BARTAS JUNIOR. OR, THE WORLD EPITOME; MAN.  
Set forth in his 

1. GENERATION,  
2. DEGENERATION,  
3. REGENERATION.    MICAH 7 8. 
Rejoice not against me, o mine enemy: when I f●●● shall rise; when I sit in darkness, the Lord shall light unto me.  
LONDON, ●●inted by W. I. for Francis Coules, and ar● to be sold at his shop in the Old ●●ylie, near to Newgate. 1631.   

TO THE READER.  
Gentle Reader,  
IT is almost 12 years since I finished this subjects and now by the importunity of a learned friend, divulged. That cunctation is my blemish; thy dislike: but surely dislike the subject thou wilt not? yet if thou do not approve and dislike it thou art not thyself. Thou art my subject comprised in Adam's loins. In thy first estate I present thee like Ovid's Cornucope, stored with all the fecundity of blessings, blessed man can bear. In thy second and worse estate, like Pandora's box, stored with all the fecundity of miseries, that wretched man shall bear. In thy first estate I know thou wilt approve thyself, in being the Image of God; made perfect, holy, immortal: In the second, I suppose thou wilt dislike thyself; being made imperfect, unholy, mortal: Man that is in honour, and understandeth not, is like the beasts that perish. Psal. 49.21. Dislike or approve; do which thou wilt; do both:  
I am 〈◊〉, EDW: COOK.   

THE JNDUCTION.  

BEfore the Lord distinguished time or place,  
Each creatures form lay open to his face;  
And in the presence of their Maker were, 
That is, i● his eternal Id●●a.   
Though not then extant as t'us now they are:  
For his allseeing Essence was the glass,  
In which he saw, what after came to pass.   

Yet he that viewed them in one only act, 
Zanchy. Gen: 1 ●0   
And in one Chaos did them all compact;  
Would not in one day, but in six days space,  
Make them apparent in their proper place:  
That Man might know it was his will and pleasure,  
To order them, in Number, Weight, and Measure.   

In this eternal powerful operation, 
God's transient operation ou● of himself   
Which GOD did explicate in the Creation;  
Out of himself, as Transient unto us  
He showed his love, and mercy plenteous:  
But in his own work wrought internally,  
He doth reveal more power and mystery.   

That same internal secret power is it, 
Of this power St. Augusti●● speak●●● to M●●●● mi●●●.   
By which he did the Word, his Son beget:  
Which work continues, and is never done;  
And yet he hath begot a perfect Son:  
Much like the Beam which from the Sun doth rise,  
Always begot, yet perfect to our eyes.   

But his external work my Muse must show,  
As transient from himself to things below:  
And pass his inselfe-worke so infinite,  
To speak somewhat of this, so exquisite;  

Psal. 104.24.  Made with such wisdom, and variety,  
As did express the Maker's Deity.    

BARTAS JUNIOR.  

THe glorious Earth was fruitful without rain, 
Gen. ●. ●1   
The creeping Serpent suffered then no pain;  
The ireful Adder had no power to sting,  
Leviathan was then a harmless thing:  
The Wolves and Lions with the Lamb did play, 
Isay 11.6, 7   
No creature than became the others prey.   

The great vast Sea no vigour had to rage, 
August. de Civit. Dei l. 14. c. ●6.   
No force had Nature then to bring old age;  
The Thorns and Briers they did trouble none,  
Perfection was the end that made them known:  
Then scarce and rare, these served for to show  
The Wisdom of our GOD in things below. 
Ps. 2. ●●.    

The Trees were green, and grow without plantation, 
Gen. 1.11, 12. job 26.7.   
The Earth was firmly laid without foundation,  
The heavenly Orb was filled with harmony,  
The lower-Region had like sympathy:  
The beast with man most friendly did agree,  
And man with GOD had blessed company.   

He framed, and finished the whole host of heaven, 
Psal. 33. ●●   
He made them All of Nothing, straight and even;  
He did the Angels and Archangels make, 
Col. 1.16.   
And having made them, he no rest did take.  
He never rested till the Man was made,  
And then he rested when his Bed was laid.   

The Centre of man's heart he made his nest,  
And there in mercy did vouchsafe to rest.  
Heavens, Earth and Sea, each sublime, terrene thing  

Psal. 33.6. Fiat lux.  One only Fiat unto pass did bring:  
But Man the last of creatures then to be,  
Employed to make him, the whole Trinity.   

In him their sacred image may be found,  
A Trinity in Unity profound;  
Which from his soul most several doth arise,  

1 Mind, 2 Will, 3 Work of power: all from one soul.  As Mind, Will, Work, Three royal faculties:  
His Mind conceiving, well doth represent  
The Father's royal person, excellent:  
Who being God, as Father did beget  
His only- Son: which work continues yet.  

The Image of the Trinity in the soul of man.  His Wills Affection, being gained or reaped,  
Or else begotren of the Minds conceit,  
Resembles well (as we from it may gather)  
The Son of God begotten of the Father.   

The power of Work, done, and in action still,  
Proceeding from his Mind, and from his Will:  
Resembleth well the Holy Ghost, as one,  
Proceeding from the Father and the Son.  
As these three Persons make but one-sole God,  

Not three Gods, but one God. Not three souls but one soul.  Distinct in Office, and yet not at odd:  
So these three faculties not three Souls make,  
But from the Soul do their Existence take.  
And as no Person in the Trinity,  
In time precedes others in dignity;  
But only in their order so are brought,  

The Son is not the Father, neither is the holy Ghost the Son.  For some external work upon us wrought:  
Distinct in office and in Personal state,  
Yet in the Work all-three cooperate.  
So, neither in this one Souls act within  
Did Mind in time, before his Will begin:  
Or power of Work in time as after brought;  
For that gins before the thing is wrought:  
But in respect of order properly,  
Existing with the Soul immediately.  
But as an Image pictured to the sense,  
Comes short of that whom near it represents,  
And can no whit attain to that perfection,  
Whereof it is an Image by reflection:  
So Man comes short of the blessed Trinity;  
Though in himself he bears th' Imagery.   

When he was made, this creature wanted name,  
When it was given, he received the same;  
Not from his Goodness, Wisdom rational, 
Adam doth signify Rea● earth.   
But from the earth, his Parent Natural;  
Which name not taken from his dignity,  
Taught him a lesson of humility.   

Nay in that name (though he Immortal were)  
A mortal Character he then did bear:  
Though death were fare off in propinquity,  
And he enjoyed all with tranquillity:  
(The Tree of life to serve him for his meat, 
August. de Civit. Dei l. 14. c. 26.    

The Angels as his guard, while he did eat,  
A body of so sound a constitution,  
As should have kept him from all dissolution:)  
Yet if he fell, he should be as his name,  
And so return to earth, from whence he came.  
The Angels did admire at Adam's state,  
The living creatures did before him wait; 
job 38.7. Gen: 2.2   
He gave them names, and they obedient were,  
To that dominion which his Image bear. 
Psal. 8.6   
His Image was his Maker's sanctity,  
Infused into him as a quality:  
The essence of the soul and faculties,  
Like unto God in her agilities:  
In all things perfect: with a holy will,  
With free election to be good or ill:  
In Purity, and justice, Excellence,  

Eph: 4.24.  Befitting such created Innocence:  
In upright judgement, and in Wisdom pure,  
Immortal if he stood, so to endure;  
Yet one thing Man did want: he was alone,  
And therefore God himself provides him one.   

Objection Was Man alone, when as he might converse  
With all the Creatures in this Universe?  
Question 
Ioh: 16.32  Was he alone, who had society  
With the three Persons in one Deity?  
Answer. He was alone, because he could not find  
A selfe-like Nature, Female of his Kind.   

It was not good for Man to be alone,  
When each had Females, and himself had none.  
He spoke it in his counsel that did know,  

Tertul. contra Prax.  And the whole Trinity approved it so:  
Who at that time consulted thereupon,  
As meet for Man to have a helping-One.   

To give a full perfection to his state,  
Whom he had made most fit to propagate.  

Zanch: treatise of spiritual Marriage.  To add a perfect joy unto his life,  
In the fruition of a faithful Wife.  
Who in the state of his pure innocence  
Should cheer him up with selfe-like diligence;  
And in his fall or disobediency,  
Prove his best comfort in extremity.   

Nay, in the further issue of the deed,  
God had a greater end in this decreed:  
That Christ should come from Adam's loins distinct,  
True God, true Man, the Arrians to convict:  
Of Adam's seed, a holy Church erect,  
Subsisting totally of the Elect:  
Whom he would in his wisdom separate, 
Ephes: 1.4. Eph: 2.10.   
From the defiled, sinful, Reprobate:  
Which could not stand by Nature's argument,  
Without the help of such an instrument.   

For how could this vast world be peopled then,  
Without the help of women and of men:  
Unless the Lord had wrought a miracle,  
Without the help of them by oracle;  
Being a Potent, all-sufficient Lord,  
Able to have performed it with a word.  
But God to finish his great work begun,  
Would only have it in this manner done.   

He cast the wonder of the world asleep, 
His sleep was not natural, but divine; descending from heaven; not ascending from the stomach to the head   
Presaging a most sacred mystery deep:  
took from his side a rib most near his heart,  
Not putting him to any pain or smart:  
With flesh did close the hollow place again,  
Wherein the rib did formerly remain:  
Then framed a Woman like him in each thing,  
Save in the sex, where was the differing.   

But in the action you must understand,  
God did it by his power, not by his hand: 
August. de Civit. Dei l. 12. c. 13.   
He spoke the word, or wiled it instantly,  
And it was finished effectually.   

Then in a vision he declared to Man,  
How, and of what, he builded the Woman:  
How she was framed of him, and of his bone,  
That they might not be two, but both be one:  
How all men from that one derived should be, 
Aug. 〈◊〉. l. 12. c, 2, 〈◊〉 22   
To show how he affecteth unity:  
And that in her he should repose his trust,  
Being so chaste, wise, modest, constant, just:  
Thus God in vision did to him declare  
The Virtues of his Wife particular.  

Gen. 2.22.  And He no sooner from his sleep did wake,  
But God his new-made daughter than did take,  
And bring to Man: who when to him she came,  
According to her Nature took her Name:  
God gave Her unto Man, Man took his Wife;  
With all the blessings suiting to her life.  

Gen: 1.28.  He bade them to increase and multiply,  
And fill the Earth with humane company.  
He bade them to bear rule o'er Fish and Fowl,  
On Each-thing creeping that had life or soul.  
He gave them the whole Earth for to possess,  
And Paradise withal, to keep and dress.  
He told them where hereafter they should dwell,  
And fill those places whence the Angels fell.  
He bade them on his favour to rely,  
And He would bless them and their progeny.  
He gave them all the fruits and herbs to eat,  

Gen 1.29.  Which he before appointed for their meat.  
But of the Tree of knowledge, next to life,  
He must not eat thereof, nor may his Wife:  
For whensoever they did taste the same,  
They both should dye; and dying feel the blame.   


Gen. 2.9.  These two were in the midst of Eden placed,  
And had their Names agreeing to their Taste.  
What Fruit they bore, Scripture doth not express:  
But Trees they were, and that we all confess;  

Origen.  Planted, and watered, growing, bearing fruit,  
True trees, not Allegor'es, as some dispute;  
But why so called: Here will be the ground,  
To tax the Rabbins, and the truth expound.   

They thought the Tree of knowledge to be such,  

joseph. An●iq. l. 1. c. 2.  As might augment his knowledge by the touch,  
Increase his wit, his understanding more;  
And make him perfecter than heretofore.  
This same conceit made julian to misdeem, 
julian the Apostata.   
That God did then but little Man esteem;  
When as he might not touch, but by it glance,  
Thereby to keep him still in Ignorance.  
But this same Tree had no such property,  
To add unto the Soul such faculty.  
For sure such corporal fruits could ne'er erect  
Within the Soul, such spiritual effect.  
Nor, can a thing that's perfect, well be said  
To be imperfect, or unperfect made.  
Adam was perfect in each faculty,  
In will, in knowledge, and in memory;  
In wisdom, justice, and in understanding:  
Having the creatures under his commanding. 
Gen. 1.28.    

He had a twofold essence in degree,  
Denoting him the Worlds-Epitomee. 
Chrysost. in his treaty on the 2 Cor. 12.9   
Being a twofold world, for to declare,  
One God was Earth and Heaven's Artist rare.  
Better he could not have been made by Nature,  
Unless he had been made some other Creature.  
God (I confess) might have created him  
A holy Angel, or a Cherubin:  
He might have given him better Qualities,  
Agreeing to his godlike Faculties.  
But as the Lord is good, so is he wise, 
Psal. 34.8.104.24.   
And gave him what his Nature did suffice.  
He made him perfect in the prime Creation,  
His Knowledge could receive no augmentation,  
Either by Science, or by natural Fruit;  
As these wise Rabbins vainly do dispute.  
If then the Tree could not augment the same,  
Let us inquire then, why't had the name.   

Some say, that it was called Good and Evil;  
Through the deluding promise of the Devil;  
Who being to deceive him, told him so,  
And he gave credence to his mortal Foe.   

But did not Adam know both Good and Evil,  
Question. Before he was foretold it of the Devil?  
Answer. Yes, he knew ill, by rule of opposition,  
And good, as we distinguish by possession:  
After his fall, he likewise understood  
The Gild of Evil by the loss of Good.  
Others did call it so, by the Event,  
Because it did procure his punishment:  
But this not fully doth explain the place,  

August. de Civ. Dei, l: 14. c. 12.  The Tree was wholesome, and had pleasant grace;  
How was it evil then? By Accident:  
Not of itself; By the Commandment.  

