The historie of the perfect-cursed-blessed man setting forth mans excellency by his generation, miserie [by his] degeneration, felicitie [by his] regeneration. By I.F. Master of Arts, preacher of Gods word, and rector of Wilbie in Suff.

The historie of the perfect-cursed-blessed man setting forth mans excellency by his generation, miserie [by his] degeneration, felicitie [by his] regeneration. By I.F. Master of Arts, preacher of Gods word, and rector of Wilbie in Suff.

Table of contents

Title page

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ERRATA

TO THE RIGHT WORshipfull Sir Anthony Wingfeld Knight Baronet, the p•ime Heir of that Right-Noble, Generous, and Renowned Familie of the prime House of the Wingfelds, the growth and increase of Grace and Honour here, and the fruition of Glorie and Happiness hereafter.

TO THE LEARNED AND IVDICIOVS READERS.

TO THE COVRTEOVS READER.

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The Argument.

THE PERFECT MAN, Setting-forth MANS EXCELLENCIE By His GENERATION. [Figure] MANS EXCELLENCIE BY HIS GENERATION.

THE CVRSED MAN, Setting-forth MANS MISERIE By His DEGENERATION. [Figure] MANS MISERIE BY HIS DEGENERATION.

THE BLESSED MAN, Setting-forth MANS FELICITIE, In that His REGENERATION Is consulted-of by the Heav'nly POWERS. [Figure] MANS FELICITIE CONSVLTED-OF.

THE BLESSED MAN, Setting-forth MANS FELICITIE, In that His REGENERATION Is Procured. [Figure] MANS FELICITIE PROCVRED.

Triumphans.

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[Page]THE PERFECT-CVRSED-BLESSED MAN.

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

Mans Excellencie by his Generation,

Mans Miserie by his Degeneration,

Mans Felicitie by his Regeneration.

By I. F. Master of Arts, Preacher of Gods Word, and Rector of Wilbie in Suff.

Bernardus in Meditat.

Anima insignita Dei imagine; decorata similitudine; desponsata fide; dotata Spiritu; redempta sanguine; haeres bonitatis; capax beatitudinis; deputata cum Angelis.

LONDON, Printed by M. Flesher, and are to be sold at the signe of the Greyhound in Pauls Church-yard. 1628.

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Formae naturâ, lue morum, morte subactâ,

Almus eram, ater eo, mox tamen albus ero.

CHRISTIANVS MILITANS

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

All-spotless fair I formed was, But am by Sin deform'd;

Yet trust ere long by Death to pass, To glorious life conform'd.

ERRATA

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ARe not many, and yet fewer in some Copies then in other: for as they were spyed in the Presse, they were amended in the remaining Copies. Let those that are found, be thus amended.

In the Epistle Dedic. read (like flesh-flyes.

In the Epist. to the Reader

p. 5. l. antepenult. excellency and goodnes.

p. 13. l. 2. cals for more wrath.

In the Booke.

p. 28. l. the last. were all destroy'd.

p. 41. l. 25. threw them headlong instantly.

There are some other, but they are so sleighty, as the Read [...]r cannot but amend them in the reading.

TO THE RIGHT WORshipfull Sir Anthony Wingfeld Knight Baronet, the p [...]ime Heir of that Right-Noble, Generous, and Renowned Familie of the prime House of the Wingfelds, the growth and increase of Grace and Honour here, and the fruition of Glorie and Happiness hereafter.

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SIR:

AS you take-notice of this happiness and blessing of God upon you to bee the Heir of this great & worthie Family; so take-notice also (I beseech you) of the true cause of that worth and greatness of your Ancestors, and imitate them ther-in: and then, inheriting their worth, together with their wealth, you shall also most undoubtedly enrich your selfe with the obsequious attendance and hearty affection of your native Countrimen; and so grow in Grace and Favour with God and Man.

[Page]Your Noble Progenitours have bin famous for their Pietie to God; for they were alwaies noted to be zealous in Religion. They have bin renowned for their Loialtie to their Soveraigne, for they were alwaies of great and high Commission, many of them being ex intimis Regum Consiliis. They have alwaies bin much honoured of their Country, for their great care of the Publique Good and Welfare therof: which, as occasions required, they did manifest, sometimes by their Valour, thogh it were to hazard the loss of Life or Living: sometimes by their Wisdome and Jntegrity; in so much that weighty causes in difference have bin by the Parties consent referred to their sole Arbitration: sometimes by their Lenity, for this was their anciēt Motto, & revived by the last of your name, Posse, & nolle, Nobile: and alwayes by their great Hospitalitie, upon which [Page] to their great Renowne and Glory, they yearly spent the greatest part of their Revenues.

All these, with many such, lived together with your Predecessors, & whiles they lived, were the Life of their fame & worth. And, let me tell you Sir, there is an expectation (the tedious Monthes of your Minoritie being worn-out) of their reviving, and, together with your Person, of their keeping residence in some or other of your Mansions. God enable you with such a competency of Gifts and Graces as you may satisfie expectation.

I speake not thus out of doubtfull fear, but in officious love: for since it pleased the Divine Providence when you were baptized to use the hand of my Ministery for the receiving of you into the Church: (I living then in your worthy Fathers house, who never entertained any other [Page] Chaplain, but mine unworthy selfe) and sith I live still in statu quo, as your Father placed me; me thinks the same Providence leads me by the hand to doe some service for you, now when his Majesty the King sends you so timely into the Commonwealth, by gracing you Honoris onere, with the dignity of Knight-Baronet, and by trusting you Onoris honore, with the command of some of his Forces for the Countries defence.

My prayer is that you may walk worthy of the severall Callings wher-unto you are called: and my desire is to doe something for you to further you therein. For which purpose I have presumed to present you with this History, though weakly contrived, yet strongly warranted: for it hath the undoubted truth of God for its authority. Wher-in I endevour to let you see your selfe in your triple estate: for it doth [Page] not praedicare de uno Homine in specie individuo, but de singulis Hominibus in toto genere Humano: and is verified particularly in everie One, being cursed or blessed in their imitation of it.

It will advertise you to take-heed, that you give no way to Naturall Inclinations, but as you finde them renued by Grace: and to stop your ears against the buzzings of fawning Sycophants, which (life flesh-flies that corrupt sweet ointments) alwaies breathe infection: and serpent-like never insinuate but for secret mischievous ends. God give you the Spirit of Wisdome to discern, and the Grace of Zeale to detest, illud pessimum hominum genus.

In a word, it will (I hope) helpe to direct you, how to recover the perfection of pure Nature; how to get-out of the miserie of corrupt Nature; and how to attaine to the fruition of that super-naturall Felicitie [Page] that the world cannot apprehend.

Many Tractates, I confess, you may finde tending to these ends; but all that I have seene, are meerly indicative; teaching onlie by instruction; wher-as this is exemplarie, and teacheth by demonstration: and therefore though they may be more punctuall and pithie, yet I am sure this is more plaine, I trust not unpleasant. God give grace to make them all profitable.

If this shall further you but one step towards any of those ends, either for your mortification or vivification, (a double work, but must be singlie performed by you, and by all that intend to save their soules) I shall rejoice in my paines; and you, I trust, be encouraged to press-on towards the mark set-before you, for the price of the high calling of God in Christ Jesus.

This is the maine thing that you have to doe in this world: without which you [Page] shall neuer here deserue the Happiness you have, nor ever hereafter attaine to the Happinesse you desire. Your Riches, Honour, the Favour of this VVorld, these were the desert of your Ancestours, which out-lived their Persons, and are now cast upon you their undoubted Heir to make you worldly happy. But it is Religion, and the love and practise of Religion onely in the exercise of vertuous, and pious actions that can bring you to deserve this temporall Happiness, and assure you to enherite that which is immortall.

Thus commending these broken lines to your acceptance, and your selfe to the Grace in Christ Iesus; I humbly take my leave, and rest

Your Worships truly devoted, IOSEPH FLETCHER.

TO THE LEARNED AND IVDICIOVS READERS.

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NOt that I desire such Readers only, doe I prefix this Epistle; but only to desire, if any such shall vouchsafe to reade this poore Labor, that they would also vouchsafe to make a favourable construction of what they reade: and to take-notice that I doe not hold, that all the ther-in mentioned Decrees, Consultations, Iudgements, &c. were just so in actu, as they are therin set-down; or as the tenour of the Story may seeme to import. For I have learned another lesson, which I desire those that have not, to learne, and beleeve with me.

For mine owne part, I know and beleeve that all things whatsoever that either have bin, are, or shall be▪ so far as they have reference unto God, the Primus Motor, originall Author, and principall Actor of them; of whom, through whom, and for whom, they have and receive their being and motion: (all secondary causes being contained [Page] within the sphere of their first cause; I beleeve, I say) that being thus considered in God, they have neither p [...]ius nor posterius; first nor last: because God is Alpha and Omega, both first and last: the first of Causes, the last of Ends, that is, all in all: they being in Him semel & simul, as one individuall substance, or continued motion; He being in Him-selfe, Ens cujus centrum est ubi (que) & cujus circumferentia nullibi: so that nothing can be besides Him, He being of Himselfe every way infinite.

Vpon this ground all Gods Purposes, Motions, Actions, (whether in respect of the Creature, necessary or contingent;) as also the subject wheron Hee workes, yea and likewise the instrumentall Causes whereby He workes, are all present unto Him: because He beholdeth all things, uno & eodem intuitu, at one instant; there being no difference to Him at all betwixt things past, and present, and to come: these being meerly and onely the distinctions of time. But GOD who is Light, and dwelleth in light; which was, and which is, and which is to come; the same yesterday and to day, and the same for ever; needeth not the distinctions of Time for the resolution and execution of his Decrees and Actions.

