty thanks when things work well,  
Or take with silent patience what comes ill.  
And then cross Accidents Him none can move,  
B'ing all substantial tokens of God's love.  
" For though't be true, great troubles on Him chance,  
" 'Tis also true, God sends deliverance.  
And greater ones, nay none so great betid Him,  
As did to Christ, when God it seemed denied Him.  
(It seemed so to seem:) so though to Man  
Sometimes they seem hopeless of help: yet can  
Th' Almighty God, the Father of all aid,  
No more forbear to help Man so dismayed,  
Than dearest Mother can her dearling-Son;  
Who newly born, unholpen is undone.  
From's infant-cradle to his dying-bed,  
The Man is still by God's Grace succoured.  
And in his Death, what waves soever toss him, 
His death is made the way to eternal life: where He is rewarded with joys privative: positive.   
Be't sense of pain, or pangs of fear that cross him,  
Christ bids him fix his hopes in h's wounded side,  
For He Death's killing instruments hath tried,  
And spoiled them all. None then hath power to sting  
His Soul to death: they're Porters it to bring  
From-out Death's ghastly dungeon to the Hill  
Of Heavenly Life; where Heavenly joys it fill.  
Where Christ, th' All glorious King with glory crowned,  
Crowns all his subjects that are loyal found,  
With his own glory: making them all Kings,  
Enjoying Him, in Him t'enjoy all things.  
Thus Grace conducts Man through the miseries  
Of Life and Death, to heavens felicities.  
Where no misfortune, cold, nor hunger dwells:  
Where no proud hope Him with ambition swells:  
Where storms of clouding cares none hang o're's head:  
Where pale-lookt sickness ne'er sends Him to bed:  
Where fearful dreams affright Him not asleep:  
Where crazy Old-age on Him cannot creep:  
Where fatal vespers, Ill-portending stars:  
Where bloodless fear, where noise of bloody wars:  
Where none of these to vex Him once are found:  
Where no false shows, but true delights abound:  
Where always is the absence of all evil:  
Where never comes nor Sin, nor Death, nor Devil.  
What e'er is to be wished, b'ing wished is there:  
All Knowledge, Goodness, Truth, Content. And where▪  
Soe'er He turns his eye, or ear, they light  
Upon some welcome objects of delight.  
So what He hears, or sees; He sees it raise  
joy to Himself, and to his Maker praise.  
" Pray there He needs not▪ Prayer complains of need.  
" Need breedeth Pain: and Pain Complaint doth breed.  
" But no Complaint, no Pain, no Need, no Prayer,  
" Hosannas none: all Alleluiahs there.  
His Body there's not subject to corruption: 
Hi● employment in Heaven.   
His Soul new clothed with flesh shines in perfection:  
His Soul and Body both in one rejoined,  
Find fullness of all joys in One conjoined.  
" Which fullness joined to Him, Him ne'er accloies:  
" And yet such fullness always He enjoys.  
His Senses all on perfect objects feed:  
His Faculties aright their actions speed.  
His Appetities are all acquieted:  
His Parts, his Powers, are all engloried.  
His Bliss is this, He's endlessly employed,  
In blessing Him Destruction hath destroyed:  
And op'ned-wide heavens narrow gate to those,  
That in Christ's Death their hope of life repose.  
No other Heaven, no other Help He hath  
To scape the Hell of God's eternal wrath,  
But to believe: and by his life disclose,  
That for Him Christ did dye, and for Him rose.  
In which Belief He lives; and living, dies;  
And dying, lives; his life t'immortalize.  
And in this Faith He's confident to plead, 
His plea at the bar of God's judgement   
When He at God's Tribunal shall hear read  
The Bill of his Indictment for h's offence;  
Not guilty Lord: thy dear Sons Innocence,  
And his most perfect-perfect observation  
Of all thy Laws; his upright conversation,  
His bitter-bitter Passion on the tree:  
O these! o these have paid Sins debt for me!  
'tis true indeed, my Sins thy Wrath provoked,  
Most dreadful judge; and I with guilt stood yoked,  
To feel the smart of horrid Death and Hell:  
But such sweet gladsome news thy Truth doth tell,  
That in thy Son, sith Wrath and Mercy kissed,  
Wrath hitting Him, in justice I am mist.  
Which double justice may be equal ranged,  
'Cause Sin for Grace, and Grace for Sin we changed.  
Thy Son my Lord was perfectly so pure,  
As, had not I on Him my Sins fixed sure,  
And clad myself with his bright-shining Grace,  
Not Him, but Me, Death had had power t'embrace.  
Then stead of me, sith Wrath seized on thy Son,  
He thereby Death, I thereby Life have won.  
This is my rest: I rest upon my Lord:  
Lord let me live according to thy Word.  

The issue of his plea.  The Man in this strong confidence of his  
In Life, in Death no whit deceived is:  
For God on Him in Mercy doth bestow  
What he to him for his Christ's sake doth owe.  
First Life of Grace, with some false woes oppressed:  
Next Life of Glory, with all true joys blest.  
Which woes are truly called false: for why?  
They vanish strait like mists or cloudy Sky:  
And then come-in (to make odd reckon eav'n)  
Th'eternal, true, substantial joys of Heaven.  
In th' Interim whiles He is militant,  
In honest labours He is conversant:  
Using the things with sober moderation,  
That God affords Him for his Preservation.  
Abusing nothing; ordering all aright,  
As always being in his Maker's sight.  
If God give much, He thanks the Giver much;  
Or if but little, yet His Heart is such  
As He's content: for that his little serves  
To let Him know 'tis more than He deserves.  
Amongst whom He lives, He lives with wary eyes,  
That He nor envy Rich, nor Poor despise.  
And with his Equals He just equal weighs;  
Nor up, nor down, for fear or favour sways.  
To all He's friendly, humble, charitable,  
Just, constant, cheerful, patient, peaceable.  
And waits all turns when with heart, hands, & voice,  
He may or work, or rest, sigh, or rejoice.  
As turns and returns turn Him many ways,  
So still He turns his heart to pray or praise  
The great All-turning God: who for Man's good  
Turned Death to Life; hard Rocks into a flood.  
" Whose Greatness is so good! Goodness so great!  
" As Man's most worthy praise, when most complete  
" Is all-unworthy, the allworthy fame  
" To blazon-out, of Gods most worthy Name.  
Nathles to do his best Man stands resolved:  
But wishes daily that He were dissolved;  
That so He might send-forth some perfect strains  
Of perfect glory amongst the glorious Trains,  
That spend their nere-spent time in holy lays,  
Chanting-aloud their Alleluiahs'.  
Till when amongst Saints on earth assembled thickly,  
He cries to Heaven▪ o come Lord jesus quickly!  
Lord jesus, come! the end of all I crave.  
I crave the end of all, my Soul to save.  
To save my Soul, Lord jesus no time spend.  
Spend though to begin that time, time cannot end.  
FINIS.   

Triumphans.  
Eus, tumidus, tenuis; fulsi, cecidi, resilivi;  
Dives, inops, ingens; sort, dolore, fide.  
The Light and glory of the Lord is risen upon thee. Isai. 60. 1.   

As Man, aspiring, penitent; I stood, I fell, I ris '; Most rich, most poor, most eminent; In state, through woe, to Bliss.