Gen: 2, 17  For this cause it was said, Thou shalt not eat:  
The precept made it so, the power was great,  
To warren Man from Sin in Innocence;  
Who after was to fall by Negligence.  
Thou shalt not eat: This precept tells him why?  
But what commands the God of Majesty?  

Rom: 12.3  He bids him for to rectify his Will,  
And not to covet that would make him ill:  
He bids him to be wise, in all discretion,  
And not to rise in thought, 'bove his condition.  
He tells him how his glory might consist,  
In true obedience if he will persist.  
He tells him though he were a Prince on earth,  
Yet it was He that gave him first his birth:  
And being but a Subject and a Creature,  

Luk 20.25 Deu: 10.12  He must pay homage to his Lord and Maker:   

Thus as a Rule the Tree of knowledge stood,  
To tie him to Obedience, which was good.  
It was not set by God's appointment there,  
For to entrap his life, as with a Snare:  
As the malicious multitude surmise;  
Who murmur 'gainst the Lord, that's only wise:  
But God therein would his Obedience try,  
To prove his Love, his Faith, and Loyalty. 
Deut: 10.12.   
Nor did he stand in need of Man's obedience,  
Who was to do it upon his allegiance;  
Nor could the Lord be bettered aught thereby, 
Psal. 16 2.   
For nought can add unto his Sovereignty:  
No Power can make him greater than he is, 
Psa. 145.3   
No joy can help to perfect up his bliss:  
No justice make him just by betterment, 
Psal. 50.11   
No Knowledge add to his experiment.  
With one sole act he views all things that be,  
Through his essential conspicuity; 
Psal. 94.11   
And knows the very secret thoughts of All,  
By uncreated Power Personal. 
God's power is himself. Prov. 8.15.   
He is the sole perfection of all things,  
He maketh Lords, inaugurateth Kings  
He plucks them down, he rears them up again:  
For by his power all Kings do live and reign: 
Zanchy upon the Attribute Lord. Psal. 50, 12 Psal, 145, 3 Isay 40, 12 Psal: 147, 9   
He is the true and complete Lord alone,  
That helpeth All, yet stands in need of None.   

If he be hungry, who shall give him meat?  
For the whole world is his, he is so great.  
He measures Heaven and Earth as with a Span,  
He feeds the Beast, and giveth food to Man.  
He hears the little Ravens when they cry, 
job 39, 3 Psa, 147.9   
And gives them meat to to their voracity.  
He with a word did Earth and Heavens make, 
Psal, 33, 6   
And he becomes a Beggar for our sake.  
He begs a loyal and a faithful Heart, 
Pro. 23, 2● Deut, 10.12.   
He sued to Man, and Man would not impart  
His bond obedience to his Maker great,  
His sovereign Lord, of prime, and Supreme-seate.  
What could the Lord in favour more have done,  
Than have required duty of a Son?  
What could a Son in due have chosen rather,  
Than true obedience to so good a Father?  

Luk. 20.25  Who did exact obedience as his due,  
To have confirmed his Faith, and blessed him too;  

Gen. 2.17.  Who did in mercy warn him of his fall,  
That he might shun the punishment withal.  
But see the nature of Ingratefulnes;  
Adam forgot the God of Righteousness:  
He would be elevated through Ambition:  

Rom: 12, 13.  He would be like the Highest in Condition;  
He would be wise, above Capacity:  
He would be equal to the Deity;  
Presumed to gain this knowledge by that Fruit:  
But through his folly was made destitute.  
It was no petty Sin he did commit;  

The greatness of his sin.  No trifling Apple, which he sought to get:  
Although Pope julius, third of that same name,  
Did prise his Peacock's loss above the same.  
His Sin was most exceeding insolent,  
Against the mighty Lord omnipotent:  

Psal: 145.3  He that is great without all Quantity,  
He that is good without all Quality:  

1 Tim: 1, 17. Psal: 90, 2. Isay 66.1. jer: 23, 24.  He that is everlasting without Age,  
He that in Heaven hath his heritage:  
Who with his Essence, Power, and Saving-grace,  
Fills Heaven and Earth, and is in Every-place:  
This same is he which Adam disobeyed.  
Rejecting jacobs God to be his aid;  
All through the fond persuasion of his Wife.  
And so I come unto the Tree of life.   


THe Tree of life, had properly the name  
From the true Virtue which was in the same:  
The Fruit thereof retained this property,  
To keep the body from mortality; 
August. de Civ. Dei, l: 14. c. 26.   
In such a state and perpetuity,  
As should have banished all infirmity;  
As Hunger, Thirst, old Age, and Feebleness,  
Sorrow, and Sickness, Death, and Wretchedness:  
And when that Adam had continued there,  
In all the bliss, and jollities that were;  
In a full space of time, contented than  
He should have gone, not died as other men, 
Like Enoch, Gent 5.24. It was as a Sacrament of life to man   
But in his beauteous Strength and Happiness,  
Have been translated to God's blessedness.  
It likewise was a Sign of Life to Man;  
That he might duly contemplate thereon,  
And so obeying the commandment,  
Might endless live, without all punishment.  
It was a Type of Christ the Son of God; 
Rev: 22, 2. Pro: 3, 13 Ioh: 6, 33.   
Who should be borne to feel his Father's rod:  
And so give life to Man's posterity,  
Who lost the same by Adam's misery.  
Thus stood these Trees in midst of Paradise, 
Gen: 2, 9   
When Adam listened unto God's advice.   

Thus Adam was in his Magnificence, 
Gen: 1, 26   
Long of his Maker's great Benevolence:  
Thus was he in Dominion over all, 
Psal: 8.5, 6   
In State, and Power, most Majestical:  
Thus was he seated, thus did he command  
All things that were either in Sea or Land.  
The Air was pure, unblemished to his eye,  
The Sun surpassed in his radiancy:  
The Ground was fruitful, without help or labour.  
And all the Herbs had a most pleasant savour.  
His Body was so comely and so fair,  
As if it had been made of purest air.  
His Looks were heavenly, and his Thoughts divine,  
And all his Parts to goodness did incline.  
His Second-selfe had all things that he had,  

Gen: 2.23  And in this Sympathy was Adam glad.  
He called her Woman, and in that fit name,  
He showed her Being, and from whence she came.  

abide v. 25  They both were naked, and were not ashamed;  
Their perfect comeliness in Both unblamed.  

Gen: 3.7  They had no clothes, to cover nakedness;  

Aug: Civit. Dei l. 14. ●26.  Till Sin brought Shame to hide uncomeliness.  
They had no need of any Indument,  
When neither Heat, nor Cold, could them torment.  
They had no need of any such defence,  
When they were clothed in their Innocence.  
They did not loathe at one another's sight,  
For being comely Nature wrought delight.  

●ug: Civit: ●ei l: 14. 22.  They were not pricked by nature unto lust,  
For being naked they were likewise just.  
They did agree in such a heavenly union;  
As two were then but one, by that communion?  

Sam: 18.1.  The Woman in the Man was so comprised,  
That both in neither might not be despised.  
She only form was in Paradise,  
Yet there the Devil tempted her to vice.  
She was not made of Earth, but of the Man,  
To show where her beginning first began.  
She was not of the foot, nor of the head,  
But from the side, as equal honoured.  

●hrys: Hom: 〈◊〉 Gen. 24.  She was the Rib, and nearest to his Heart,  
That Man might love her, as his dearest part.  
She was but of the Rib, therewith to tell her,  
How to obey her Hashand, her Exceller.  
God took but one from him, which Man affords, 
Gen. 2. 2●   
The greater part of Woman was the Lords.  
And thus was Woman in her excellence,  
The joy of Adam in his quintessence:  
The Queen of Earth, and Mother of us all,  
From whom we had our first original.   

She was the Type (as each Divine allows)  
Of the Church militant, our Saviour's Spouse.  
And Adam was a Type of Christ the Lord: 
Rom. 5, 14   
And herein all the learned do accord.  
His sleep in Paradise did tipify,  
Our Saviour's passion on Mount Calvary:  
Out of whose side the Church was likewise ta'en, 
Gen. 2.21 1 Pet. 1.19   
Ransomed by blood, and sweetly cleansed again.  
Their jugal Marriage which was but carnal,  
Did typify the other Spiritual:  
By which our God by his all power divine, 
Hosea 2.20   
Doth to himself the Faithful Soul combine.  
Christ and his Church (I say) had reference, 
Note.   
To Adam and Eves state in Innocence;  
Between whom there was such correspondency,  
As makes a twofold firm Analogy.  
One in the carnal state comparative;  
●n each particular derivative: 
Christ like Adam. The Church like Christ.   
The other from Christ jesus spiritual;  
●n his own Person, which is mystical.  
●f you will understand what I relate,  
How each the other doth assimilate:  
Mark these five heads of their Congruity,  
And the Conclusion shows the Mystery.   

1. Adam as earth, was of the earth a Virgin,  
The Earth a Virgin is, saith Origen.  
Now Christ the Son of God thought it no scorn,  
To be incarnate, of a Virgin borne.   


●ohn 1, 3 Rev: 1, 3. 1 Cor: 12, 27. Col: 1, 18. Gen: 2, 22 john 6.37 39  2. Adam of mankind was the head of all,  
Christ is his head, and our original:  
We are his Body, and he is the Head,  
To whom in spirit we are coupled.   

3. Adam took Eve, than Marriage first began,  
God gave Contract, espoused her to Man;  
So God unto his Son his Church did give,  
Whom Christ did then receive, as Adam, Eve.   

4. Whom Eve accepted with a full consent.  

Cant. 2, 16 2 Cor. 11, 2. Cant: 2, 16 Gen. 2, 24 Hebr: 2, 11 Gen: 2, 25. 1 Pet: 1, 19  The Church received Christ as Continent.  
For Christ received her, as his Wife to make,  
And she her Husband Christ did thankful take.   

5. As Eve and Adam were alike by kin,  
And naked too, and yet devoid of sin:  
So Christ will have his Church to be the same:  
And he is naked too, devoid of blame.   

So poor and naked, that he made his moan;  

Mat: 8, 20.  He had no house to rest his head upon:  
Foxes had holes, to serve them in their need,  
The birds had nests, therein to lay their breed;  

Ps: 115, 16  But he the Lord of Heaven, and all the Earth,  
Wanted what Creatures had by right of birth:  

2 Cor. 8, 9  And would be poor, that we in wealth might swim,  
And be the Riches of our God in Him:  

Mat: 13, 55 john 14, 3 Mat: 5, 3 Luke 2, 7. The Concrete name signifies the Person; The Abstract name the Nature. God's ●erson, not Nature  Came of poor Parents, to raise up on high,  
The poorer sort to glorious dignity.  
Was borne an Infant, naked, to the pap,  
Swaddled in clothes, laid in his Mother's lap:  
Suffered as God, but in the Concrete name;  
Yet in the Abstract, he did not the same:  
Naked he lived, contemning worldly dross,  
Naked he died, fast nailed on the Cross:  
And being dead, he was enforced to have  
Another's Sepulchre to be his grave.   

The Church with him hath like congruity, 
The Church's congruity with Christ. Eph. 4, 24.   
●or she is naked too, as well as he:  
●aked and spoiled of the Carnall-man,  
●aving Christ jesus spiritually put on.  
Naked of Riches, then despise them not,  
●or poverty is oft the righteous lot.  
Naked by voluntary poverty, 
Mat. 16.22   
forsaking all out of mere piety;  
Despised, reviled, condemned to banishment: 
Mark 13, 9   
Yet patiently doth bear the chastisement.  
No whit ashamed for to undertake  
●ll these afflictions for her Husband's sake. 
Zanch: treatise of spiritual Marriage. Eph. 5, ●●.   
Therefore to perfect the a alogy,  
She fitly doth the Woman's place supply:  
Becomes obedient to her Husband Christ,  
Contracted to him in the Eucharist.  
Fruitful in Good Works, the effects of grace,  
And therefore fitly doth supply her place:  
Made so by operation of his word, 
jam. 1, 18   
Which unto him doth heavenly Sons afford;  
Begetting of her spiritual Sons indeed,  
By the effectual power of his Seed. 
1 Pet. 1, 23   
●he is as Evah was, a helping-One;  
●lesh of his Flesh, Bone of his very Bone: 
Eph. 5, 30.   
Regenerated by his holy-Spirit,  
That she eternal glory might inherit:  
Be like him in created sanctity,  
As he was like her in'is humanity:  
By his Eternal Fathers own decree, 
1 Pet. 1, 20. Cant. 5, ●. Eph. 1, 5, 6 11, 22, 23. This was expressed in Christ, wh● the Word took ●les●.   
Ordained his Spouse, from all Eternity.  
Designed by him to be her holy Head,  
Before the world was made or finished:  
In whom our sweet conjunction is expressed;  
In his own Person, real, manifest:  
Having two Natures in himself alone;  

1 Cor. 8.6, 7. john 14.16, 17. Eph. 2, 18. joh. 17.21 Eph. 4.5. 1 Cor. 10.17. Phil. 2.2. Eph. 4.15. Psal. 45.13  We many persons are in essence one:  
Under one Maker, who created all,  
Under one Saviour, who redeemed all;  
Under one Spirit, who doth sanctify:  
And yet these three makes but one Deity.  
Of one Faith here's our blessed Union;  
One Baptism, and one best Communion;  
One mind, and one unanimous consent,  
Under one Head, Christ jesus permanent.   