All things then being in God, God in Himselfe is to be considered as a most rich, beautifull, and glorious Treasurie, of such transcendent, superexcellent, and incomprehensible Nature, Majesty, & Order, as that not any Creature [Page] in Heaven or Earth is able to conceive how any one thing in Him is either decreed, promoted, or acted, simply, truly, and as it is indeed: for Creatures are circumscribed in all their faculties and powers, and cannot goe beyond their extent.

For us then positively to describe, define, or determine any thing of Gods Decrees, Consultations, and Actions (I meane ad intus;) or of his order of doing them, as, that first He did that, afterwards this, and last of all thus, it is Satanicall pride, and arrogant presumption: so insearchable is his Wisedome, and his waies past finding out.

Yet again the same insearchable things of God, being considered quoad nos, and referred to their visible and apprehensible Causes, Ends, Objects, and Effects; so they admit of prius and posterius, and may be said to bee first or second according to the setled order of Nature, Time, or Being. And upon this ground we may look upon the Actions of God, as issuing or proceeding from Him in a most perfect, comely, and beautifull order and succession, whereby Hee manifesteth his owne glory, and advanceth the good of his Creatures. And yet this acceptation, distinction, or interpretation of Gods doings ariseth from our owne weak capacities and apprehensions, and not from the things of God them-selves: for as we conceive and understand them to be, or have beene done, so doe wee judge of them, and no otherwise.

[Page]Now, for that we are weake to conceive, and understand aright the wonderfull things of God (as indeed the least worke of his is wonderfull in it selfe, and infinitely surpasseth our imagination,) God therefore in mercy affords us many helpes to further us therein; per corporalia spiritualia docens; & per visibilia invisibilia demonstrans, and so speaketh to us of his owne immense and incomprehensible Resolutions and Actions, in phrases and tearms sutable and agreeable to our owne weake capacities. Not for that we are to conceive it to be just so, and so with the Lord concerning that thing of which Hee speaketh, and no otherwise; but for that otherwise than so or so as He speaketh, wee cannot possibly conceive it to bee. He stoopeth to our infirmitie, and speaketh to us concerning Him-selfe in our own dialect, and giveth us leave to speak of Him and his Actions, as wee doe of our selves and our owne.

And because we alwaies contrive and frame to our selves a methodicall order of what we doe before it bee done; and cannot attaine to the consummation of our ends, but by some orderly proceedings; as by intentions, meditations, consultations, endevours, executions, and the like: so likewise we (measuring the great works of God by the same compass we doe our owne) doe conceive them to be begun and effected by such like passages and progressions as our own are; as by decrees, consultations, resolutions, [Page] or some meanes or other to ripen and bring them to their productions.

And thus it is that wee dare take-upon us to speake of Gods great workes of wonder: as (not to name any other) of these, of Mans Creation, and Redemption, both which we conceive to be on this manner:

First touching Mans Creation; we conceive that God moved with zeale of propagating his own glory, did take in hand, even out of Nothing to frame and create Man, as a fit matter or subject, where-on to stamp and set the likeness of his owne Image, that so Hee might communicate his owne everlasting Goodness to a Creature so qualified and endowed. Which Creature notwithstanding so formed and enabled, is not, nor cannot be equall to his Creator in the excellencie of Goodness or power of Perseverance: though for qualitie He partake of his Creators Goodness, and for form He be made in his Creators Image.

And for this we conceive a double reason; the one from God, the other from Man: from God, because He is (notwithstanding this his work of Creation, that is, of bringing another thing besides Himselfe into Esse, and so into open view, yet we say, He is) still infinite, and so no whit lessened, or any way impayred, either in quality of Essence, or in ability of perpetuity. For all excellency or goodness is fontally in Him; and what excellency or goodness soever is in any Creature, it is but guttula illius formositatis, [Page]bonitatis, suavitatis quae est in Creatore: which, being severed from God, doth ther [...]upon instantly perish, & turne to nothing. And therfore Man no longer bears the perfect qualitie of his Creators Image, than that Hee continues in Him good, and constantly the same Hee was, according to that stamp and tincture which Hee received from God in his Creation. So that Mans perfection is not so excellent as his Makers, no nor any whit equivalent ther-unto; because perfection in Man is but as a beame of glorie issuing from God the fountain of glory: wheras in God it is originally essentiall, and everlastingly infinite.

Again Man is not so excellent as his Maker; for wee must consider his originall matter, wher-on He was made; which was Nothing: now this Nothing, by the operative Goodness of God, was made something, and this something was made Man bearing the stamp of his Creators goodness. Yet this goodnes in Man, though derived from the unchangeable goodness of God, was not otherwise than changeably good: because it was now seated or inherent in a dissoluble subject of a changeable disposition, able to stand in, or fall from its goodnes, as it selfe should resolve.

Now, I say, the receptivitie of created matter affords no room for unchangeable goodnes. As it stood with Gods goodnes to make Man good, yea and very good: so it stood with the nature of Mans essence, being a made matter, not to be capable of unchangeable goodnes. For unchangeableness [Page] and immutability in goodness is proper onely to Omnipotency, or the creating Power, because that onely hath subsistence in it selfe; which subsistence in it selfe is that onely which gives life and being to unchangeablness. Nor againe can the thing created comprehend the Creators goodness, because that is finite, this infinite: and it is a certaine rule, Minus non habet in se majus, and therefore Man cannot comprehend his Makers goodness. Which if we should fondly imagine, that God, if Hee had pleased, might have made Man absolutely and constantly good like Him-selfe, no way liable to change or alteration: then we must also imagine that Man should have bin more than made in the image of God, or after his likeness; for then hee should have bin all one with his Creatour, both in Essence and qualitie: for there is less difference betwixt the Essence of God, and unchangeable goodness, than betwixt fire, and the heat thereof; or the Sunne and the light thereof, though the one really and inseparably express the other. For set any subject in such an equall distance to the fire, as that it shall receive the heat thereof, and yet not be enflamed therewith: or conveigh the light of the Sunne by a reflecting object to enlighten a darke body; yet that heat, or this light thus divided from their proper seats and subjects, is neither the heat of the fire, nor yet the light of the Sun: their subjects being hot, or light, remissis gradibus, perhaps that but warme, it may be this [Page] but dim. Whereas the true heat of the fire in its proper nature and quality doth alwaies burne and consume; and the true light in the body of the Sun doth alwaies dazle and confound the sense of all humane sight to behold it. And yet it must be confessed that that heat, being but warm; and this light, being but dim, did both of them come originally the one from the very fire, the other from the very Sun.

So likewise, touching the Goodness that is in Man, though it came originally from the unchangeable Goodness that is in God, yet being now seated or inherent in a created substance (whose continent is infinitly less than the originall of the thing infused) it is no more of that unchangeable condition which is in God, than either the forementioned heat or light can truly and properly be said to be either Sun or fire.

But here I know some object the condition of the blessed Angels, saying, that sith they kept their first station and perfection, and never lost that goodness and holiness they were created in, therfore their goodness is unchangeable: to which I answer, it followes no more, that because they have not fallen from their goodness, that therefore their goodness is unchangeable; then because a cleare Cristall glass is not yet broken, or a faire timber-house is not yet burnt, that the one is not brickle, nor the other combustible. Though we grant that the blessed Angels neither ever did, nor ever shall fall from their goodness; yet we must know it [Page] was in their nature to have fallen as well as the Angels that did fall, (who as some are bold to affirm, were not inferiour, but more excellent in glory than the constant Angels.) But these good Angels have resisted all inducements and allurements to procure their change: and happily by their resistance are now so confirmed in their goodness, (or else by some other than by an infused or created power, are now so upholden and enabled) that they shall never fall: the Providence of God over them enabling them to stand.

But to returne to the goodness in Man: let us know it was changeable; that is, might continue, or vanish, even as him-selfe would: as that warm heat or dim light might last, or be extinct, as their subjects were kept to, or removed▪ frō their originall causes. So whiles Man kept that state & disposition that God created him in, so long he continued cō stant & perfectly such as he was created: but going-about to alter or ad any thing to his state & being; (which by Satans procurement he did) he ther-upon did alter his qualitie and condition: the image of God in him after which he was made, to wit, in his Naturall & Personall Essence, remaining what it was, but the likenes or similitude of God in that image, being altogether depraved and spoiled in the beautifull form & qualities ther-of: his Good, being turned into Ill; his Knowledge, into Ignorance; his Holines, into Pollution; his Domination, into Subjectiō; his Glory, into Shame; his Life, into Death; and all his Felicity into extreme Misery.

[Page]Now this change was simply Mans owne act, and no way imputable to his Creatour: for God had made Him such, as (if Hee had would) Hee might as well have stood stedfast in his perfection and integritie, as thus to have fallen into this state of corruption and iniquitie. But He lost that heat of Life, which hee had received from the all-quickning fire of Gods breath: Hee put-out that light of Grace which reflected upon him, from the all-enlightning Sun-shine of Gods Love: and all because hee tooke-upon him-selfe (contrarie to Gods will) to alter his state and being from that, which God had set him in. This extinguishment came from him-selfe, and not from the will of God. God had indeed given him freedome of Will, but hee used it in pejorem partem, to his owne destruction: not for that God had made him for that end to destroy him; but for that he used not his freedome to stand and continue in that state of holy Life, and light of Grace which Hee might have stood and continued in, if him-selfe had would.