The Church is that same Daughter of the King,  
Of whom the Psalmist doth so sweetly sing;  
Arrayed in a garment of pure gold,  
Which is Christ jesus, glorious to behold:  

Ibid. v. 14  All full of needlework most richly wrought,  
Which are his sufferings, as Divines have taught:  

Phil. 3.9.  Glorious within, by Christ his righteousness,  
Imputed to her, as her holiness:  
Glorious without, by his infused grace,  

Cant. 4.7.  Without a spot or wrinkle in her face;  
Though in herself defiled, and polluted,  
Yet is she otherwise with God reputed:  

Christ jesus; Rom: 13.14,  For being clothed with this indument,  
This glorious robe, her best habiliment;  
No sinful blemish in her doth appear,  
Because in Christ she is esteemed clear;  

Cant: 6, 8.  She is immaculate to look upon.  
More I would write of this beloved one,  
But my precedent subject doth enforce  
Me to return to my intended course:  
And I as one directed, must withal  
Leave this discourse, and write of Adam's fall;  
His State, his Loss, his Sin, how it began  
By the grand Devil, enemy to Man.    


THe Devil was an Angel (once) of light, 
job 4.18.   
Blessed in beholding of his Maker's sight;  
●ndu'de with most profound Intelligence, 
Ezek. 28.13, 15.   
Befitting such created excellence:  
But thinking in himself to be more great,  
He headlong fell from that supernal Seat; 
Isay 14.12   
With many hundred thousand Angels more,  
Whom God to mercy never will restore;  
Whom he in justice for their wickedness  
Hath tied in chains of everlastingness: 
2 Pet. 2.4.   
Whom he permits in wicked men to reign,  
Absent a while from Hell, not from their Pain:  
Whom he reserves unto the judgement day, 
jude 1.6.   
To feel the anguish of a greater pay.  
And He whose power might have sustained them all,  
Permits them justly in their sin to fall;  
And Satan here to use his tyranny,  
Although he were his greatest enemy:  
Yea though in spite he sought to overthrow  
The glory of his creatures here below.  
For, he, the Head unable to rest, 
The Devil's weakness.   
'Gainst whom he in rebellion did persist;  
Now bends his force to ruin Adam's state,  
Which he by guess supposed as terminate.   

Beholding Adam then so mean a Creature,  
Of such base Matter, now to be his Greater;  
Of such Imperial State, and dignity, 
Psal: 8, 5.   
●njoying his late fallen Felicity:  
He storms in rage, and swelleth in his ire,  
Consulting if he might him quite t'expire.   

He knew by Nature well that God was just, 
Psal: 145.17. Gen. 2.7.   
He knew that Adam was but made of dust:  
He knew if sin his goodness did pervert,  
It would redound unto each creatures hurt:  
And he by doing it should extirpate,  

2 Pet. 2, 5.  All their whole glory by his inbred hate:  
Which well he knew would be no small defeat  
Unto the Lord of Lords, their Sovereign great.   

Resolved therein, he like a subtle one,  

Gen 3, 1. He did not turn himself into a serpent, but entered into the serpent.  Must single out the Woman all-alone:  
And shrouded in a Serpent (for collusion)  
Will speak unto her, but to her confusion.  
He durst not do it before Adam's face,  
Neither attempt it, being Both in place:  
He needs must do it, when she is alone,  
Not by Compulsion, but Persuasion.  
He must entice her for to take the fruit;  
He could not enter her, her to pollute:  
He could not this do, for her Sanctity,  
And therefore he will prove his Subtlety:  

Gen: 3, 4  He moves the subtle Serpent for to speak,  
Which without God's permission was too weak:  
He guides his Tongue in all agility,  
To find the Woman's imbecility:  

Chrysost. on Gen.  He speaks unto her, and she doth admire him,  
And to speak on she seemeth to desire him.  
He takes occasion from her Carelessness,  
To rob her of her Faith and Righteousness.  
He bids her eat, the woman doth deny;  

Gen: 3, 4  Repeats what God hath threatened, Lest ye die.  
But He more crafty unto Her replied,  
Not surely dye, but Both be Deified:  
As Earthly Gods they should know Good and Ill,  
And have All things agreeing to their Will.  
Their eyes should open, and immediate show.  
That which So much they did desire to know:  

Ibid: vers: 5  That God should know it, and would envy them,  
Which gave him cause to care so much for them:  
And this he spoke in ambiguities,  
Gulling the Woman by his subtleties;  
Who seeing that the Tree was good for meat,  
And had such power to make her wise, and great; 
Ibid. v. 6.   
And was so fair and lovely to behold,  
She takes upon her, and she will be bold:  
She gives full reines unto her Gluttony,  
Murdering by it her whole Posterity:  
Not satisfied herself alone to taste.  
She runs to her Companion all in haste:  
And finding him among the shady trees, 
Eve's search for Ad●m.   
Devoted unto God upon his knees,  
o'er else at quiet by his sleepiness;  
(For man 'gainst danger is in heaviness.)  
She stayed a while, until he for his Bride,  
Had cast off sleep, laid drowsiness aside.  
Then after many smiles and sweet embraces,  
Which Lovers use in such befiting places:  
She frames her tongue, and doth begin to tell,  
During his absence, what to her befell.  
How in her late accustomed, pleasant walk,  
She heard a Serpent most distinctly talk; 
Eves speech to Adam.   
Who with deliberate words, did full declare  
The cause of his intent, and being there.  
And then she told him every circumstance,  
Which did befall them in their disputance:  
What Proofs impregnable he did her bring,  
Above her strength, her reason conquering.  
How much he did commend that pleasant fruit,  
Which had rare power to make them most acute.  
Then more to move his longing appetite,  
She brings the liquorish Apple to his sight;  
Which from his teeth extorted such a water,  
As drowned all his Wit and Senses after.  
And having put the apple in his hand,  
She gave him Thus much more to understand,  
That having eat it, he should never dye,  

Gen: 3 4.  For they as Gods should live eternally.   

He won by her deluding eloquence,  
Puts God aside, giveth her pre-eminence.  
With admiration still doth hearing give,  
Because he saw her eat, and yet to live.  
Believes a lying-Devill and a Wife,  
But gives no credit to the Lord of Life.  
Who told him of his penalty before,  
That death should be approaching to his door:  
Ready to seize upon him as a prey,  

Gen: 2.17.  The very Minute, and the selfsame day,  
He should presume to taste or eat the same;  
And bear him to the place from whence he came:  
Therefore in pity God did him entreat,  
That as he loved his Soul, he would not eat.  

Gen: 3.3. God said, Not eat; Eve added this word, Nor touch.  And didst not thou, O Eve, the same avouch?  
Adding a word unto it; No, nor touch?  
By which the Devil took a fit occasion,  
To overrun thee with a strong invasion:  
Who that he might the better thee ensnare,  
Used all the byways, and the tricks that were.  
For he with words not spoke did frisk about,  

Chrys: on Mat: 7.  So by contraries found the spoken out:  
Made thee to blab the Lords commandment,  
That he might win thee to thy detriment:  
Got thee to fling a Pearl unto a Swine,  
To cast unto a Dog a thing divine:  
Then wrought upon thy Imbecility,  
And overcame thee by his Subtlety.   

Thou mightst have pried into his cunning Guiles,  
And circumvented Satan in his wiles.  
Thou mightst have cast him off by detestation,  
And found his fraudulent dissimulation;  
By contradicting thee; Of every tree:  
When God did preordain no such decree: 
Gen. 3.1.   
In contradicting Gods own Majesty, 
Chrys: in his treaty of virtue and vice.   
Thou mightst have found a false, fierce enemy;  
But Thou, That fair occasion, didst omit,  
Which might have well discovered Him, in It:  
Deliver'dst what thou hadst into his hands,  
Becamest obedient unto his commands:  
Acquainted'st Adam fond with thy state,  
And of the Sin mad'st him participate:  
In an unusual fashion seemedst to teach,  
Whose duty was to hear; but not to preach. 
1 Tim: 1. 1●    

O Adam, Adam, where was thy reproof?  
Thou shouldst have chid her (now) in this behoof; 
A precedent job 2. 1●.   
But thou art too too like her in Condition,  
And therefore wilt partake of her Ambition:  
Folly hath caught thee, how art thou beguiled?  
Eve is unclean, and Adam is defiled.   

No sooner did he eat, but strait their eyes  
Were open to let in their miseries.  
The eye of Evill-knowledge lets him see  
What he had gained by the forbidden Tree: 
Note this.   
And this same eye discovers all his Sin,  
And shows him what he is, without, within.   

He finds his stomach overmuch oppressed,  
And in it felt himself withal distressed;  
A sudden Chillness strikes him to the Heart,  
And he is naked (now) in Every-part:  
He seeks for Leaves to hide his nakedness, 
Gen: 3.7.   
And is Ashamed of his filthiness:  
He feels the anguish of a mighty Rod,  
And he hath lost the Image of his God.  
His Soul polluted with Impiety,  
His Heart is filled wlth Hypocrisy;  

Rom: 8, 6. jer. 4.22.  His Will perverted by his wickedness,  
And all his Wisdom turned to foolishness.  
His joy is turned to Infelicity,  
His Faith is turned to Infidelity:  
His Soul and Body both contaminated,  
And Both from God most justly separated.  

Rom: 6.16.  A guilty Conscience turns him into Gall,  
A wicked-Divell holds him now in thrall:  
An Expectation of great punishment,  
Makes him to melt by inward languishment.  
Eternal Death doth dog him at the heels,  
And he the terror of it somewhat feels.  

Chrys: Hom: in Gen. 16,  He finds himself by Satan's wiles deceived,  
He sees himself of all his Gifts bereaved.  
Recall again his sinfull-deede he cannot,  
To have access to God, alack, he dares not:  
He knew him Just, and being such a One,  
In this case hope of pardon there was None.  
He knew not then (God being just and true)  
How he could pardon, and redeem him too.  
The blessed Angels will not comfort him,  
The Other-Creatures do astonish him:  

Ioh: 8.44.  All his whole-Thoughts addicted are to Evil,  
And he is now the Image of the Devil:  

Gen: 3.8.  An uncouth Fear assaults him Inwardly,  
And he must fly from God's discovery.   

O Adam, Adam, whither wilt thou fly?  
From out the sight of his Allseeing Eye?  

Psal. 139.8  Mount 'bove the Heavens Adam, pierce the air,  
Yet having done it, he will find thee there:  

Ibid, v. 9  Descend to Hell among that wicked rout,  
And there in judgement he shall find thee out.  
Take wings, and fly above Heaven's Celsitude,  
Yet he contains thee by his Latitude:  
Hid thee in darkness; yet know He is Light,  
And therefore fond thou dost fly his Sight.   

The Lord beholding Man full fraught with terror, 
〈◊〉 The manner of God approach to Adam. Den: 32.35.   
Comes mildly to him, to rebuke his error.  
He brings him salve to cure his misery;  
And comes withal to plague his Enemy:  
Man careless of himself flees his Physician,  
And hath no grace to offer his submission.  
The Lord in mercy makes him to appear, 
Chrys: hom. in Gen: 17.   
And gives him comfort to appease his Fear.  
He doth not come in fearful Apparition,  
He doth not come in final Soules-perdition;  
He doth not come in dismal Flames of Fire,  
As (once) he did to Sodom in his ire: 
Gen: 19.24.   
But he doth come with milde-Celerity,  
To comfort Man in his extremity.  
He cometh in coolest part of all the day, 
Gen. 3. ● Mat: 1●. 8   
He comes when Man by Sin had lost his way;  
He comes in Motion of his own accord,  
That Man might hear the presence of the Lord:  
No whirling Tempest walking doth he make,  
As when he made Mount Sinai for to shake. 
Exo: 19.18   
Such was his pity without Man's least Merit,  
Such was his Mercy to Man's sinful- Spirit, 
God's m●●cy to ma●.   
That he doth come not in austerity,  
But in his wont former clemency.  
O then poor Adam, why art thou afeared,  
When in so still a Sound, thy Lord is heard?  
O'tis thy Sin, or rather 'tis thy Shame,  
Which makes thee think his presence not the same.   

The second Person in the Trinity, 
john ●. 18   
Not in the substance of his Deity;  

●ug: Civit. ●ei l. 16. ●29.  But in assumed creatures ministry,  
Vouchsafes in mercy to confer with thee;  
Mildly doth call thee by thy proper Name,  
Enquiring of thy welfare, when he came:  
Where art thou Adam? As if he should say,  

Tertul: in Martion. 2.  In what Estate? How farest thou to day?  
Why art thou troubled? Wherefore dost thou fly?  
Prithee resolve me Adam, tell me why?   

Here thou hadst fit occasion to have said;  
Lord I have sinned, assist me with thy aid:  
I have unjustly of mine own accord,  
Through my Ambition much offended Lord:  
I have rebelled against thy Majesty,  
And been obedient to thine Enemy.  

Luk. 10, 30  I have for him depraved my Happiness:  
Deprived myself of all my Righteousness.  
And being now most justly plagued therein,  

Rom: 6.16 Psal: 18.2. Psa: 73.25  Am made his Captive, and a Slave to sin:   

I have no other Refuge but to Thee,  
I have no other (now) to comfort me;  
I only come, now, to implore thy grace,  
To help me, Lord, in this my wretched case.   

O what a blessed Convert had here been,  
If Adam had but thus confessed his Sin:  
How well had God accepted his Submission,  

job 31.33  And praised him after for his sound Contrition:  
But he, past grace, will hide his sin outright,  
And rob himself of pardon if he might:  

Deut: 29.19.  He will add thirst unto his drunkenness,  
Making God author of his wickedness:  
Accuse our great jehovah to his face,  
And neither sue for mercy nor for grace:  
But spend his time, his words, his breath in vain,  
And like a wicked wretch will thus profane.  
The woman which thou gav'st me, made me eat; 
Gen: 3.12   
As if God gave her only to defeat: 
August. de Civit. Dei l. 14. c. 14.   
When God in pity as a helping-one,  
Gave her to Adam, when he was alone.  
God made Her his Inferior, Him her Head,  
To rule; not by her to be ruled, misled. 
1 Tim: 2.11 12, 13.    