And thus He made, not Him-selfe onely, but all his Posteritie subject to Death and Damnation. For as by his Creation He had received Life and Grace from God, not for him-self only, but for all that should come of him: so likewise by his transgression he made all his whole Posterity liable to Gods wrath, as well as himselfe: so that all were alike changed with him into the same state of corruption, and all were fallen alike with Him into the same pit of perdition. [Page] There being no difference nor degrees at all, as if his Posteritie were some of them less, some more or deeper plunged ther-in than other. For the same Death that by Sin entred upon the first Offender, I say the same Death, both in measure and degree, went-over all Mankinde alike: because all had in Adam alike offended, all were alike deprived of the Glory of God. Thus all Mankinde was by Creation perfect, by Sinne corrupted, and by the guilt of Sinne accursed.

Now then for Mans Redemption, as God at first consulted with Him-selfe how and after what manner Hee might make Man, and at last resolved to make Him in his owne Image, after his likeness: so here againe finding Man to be thus fallen from that happy state into this wofull plight, surely much more did Hee now consult with Himselfe, how, and by what meanes Hee might set Man on his feet againe, and so restore Him and his whole Race into their former state and happy being. This being a work (if we may compare Gods workes one with another) of greater glorie, difficultie, and labour (humano more loquor) than that of Creation.

Which Consultation I mention not here, for that I imagine that God did not thinke nor provide for Mans Redemption before He was fallen: for (I beleeve) as Gods all-seeing eye did fore-see the fall; so his insearchable Wisedome did provide for the same, even from all eternitie. [Page] Yet seeing I have taken-in hand to speake of this Consultation, it falleth best into our order and method to speake of it here in this place.

Here then to express and set-forth this wonderfull work of God for the Redemption of Mankinde, wee imagine him first to be moved ther-to by his Compassion or Pitie; his Pitie to stir up his Mercy; his Mercy for Truth and Iustice sake to submit her selfe to his Wrath; his Wrath to be asswaged by his Peace: and so one Grace to advise & deale with another, till at last they sweetly agree, and joyne all in one, how to perfect and effect a worke for the deliverance of all Man-kinde out of its misery. Which work was put upon Christ, the anointed Messias, who chearfully undertooke it, and for his part effectually performed it.

And as many of all Man kinde as (according to Gods purpose) doe receive this blessed and gratious Mediatour, apprehending Him by Faith, cleaving unto Him by Hope, & giving obedience unto Him through Charity, so many are freed from their thraldome and miserie, & are restored to the inheritance and participation of life and felicity.

Those againe that either carelesly neglect, or wilfully reject this great love of God in Christ, they not only still remaine over-whelmed in the same pit of perdition into which they were plunged by the sin of the first Father; but they also provoke God againe unto further wrath, for so lightly respecting his love, and casting his Mercy behinde [Page] them. For Grace not offered will it-selfe plead mercy for the offender; but offered & contemned, justly cals for more wrath, and severity of punishment. But for those that thirst for deliverance, and embrace that meanes which is offered to them in Christ Iesus, they are borne-anew; they are inspired with good Graces; they are freely justified; sanctified; and assured of Salvation: and shall at last attaine eternall Happiness.

Now for the further divulging of this happy meanes to the encrease of Gods glorie; as also for the better winning and alluring of moe to embrace the same for the saving of their Soules, did I take-in hand to compose this Subject into a Historie, and to set it out in a familiar verse, that so the yonger (who are more ready to reade Poetry than Prose) may, (as in a Mappe, or Glass) behold one personating them selves, and chalking out the way, or treading as it were those very steps whereby them-selves have departed from that Excellency and Perfection they were created in, and runne headlong into most cursed miserie, and thraldome: and yet againe how by new means offered, and by circumspect walking therein, they may come to the fruition of eternall Life, and Felicitie.

These together are the scope of my intendment; which, if in any measure I shall further and promote, I trust it shall repent neither mee to have spent some houres [Page] stollen from my ordinary studies for the worke of the Ministerie in my Pastorall charge, upon this kinde of writing; nor any other of their paines in reading; but shall occasion us all more seriously to praise the Lord: for whose sake I desire to become all unto all, to winne some.

TO THE COVRTEOVS READER.

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Kinde Friend:

IN friendly kindness I thee send

This little Book, which I have penn'd.

A Book? unworthy: yet doth bring,

Of what is penn'd the worthiest thing.

Thy Life, or Death, it doth thee shew,

In matter old; in methode new.

The matter then doe not reject,

Sith Life or Death it doth reflect.

And if the methode thee distast,

My good-will for amends thou hast.

Yet reade it not for ought that's mine;

But 'cause the subject is divine.

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Stirpe sacrâ, morsu scelerato, sanguine Divo,

Integer, infoelix, & benedictus Homo.

The Argument.

In h's form, in h's fault, through Christs peace-making blood,

Man's Perfect, Cursed, and again made Good.

The Argument enlarged.

WHen-as by cursed Disobedience

Man first did fall from perfect Innocence,

He purchas'd to Him-selfe, and his whole Race

The gain of endless Pain, the loss of Grace.

Heav'n, Hell, Earth, Sea, Wife, Children, all maintain

His wofull gain of Loss, his sense of Pain.

Whose cursed state by blessed Consultation

Is blessed made through perfect Consolation.

So loss of Pain at last he findes in this,

That Life must die, that Death may bring him Bliss.

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The Authors Preamble upon it.

THou Infinite! that canst in every place

Breathe into poor, yea dead Soules Life, and Grace;

And them indow with rich gifts from thy treasure:

O powre into my barren heart such measure

Of wisdome, knowledge, truth, humility,

Faith, holinesse, grace, and ability,

That I may, after serious meditation,

Commend unto the world a true relation,

How thou didst frame Man in his excellence

A curious Modell of thy glorious Essence.

How Him again, having Him-selfe defac'd,

Thou didst vouchsafe thy Son should be abas'd

By humane Life, by Death, by h's unknown Passion,

To re-invest in Grace, and glorious station.

A work of no less wonderment, I ween,

Than that which was in his Creation seen.

Both infinite in Goodness, Love, and Glory;

Not what, but that they are shall be my story.

In which discourse I shun industriously

All idle vernish of quaint Poētrie,

"In speaking of Gods simple veritie,

"Naught more beseems than true simplicitie.

Then what I know of his all-knowing worth,

With single heart, I simply thus set-forth.

THE PERFECT MAN, Setting-forth MANS EXCELLENCIE By His GENERATION.[Page]

Dum stetit innocuus, stetit Omnipotentis Image

Viva Dei, primâ sorte statutus Homo.

[Page]MANS EXCELLENCIE BY HIS GENERATION.

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The Argument.

Whiles Man, once plac'd in Innocence, so stood;

He bare the stamp of all th' All-Mighties Good.

ANd this I know, and firmly doe beleeve,

That by his Word, who made both morn & eeve;

The Creation of Man by God, who is a Spirit Omnipotent.

The spangled Heav'ns with Lights the great'st & least;

The Ayre, Sea, Earth, peopled with fowle, fish, beast;

Man and his wife 'bove earthly creatures blest;

Six daies for work, the Sev'nth for holy rest:

That He, I say, which thus did ordinate

All things of Nought, and reall them create,

Must needs be God; a Spirit all-sufficient;

All-knowing; all-procuring; all-efficient;

Vp-holding all things by his Word and Will;

Before, and after Time enduring still;

Not subject unto change, all chance disposing;

Maintaining Truth, and Errours all opposing;

[Page]Rewarding right; Avenger of all wrong;

Most wise; most just; most good; to whom belong

These and all Attributes of good pretence,

As well in abstract, as in concreet sense.

As good as Goodness; as just as Iustice:

So Infinite in all, as that He is

As able to reduce, as earst to frame

All reall things into the state, and name

Of Nothing; late their prime originall:

So great He was, He is, and ever shall.

To us made knowne by th'Pers'nall Trinitie,

Of Father, Son, and Spirit of Vnitie.

This infinite Creator, this was He,

Mans perfection being made▪ in the [...]mage of God, rarely understood.

That made, and placed Man in that degree,

That he did shine with perfect glorie dight;

Having no spot in his Creators sight:

Framed of earthly mould, a heav'nly creature,

Bearing the stamp of his Creators feature;

Beyond all earthly creatures having might

To know, to will, to doe ev'n all things right:

With sov'raign pow'r th'whole World to over-sway;

Having like pow'r his Sov'raign to obey;

Free from all Ill: to all Good likewise free:

To will, or nill, at perfect libertie.

Nor could have bin of these by Time bereav'd,

For into him Eternitie was breath'd.

[Page]Thus was he made of his Creators Deitie

A living Image, a quick Anatomie.

This is a truth which few conceive aright,

How Man was made in th'Image of th'Al-might,

Which only thus they labour to express,

In that he bare his Makers Holiness:

Set in the state of perfect puritie,

Without all blemish, and infirmitie.

And this is all some care to understand

Of that likeness Man had from h's Sov'raigns hand.

But as for Gods Essentialitie

Exprest by personall proprietie:

This is a Truth acknowledg'd so transcendent,

As that of this they think no sparks resplendent

In that likness wher-in Man was created:

Nor that thereto he was assimilated.

Wher-as I think (and so dare here avouch)

As fair a spark ther-of in Man doth couch,

As of Gods other Pow'rs Essentiall:

Though made a Person individuall.

Which lest I seem to talk-of all in vaine,

Thou great Inspirer help me to explain.

The Dust once form'd, the Spirit of Life was breath'd,

Both which, to both by God were so bequeath'd,

The image of God in Man expounded.

That instantly one Person they became,

A Reasonable Creature Man by name.

[Page]And thus the Man was made Spirituall

By reason of his Soule coelestiall;

Which doth enable him to represent

The 3 persons of the Trinity resembl [...]d by 3 faculties in the soul.

Th'Essentiall Spirit of th'Omnipotent.

This Soule, like Gods Essentialitie

Containeth in't a threefold facultie,

Whereby the Trinitie is figured,

That God-like Man might be more honoured.

Minde,

First is the Minde, which giveth pow'r and skill,

Wher-by we know, we judge what's good, what's ill.

Will,

Next is the Will, begotten of the Minde:

For till we know, to will we'r not enclinde.

A Power to do [...].

Then from the Mindes conceipt, and Wills affection

Proceeds an active Pow'r of Operation.

This Intellect, or Minde conceiving rather

Deriv'd from none, resembles God the Father.

The Will, Childe-like the Mindes election,

Doth rightly personate ev'n God the Son.

From Minde and Will proceeds apparant most,

A Pow'r to doe, like God the Holy Ghost.

As 3 Persons, and but one God: so divers faculties & but one Soule.

And as we know those glorious Persons three

Essentially but one God only be:

So for undoubted truth we may it take,

These faculties but one Soule only make.

But as the Holy Father worketh not

Without the Son, who was of Him begot;

[Page]Nor yet the Son without the Fathers Minde,

The Holy-Ghost neither, but all conjoin'd.

So neither doth the Minde, nor yet the Will,

Nor yet the working-Pow'r seek to fulfill,

And bring to act the easiest work alone,

Till all agree, ev'n joyntly all in one.

Yet as we attribute the great Creation

To God the Father; to the Son, Redemption;

And to the blessed Sp'rit the sweet effect

Of working holiness in Gods Elect:

So we refer to th'Minde all understanding;

Election to the Will; to th'Pow'r of working

The work that's done: and so these faculties

Are all employ'd in sev'rall offices.

Besides,

As no priority of Persons in the Deity: so neither of faculties in the Soule▪

as in that glorious Deitie

Of sacred Persons there's a Trinitie;

And yet in time, or any kinde of worth

No inequalitie's in them set-forth.

If any seem, it only seems we know,

By order of some sweet externall show

To us, who only judge things outwardly,

Not able to discerne them inwardly.

So in the Soule, the sev'rall Faculties

Admit not of any priorities

Among themselves: for Soule no sooner's nam'd,

But Minde, and Will, and Pow'r to doe are fram'd:

[Page]Withouten which, or all, or any one,

Man is not Reasonable, Soule is none.

And further yet, touching the Deitie:

Who doth create? redeem? and sanctifie?

We answer God at every demand:

When we not three, but one God understand.

So touching Man; if any would perceive

What Pow'r it is that makes the Minde conceive?

Or what wher-by the Will to Choosing's led?

Or what wher-by to doe He's enabled?

To all of these one answer we doe make,

It is the Soule, whence they their Powers take.

And yet in Man one Soule, not three exist,

In which one Soule all Faculties subsist.

The image of Gods infinitie in man.

There's yet one knot in this Divinitie:

How Man resembles Gods Infinitie?

In h's little Soule so great varietie's,

That in it's stampt all Gods Proprieties.

As God is Infinite, all-comprehending,

Both past, and present, and without ending:

So doth the Soule of Man in ample sort

Discern all these, and of them make report.

Memorie.

His Memory retaineth things of old:

Vnderstanding. Providēce.

Things present Vnderstanding doth behold:

And things to come by th'eye of Providence

He doth fore-see: so clear's his inward Sense.

[Page]Thus as in these, so great is Gods Goodness,

So in all else Man bears the Lords likness.

Which rests not barely in the qualitie

Of outward, or of inward sanctitie:

(Though this be all that usually is said

T'express the Image in which Man was made)

But in those reall Faculties of his,

Wher-by He rightly works in Holiness:

Ruling all things with supreme Domination,

Mans Soveraignty.

That are within this sublunary Nation:

Enjoying eke, to bring full joy to h's Life,

The joyfull consort of a joyous Wife.

Yet as the most accomplisht Pourtrature

Is but the bare Idaea of some Creature;

Which can by no means actually express

The vitall Faculties ther-of: much less

Can finite Man th'Infinite adaequate

In pow'r; though inf'nite Pow'rs He actuate.

Man is in deed of the World but a point:

Yet points He out the whole World ev'ry joynt.

His Soule Sun-like the measurer of how'rs

The excellency of the Soule [...] facultie [...].

Gives Life, and Sense to all the Bodies Pow'rs:

VVhich being sphaer'd in'ts Bodies organon,

(And that though center'd in this Horizon)

Can send its winged thoughts from East, to West,

And yet it Selfe immov'ably to rest.

[Page]

Minde.

His Minde's a Mappe with such varieties fraught,

As in the greater World at large are taught.

Or 'tis a shoppe where Vertues works are fram'd,

Which sent abroad, they just, wise, good are nam'd.

Intellect.

His Intellect a cleare Prospective glass

Attracts to Minde what shall be, is, and was.

Or 'tis an eye to pry into the cause

Of Natures secret work, of Reasons Lawes.

Reason.

His Reason Queen of all his Faculties

Enacteth Lawes, and Rules, and Liberties.

Or 'tis the scrutinie of Veritie,

Dispelling clowds of Ambiguitie.

Will.

His Will commands free as an Emperess,

Subduable by neither wile nor prowess.

Or 'tis a Castle of Resolution,

Wher-in are Engines of execution.

Wit.

His Wit's a living well-spring of Invention,

Affording unto Will all due Attention.

Or 'tis a Hand to reach from Memorie

The things for use that ther-in hidden lie.

Heart.

His Heart's the Temple of all Reverence

VVher-in the Graces keep their Residence.

Or 'tis the sacred Altar of Devotion,

VVhen Grace and Will consent upon the motion.

Consciēce.

His Conscience is a little God in h's brest,

To tell him of his Deeds what's curst, what's blest.

[Page]Or it is else, the sentence being found,

A secret friend, or foe, to cheare, or wound.

His close un-seen Affections appear

Affections.

Like sparks blown-up with sorrow, joy, love, fear.

Or else like greedie flames devour and wast

Their Nat'rall forces whiles their fewell last.

His Inward Senses outwardly are blinde,

Inward Senses.

Discerning only what the Outward finde.

Much like neat inward Rooms, dark like the night,

Till that with outward beams they be made light.

His Common-Sense is Senses Common-Hall,

Common-Sense.

Where outward Senses forms assemble all.

For all the Outward Senses serve, I wis,

Their abstract forms to retransmit to this.

His Fantasie's a Childish Lord,

Fantasie.

like pleas'd

VVith Good, or Ill; when once on either seiz'd.

Or like a brainless Tyrant, raging still

'Gainst Reason, Consc'ence, Right, to have his VVill.

His Memorie's the store-house of the Minde,

Memory.

To lay-up close what th'Intellect doth finde.

Or 'tis his Register for after-times,

VVhere He records Mens Glories, or their Crimes.

His Out-ward Senses are the known Cinque-Ports,

Outward Senses.

VVher-to, and whence all knowledge safe resorts.

Or they are else, each in their proper kinde,

So many sev'rall Touch-stones of the Minde.

[Page]

Touching.

The Sense of Touch all o're the Body spreads

His Medium, and so his Object reads:

For subtill Nerves twixt skin and flesh doe grow,

VVhich from the Brain diffusedly doe flow.

Seeing.

The Sense of Sight hath cristall eyes to see

All visibles that in th'Horizon be:

VVhich like a seale doe true expression make

Of th'outward forms which they doe inward take.

Hearing.

The Hearing through the Organon of Eares,

Once strook with Ay'r, all sounds distinctly heares:

VVhich Eccho-like into the Brain resownd

The qualities of each received sownd.

Tasting.

The Taste all savours by the Tongue receives,

Through its moist porie superficies.

VVhose liquid touch, on wholsome feeding things,

To th'Power Nutritive his foyson brings.

Smelling.

The Smelling-Sense doth all such sents assume

As doe the Nostrils through the Ay'r perfume.

VVhose object it embraceth, or rejects,

As Good or Ill the Organon reflects.

Body.

His Body though in show a slender stemme,

Yet is't of reall things the richest gemme.

Or for the Soule a curious built Pallace,

Lodging her Pow'rs each in a royall place.

Head.

His Head's the watch-towre of that goodly frame,

Keeping a Sentinell o're all the same.

[Page]Or of this Microcosme the highest Sphaere,

VVhence his Soules star-like faculties appear.

His Speech is princely Reasons Messenger

Speech.

Making the Tongue his Hearts Interpreter:

Or 'tis a Caracter wher-by He's knowne,

As well as by his Face of all his owne.

His Face of outward beauty is the mirrour,

Face.

Yet striketh Brutes with a Majestick terrour.

Or 'tis the Ensigne of his inward brest,

Displaying love, or hate, ther-in to rest.

His Hands the scale, and sword of Iustice hold,

Hands.

To render weale or woe to yong and old.

Or for himselfe they'r servants ready prest

Alwaies at hand to doe their service best.

His Feet the Basis wher-on all are builded,

Feet.

Doe make Him stand, no further help b'ing yeelded.

Or they are stedie Porters to convey Him,

When that He stirs what way his Mind doth sway him.

It were too much to tell what Powers reigne

In h's sinews, veins, lungs, lights, blood, livour, brain.

But last of all, of all things the Heav'ns under,

All these in One make Man the greatest wonder.

All these in One must needs be wonder great'st:

For ev'ry one's a wonder, ev'n the least.

Is't not a wonder Man should be create

Of Nothing? That from thence to such estate

[Page]He should be rais'd, as to become partaker

Of all that's good? In th'Image of his Maker?

That finite should the Inf'nite actuate?

That He in one thought should capitulate

Things past, and present, and to come? That He

Should of this Vniverse the Sov'raign be?

And rule all things with Majesty, and might?

And yet a naked, and a little Wight?

That He of this world but a Point should be,

Yet comprehend the worlds varietie?

The Earth? the Sea? the Regions of the Ay'r?

Heav'ns altitude? their distances compare?

The secret vertues of Earth-hidden Mines?