He should in duty have dissuaded her,  
Even when the Devil had invaded her:  
He should in wisdom have excluded quite  
Her fond enticing, with the fruits delight; 
By God's law, Deut. 13.6.   
And then betook himself unto his will,  
To have remained firm, and constant still:  
Now being to return from his revolt,  
He doth confess the Act, but not the Fault.   

Question. But was the Woman of her husband's mind?  
Can she be graceless, faithless, senseless, blind?  
Surely She would her faulty sin confess,  
Because She made her Husband to transgress:  
Answer. Alack, she was found tardy in the Fact,  
And did conceal the Fault, but not the Act.   

Examine but her weak Simplicity,  
And you shall find her sly Hypocrisy:  
Consider but her drift, and how she spoke,  
And what a slight Confession she did make:  
Put these together in an even eye,  
And wonder at her strange Audacity.   

God summons her unto the judgement-seate: 
Gen: 3.13.   
She on the Serpent lays the guilt most great:  
As if the Serpent had compelled her to it,  
When freely of herself her Will did do it.  
God will not in his justice put it up,  
But with affliction hath filled full her cup;  
And in a right-set order he will render  
An exact Punishment on Each offender.   

And now because the Serpent was the first,  
For whose offence the Creatures were accursed;  
For whom the Earth and heavens must all expire,  

1 Pet: 3.7.  And at the length consumed be with fire:  
He first is punished, unto his desert,  
That did their glory by his guile subvert.  

The Devil. Gen, 3.14.  Cursed shalt thou be above each thing alive,  
The Cattles, Beast, the Creature vegetive:  
Upon thy panting belly thou shalt glide,  
And ever feed upon the Dust. Beside  
Between her Seed and Thine I will set strife,  
Which shall continue ever with their life:  
Thou shalt, in One, full many sorrows feel;  
For he shall break thy head, thou bruise his heel.   


The old Serpent.  Thus God in mercy in This-Ones correction,  
Remembers Adam of his Soules-refection;  
And in the plaguing of his Enemy,  

That is, Christ. Exod: 34.6 jer: 23, 6.  Points him out One for his delivery.  
So just is God withal, so merciful,  
So wise, so good, so true, so bountiful;  
That in his Wisdom, He Himself will give,  
Rather than Man shall thus in Bondage live.  
And being true and just, he doth condemn  
The subtle Serpent that seduced them:  
Who was compelled thereto against his will,  
Whom God afflicteth as the Cause of iii.  

simile.  Even as a Father, that beholds his Child  
In hazard of his life, by weapon spoilt,  

●hrysost. in ●en. hom. 7.  Doth in his passion to the weapon run,  
And breaks the same, for hurting of his Son:  
So God in justice for a good intent,  

●ote this,  Will plague this Fault, though in the Instrument.  
God did not ask the silly Serpent, why  
He gulled the Woman by his Treachery;  
Because he knew him for a brutish creature,  
who had no hand in plotting their defeature;  
●eing the Devil's Instrument therein,  
devoid of reason, senseless of the Sin: 
Calvin on Gen, 3.   
Yet for because he was in it the Actor,  
He must be punished as a Malefactor.  
Upon his panting Belly he must go,  
Which was his pleasure (once) but (now) his woe.  
A crooked Shape annexed to the same, 
job ●6. 13   
Because through him our crooked Folly came.  
His spotted Skin must move astonishment,  
Which was a rare and comely ornament:  
And be cashiered from Man's society,  
To live by him in open Enmity. 
Gen. 3.14.   
●ut this adds more to his extremities;  
●he other creatures are his enemies:  
●hey for his inbred-malice will detest him,  
●nd seek occasion ever to molest him:  
●eset with such a crew of Enemies,  
●e must endure extreme neeessities.  
sometimes he feeds on Frogs, on Birds, on Flies, 
Arist: hist. animal. l. 8. c. 4.   
●pon dead Carrion, which before him lies:  
●ut frighted from it, he full often must  
●itten by Famine, prey upon the Dust:  
●o fearful of the creatures to be found, 
Plin. l. 8. c. 39   
That he delights to dwell within the ground.  
●ut if he can by any Wile or Chance,  
through Man's own Folly, or God's sufferance,  
●●rprise him sleeping, without full defence;  
●eing then subject to his violence:  
●e will not spare to venture life and limb,  
●o he may ruin or endamage him:  
●nd Man on t'other side all slghts will try,  
●ow to avoid and kill this Enemy:  

Gen 3, 14  So odious hath God made Him unto Man,  
More than Behemoth, or Leviathan.   


Reve. 12.9 Reve. 20.2  But for the other Serpent-mysticall,  
The Devil's person Diabolical:  
As he was cursed in his fall before;  
So in offending he is cursed more.   


August: de gen: count: Manech. 2.17.  Cursed above all the creatures that have life,  
In that he first occasioned their strife:  
Cursed above every creature void of sense,  
In that they smarted so for his offence:  
Therefore he must partake the greater woe,  
Because from him each creatures curse did flow.   


Gen. 3.14.  Dust he must eat; here is his penury;  
Denoting out his endless misery:  

Cyprian in Symbol.  Past all recovery to his former state,  
From which he did himself precipitate.   

Because he being made in all perfection,  

Aug. Tract. in Ioh: Evang: 2.20.  Inferior to no creature (till's dejection)  
But numbered was in that celestial Train,  
Who had as much as Creatures could contain:  
What state in Mercy could God bring him to,  
Than that which formerly his Sin did rue?   

Man having sinned against the Lord's injunction,  
Might well be raised unto the Angel's Function:  
But Satan could no other state exceed,  
Unless he had been made a God indeed.   


Heb: 6.4, 5 6. Ibid. 10 27.  Besides, he sinned against that blessed Spirit,  
That gave him all those graces to inherit;  
And he despairing of God's mercy, fell,  
Without provokement to the pit of Hell:  

1 Pet: 2 4. Rev: 20, 10  Where he tormenting of the wicked lies;  
Whom God will suffer never more to rise:  

For the fall of Adam.  Whom he hath cursed anew for this same deed,  
To plague him greater in the Womans-seede:  
When Christ in judgement shall with Vengeance come, 
jude v. 6.   
And more torment him in the Day of Doom.    


NOw he is cursed above all Beasts and Cattles; 
Speaking of the time then present: Immediately after the curse, this decree of God took effect.   
Now all the Saints are ranged in a Battle:  
●ow their Commander Saviour Christ doth go,  
●o give him battle, and an overthrow.  
●he glorious Martyrs are his Ancient-bearers,  
The Saints his soldiers, and his best obeyers;  
The Angels are his Sentinels, and stand  
To do what ever he shall them command:  
●is Flag before him is both white and red,  
betokening his dear blood that should be shed:  
●is Scutch'on is his Cross; the Motto life,  
●o him that undertakes this godly Strife.   

O This is He, that hath subdued thy might, 
Meaning Satan's, to whom the Author speaks. Col. 1.13. Fulgent. de Praedest: c. 13.   
dissolved thy Power with thy Malice quite;  
restored Adam to better State,  
●hen what he had, or once lost by thy hate.   

This same is he that had restored our loss,  
Whose Heel was bruised once upon the Cross;  
When as his Body there was crucified,  
●nd by that death unjustly vilified:  
Whose Heel is bruised in his Members still,  
When by oppression thou dost work them ill:  
●ut he it is that will defend the just, 
Psal: 7.9.   
●nd choke thee with the Wicked, as with Dust.   

And thou O Satan, 
Gen: 3.5.  who didst thus beguile  
●ur Father Adam only with a Wile;  
●rt in like manner by our Saviour took,  
●nd like a Fish ensnared with a Hook. 
Simile.   
●hrists-Person was the Sea, his Cross the Angle,  
●hereon so greedy thou thyself didst tangle:  
●nd thoughts in making of our Saviour dye,  
●o have prevailed, and got the Victory:  
But thine own Stratagem hath wrought thy woe,  
And Christ hath given thee thy just overthrow.  
Thou on the bait of his Humanity,  
Wast finely caught by his Divinity:  

Col: 2.15.  Which like a Hook doth hold thee now in awe,  
Delivering all his Saints from out thy law:  
Making his Presence fearful in the Grave,  

Psa. 68.18.  Leading Captivity, a Captive, Slave.  
And having pacified his Father's wrath,  
As he to Adam plighted in his troth;  
He now performs it, making His to tread  
Without all fear upon thy broken Head.  
And having thus the Bridle in his hands,  
He cuts thy power quite off as He commands:  
He makes Thee subject unto his control,  

job 2.6.  And bids thee hurt the Body, not the Soul.  
A holy job thou overcome canst not,  
No, nor in Sodom hurt a righteous Lot.  

Dan. 6.22  A faithful Daniel thou couldst not devour,  
Though to the den thou brought'st him by thy powe●  

1 King. 22 35.  Seduced Achabs' heart, thou mightst not move,  
Till thou hadst got some warrant from above.  

Exod: 7.11.  And Egypt's Rod inverted to a Snake,  
By thee was done for wicked pharoh's sake.  

Mat: 8 30.  Thou couldst not enter in the Herd of Swine,  
Until that Christ by leave had made them thine.  
Thou canst not take from faulty Man a hair,  
If God be willing that thou shouldst forbear.  

job 1.12.  Thou mayst not hurt a Beast, much less a Man,  
Without permission from the Lord that can.  

Psal: 11, 5.  He by his Goodness, in his Wisdom tries,  
The Faith of Men by their Calamities:  
Thou by thy malice dost some things apply,  
To make them  in their misery.  
God by Affliction seeks to better them, 
job 36.4.1.11.   
●hou by their Troubles to enfetter them.  
●od by Adversities doth make them fit  
●or heavenly Paradise, where th' Angels sit:  
●hou by thy Sin their heavenly joy would quell,  
●nd make them as Thyself, a Brand of Hell.  
●or this thou art accursed, despised, and hated, 
Gen: 3 14.   
●f all the Creatures whom the Lord created:  
For this the Angels are thy enemies;  
The holy Saints of God do thee despise:  
●he Martyrs are the Duels for to fight,  
●he Lords own battles in their Saviour's right. 
Acts 7. ●9   
〈◊〉 holy Stephen stoned is to death,  
〈◊〉 blessed james expireth next his breath:  
〈◊〉 pious Peter crucified and dead;  
●nd under Nero, Paul must lose his head.  
〈◊〉 heavenly Mark is tugged into the fire,  
●nd stones must good Mathias life expire:  
〈◊〉 blessed Andrew must partake the Cross,  
●nd Philip's death like His makes up the loss,  
Converting Matthew preaching without fear,  
●as for King Hercan murdered with a spear.  
●●me had their bowels from their bodies stripped,  
●●me were with Piersers pier'st, with wires whipped:  
●ome had their tender skins with Razors flayed,  
●nd some tormented were with boiling Lead.  
●ne on a Gridiron broils, without lament,  
●nother by a roaring Lion rend:  
〈◊〉 third is cast unto a raving Bear;  
●ut what men would destroy, wild Beasts will spare.  
〈◊〉 young stout Martyr they refuse to hurt,  
●hough he were weaponless, and in his shirt:  
●nd good Blandina they forbear to wrong,  
●hough on a Gibit she did hang so long.  

Dan: 3, 25  The Fire will lose his operation quite,  
And do no harm even in the Tyrant's sight.  
And boiling Oil, do what Domitian can,  
Will not so much as hurt or blemish john.  
Such power hath God in his ability,  

Theodorus the Martyr did confess it.  To shield his Martyrs from thy tyranny:  
Making those torments which they did sustain,  
To be a Pleasure to them, not a Pain;  
This he can do, who all things doth uphold,  
Making his Martyrs willing, strong, and bold.   


Gen. 3.15.  Thus are his Saints encouraged to the war,  
To glut thy malice, and maintain the jar:  
Which must by God's decree continue sure,  

Rev. 13.7.  Till our Corruption can no more endure.   

Mean while unto thy tortures Saints submit,  
Thou dost them hurt, yet but their heels dost hit;  
That is, their Outward part, Souls mayst not touch  
For God doth keep them, and affects them much.  
But, They by Prayers, and a Life well led,  
Shall still dissolve thy Power, break, bruise thy Hea●    



C●rys. hom. in Gen. 17.  GOD having thus in justice plagued the Serpen●  
Doth now proceed unto the other Agent.  
And finding that the Woman did concur,  
In Sin with him, and Adam too with her;  
God will not let them go unpunished,  
Though by a Devil they were vanquished.   

And now for all their fine calidity,  
Their fond excuses in Absurdity;  

Gen: 3.12, 13  To hide their Fault, and lay it on another,  
Thinking their Gild the better thus to smother:  

Numb. 32 23.  God finds it out, and lays it to their eyes,  
As Physic to a sick-man's Maladies.   

And mingling Mercy with Severity,  

Note this  And likewise with his justice, Clemency.  
●e doth but give them temporal Punishment,  
●hat they might feel a Father's Chastisement:  
●●d being almost loath to punish them,  
●e makes a stand, first to admonish them:  
●nd after, by degrees, takes fit occasion,  
●o punish, and to give them Consolation.  
●he while he leads them to the Den of Sadness,  
●non he brings them to the House of Gladness:  
One while he curses, and again he blesses, 
Gen. 3.14.   
And (in a manner) thus his love expresses.   

It pitieth me to see you thus distressed, 
Ezek. 16.6 Isay 43, 25 Hosea 13.14 Dan. 9, 26 jer. 23.5, 6 Isay 7.14. Idib. 9.6. 1 Cor. 15.49. Ezek 36, 25. Isay 1.18 Eph. 4.22 Chrys. l. 1. de Provident Gen. 3 16. Luther on Gen 3. Bernar hom on Gen. 3. Gen. 1.28.   
●t grieves my heart, and you shall be redressed;  
〈◊〉 will redeem you, you shall live again,  
My only Son shall for your sakes be slain:  
●●hovah shall Himself your Nature take,  
And so restore you for my Promise sake:  
only believe, fear not in any case,  
●hough you by Sin have weakened much my grace;  
●et I again your Nature will renew,  
Although my Image be decayed in you.  
Meanwhile thou Woman shalt for thy offence,  
Receive this Burden for thy recompense:  
●hou shalt in Sorrow, by Conceptions, bear  
children on Children to increase thy Care:  
●hou shouldst not so in thy first State have been,  
●ut see what thou hast gained by thy Sin:  
tortures in Body, in but bearing One,  
●f barren, hated because thou hast None:  
●n the beginning fruitful; now again  
●ull of Conceptions, but with pinching Pain.  
●hy Will shall to thy Husband's subject be, 
Gen. 1.28. Col: 3, 18   
Before 'twas better, bitter (now) to thee:  
For, since thou couldst not rule, learn to obey, 
Chrys. h●m in Gen 17.   
And govern now his Children, lest they stray.    



Prov. 5.18, 19  GOD having thus composed his Malediction,  
Sets forth to married men, next, this prescription  
Use. Not in their wraths to be so much addicted,  

Psa. 69, 26 Rom: 12.16, 17  As to add sorrow where he hath afflicted.  
Bidding them bear with their Infirmities,  
Wisely avoiding all Enormities.  

1 Pet: 3, 7.  Honouring them as the weaker Vessels still,  
And not to tyrannize where Love should will.  

Eph. 5.28 33  Govern them as the Soul the Body would,  
If it were not corrupted from the mould.  
Comforting them in their extremities,  
As feeling Members of their miseries.  
Not to despise them though they do offend,  
But mildly with their humours to contend.  

Eph. 4, 32 29.  Not to revile them with their words obscene,  
Which being most ungodly is unclean.  

1 Pet. 3, 7  Not to forsake them in their greatest need,  
But to uphold them as they ought indeed.  
Not for to waste their goods in ill expense,  
Which being got with care, is lost with sense;  

Note this  And so to bring them unto beggary,  
Who never thought to feel such penury:  
Adding more sortowes to their vital parts,  
Than they had comforts to revive their hearts.  

Gen. 3, 28  Sorrows they have enough, and too too many,  
In being subject to the lust of any.  
Sorrow, and torture in their bringing forth,  

Deut. 28.56, 57  Embryos, Abortives, Dead-ones of no worth:  
Sorrows with pains, Conceptions full of mourning  
In bringing forth a Child that's dead ere morning.  
Conceptions full of sorrow; sorrows pain,  
In bringing forth a Child to work their bane.  
Sorrowing in cares, and careful sorrowing,  
To bring their children up by tutoring.  
Yet though thus grievous their Conceptions be, 
The Amazons, because they would not be troubled with Child-bearing, did sequester themselves from men. Chrys. hom. in Gen. 17.   
They will not all be Amazoned to thee:  
Nor will they cast away to Man Subjection,  
But mildly bear it, as the Lords correction:  
Though it be painful, yet they do enure it,  
Though they be weakly, yet they do endure it:  
Desire of children stimulates their Nature,  
And they would bear it, were the pain much greater:  
No sooner bring they forth one Son begotten,  
But former pain and pining is forgotten;  
Sorrowing in sorrow, sorrowful she lies,  
And pines with grief when as her children dies:  
Grief she to Man, a legacy bequeath's,  
To use for her when she no longer breath's.   

Why then should we unto their sorrows add,  
When being sorrowful they make us sad? 
A sympathy of sorrow.   
Or why should we unkindly use them thus,  
When they such Torments feel for helping us?  
●oy is a Sign of life unto their eye,  
Grief is the picture of Mortality:  
●oy makes them frolic both in day and night,  
Grief is the Thief that robs them of delight:  
●oy makes Us happy in their company,  
And grief doth part our sweet Society:  
●oy makes them smile, feeling our firm affection,  
Grief makes them sigh, and adds to their affliction:  
●oy makes them weep, and weeping feels no smart,  
But grief for want of joy doth kill their heart.   

Our Father Adam was not of our mind, 
Gen: 2.24.   
He was not as his Children, so unkind:  
He would not add one jot unto her grief,  
Thou in suggesting him she were the chief:  
He gave her cordial comfort 'gainst her grieving,  
And called her Hevah, Mother of the living:  
Believing God; That from her Seed should come  

1 Ioh: 2.2 1 Cor: 15 55, 56, 57  The good Messiah to be their Ransom:  
Who should give Life unto the world anew;  
And conquer Sin and Death that them did rue.   

And shall not Adam's sons him imitate,  

Gen: 9, 22  But like ungodly Ham degenerate?  
Shall we add sorrows to their miseries,  
That give us Life, even in our Progenies?  
Did Adam so, or did the Lord appoint it?  
No, inconsiderate Man, God never meant it:  

Col: 3, 19 Ecc●es. 9, 9  He rather of the same doth give thee warning,  
And sends thee to the Scriptures for thy learning:  
And as for Adam, he did love his Wife,  
He would not grieve her, cause she brought him Life.   

Let us with Adam then maintain this Love,  

Eph: 5, 25 Gen. 23 2 ●e●: 24.67  Having this order from the Lord above;  
Let us with Abraham our Sara's cherish,  
With Isaac our Rebecka's kindly nourish:  
Let us still help them in what e'er we can,  
And let the Woman be a Help to Man:  
Let her, I say, (now) strive for her offence,  
To make Amends, by her Obedience:  
And, having overthrown our happiness,  

1 Tim: 3, ●1 Prov. 5, 19  Let her support us by her Faithfulness:  
Let her no love, no care, no goodwill want,  
'Twixt them the Seeds of Grace and Peace to plant:  
And he that joyeth in beholding them,  
Will crown their peace in his jerusalem.    



Gen. 3.  GOD having laid on Eve this punishment,  
And given to Man a heavenly document;  
Proceeds to Adam next in punishing,  
Who was the last of them in transgressing.  
And that he might behold apparently,  
How much he had incensed his Majesty,  
And wronged the innocent and harmless creatures,  
●y the depraving of their gentle natures:  
God will in them first punish adam's fall,  
●hat he in them might feel his curse withal.   

And though no curse upon his parson past, 
Gen: 3. 1●   
As for the Fact was on the Serpent cast,  
With Such like words as these; Be thou accursed,  
●s to the Serpent he did speak at first:  
Yet on his Goods the curse had its extent,  
As by the sequel is most evident.   

He makes the Earth copartner in correction, 
●ambr. de Parad. c. 15   
Which was no Actor in the Man's defection:  
●o made the burden on his shoulders lie,  
●ho did subdue it unto vanity. 
Rom: 8.20    

O than my tongue extol thy Maker's praise, 
A meditation. Ps: 145, 17   
●or he is just and holy in his ways:  
●o just and holy that his Soul doth hate  
●he show of Evil, which doth vitiate: 
1 Thes. 3.22. jude 7.23 Gen 6, 13 2 Pet. 3, 7 Rom: 8, 2●   
●e hates the Garment spotted with the flesh,  
●e hates the Earth for Adam's sin afresh:  
●nd hath decreed with unrevoked doom,  
●hat fire shall purge, but not the same consume.  
〈◊〉 it this crime of Adam was committed,  
〈◊〉 shall not then be spared or remitted:  
●or Adam's sin, for his transgressions sake,  
●he Lord will this great alteration make.   

Dissolve the Earth, these goodly Heavens fair: 
2 Pet: 3, ●3   
dissolve say I? Nay rather will repair  
●heir former State: 
Rom: ●, ●  That never there may be  
〈◊〉 them committed more iniquity.   

The Sin which he enacted was his own,  
●et bears he not the punishment alone:  
●o creatures without life it did extend,  
●●r this word (Earth) doth them all comprehend.  
O then if e'er Compassion touched thy heart,  
Participating of another's smart;  
Pity the Earth afflicted for thy Sin,  

The Author to the Reader.  Which but for thee had ever blessed been.   

We all were sinful in our Father's loins,  
His sin was ours, our sin with his conjoins:  
Then let us pity what ourselves did mar,  
Forbear to sin, lest we increase the scar.   


Simile.  If thou shouldst see thy Father give correction,  
To one of's servants, without Faults detection;  
Either in carriage, knowledge, or in skill,  
But ever ready to perform his will;  
Yet to be punished for thine offence,  
Would it not move thee unto penitence?  
Make thee let fall a sigh, a sob, a tear?  
As feeling in thyself what he doth bear?  
Make thee to impetrate thy Father's love,  
Which being granted, might his hate remove?   


Luke 15, 18, 19, 20  God is thy loving, thy respecting Father,  
Thou sinning, he hath castigated rather  
The harmless Earth than Thee: that thou mayst view  
The cause of Sin that urged him thereunto,  
And learn withal that this same chastisement  
Is not the Servants, but Thy punishment.   

Turn to the text, read on the words withal,  
Tell me if God speaks not pathetical:  
With such compassion in delivery,  
As if he felt the whole Earth's misery.   


Gen: 3.17 18  Cursed be the earth, O Man, for thine offence,  
For Thorns and Thistles shall spring thick from thence  
In careful sorrow Thou thereof shalt eat,  
And get thy living from it by thy Sweat;  
Till thou return unto the Dust again,  

Gen: 3.19  For Dust thou art, and from the Dust wast ta'en.   

Lo how the Lord portrait's his misery,  
In Veils of sorrow, frail Mortality:  
Lo how he sets him forth as now he is,  
A creature subject unto what's amiss: 
Psal. 49. 2● Eph: 4, 24   
Who was before prone unto godliness,  
And had no stain of inbred wickedness;  
But having thus disjoined his will from Gods, 
Rom: 8.7, 8   
It proves rebellious, and with him at odds.   

His Body now corrupted by his Soul, 
August. de Civit. Dei l. 14 c. 3. 1●   
Will be no longer under her control;  
The Soul corrupted by the Body's stains, 
Wisd: 9, 15   
Is as a Captive led and tied in chains:  
Man with them both is in continual war, 
Rom. 7, 23   
And they in him do still maintain the jar.   

The Spirit sometimes gets the victory,  
Sometimes the flesh by her antipathy; 
Gal: 5, 19   
Sometimes he manlike doth assist the Spirit,  
And doth the Flesh of power disinherit;  
Anon the Flesh prevailing with the Man,  
Repels the Spirit back, do what he can.   

He fights on both sides, deals with either hand,  
To will, or do, or else to countermand;  
Much like a Wave that rises ' loft and falls, 
jam. 1, 6 Simile.   
So man doth reel as his affections calls.   

Sometimes the billows of ambitious tide,  
Doth whirl him forward with full sail to pride:  
Anon the Blast of Pleasure sets him on  
To a bad biased conversation.   

Sometimes he doth lament his Wickedness,  
And stands amazed at his Wretchedness:  
Anon as careless of his former State,  
He slides from Grace, and seems a Reprobate.   

O what a changed thing is Man become!  
How wavering in his Will and best Wisdom:  
How staggering stands he like a tottering Reed,  
Which is the emblem of himself indeed.   


Mat: 11, 7  The Reed doth yield to every Puff of Wind,  
So Man doth yield to Evil in his mind:  
The Reed is void of pith to amplify,  
Man void of Virtue, full of Vanity:  
The Reed fast bound with knots, doth hold as begins  
Man faster bound with sundry sorts of Sins:  
Yea such unto himself, himself will be  
Appearing by this strange Antipathy.   


judg. 16  His flesh like Dalilah doth now consent,  
To give him to the World's false, fond content.  
The Devil with the World doth him allure,  
To leave his God, and turn an Epicure.   

His passions like himself do him disturb,  

Plutarch in his Morals page 76  And will not be obedient to his curb:  
They make him pale, and red, and full of fear,  
They make him quiver, they abate his cheer:  
They perturbate his panting, cumbered heart  
With very touch of Angers piercing Dart.   


August. de Civit. Dei l. 14 c. 3. 15  Nature within him likewise goes about,  
By force of Sicknesses to wear him out:  
And all the other Creatures gathering head,  
Are 'gainst him set with hate invetered.  
The Lion, Panther, Tiger, Wolf, and Bear,  
The Dragon, Crocodile, and All that were  
Before obedient Servants to his Will,  

2 Kings 2, 24.  Have now cast off their yoke and bent to kill.  
Man fell from God, than they from man did fall;  
Man having sinned, they were accursed all:  

As in the Dog, Cat, etc.  This cause they had on man to show their spite,  
Goodness they had, by man they lost it quite:  
Yet in a few obeying he is blessed,  
Finding by them the loss of all the rest.   

The stamp of Sovereignty, fixed on his brow, 
Arist. hist animal l. 9 c, 44.   
Doth make them stoop, and in subjection bow:  
And they whose strength sets little by his might,  
Do notwithstanding dread or fear his sight.   

The stout courageous Lion dares affront  
The Hunter's staves, and make their weapons blunt; 
Plin. l: 8. c. 26.   
And having ground enough he will defend,  
Himself with courage stoutly to the end:  
Yet in the woods he flees for fear of Snares,  
Lest he should be entrapped unawares:  
And will not set upon a Man alone,  
Unless he be compelled thereto by one: 
Ambros: de Cain l. 2. c. 1   
So that the Naturalists do truly say,  
A Child's shrill voice will raise him from his prey.   