The ope aspect of Stars crossing the Signes?

VVhere th'Artick, and th'Antartick Pole is fixt?

VVhere Zenith, Nadir, and their Center's mixt?

The revolutions of the restless Sphaeres?

Whose un-eav'n motiōs make ev'n daies, moneths, years?

The circled Confines of the wide VVorlds center?

The Reign of Kings, both where, & when they enter?

That He beyond the VVorlds circumference

Should in his thought transcend, and fix his Sense

On that which all Sense, and all thought exceeds?

O this great wonder breeds! great wonder breeds!

All these great wonders are. Oh then who can

VVonder enough all these should be in Man?

[Page]O Men! O Angels! admire ev'ry how'r!

Admire! and praise the great Creatours Pow'r!

That powred into Man such inf'nite worth!

That worthily no tongue can it set-forth!

Let Men, let Angels set-forth what they can,

They can set-forth no worthier thing than Man.

So great! So good! So absolutely free!

That independent, save of God, was He.

Perfect in all: (to perfect-up this storie)

Had He stood still, H'ad still stood full of glorie.

THE CVRSED MAN, Setting-forth MANS MISERIE By His DEGENERATION.[Page]

Mortalis vitae, vitalis Mortis amara,

Illicitum gustans, gustat avarus Homo.

[Page]MANS MISERIE BY HIS DEGENERATION.

[Page]

[Page]

The Argument.

Above which height of Bliss when He would rise,

Headlong He fell to depth of miseries.

BVt fickle Man,

Man asp [...] ring

ambitiously bent

With glorious state not holding Him content,

Proud Lucifer-like greedy to arise

To higher pitch of glorie, did devise

To throw Him-selfe,

[...]verthrew Himselfe, and his posteritie.

and his Posteritie

Into the lake of all extremitie.

Their Bodies, Soules, their Persons, their estate,

By Sin, Death, Hell, for aye to ruinate.

For here this Man must be considered,

As the main root from whence are issued

The sev'rall branches of each sev'rall Man

Which shall, are, have bin since the World began.

"When root's corrupt, then must the branches needs

"Corrupted be: for root the branches feeds.

So is't with Him, and His; He drank corruption,

Which poys'ned Him, and all his Generation.

For soon as He, his great Creatours will,

(Having full pow'r it freely to fulfill)

[Page]

The entrance of Sin.

Did wilfully reject to choose a toy;

He ther-upon bad farewell to all joy.

By which first fault, He shook hands with the Devill,

And promist wel-come t'ev'ry kinde of Evill.

For He (blinde Soule!) misled by fond conceipt,

Thought Evill, Good; and Good a plain deceipt.

Then Sins like Caterpillers 'gan to swarm,

Or Souldjer-like by strength, and mighty arm,

Came rushing-in upon Him: and with snares

The guilt and reward of Sin.

Of guilt and Death bound Him, and all his Heirs.

"Foes now He finds them whom He took for friends:

"Though all too late He sees it by their ends:

"For though Sins seem to better our estate,

"They are of utter ruine but the bait.

"And Satan Syren-like doth us allure

"With flatt'ring shows Sins poison to procure.

The effects of Sin in his Person,

For all Mans Pow'rs, and Pers'nall Faculties

Were pois'ned all; chang'd their Abilities.

In doing well, He once did well resemble

The glorious God: but now (woe's me!) I tremble

So horrid thing to tell of myne own Kin,

He rightly represents the Devill in

Pravitie of perverse disposition,

And active Pow'r of Dev'lish expedition.

In his Soule,

Those some-time sweet abilities of Soule,

Not one but now deserves a sharp controwle.

[Page]In stead of divine knowledge, th'Intellect

Gross errour interteins: in which respect

The Rationall Pow'rs, the Sensitive,

The Concupiscible, th'Operative,

Are disaffected, all disabled so;

That'mongst them all, not one their office know.

His Wit deviseth, Will resolveth Ill,

Reason mainteins; his Act expresseth still.

For's Body too, his Soules fit Organon,

In his Body,

Is made unfit by his transgression

To doe its office well: yea well how can it?

Sith all corruption since hath seazed on it.

Its Members all must needs be slaves to Sin,

When all the Bodie's held captive ther-in.

Which makes him to all Ill be ready bent,

But unto Good alwaies malevolent.

Such is this Monster-Cripple, Devill-Man,

Manifested in his actions.

That all things ill, but nothing well He can.

Hence errours, schismes, heresies in Religion:

Hence murthers, thefts, fraud in his conversation:

Hence to a cursed Death his Body's thrall,

The wages of Sin, Death temporall, eternall.

And so's his Soule to Death, Death Infernall.

Where damned Ghosts of dead men raging cry,

They doe at once in torments live, and die:

They die, they think, flames of eternall fire

So burne their Soules: but Death's no whit the nigher.

[Page]

wher-upon Man fleeth, & feareth.

The Man thus plung'd by cruell Sins invasion,

Tries, though in vain, to scape by sly evasion.

Here close He creeps, lurks there behinde the trees

In's levie suit, and thinks that no eye sees.

"His Consc'ence tould Him He had God offended,

"And, if He stir, He will be apprehended.

"Yet (out alas!) He felt within his brest,

"The sting of guilt, of horrour, and unrest.

So restless there He could not rest at all:

For when He heard his dreadfull Maker call,

As his fear-strucken heart had made Him skour,

So now again the same fear driv' Him out.

"Grace, and the fear of God, who have forsook,

"For plagues and vengeance, cannot choose but look.

And as He fear'd, so forth with it befell:

God findeth him, examineth his fault; and proceeds to censure.

For this great God, with wrath, and fury fell,

Did not long hold the Man in deep suspense,

But censur'd Him for's disobedience.

Yet first enquired how the Sin was wrought,

(Not that He knew not, but) to show we ought

"Not rashly unto Iudgement to proceed,

"Till that we know both circumstance and deed.

"And as we finde by certain information,

"Then, loe, to judge with due deliberation.

The fact, with all the passages b'ing scand,

The Actours with their Accessaries stand,

[Page]All present there found guilty at the barre,

Hearing how they in order censur'd are.

Old Satan first, (sometime an Angell bright,

Satan,

Like Serpent now, for so He seem'd in sight)

'Cause He was first of all Sin the Deviser,

Pretending Man ther-by should be made wiser:

Hence Sins of all kindes He shall covet still,

But above all, as his most good, most ill.

For dust of Sin, and sins the dregs of Dust,

(Though deadly poyson) be his diet must.

But when by Sin He ayms at greatest spoil,

From Womans Seed He shall have greatest foil.

Yet He in h's horrid Den will peevish lurk,

And all un-seen promote his cursed work.

As here his foule intent He made seem fair,

And catcht the simple Woman by the snair

Of Serpents subtiltie:

The Serpent,

for which pretence

Twixt their two Natures grows such hatred thence,

That Serpents and such creeping things shall fright

Mankinde; but women most upon the sight.

And 'bove all cattle He is cursed so,

He shall most basely feed, most beastly goe.

"These Accessaries served thus, may serve

"To make's take-heed how we make other swerve.

The Woman next (for she t'was next offended)

The Woman,

Stood after them the first to be condemned.

[Page]Though Satan Father, she was Mother first

Of Sin: and so for Sin was next accurst.

She had indeed both formerly conceiv'd;

And brought-forth Sin to Man: but was deceiv'd;

For when she lookt for joy, it turn'd to pain,

Not only to her selfe: but to remain·

To Hers, and theirs for ever; for our God

Did lay it on that Sexe, as a just rod,

That Women all with bitter gripings wrung

With throws, & pangs, should breed, & bear their yong.

That they should also live in strict subjection

Vnto their Husbands will: whose sweet direction

Must be their law. And so their whole desire

Must subject be to what their Lords require.

"Ye lovely Women, when yee'r loving Wives

"Your Husbands then doe not disquiet your lives

"By any kinde of unkinde imposition:

"Nought wins them so, as your kinde disposition.

"What boots it them o're you to play the Rex,

"Since for their help they chiefly choose your Sex

"To joyn with them, and be their Comforters

"In woe: at least their fellow-sufferers.

The Man: for whose sake God curseth the earth:

For see how God be-set the Man with woes,

Making all Natures Children turn his foes.

'Cause Man Himselfe from God was now declin'd,

God made the Creatures all goe-out of kinde.

[Page]He curst the Ground, or with sterility,

Or else with hurtfull weeds fertility:

Which (once b'ing blest to bring-forth wholsome meat

Of its accord, without Mans care, or sweat:

Now) yeelds Him nought, or things that are worth nought

Till by his pains to goodnes they be brought.

He's therefore forc't with sorrow and with toile,

For his reliefe to digge and till the Soile:

Lest by Life-wasting hunger raw-bon'd Death,

Through want of Bread do bring him to want breath.

The Living-creatures also, once all tame,

the living creatures,

Now refractary, and all wilde became.

All things b'ing harmless, now all harmfull grew;

And still than old, more harmfull is the new.

and all other creatures.

For Natures selfe, and all that's naturall,

Vnnat'rally prov'd all unnaturall.

Thus all for Him, and He for his offence

Became accurst: loe here Sins recompence.

But this not all:

Man punished in his person,

for ev'n in h's Person He

Is made a prey to endless miserie.

While that He lives Life Nat'rall in the flesh,

Diseases, or inveterate or fresh,

Doe daily vex his Body more or less:

And crosses eke his Soule with care oppress.

"For God, who in bestowing gifts takes pleasure,

"Doth look for a proportionable measure

[Page]"Of strict and exquisite obedience,

"As homage due in lieu of recompence.