The ponderous Elephant doth puff and swell, 
Plin: l. 8. c. 4   
When he the footsteps of a man doth smell:  
The Tigress fierce if she the like perceive,  
Doth her abode in that same instant leave;  
And with her fearful howling seems to rave,  
Bearing her young-ones to some other Cave.   

That princely Fish the Dolphin of the sea, 
Basil Hexam 10.   
With whom Arion once maintained plea;  
Doth at the presence of man's shadow fly,  
How ever Pliny writes the contrary.   

The weeping Crocodile of Egypt's Nile,  
Which doth so many simple souls beguile;  
A Creature (as they say) without a Tongue, 
Plin. l 8. c: 25.   
Some eight and twenty foot or thirty long;  
Pursuing man most fiercely in the chase,  
Flees back as fast if he but turn his face.   

This fear of Man which keeps them thus in awe, 
Ambr. E●● 38. Gen. 9 ●.   
Was through God's mercy given them as a law,  
That they his Image might not violate,  
Without his will which must cooperate.  
When Man who bears his Maker on his crest,  
Forgets himself, and imitates a Beast:  
Then doth the Beast take courage out of hand,  
And as his Executioner doth stand:  
He which will not his Maker's hests obey,  
Nor yet believe what God himself doth say;  

1 Kin: 20, 36.  Shall for his folly be to slaughter led,  
And fear those Creatures which him (once) did dread  
Learning by this same judgement as it stands,  

Heb. 10, 31  What 'tis to fall into his Maker's hands.  
The guilt of sin made Adam them to fear,  
And this same guilt torments us every where:  
When Man became offensive to his God,  
Then every Creature did become his Rod.  

Gen. 1.24  The Earth which by the sentence of the Lord,  

Because the figtree was barren, Christ did curse it: being made fruitful in the Creation, it should have continued so. Mark 11.13, 14. Gen: 3.17 18, 19  Brought forth such plenty of her own accord;  
Being filled with all variety of Fruit,  
For every Season, as Divines dispute;  
Doth now surcease her late Fertility,  
And brings him Thorns through her Sterelity:  
In stead of Wheat, she brings superfluous Weeds.  
In stead of Fruit, she Thistles, Briers breeds:  
In stead of Ease, she brings him Painfulness,  
And with her Plenty much laboriousness:  
She brings him Sorrow with Maturity,  
She brings him Cares with this Saturity:  
She brings him Loss by her Aridity,  
And makes him moan for mere Necessity:  
He gets his Living chief from the ground,  
He feels the Smart wherein the Gain is found;  
He sobs, he sighs, he works, he groans, he ploughs  
Till Sweat on Sweat distilleth from his Brows:  
Yet still she doth retain her Barrenness,  
Till God doth bid her turn to Fruitfulness;  
Then like a Sea she overflows amain,  
And fills his empty Storehouse full of Grain; 
Psa: 65.9.   
Being overswaied by God's almighty power,  
She makes his Sweet turn Bitter in an hour.   

And now oh England, 
A Digression.  Thou mayst truly fear  
The like disaster, this disastrous year:  
For God against thee cometh in a Cloud, 
By unseasonable weather.   
To drown thy Sweetness with amaritude:  
Riding upon a pale destroying-Horse,  
Whose name is Death; He neigheth for a Corpse. 
Rev. 6, 8    

Next him in Harness; see, a Sable one,  
Whose name is Famine; He comes trotting on: 
5.   
The Scutcheons have their Trophies, The Imbose  
A pair of Balance, and a Ruddy Cross.   

Thy Neighbouring Nations have the bitter sense  
Of woeful famine; raging Pectilence:  
They seek for change of Air; They cry for Food,  
The Arrows of the Lord are drenched in blood.   

Then England sleep not in security,  
Rather prepare, and meet God instantly:  
Meet him, for he in justice doth begin,  
That he in mercy may remit thy sin;  
And dissipate denounced punishment,  
Who never yet changed counsel or intent:  
But be thou changed: that thy God may see  
His grace is not in vain infused in thee.   

Repent thee of thy oaths, and Blasphemy;  
The breach of Saboths, thy Hypocrisy:  
Abuse of Plenty, Peace, thy murmuring  
Against thy God; thy good deserving King:  
Thy many Murders, thy hardheartedness,  
For which the Earth retains her Barrenness:  
For which of late she did dilate her womb,  
And two plough horses, ploughing, did entomb  
Within her bowels: Nothing did appear  
Of these two horses, but one horses ear.   

To tell us all, that he hath ear and eye,  
To see, and hear, when his afflicted cry;  
To tell us, he will have it known of all;  
For all his judgements are judicial.   

Then as the Sin, such is the punishment;  

In three pecks of corn not abate 3 pence. Penny wise, pound foolish. I. R He had there 5 horses at Harrow, or Plough: one sunk not; the Ploughman cutting the harness, saved him; too were ●igged ●ut alive, too dead.  We plough the poor, God ploughs us to repent:  
We will be strict for Three; and will not trust,  
God spares us one of three; and God is just:  
So dealt our God with Russell: when to One  
God did return him two; when four were gone.  
I leave the Farmer: But retain the Man  
From whom I did digress; Now I go on.   

The Elemental Streams, by distillation,  
Threatens his ruin by huge inundation:  
The Fire with the Water takes a part,  
And will his Glory in the end subvert.   

The Heavens enforced by some distemperment,  
In Thunder break forth to's astonishment:  
And darting Lightning from the upper Sphere,  
Make all the creatures quake with him for fear.   

The raging Sea as discontented rores,  
Foaming his frothy-matter on the Shores:  
And did not God by strong power hold it in,  
It would immediately drown all for sin.   

The blustering Wind unseen to any wight,  
Doth make huge Mountains totter in his sight:  
And should not God restrain them in their course,  
They would o'retumble All, they have such force.  
The Creatures all are in a mutiny,  

The antipathy of ●he Crea●ures against man,  And this is long of Man's Impiety:  
They are in open fierce Hostility,  
Both against him, and his Posterity.   

The Sun's bright Beams as blemished doth repeat,  
How they shall shortly scorch him by their heat:  
And nipping Winter with her forked sting,  
Threatens to blast the glory of his Spring. 
Man bese● with enemies.    

The Air infected gives intelligence,  
Of some ensuing Plague or Pestilence:  
A thousand dangers now in sundry shapes,  
For his destruction, like Abyssus, gapes.   

He in himself is much distempered,  
He finds his person now disfigured:  
Sickness, and Age upon him do attend, 
Aug: Civ: Dei l. 14. c. 15.   
And Death on Age, to bring him to his end:  
Man thus beset with all his Enemies,  
Gins to faint through his Infirmities.   

God, his Physician, makes to him apace, 
Deu. 32, 39   
Gives him his Hand, upholds him by his Grace;  
Directs him onward, guides him on the Way,  
And bids him still against Temptations pray.   

The Flesh he must subdue and mortify,  
Conquer the World by Faith and Purity: 
Rom. 8, 1 1 joh. 5 4 jam. 4, 7   
Resist the Devil as he finds the Season,  
And conquer all his Passions by his Reason:  
Bear with the Creatures rude unruliness,  
Being the Cause of their ungentlenesse.   

And for his Bodies foul Infirmities,  
They must befall him through debilities;  
Being subject to them, 'tis not much amiss,  
For dust thou art, (saith God) and tells him this.   

Which is as much as if the Lord should say; 
Gen. 3, 1●   
O Adam, know thou art but Earth and Clay: 
God's spee● to Adam out of th● word du●● Prosop●●● Dei.   
I, my own self created thee of Dust,  
Made thee a living Creature good and just:  
Thou in an earthly Body's Heritage,  
Didst bear my heavenly undefiled Image:  

Rom: 6.6, 12 Rom. 7.23  Through thy default the Form is perished,  
And by the earthly Image blemished:  
That which remains as spiritual and good,  
Is now made subject unto Flesh and Blood:  
For this cause it is meet that thou shouldst ever  
Continue thus corrupted, cleansed never:  

Leo Serm. 5 de Nativ. Dom.  But be restored to thy Glory lost,  
Or feel eternal Torments to thy cost.  
Now that thou mayst have full delivery,  
'Tis fit thou should endure adversity;  

Psa: 39, 13  And feel the smart of death for to assuage,  
A long-felt-paine by tedious Pilgrimage:  
Not that by Death thou canst yet satisfy  
My ireful Wrath, or just Indignity;  
But thou by Death shalt find a passage clear,  
To that Beatitude ungained here:  
When this same Trunk of thine shall turn to Clay,  

The Martyr's passion day was called of old Natalitium salutis. Gen 3.15  Bid joyful welcome to thy New-birth-day:  
For Death shall be the Bridge for to transport  
Thy spotless Soul to my celestial Court.   

Then Courage Adam, be not thou dismayed,  
Wrestle with Sin, and Death, be not afraid:  
'Tis I will help thee in thy greatest Need,  
And raise a Saviour to thee from thy Seed.  
Now thou art naked, lo take here these Skins,  
Cloth thee with them, live to lament thy sins:  

Phil. 3.9 Rom: 13, 14 1 Cor. 1.30  Lay hold on Christ to come by Faithfulness,  
Who is thy Garment, and thy Righteousness:  
He shall defend thee from the parching Heat  
Of sin's Contagion, be it ne'er so great:  
And being clothed with his Innocence,  
Thou mayst behold my Face with confidence:  
Now look into Thyself, and see thy Fault,  
Take heed thou dost not after this revolt.   

Ending his speech, The Lord derides him thus;  
behold the man's become as one of us, 
Gen: 3. 2●    

Which is as much as if the Lord had said,  
●ee what an alteration Man hath made:  
Behold what unto him doth now betide. 
Chrys. hom. 18. in Gen.   
All through his Disobedience and his Pride;  
And let his whole Posterity take heed,  
How they reject my word by Adam's deed.    


GOD having clothed his Carcase with a Skin, 
Irena: l. 3. c. 37.   
Armed his mind with hatred of his Sin;  
Humbled his Soul with sorrow for his Vice,  
Doth next exclude him out of Paradise.   

And that he might not back again return,  
To eat the Fruit, that he would have him shun,  
And live for ever, as the word implies;  
God sets the Cherubims before his eyes: 
Gen: 3.24.   
With them a Blade, or Sword appearing rife,  
To bar his passage to the Tree of Life.   

That now beholding with perspicuous eye, 
Tertul. in Marci. l. 2.   
His former State past all recovery;  
And he unable to redeem the Loss,  
Might now submit himself to bear the cross,  
And by his Faith upon that Life rely, 
jesus Christ e●tternall with the Father.   
Which was with God from all Eternity.   

Nay, which was God, and did assume our State,  
That he might Man again new renovate;  
Whom God before all Ages did decree  
To be prefigured, typed in this Tree:  
Whom he in Wisdom did before provide,  
To help him when this Tree was laid aside;  
Now takes the Tree of Life from Adam's sight,  
Because he knew not how to use it right:  
God did it both in justice and in Favour, 
Chrys. ho● on Gen. 1   
That Man might thirst & hunger for his Saviour.  
Foreseeing in his divine providence,  

His confidence in Christ. Epiphan. ●ares. 64  That it would further Adam's confidence,  
When he should be removed from that Tree,  
Whereon his mind might run by Fantasy;  
Yet had no power to give any Life,  
Either to Him, his Children, or his Wife.   

God did not fear that Man should live for ever,  
When from the Tree of Life he did him sever;  
But therefore he debarred him of the Tree,  
Because he did abuse his Liberty.   


Gen: 2.17  One only tree the Lord would have him spare,  
And that same one the Man would not forbear:  
Therefore the Lord in his displeasure great,  

Chrys. Ib.  Debars him of that One which he might eat.   

He had procured Death by tasting One,  

jeremy ●anch: Beda ●amascen. ●piph. haemus 64. ●hat is; ●hen he ●●gan to ●●te the ●●●bidden ●●ite, as ●●th that ●●ther. ●●●l. 90.4 Pet. 3, 8  And might have lived in letting it alone:  
Now having sinned, the other will not serve,  
Which was ordained before Life to preserve.   

And had he eaten tree and fruit withal,  
He should have still continued caducall:  
For in That Instant he began to die,  
Though for a while he lived in Misery:  
Yet was his Life but a prolonged death,  
Which soon did vanish from him with his breath.   

That Adam did not die immediately,  
Behold the Lords unequalled Clemency;  
To whom a thousand years is but a day,  
Respecting his Eternity for aye:  
Yet he confounds not Time's rotundity,  
But counts each day in perfect mensity.  

●●●l 147, 4  Who can the Number of the Stars declare?  
But he that made them in particular:  
Or who can tell the drops of rain that fall?  

〈◊〉 37, 11  But he whose Influence giveth Sap to all.  
The Fowls of Heaven, Hairs upon our head, 
Mat. 10, 30.   
To us unnumbered, he hath numbered:  
Numbers which unto us are infinite,  
Compared to God are found but definite. 
Isay 40, 17 Gen. 5, 5    

Say Adam lived nine hundred thirty years,  
Yet breathed he not a Day, as it appears;  
A thousand years did his old age surmount,  
And this is but a Day in God's account: 
Psal. 90.4   
No Creature ever lived this Day complete, 
He lived 969. Gen. 5, 27   
The nearest was Methusalah the great:  
Yet since his time our age doth so decay,  
That scant we live One-hower of this day.    


THe life of Man is as a Spider's Web, 
Note.   
Or like a Sea decaying in his Ebb;  
Or like unto a little Spark of Fire,  
Which in a minute doth itself expire.   

Man is a temporary Loane of life,  
A debt of Death, a Creature full of Strife;  
An Inn, a Receptacle, soiled Cell, 
Chrys. in his tract upon the 7 verse of the 39 Psalm.   
Wherein his Passions for a time do dwell:  
An abject, object of dire misery,  
A very Habit of Infirmity:  
A Subject whereon Grief predominates,  
An empty Cask which Sin contaminates:  
A tottering Reed which easily is broke,  
A scattered Cloud, a transitory Smoke.  
To day in health amongst his Bags of gold,  
To morrow dead most ghastly to behold:  
To day in's study casting up his Sums,  
To morrow he is cast unto the worms:  
To day with his Associates making cheer,  
To morrow borne by them upon a Beer:  
To day in glory tended on in state,  
To morrow left without associate:  
To day attired in a purple Robe,  
To morrow by mischance as poor as job;  
To day in honour full of Majesty,  
To morrow thrust from all his dignity:  
Adam as yesterday in Eden placed  

Gen. 3.24.  Was by the Cherubims expulsed in haste.    



Herom: tradit. Hebr. in Gen.  MAny there are that by the Cherubims,  
And fiery Sword shaken by the Seraphins;  
Do understand nought else but Phoebus' heat,  
In that same space wherein his power is great:  
They understand it for the torrid- Zone,  
Pointing upon the Indian-Horizone.   

Others do take it for materiall-Fire,  
Which should environ Paradise entire;  
And as a Wall encircling it about,  
With such like horror for to keep him out.   


Aquinas. Kupertus & Lyra.  Some take it for the fire of Purgatory,  
And stand on their opinion peremptory.  
But these and all the rest the text confutes,  
And calls them Cherubims, to end disputes.   

Others with the text in this agree,  
And call them Angels, as indeed they be:  
But going forward without wit or sense,  
They drowned their judgement by this inference:  
Saying these Cherubs did not watch and ward  

●orer: tom. 1. l. 6. cap.  Only from Man the Tree of Life to guard;  
But likewise for to keep the Devil back,  
Lest he should take it when as Man did lack:  
And having life which that Tree did afford,  
Should proffer it to Man to be adored:  
A foolish and ridiculous conceit,  
Of which the superstitious Schoolmen treat.   


Quest: on Gen. 40.  Theodoret a Father did surmise  
Them only Apparitions in the skies:  
But from him all the Fathers disagreed,  
Maintaining them for Cherubims indeed;  
Which there continued as God thought good,  
Till Adam's death, or after till the Flood: 
Epiph. hares. 64.   
Then ceasing left some little glimpse behind,  
That we the place of Paradise might find.   

And by the Fiery-blade they understand  
A two-edged Sword put in the Cherubs hand: 
Such a flame i● to be seen in Babylo●, Plin: l. 2. 〈◊〉 106. supposed to be the place of Paradise. Numb. ●●. 1 Chro: 2● 16.   
Which blazing as a Comet to the eye,  
Made Adam to desist from coming nigh;  
And usually the Cherubs did appear,  
With a twoedged Sword producing fear.   

'Twas Such a one met Balaam in the way,  
And made his Ass to speak, and him to stay:  
'Twas Such a one King David did behold  
After the Plague when he the people told:  
And Such a one as ordered slew outright  
All the firstborn in Egypt in one night.   

Such did appear to holy-men with wings, 
Exod. 12, 29. Esay 6.6. Exo. 25, 1●   
Bearing the mandates of the King of Kings.  
Such, God by his appointment out did mark,  
To have their Figures placed in the Ark:  
Such only do delight in God's aspect,  
And do rejoice to further his elect.  
One of them flies with more than winged speed,  
To help good Hezekiah in his need; 
2 King's 1● 39   
And of Senach'ribs Host destroyed then  
One hundred four score and five thousand men.  
Another comforts Hagar in her flight, 
Gen. 21, 17 Tob 11, 7 Gen. 19, 16   
And one restores Tobias to his sight:  
Two, Both at once, assisted righteous Lot,  
When out of Sodom he in safety got.   

A multitude of Angels fills the Clouds;  
And makes the Air shrill with beatitudes;  
While all the Creatures are restored to favour,  
Angels to Man, Man to his God and Saviour.   

What glorious exultations do they vent,  

Luke 15, 7  If One ungodly Sinner but repent?  
How do they guard our Persons and our State  
From the devouring mouth of Chance and Fate.   

If we be sick, they comfort us in love,  
With the celestial Paradise above:  
If we be troubled with adversity,  

Psa. 91.11, 12.  They cheer us up to bear it patiently.   

Waking, through God's permission they do save,  
When danger brings us almost to the grave:  
Sleeping they do protect us from that foe,  
Which would both soul and body overthrow:  
If dead, unseen full solemnly they come,  

Luk 16, 22  Bearing our souls to Abraham's bosom.   

The wickedest person breathing on the earth,  
Hath One attending on him from his birth;  
Guarding his body from that accident,  
To which through Sinning it is incident:  

Mat. 18, 10 1 Cor. 15, 52. Mat: 24, 31 Mar: 13, 27 1 Thes: 4, 16.  The righteous person he hath two or three,  
According as his danger seems to be:  
Millions of Angels shall attend the Just,  
At the last day to bring them from the dust:  
When that all-sounding Trumpet shall be blown,  
To summon all the World to heavens high throne.   

Then they that sleep in Earth in costly tombs,  
Enclosed safe, as in their mother's wombs,  
Oppressed with weight of many Marble Stones,  
And overcloyed with skulls and dead men's Bones;  
Shall cast them off; I off, as things too light,  
And all appear before their Maker's sight.   


Rev: 20, 13  The Sea shall likewise regive up her dead,  
Which her vast Ocean once devoured:  
And all again shall the same shape assume, 
Note.   
Which God and Nature gave them in the Womb.   

Only this shall accrue the Property,  
They must be changed in the Quality:  
That which was sown a carnal must arise  
A spiritual body without fallacies: 
1 Cor. 15.44. Ibid v. 43 Acts ●, 1● Luk 21, 27 1 Thes. 4.15, 16, 17   
That which was sown in Weakness, in that hour,  
Must with a Word be raised up in Power.   

Then shall our best beloved Saviour come,  
To judge the world in this great day of Doom:  
Met by the last surviving Saints that are,  
With shouts and sounding clamours in the air.   

Whilst all the world lies frying in a Flame,  
And hath no water for to quench the same:  
Whilst wicked Souls shall gnash their teeth and grin, 
Luk 13, 18   
With howling noise affrighted with their Sinne.   

Cursing the day that brought them to this luck,  
Cursing the Paps that first did give them suck:  
Cursing the first occasion of their Fall,  
Cursing Themselves, and cursing God and All: 
Rev: 16, 11 Rev. 6, 16   
Wishing with all their hearts, that mountains might  
Defend them from this great Avengers' sight.   

Who then, (as Scripture perfectly denotes,  
●hall separate these barren, Carrion Goats, 
Matth. 25, 32   
From fruitfuil Sheep, whose virtue did afford  
plenty to Man, and Goodness to the Lord.   

Who gave him Drink to drink, when he was thirsty, 
Chrys. on this same text, Mar 25, 32. Zenchy.   
Who gave him Meat to eat, when he was hungry:  
Who gave him Clothes in his necessity,  
●ho showed their Faith by perfect Charity.  
●n distributing Alms unto the poor,  
●n taking Orphans straying by the door; 
Esay 58, ● Ezek: 18. ●   
●n helping Widows in their great distress,  
〈◊〉 pleading gratis for the Fatherless.  

Mat. 25  For this they shall possess their Master's joy,  
Which passeth all the slights of man's annoy:  

Mal. 4, 3  For this their Foes shall all be trampled down,  
And they receive an everlasting Crown:  

Rev: 14, 11  For want of this the Wicked are in Hell,  
And with the Devils lastingly must dwell.   

Where they receive infinite penalties,  
For their unsatiate sin and cruelties:  

Bernard. Note,  Not till a Wren may drink the Ocean dry,  
For than they might expect recovery:  
But this word ever cuts off all relief,  
And makes it prove an everlasting grief:  
A grief though certain, yet inutterable,  
A grief to Mortals most insufferable:  

Luk 16, 26  A grief of griefs surpassing all their pain,  
To be debarred of coming forth again.   


Parsons in his resolution.  A grief to think how happy they had been,  
If they had not committed Such a Sin:  
A grief to see those persons Angelized,  
O'er whom so often they once tyrannised:  
A grief unable of them to be borne,  

Psa. 7, 13 Isay 26, 10  When God and Angels laugh at them with scorn:  
A greater grief, excluded from His Face,  
To be included in so vile a Place.  

Mat: 8, 12 Rev: 14, 11  Where in eternal darkness they must 'bide,  
Tormented with the wicked Fiends beside:  
In fire not made to comfort, but torment,  
In fire the which no Fuel can augment:  

Parsons his resolutions set out by Bunny.  In fire which burns, yet not consumes the wight:  
In misty fire, fire without light,  
Which fire no air, nor water can abate,  
No nor the length of Time extenuate.   

There the rich Chuff, or sinne-polluted Goat,  
Shall have hot-boyling Gold poured down his throat:  
There the lascivious Person shall have sight  
Of all the ugliest Fiends that may affright.  
There the Blasphemer shall have satiation  
Of horrid oaths, of wicked execration: 
Rev: 16, 10, 11.   
There the foule-bibbing-Drunkard shall have thirst  
To drink whole tons of Gall, yet never burst.   

The lowd-loquacious Lawyer there shall lack  
A habeas corpus to remove him back:  
There the litigeous Client shall have strife,  
Who never could be quiet in his life:  
The Atheist will acknowledge There a God, 
Read the Practi●● o● Piety.   
When he shall feel the vigour of his rod:  
And the seducing Heretic will say,  
That he hath missed the right and perfect way.   

How happy then shall those blest-Spirits be,  
●njoying God their true Felicity:  
How worthy-happy in their God's account,  
Whose sight doth all their greatest joys amount.   

They shall have joy without Anxiety, 
Read S. August his Meditations. Mr. Bunn● upon Parson's resolutions.   
Mirth without mourning or disturbancy;  
Peace without War, Love without Envying,  
Life without death, life e'er continuing:  
Never defective in their Purity,  
Ever established in Security.  
No need of Angels there for to protect,  
For there shall be no Devil to detect.  
No need of Preaching; for that too shall cease,  
And God shall be their everlasting Peace.   

Knowledge by Science shall be abrogated,  
Faith be extinguished, Hope annihilated: 
1 Cor: 13. 1. Faith, 2. Hope, 3. Charity.   
Nought shall remain in Heaven of the Three,  
But perfect Love, and perfect Charity.   

Each shall receive a crown for his desert,  
And some withal shall have a greater part;  
For there shall be many degrees in Glory,  

The glory one and the same, the difference in the degrees Simile.  As Austin writes in his most sacred story:  
Which he illustrates by similitude,  
To prove degrees in their Beatitude.   

Take (saith he) Bottles of their several Marts,  
Some great, some less, of pottles and of quarts,  
Cast them into the sea when you have done,  
And being full, they all will overrun.   

So shall it with these Sainted-people be,  
They shall be sated with saturity:  
And as the Finger envies not the Eye,  

August. de Civit. Dei, l. 22. c. 30.  To be her equal in Supremacy:  
No more shall they envy at others Bliss,  
But as the Finger shall accord in this:  
None shall the others glory disannul,  
For every one shall have his Bottle full.    


But stay my Muse, stay, whither wilt thou fly?  
Lose not thyself in soaring up too high;  

Mr. Vicars in his prospective glass to ●ooke into ●eaven.  Recoil again, and let good Vicars come,  
He hath a strain in this will make thee dumb;  
(Lure back I say:) for it is my request,  
My warbling Pen doth gag for want of rest:  
And I'll recall thee back again in time,  
Lest thou too high above my reach shouldst climb.   


Aug: Civ: Dei l. 22. ●. 30.  Yet know, my Muse, to you blessed place I tend,  
For Heaven was ordained Man's chiefest end:  
Although one Adam lost it by his Fall,  
A second hath repurchased it withal.  
And made a Passage for Me unto Life,  

●ph. 2, 3  Who was by Nature (once) so full of strife.   

Those Angels which debarred him of the Tree,  
God hath appointed as an Aid to Me,  
To bear my soul to that celestial place,  

Cor. 13,  Where I shall see my Maker face to face:  
Not, as he is, immense or infinite.  
For so the Angels cannot view his sight:  
But as he shall Himself communicate,  
In a full measure to my blessed State. 
Aug. Civ. Dei l. 22, c. 29.    

Now whether it shall be with corporall-eye,  
As we the Sun, the Moon, and Stars descry,  
I cannot tell; but certainly withal,  
It must be Perfect, being Spiritual.    
FJNJS.   

ERRATA.  
PAg. 2, line 34, for his Soul, read the soul. p. 29, l. 17, read to a better state. p. 29, l. 19, for had restored read hath restored. p. 35, l. 32, thou read t●ough. p. 50, l. 21, read But others. p. 48. l. 20. for very read every. Preface, page 5, line 20, read incompatible with Divinity. In the margin, page 48, read Rupertus.   

THE TRIUMPH OF FAITH: OR, THE MIRROR OF WOMEN.  MATTH. 15.28. 
Oh Woman, great is thy faith: be it unto thee even as thou wilt.   

TO MY TRULY WORTHY, AND MUCH RESPECTED FRIEND, Mr. John Clarke, Gentleman; Steward, and Receiver of King james Hospital; founded by Tho: Sutton, Esquire; his best Wishes.  
'TIs not so great a work to purchase love,  
As to retain it, never to remove.  
Thy Art herein hath made thee excellent,  
A grace unto thy Place, a Precedent!  
Never therein had any such applaud,  
Of such perinnity, Angelic land!  
None of the Proto-stewards like to thee,  
So changeless, constant, so perpetual free.  
Then blame them not to praise and love thee too,  
Their Tribute is no more than what is due:  
Nor mine no less than theirs; So I present  
Faith's Triumph to thy hand, to give content:  
With all, To such a good Germanicus,  
I wish long life; Thy old men Clerk it thus.  
Amen.  
Ever Thine:   

The Faith of the Woman of Canaan, compared with, and excelling the Centurion's Faith, to the great glory of that Sex.  