In stead of which when He beholds that we

Delight our selves in thankless jolitie,

And wilfull disobedience to his Lawes:

Then loe in furious anger down He throwes

Vpon our heads the fire-brands of his wrath,

That He for our destruction treasur'd hath.

by the creatures

He makes the Creatures of all kindes to swell

With raging zeal each other to excell

In prodigall effusion of their ire,

By thunder, tempests, lightning, water, fire.

coelestiall,

The cristall Heav'ns, whose kinde benevolence

Mans life maintain'd by wholsome influence;

Left all their proper offices to powre

Deserv'd destruction in a flaming showre

Of fire and brimstone on a reachless Rout,

Whose sins for vengeance lowd to Heav'n did shout.

"Thus Hell from Heav'n God sent to punish Sin:

"A Hell in deed to those, whose lot was in.

The fruitfull show'rs, and mollifying Rain

Forsook likewise their fructifying vain,

And fell so fierce at Gods just indignation,

That by an universall Inundation,

All living things, and whatsoever grew,

Where all destroy'd of all kindes, save a few.

[Page]"Observe we here the different respects

"Of what Gods love, and what his wrath effects.

"It is our wealth, if God in Mercy rain:

"But, if in Wrath, alas! it is our bain.

The Earth also that sluggish Element

(Not able longer through sad discontent

To bear rebellious Sinners weight) did cleave

Asunder in the midst, and so bereave

Them of them-selves, their houses, goods, and all:

For down alive into the pit they fall.

"Since wrong to God dead things did thus aright,

"O let us fear Gods all revenging might.

"Who can as well by any other thing

"On careless Sinners dreadfull judgements bring,

As here by these. For how did He, alas!

Strike dead a company as they did pass

Neare to the towre of Silo,

accidentally,

which did fall

With violence on them, and slew them all.

"Not that they were of some abomination

"More guilty, or more lewd in conversation,

"Than other men that scaped that mischance:

"But that his glory God might so advance.

Full many have the secret judgements been,

And still are many fearfull to be seen,

That God inflicts on Man by Sea and Land,

intentionally▪

To show the pow'r of Gods reveng'ing hand.

[Page]"All which undoubtedly for Sin are wrought,

"Though that not alwayes unto light be brought.

"For Sin no sooner had the pow'r t'invade us,

"But to Gods judgements straight it subject made us.

Sometimes by Dearth: by bloody Wars sometimes:

Sometimes by Plagues God punisheth our crimes:

Sometimes by Shame, by Griefe, by slandr'ous lies:

Sometimes by Lions, Bears; by Frogs, and Flies:

Sometimes by mighty troupes of Rats, and Mice:

And schoals of Wormes, and huge armies of Lice.

Which little vermine are the full'st of wrath,

And fierce revenge: as the old Poet saith;

"The basest ever is the most severe,

"Once having got the pow'r to dominere.

All other Creatures likewise of all kindes,

Both quick and dead have shown revengefull mindes

'Gainst Man for Sin: so that He's in that case,

That surely safe He's not in any place.

By his Wife:

His wife besides, which is his other selfe,

Doth often play the Chang'ling, and the Elfe;

Not caring how she vex, nor how she grieve Him:

Wher-as with comfort she should still relieve Him.

"And yet here-in she does but as did He,

"He to Himselfe was foe, and so is she.

By his Children:

His Children also, blossoms of his strength,

His present hope of future joy at-length,

[Page]Doe often prove unruly, and doe vex Him

VVith rude exploits which inwardly perplex Him.

"For He in them Himselfe beholds aright,

"How sleightly He respected God All-might:

"Preferring more his longing Wifes desire,

"Than love of Heav'n, or fear of Hellish fire.

"Right so his Sons, they think themselves so wise,

"That folly 'twere to follow his advise.

And as for Neighbour-people round about Him,

By his Neighbours.

It is a world to see how they doe flout Him.

If He be great, a King, a Duke, a Lord,

They basely praise his indiscreetest word.

If He be born a man of low degree,

They keep Him down in base servilitie.

If rich, they rob Him, lest too well He fare;

If poor, then hang Him, such but vermine are.

If He doe well, through envie they doe carp:

If ill; it is their tabret and their harp.

Let Him be great, or good, or friend, or foe,

He wants not them that will procure his woe.

VVhat e're He be, He's not without this cross,

He's sensible of griefe, or pain, or loss.

Now, loe the Man! that whilom was so neat,

Mans miserable condition.

So glorious, so God-like, and so great,

Is now become most vile, yea most abhorr'd

Of those Creatures of whom He was the Lord.

[Page]As He to God rebellious was first,

So they to Him, ere since He was accurst.

O cursed Man! ô miserable wight!

On whom all plagues of Hell, Earth, Heav'n are light.

Both what He hath without, or Him within,

Are all ore-thrown through guilt of deadly Sin.

Look-on his person; look-on his estate;

That's totally deprav'd; this desperate.

So that He must in grievous miserie

First spend his daies; then die eternally.

From Grace and Glory being once depos'd,

To shame and woe for ever He's expos'd

For'ts not in Him to work a remedie,

B'ing quite depriv'd of all abilitie.

THE BLESSED MAN, Setting-forth MANS FELICITIE, In that His REGENERATION Is consulted-of by the Heav'nly POWERS.[Page]

Ejus commiserens Sortis Divina Potestas

Vt redeat Civis, consulit, Exul Homo.

[Page]MANS FELICITIE CONSVLTED-OF.

[Page]

The Argument.

Whose wofull state the Heav'nly Powers pitie,

And doe consult to bring Him to their Citie.

LOe then th'All able God,

Mans Redem [...]tion p [...]opounded, and discust by the Heavenly Powers;

the God of Love

To help this helpless Wight Himselfe did move.

VVhich caus'd immediately, ev'n with th'intentiō

[...] and sweet, but yet a sharp contention,

Amongst the Pow'rs of Gods own Hierarchie:

Some said it could, some said it could not be,

Some wisht it might, but knew not how it could.

Some knew it could, and also that it should.

About this wretch thus sundry parts were taken:

As some would have Him sav'd, so some forsaken.

Pitie 'gan first with tender-hearted speech

moved by Pitie,

For grace, the God of all Grace to beseech

On Mans behalfe: repeating all the story

Of his Creation; how that He for Glory

Everlasting, not for everlasting

Shame and woe, was made in the beginning.

Albeit then He fell from that estate,

Yet sith O God thou diddest Him create

[Page]After the likeness of thy selfe to be

A living Image of Eternitie:

O then let not the Power of Sin disgrace

This some-time glorious Man! But show thy face

Of Mercy unto Him, and to his Wife,

And to their Progenie! O grant them life!

Life of Glory! But first the life of Grace!

So shall not Sin, nor Death, nor Hell deface,

Nor blot-out of thy Book of Blessedness

Their silly Soules now drown'd with cursedness.

O hear! ô help! the glory will be thine.

All hearts will praise thy Mercy so divine.

Pitie had thus her speech no sooner ended,

granted by Mercy:

But Mercy mov'd with Pitie condescended.

And urg'd the same before th'Eternals throne,

That favour might for Pities sake be showne.

resisted by Iustice.

Which Iustice, swolne with angry discontent,

Oppos'd forthwith: saying, reconcilement

Twixt God, and Man, without due recompence,

Were wrong to God, to Me'twere just offence.

And therefore Sister Mercy, said Iustice,

Before you plead for Man take good advice.

Enquire of Truth to know how the case stands,

If pardon may be had; and at whose hands:

For take this as an Oracle most true,

"Where wrong's not satisfi'd, no favour's due.

[Page]Doe you forbear, than Mercy straight repli'd,

To speak of Oracles: let them abide

In Truths all-knowing brest them to declare

For resolution, when Suiters repaire.

Nor think not, Iustice, think not that I fear

That this my suit before Truth should appear.

For I, to Truth, to any, or to all

For their consent, will give consent to call.

They appeale to Truth.

Hear then, ô Truth! to thee we doe appeal,

Doe thou to us this mystery reveal:

And say, if not in me the power lies

To work Man into Grace in h's Makers eies.

Or if that Iustice in it have a share;

Resolve us this: speak Truth, and doe not spare.

But sparingly did Truth begin to speak,

Pretending she for such task was too weak;

When she indeed to meddle in't was loath,

Because shew knew she could not please them both.

"O this desire to please doth often hide

"The secret truth, when Right and Wrong are try'd.

But she, nathles, because they both desir'd her,

Spake to the point, that Heav'n and Earth admir'd her.

I doe confess (said she) great pitie 'twas,

Truth resolveth. against Mercy: and sideth with iustice.

That 'gainst his Maker Man did so trespass;

As that thereby deprived of all Good,

And with all Evill He depraved stood.

[Page]But for that fact, that He Gods vengeance bear

Eternally, certes no pitty t'were.

"For better t'were that Men, that Angels all

"Should aye be damn'd, than Gods decree should fall.

"But Gods decree will constant stand for ever,

"And Sin and Death will alwaies goe together.

To plead Mans pardon then, sweet Mercy, Dear,

Till Iustice be aveng'd, doe you forbear.

For God did say to Man, in that same day

Thou dost transgress, thou dost thy selfe betray

To Death, and all th'extremities of Hell:

Which to endure in wrath I'le thee compell.

But God did jest, the Devill Man perswaded,

Who from obedience was soon disswaded.

In earnest then that vengeance God inflict

Vpon the Man it stands with Iustice strict.

"For his Decrees God never will dissolve:

"But aye fulfils what once He did resolve.

Nor can Man for his fault make God amends,

Since by his fault his Powers all He spends.

Nor is't in you kinde Sister to releeve Him

From all or any one of h's pains which grieve Him.

For it directly makes both against Me,

And 'gainst our Sister Iustice-Equitie.

Wherefore dear Sister Iustice stoutly stand;

Maintain thy right in this cause now in hand:

[Page]See thou yeeld not, without due satisfaction,

To free the Man guilty of so foule action.