THE Light of Lights, The Sun of Righteousness,  
Reflects and warms our Hearts by lively Faith,  
Admires That Gift in us, when we express  
The same in full, with all the power it hath;  
What is it but we may obtain by Faith.   

Hell is subdued, and Heaven is obtained,  
Christ is enjoyed, a good Report is gained. 
Heb. 11, 2   
Witness this Gentile-Woman Canaanite;  
The Roman, yet, the good-Centurion named:  
Both, Converts, Both, connext in holy Writ,  
Both, excellent, transcendent, truly famed:  
Mirrors of Faith, by Faithfulness proclaimed. 
Mat: 9, 11 Mat. 15, 27    

But which of either's Faith will greatest prove,  
Deign you to hear, and judge as Reasons move.  
The Faith of the Centurion so renowned,  
Of which our Saviour spoke so wondrous well:  
Which in his own Apostles was not found, 
Mark 9. 1●   
Nor in the circuit of great Israel:  
No, nor of us, (I blush the more to tell)   

Came short of hers compared in the degree,  
Though in the substance of like quality.  
His Faith was like unto a goodly Tower,  
Built on a Rock, in a fair pleasant Place;  
Where neither raging Seas, nor windy Power  
Can buckle with him in an open face:  
(Such was his Faith environed by Grace;)  
But hers lay open to each mighty Blast,  
Yet being on a Rock it was kept fast. 
Luke 6 ●●   
He when he was to send unto our Saviour,  

Luk 7, 3.  Had many Friends before to make him way:  
But She good Soul could not obtain this favour,  
For none she had, and yet she would not stay;  
(Such Faith as this will suffer no delay.)   

She came herself, and He did Others send,  

Mat: 15, 22  Christ her denied, she forced him in the end.  
He for a Servant whom he dear loved,  

●uk 7.4, 7 Mat. 15, 22  Made suit to Christ, and did but once request:  
She for a Daughter was extremely moved,  
Because a Spirit had her Child possessed:  
This Saint was weary of so foul a Guest.   

O then if many Devils us invade  
Let's flee to Christ, as she did here for aid.  
And let not us misdoubt the premises,  
Gods helping Grace is not to be restrained:  
If we lay hold upon the Promises,  
What is it but by Christ shall be obtained?  
The Woman asked, the good-Centurion gained.   

His suit was granted, and had no denial;  
But hers was not obtained without her trial.  
He e'er our Saviour came into his sight,  

●uk 7, 6, 7  Sent back to stay him, by his Faith's Confession:  
Her Faith makes to him in as swift a flight,  

●at. 15.22  And plies him with her outcries for Compassion:  
He suffered in her, yet did show no passion;   


●●id. v. 23  Seeming as deaf, no hearing to afford,  
Seeming as dumb, and would not speak a word.  
Good harmless Soul, how was her Heart deceived,  
Expecting comfort only from his sight.  
Now vieweth God the Word, of speech bereaved,  
A gracious God, a Convert for to slight:  
A faithful Woman, and a Canaanite,   


〈◊〉. I  One of the chosen Vessels of his Choice,  
Who felt him inward; speak yet heard no Voice  
But when he spoke, for to deny her help, 
Mat. 15, 2●   
To be her Saviour, yet, not sent for Her,  
Reputing her no better than a Whelp, 
Verse 26.   
And so no Grace upon her to confer:  
(The God of Grace to be no Comforter:)   

Oh this might well have driven her to despair,  
And yet all this not makes her to forbear.  
But as an Eagle molts away her Feathers, 
Simile. Psal. 103, 5   
And breaks her old Bill to renew her strength,  
So by Denials she more force regathers,  
Until her Faith had conquered him at length:  
And out of cinders burst to such a flame,  
That now the World is blazed with the same.   

MEDITATION 1.  
IS Faith of force to bring me to my Saviour,  
To make him mine, to keep me in his favour,  
To obtain mercy, and to cleanse my Heart,  
Uniting me to Him, never to part?  
Lord give me Faith, let me have no denial,  
Then when thou wilt, Lord put me to my Trial.   

MEDITATION 2.  
LOrd when thou wilt, then let thy Spirit come,  
Speak then unto my Soul when thou seem'st dumb:  
Let me then hear the Presence of thy Voice,  
When thou seem'st Deaf, to make my heart rejoice.  
Then like This Woman shall my faith have strength,  
And through thy Mercy overcome at length.   

MEDITATION 3.  
ARe Rich, and Poor, great Emperors and Kings,  
Devoid of Christ, counted but brutish things?  
As whelps, dogs, foxes, vipers, swine, let me  
Sweet jesus have my Part and Name in thee:  
So when thy glorious Coming shall appear,  
Thy Saints shall sing, when Dogs shall howl for fear.   
FINIS.   

Dedicated To all the Captains, Lieutenants, Ensigns, and Sergeants, of the Trained Bands of London, Middlesex, Bristo, Exeter, Norwich, and Kent.  

OF whom should Homer, or the Muses sing,  
If not of Soldiers, or the Soldier King?  
Whose actions are Heroic; and whose Arms  
Protects as King, the meanest man from harms?  
Oh did his Majesty behold you all,  
Each in your Arms, acting the General!  
He would surmise Epaminondas by,  
Or you transformed to his Imagery:  
Wish, all his subjects were but ●uch as you,  
Having his wish; tell you what he would do.  

●he Emperor A●rian made ●n this I●●nd a wall ●●o miles ●ong. Gods Ar●y divided ●nto three ●arts: vanguard, ●iddle●ard, Rearward.  The King's strength in his subjects doth consist,  
And such an Army, who can well resist?  
He needs no Adr'an wall, to guard his Land;  
Your hearts defend, his heart for you doth stand.  
You are part of his Army, of his host;  
You are of Gods own Army; therefore boast.   

God's mighty Army hath three several parts,  
Subsisting of these Noble valiant hearts;  
As Adam, Noah, Abraham, and job,  
To make the Front in that Celestial Globe;  
With all the Prophets, Peter, james, and john,  
The Saints, and holy Martyrs, dead and gone.  
The Middleward subsists of them that die,  
And of ourselves waiting mortality.  
The Rearward are those Saints which must survive,  
To meet our Saviour in the clouds alive.   

Now being Militant, reflect your eye  
On Sampsons' strength, and on his Chivalry:  
See what our Israel's Champion can afford,  
And as he was, be Champions for the Lord.   
Yours to imitate; Ed●●●d C●●●●  
Strong Sampsons' Birth, his mighty strength,  
His many conquests, death at length:  
Hid Manna of the History,  
Revealed in th' Analogy.   

HISTORY SAMSON.  
What God doth promise, he will sure perform  
In the full time. When Israel as a worm  
Is trod upon, 
judg. 13.  than Manoahs' Comforter  
Though barren bears them a Deliverer.  
Now is their Bondage with the Philistines  
No whit so during, as their lordly Sins: 
Verse 1.   
Nor can their Sins oblitterate his Favour,  
That gave his Son, sent Samson for a Saviour.  
An Angel brings the tidings of his Birth, 
judg. 13, ●   
(Or else the God of Angels treads on Earth:)  
Shaped as a Man in our Humanity,  
Angel in Place, God in Authority.  
Samson doth grow in Stature, Strength, and than  
The Spirit moves him in the Camp of Dan  
'Tween Zorah and Eshtaol, 
Verse 25. Iudg: 14. ●  bids him arise  
And go to Timnath for new Enterprise.  
The Nazarite obeyeth. Seeks a Wife: 
Verse 1.   
A Lion comes against him for his Life: 
5.   
He rends him as a Kid immediately, 
6.   
There, Sweetness finds, in Her Disloyalty. 
9●.   
He slayeth thirty Philistines for spoil, 
10.   
Destroys their growing Corn upon the Soil, 
Iud g: 15   
Their standing Stocks, the Vineyards by the same;  
For which the Timnite, with his House doth flame: 
6.   
But Samson well repays their cruelty,  
And smites them Hippolito and Thigh abundantly.  
Goes to Rock Etam. They invade the Land, 
Vers● 8.9, 1●   
Samson is bound, betrayed to their hand;  

14.  He breaks the bands, discomforts all their host;  

15.  He slays a thousand with a Bone, doth boast:  

18.  He thirsteth, fainteth, prayeth, doth obtain,  

19  And from the Bone, Water doth flow amain:  
He drinketh of the Rock, (for Christ was by)  
The Substance will not let the Shadow dye.  

Chap: 16, 2 Verse 2.  He speeds to Gaza; seethe Dalila;  
Hazards his Life; beareth the Gates away:  

17.  He doteth, she betrays, his Locks are cut;  

20.  His strength doth fail; he to the Mill is put:  

21.  His Eyes thrust out: conducted to the Court  

25.  To be their laughin stock, the Vulgars sport:  

28  He prayeth to his God; strength comes again:  

30  He plucketh down the House, and all are slain.  
Thus died their Conqueror, whom they resign,  
Now being dead, judah must be the Sign.  

●udg: 15.23  OLD men of judah, you do represent  
New Caiphas, the Roman Precedent;  
Who did betray, deliver Christ your Saviour,  
As you did Samson, for Philistines favour:  

1 Ioh: 4.9  But they for Malice: He had broke his bands,  
Escaped you all; had not Love bound his hands  
And made him sick with Love: that he must die:  
And equal Samson in Analogy.   

ANALOGY CHRIST.  

●udg. 13, 7 ●at: 2, 23 ●hil: 2, 7 ●ev: 5, 5 ●uke 2, 32 ●zek: 16 hedge: 16 ●●ke 23, 2 ●●t: 27.  AN Angel brings the advent of his birth,  
And he must be a Nazaren on earth.  
The mighty God must be a Man indeed,  
Espoused to the Gentiles, Iudah's Seed.  
Affects a Harlot-Church, defiled with sin,  
Committing whoredoms as that Philistin.  
Whose falsehoods did betray, (as Sampsons' wife)  
When none but they would kill the Lord of life.  
To Egypt he must go, from Egypt turn, 
H● M● Iu●   
That God from Egypt may recall his Son,  
As Samson from Rock Etam; when he came  
Called by the jews in their Iehovah's name:  
Strong Iudah's Lion must subdue alone  
The roaring Lion, the devouring- one; 
Rev: 5, 5 1 Pet. ●, 8 judges 14   
And bear the Honeycomb (as did the Other)  
To his supposed Father, Virgin-Mother:  
Absent himself to solace with his Love, 
Luke 2, 46   
And then his Parents find him with his Dove,  
Posing the Doctors in their Synagogue, 
Luke 4, 16 Luke 6, 9 Mark 12, 1 Mat. 12, 40 judge, 14, 12 Acts 2, 23 Mat, 11, 42 joh, 10, 2●   
Out of the Prophets, and the Decalogue:  
They hear him speak in Parables, expound  
The riddle of his jonas, gulpht, not drowned:  
Meat from the Eater, sweetness from the strong,  
(He order sin to save, that did the wrong.)  
The Builders must refuse the Cornerstone,  
He the great Builder will not lose his own.  
The Rock of their defence is permanent,  
And Zion in her Christ is excellent. 
Psa, 45, 13 Cant, 8, 10   
He hedgeth her within, on every side,  
And in his Vineyard she doth still abide:  
He Master of his Vineyard makes her wise, 
Cant, 8, 12   
To put in practice what he shall advise:  
And then the Doves (like foxes) joined in one,  
Destroy the Vineyards of the Evill-One.  
Seem to perform their promise, and do foil  
The crafty-One, repay him with the spoil.  
Christ's blood must satisfy for our deserts,  
Rend the partition wall into two-parts: 
Eph, 2, 4 1 Cor, 1●, 55 Eph, 4. ● Luk 23. ●   
Break bands of Hell, and Death, ascend on high,  
And bear Hell gates away triumphantly:  
Offer his soul to God. restrain his Power.  
Thirsting for our Salvation, and the Hour  
To be conducted to the judgement-hall,  
There crowned a King with thorns, blinded withal,  

MEDITATION 1.  
MVst Light be darkened? must the totall-eye  
Of all the world be hoodwinked  he dye?  
Like Samson be the Millhorse of their mi●t●  
To turn about, that turneth all the earth  
Without a hand: with hands be struck, explain  
What hand did strike, or else blindfold again?  
To make them laugh: who was a Man of sorrow,  
Put to their Mill to grind, found dead ere Morrow  
Strong in his death, their Temple for to rue;  
So brought more Souls to Life than Samson slew.   

MEDITATION 2.  
MVst Life be slain, must perfect righteousness,  
Be doomed to death, by abstract wickedness?  
Must Glory be defiled? the judge of all  
judged by Man who was the Criminal?  
No marvel though the Course of Nature failed,  
And the Celestial Creatures so appalled,  
That they did cease to work: but waxed wan,  
When they beheld our dying Pelican?  
Lord work like Change in Me, o'erturn Me too,  
That Christ may build me up, and make me New.   

MEDITATION 3.  
THou Samson of my Soul, convince my Sin,  
And make me loathe this loathsome Philistin,  
That seeks to captivate my yielding Will,  
That I may be his Death, that seeks to kill:  
Oh let the Power of thy strength appear,  
That this same Philistin may die for Fear:  
But, let me live in Christ, that Christ in Me  
May conquer Death, and then I shall be free.   
FINIS.