Which if you should, you God dishonoured,

And cruelly your Selfe abolished.

And Me you banish from Gods Heav'nly throne,

From whence the beams of Truth have ever shone:

And then forth-with will lies, and errours vile

Gods glorious Chair eternally defile.

The summe of all dear Sisters then is this,

That either Man for what He did amiss

Must satisfie; which He can never doe:

Or else must suffer pain of endless woe.

This is the state which now doth best beseem Him.

You Mercy may bemone, but not redeem Him.

The case once thus by sacred Truth made plain,

Wherupon Mercy complaineth, expostulateth, & prayeth.

Made tender-hearted Mercy to complain,

That she her selfe, if she be thus restrain'd

From pardoning, was needlesly ordain'd.

For only Man, said Mercie, needs me most,

VVhom since I may not help, my pow'r is lost.

VVhat loss therefore to Heaven can acrue,

If all the Heav'nly Powr's I bid adue!

Or if likewise those glorious Angels all,

(VVho glory in't that they them-selves may call

The Messengers and Ministers of Mercy)

Be banished from their society

[Page]VVith other Angels! who from Heav'n dismist,

May from their due attendance then desist.

O Heav'ns! In all the works of Gods Creation,

To his great glorie, his great Mercie shone.

And over all, in all He doth preserve,

Mercie doth never from his Goodness swerve.

And when likewise He ought doth sanctifie,

Mercie doth still that blessing beautifie.

And shall not Mercy Mans Redemption move,

VVhen to have-mercy, Mercy most doth love?

Creation chiefly power doth require:

And Preservation, wisdome doth desire;

Sanctification, Holiness respects:

Yet Mercie on all these her beams reflects.

And shall no Mercy in that office shine,

Which so restrictively I challenge mine?

Namely, to pardon? to remit? forgive?

Oh! this is that, which makes Mercy to live:

Which if in Iustice Heav'ns will take-away,

Mercy must dye, and Mankinde must decay.

Father of Sp'rits! ô doe as well delight

Of Mercie to be God, as God of Right!

This Sin faln Man raise-up t'integrity,

Or rase Me out from Heav'ns society.

What though He sinn'd? alas He was but Earth!

Though dead in Sin? thy Grace can give new birth!

[Page]Thogh griev'd wth pains? O thou canst 'ford him ease!

Though Hell gape for Him? thou canst Hell appease!

Thou mad'st Him Thee to bless eternally:

But damned Soules curse everlastingly.

What glory will from Him to Thee arise,

When He in burning Hell blaspheming lies.

Restore Him gentle God! Restore Him then!

Thou shalt be prais'd of Angels, and of Men.

And Me thou crown'st with glory, and renowne,

When over all! Wher-at Wrath 'gan to frowne:

Wrath interrupts Mercy. and joineth with Iustice and Truth: exalteth Gods zeal.and threatneth Mans punishmēt.

And ere that she could end her supplication,

Thus cut her off, with this sharp replication.

Our Sister Truth did tell you truth of late,

In saving Man Iustice you ruinate.

But though for Man so earnestly you crave,

Yet 'tis a Crown (belike) that you would have.

Which, so you get, you nought at all regard,

Though Truth and Iustice have no honour spar'd:

Who notwithstanding are to God as dear,

As Mercy; or what Attributes soe're.

"But Heav'n & Earth shall know what Truth affirms,

"Iehovahs Zeal for Iustice sake confirms,

VVhen mighty Angels did them-selves exalt,

Down from the Heav'ns to Hels infernall vault

I threw them instantly: how than?

Can this proud worm? this trait'rous cative-Man!

[Page]That hath not pow'r weak motions to withstand,

How can He scape the force of my strong hand?

For, 'fore that Heav'ns should grant Man a remission,

And not on some equivalent condition;

Or that the Earth should yeeld Him nutriment

By annuall-successive increment;

The fruitfull plains with barrenness I'le strike,

And make his dwelling places Sodom-like.

The showring clouds I'le turn to banks of brass:

And th'Earth to iron that so fruitfull was.

The flintie Rocks to shivers I will tear,

And kernell-sands to mightie mountains rear.

The gladsome day, and rest-affording night,

That by their intercourse had wont delight,

I'le turn to timeless motions, never changing

Their constant changes of unconstant ranging

Among th'Infernall Furies; where the Man

Shall be tormented while those Furies can.

To plague Him thus, is rightly to reward Him,

From which, nor heav'n nor earth shall ever guard him.

Yea all the forces they are able make,

As thunder, lightning, famine, plague, earth-quake:

And whatsoever else, as grave, and hell,

Angels, and Devils, all I will compell

To become furious Agents in the cause:

So strict and pow'full are Iehovah's lawes.

[Page]Thus as Truth said, Mans state you may bewail;

But to redeem't, you never shall prevail.

Peace here-upon (for Mercy could not answer,

Peace mitigateth Wrath: pacifieth Iustice, and Truth; cheareth and animateth Mercy: and admonisneth to refer the cause to Wisdome.

She was through Wraths peremptory censure

So speechless grown, and heartless; like to fall:

But Peace) stept-in, affected like to all,

And with soft speech did sweetly moderate,

What these her Sisters could not arbitrate.

First she began with mildest exhortation

To move them to take-heed of emulation:

"For that (quoth she) doth often kindle hate;

"The bane of Bliss, and ruine of a State.

We Sisters are, in one we must consent,

And not by strict exactions once dissent.

We know our parts, wherfore let be our care

Them to discharge, as it comes to our share.

You Wrath, Truth, Iustice, ye desire no more,

But as Man sinn'd, so Man be plagu'd therefore.

Well, fear it not: but constantly expect

The constant God will duly it effect.

And Sister Mercy, you desire no less;

Than for Mans Sin that God give forgiveness.

Desire so still: that by importunitie

God may be mov'd to grant him immunitie:

Which yet beleeve it may not prejudice

Th'inviolable right of strict Iustice:

[Page]Nor any of our worthy Sisters dear,

VVho equally to God are seated near.

And though nor you, nor I, Iustice, nor Truth,

Can see the mean wherby our God renu'th

The broke estate of miserable Man;

Yet certainly our Sister Wisdome can.

"For what soe're our Sov'raign God decrees,

"She th'equitie therof alwaies fore-sees.

"Yea she deviseth things beyond all thought:

"And then propoundeth how they may be wrought.

"And happy they, whose actions she directs,

"For only them in favour Gods respects.

To her therfore have ye recourse for this,

And ye shall see, she'll not devise amiss.

They applaud it:

Herewith was Mercy inwardly well pleas'd:

Truth, Iustice, Wrath, were ev'ry one appeas'd.

To Wisdome then they all referr'd the cause:

Wisdome undertaketh it▪ openeth it, decideth it: and ascribeth to every one their due.

When she (making a long, but decent pause,

"For Wisdome's alwaies slow to speak enclin'd,

"She doth so duly ponder all in minde.

When she) this controverted cause had waigh'd,

She orderly the same before them laid.

The one side pleads (quoth she) that since Man-kind

From Life to Death by Sin are all declin'd,

Then Death, due wage to all our God must give,

Else can nor Wrath, nor Truth, nor Iustice live.

[Page]If all Man-kinde (the other side replies)

Must suffer Death for their iniquities;

No pitie had of any in Gods sight,

Then Mercy, Pitie, Peace, are banisht quite.

So prejudiciall then, since th'issue is,

That Man, or sav'd, or damn'd, all is amiss:

Iustice, if sav'd; but Mercy, if He die;

That th'one of these perforce from Heav'n must fly:

And many other of our Heav'nly train

Shall therby base indignity sustain.

My doom is this; To salve, and keep all eav'n,

That Man by Death to Life, by Hell to Heav'n

Shall take his course. T'enabl'Him for which end,

Let all the punishments Iustice can send

Be all made good: yea Sin, and Death, and Hell,

And whatsoever most with Evill swell

Let all of them be made good unto Man,

And then let Wrath inflict ev'n what she can.

So Mercie may for Mans Sin satisfie,

And Iustice punish Mans iniquitie,

Most rev'rend Truth exactly shall appear:

And austere Iustice strictly dominere.

Consuming Wrath shall sweetly be appeas'd:

And all-preserving Mercy shall be pleas'd.

Remorsefull Pitie shall be highly praised:

And death-deserving Man to new life raised.

[Page]Contentment thus we Sisters all may have,

And all of us accomplish what we crave.

So God in all, and of all shall be knowne,

The God of Life, Death, Glory, Praise, Renown.

Her decision is applauded.

No sooner Wisdome had this case decided,

But Heav'n and Earth, who stood by Sin divided,

VVere both of them with wonderment astonisht

At th'equity of what she had admonisht.

All things with joy 'gan instantly be cheared,

As soon as hope of reconcilement 'peared

Reasons Quaere:

Twixt God and Man. Yet Reason made this Quaere,

How Sin:? how Death? how Hell? so dark! so dreary!

How these could be made good? since for Mans fall

They are the pain to plague the Man withall.

To second this, saith Truth, there's none so good,

That ever yet did spring from tainted blood,

VVho Mans depraved Nature could controule

By changing Ill to Good, to save his soule.

To change Ill into Good! tis to create;

A work of inf'nite Pow'r: wherefore no state

Of finite force can be so virtuall,

As to make Death to Life effectuall.

"By Sin Man did an inf'nite Pow'r offend,

"Which none but inf'nite Pow'r can amend.

Neither can God Mans Mediatour be:

For who offended was by sin but He?

[Page]'Tis God in Iustice that looks for amends;

Therfore not He, which satisfaction sends.

Who then is it that makes this Evill, Good?

Nor God, nor Man: by Reason they'r withstood.

Tis I, quoth Goodness, I as Wisdome bod,

to which Goodness answers.

Will heale Mans sores, and make all eav'n that's od.

I'le make his Evill, Good; his Death the way

Wherby eternall Life attain He may.

I'le yeeld my selfe, my uncorrupted Essence

To purifie his Soule, his Sp'rite, his Sense.

Yea here (behold!) I offer all I have:

I'le with-hold nought that's needfull Man to save.

Quoth Truth again, kinde Sister you doe well:

Truth replieth that Reason is not yet satisfied: for one alone cannot make satisfaction.

You offer more than Angels tongues can tell.

Yet cannot your beneficence alone

Vnright'ous Man with right'ous God attone.

'Tis more to reconcile Man to his Maker,

Than one can doe, who ere be th'undertaker.

When Charity, who all this while attended,

Whereupon Charity inciteth all the divine Powers to joyn in one for the business.

Did understand how Goodness was commended

For her kinde offer: and withall did hear

No one of th'Heav'nly Pow'rs sufficient were

Both to begin and end that work for Man:

She straight with love inflam'd, like light'ning ran

From Heav'n to th'Earth; and back again, and so

Incessantly still posted to and fro,

[Page]And never ceas'd, till she had through-perswaded

All Pow'rs that ever Heav'n and Earth invaded:

(Not only those whose names y'have heard enrold,

But all the rest that Heav'nly functions hold.

As that high vertue low Humilitie;

And never-daunted Magnanimitie;

All wrong-enduring humble Patience;

And Fortitude, Pow'r of Omnipotence.

These, as was said, and all the rest that dwell

In heav'nly Pallaces, were pleased well)

To bring their force, and joyn in unitie

To purchase Man that same immunitie

They all meet and promise assistance.

That Mercie crav'd. Loe then they all did meet,

And prostrate fell at the Eternals feet;

Commending all they had to be employ'd,

To save the Man, that Sin might be destroy'd.

Yea severe Wrath, that late so strictly stood,

To punish Man; now vow'd to be so good,

As (after worthy satisfaction tane

For Mans offence) she would thence-forth refrain

Old torment to inflict for new offence,

Whens'ere he came in humble penitence.

The like did Truth; all Graces did the like:

And kissing each heart-joyning hands did strike.

But Mercie here was the most joyfull Sister,

When all of them thus promist to assist her;

[Page]She weighed not what task she under-went,

Since, to save Man, they all had giv'n consent.

When God th'All-ruling King of Heav'n did see,

God approveth their consent: and declareth how Mans Redemption shall be wrought; by his Word incarnate, to fulfill righteousness, and to suffer punishment for Man.

How sweetly they did all in one agree;

He let them know that now He was contented

Man should be sav'd, since they in one consented.

And here, behold, sayes this great gratious King,

Ile now declare how this same wondrous thing

Of Mans Redemption shall be brought-to-pass:

VVhich doth both Mans and Angels pow'r surpass.

Ev'n I, that by my word the World did frame;

That dwell in light, and am Light of the same;

That all things made, whom Nothing can annoy;

That nothing need, and all things can destroy:

That pow'rfull Word, that true Selfe-Light of mine,

That out of darkness did creating shine,

I say, that Self-same Word I'le send to take

Mans Essence Pers'nally; and so partake

VVith Man of humane Nature: that so He

Of divine Nature may partake with Me.

And for this purpose, loe! A Virgin-Mother

Shall by my Sp'rit conceive, and by no other:

And when the Time of fulness comes, bring-forth

That heav'nly-humane Seed of inf'nite worth.

In whose Person two Natures shall be knit,

The God-head bodily, Man-hood in it.

[Page]So God, and Man, yea God-Man shall He be,

The second Person of our Trinitie,

In whom all Graces really shall dwell,

With all Mans Pow'rs to make Him Men excell.

Whose office is our sacred will t'obey:

And for Mans breach therof Mans debt to pay.

In whom with Man we will be fully pleas'd,

All rigour of our wrath b'ing quite appeas'd.

No other Person th'Earth nor Heav'ns contain

That able is such favour to regain.

Yea none can be the sinless Saviour

Of sinfull Flesh, save One of inf'nite Pow'r.

For which work He promiseth to enable the Messias.

All pow'r therfore, I'le powre into his hand,

That He not only ever may withstand

All Satans base malicious temptations;

Or all Mans vain and carnall inclinations:

But also may full satisfaction make

For all Mans Sin, when Iustice it shall take.

Which penalty that He may under-goe,

Ev'n Mortall-like to shame-full death and woe,

His sacred Body shall be basely bound:

Though Sin and Ill shall nere with Him be found.

"For since He stands in Malefactors stead,

"Iustice may justly Him to torments lead.

"And since again that Sinners stand in Him,

"As He is Righteous, so count we them.

[Page]This is our will: yea this have we decreed,

Wherby from servile state Man shall be freed:

And for these ends, that He perform them all,

All our own Pow'rs shall serve Him at his call.

This gratious promise made,

This promise was found effectuall upon the revealing of it, both to Iew and Gentile.

most firmly stood

A law unchangeable; approved good

To Man, and to his whole succeeding Race

As they t'have faith therin obtained Grace.

And though to Israel t'was first made known,

Yet was the light therof to th'Gentils shown:

They holding Him their glorious Consolation;

These, their comfortable Expectation.

And thus for many Ages both were fed

With saving-health from this Seed promised.

For soon as God this saving-promise made,

It made them live that to beleeve't assai'd:

And that as well before CHRISTS Incarnation

As after his most glorious Exaltation.

THE BLESSED MAN, Setting-forth MANS FELICITIE, In that His REGENERATION Is Procured.[Page]

Verbera, sputa, crucem Verbum patitur Caro factum,

Vt vivat Coelis, morte solutus Homo.

[Page]MANS FELICITIE PROCVRED.

[Page]

[Page]

The Argument.

To cursed Death then CHRIST Himselfe doth give;

That blest in Heav'n, Man freed from Death may live.

THis Christ was He,

CHRIST conceived, and born.

that was that promis'd Seed

That long was long'd-for: who (though God in deed,

Yet that He might be also very Man,

And so an equall Mediator) ran

Sun-like through all the Signes of humane race,

Appearing first in blessed Virgo's face.

VVho all the World contains, was now contain'd

VVithin Her happy wombe: who still remain'd

A spotless Virgin; and anon the Mother

Of her first Father, Saviour, and Brother.

"A Virgin-Mother of a Son a Father,

"The World nere had, shall nere again have either.

When He was born, such joy was at his birth,

That Heav'n and Earth did eccho with the mirth▪

Yong Iohn un-born, old Simeon halfe in's grave,

Poore Swains, rich Sophies in Him comfort have.

Sing then for joy, sing still, sing, doe not cease:

For now is born the Saviour King of peace.

[Page]

Being one Person He is joyntly described in his Divine and Humane Nature.

He was the richest (He was poorest) born:

Right Heir of all: (of all the most forlorn.)

The great Creatour He: (poore little Creature.)

Not made as God: (made Man of fleshly feature.)

Maker of all lawes: (all lawes fulfilling.)

Th'Author of all life: (to die most willing.)

The fair'st of Men: (of Men the most defil'd.)

Aye-King of Bliss: (of woe the cursed Childe.)

Inf'nite each way: (each way He greater grew.)

All good, no ill, (all humane frailties) knew.

Admired of the wise: (contemn'd of fooles.)

Confuted greatest Doctors in their Schooles.

His works.

None ever spake like Him, He spake so well;

Nor wrought: yet was He counted Prince of Hell.

Whose words, whose works, who Mary-like do ponder,

Have all their hearts ev'n fill'd with joy and wonder.

He rais'd the Dead; gave health; gave sight to blinde;

Conquer'd the Devils; calm'd both Seas and Winde:

Was alwaies doing good; or suff'ring ill;

That so all right'ousness He might fulfill.

All vertues flow'd from Him, all graces shin'd

Clearly in Him: in Him all Pow'r's combin'd.

He was the fountain of all harmless mirth;

With smiling cheeks, yet nere sent laughter forth:

His intertainment.

But tears, alas! and heavy sighes, and grones,

And stripes, and blows, and scoffs from wicked ones

[Page]Were oft his fare: and stead of dainty diet,

Hunger and thirst, and weariness for quiet.

Such though He was, yet was his usage such:

Some lov'd Him dear, some hated Him as much.

Concerning Him the World stood all divided:

What the wo [...]ld thought of Him: few well; most ill.

Few thought him God, the most such thoghts derided.

"Blinde Soules that could not see when true Light shone

"From God's own face on earth to ev'ry one;

"Which gratiously did offer unto all

"Soule-saving beams of Light celestiall.

"This soule of mine, I'me sure found light of Grace

"By th'eye of faith fixt on his glorious face:

"Which wholly was till then averse to Good;

"Prone to all Ill; and in corruption stood.

"Yet was't reclaim'd, and quickly better reason'd,

"B'ing once by faith in my Redeemer season'd.

Some few there were left all to follow Him:

How dearly He was affected of those [...]ew.

Esteeming all too base to fellow Him:

And joyfully receiv'd Him as their Lord,

Deriving their salvation from his Word,

For when they heard his words were Oracles,

And saw his deeds no less than Miracles;

They did conclude He was the very same,

That had for all Salvation in his Name.

But for the most part Kings and Potentates,

How the great ones band against him.

Their Officers and chiefest Magistrates;

[Page]Though'mongst themselv's they were at hot defiance,

Yet against Him they joyn'd in leagues alliance:

Seeking by secret fraud, and open strife,

The dire destruction of this Lord of Life.

The Multitude at first applaud him, but after to humour their great ones deride Him.

The giddy-headed brainless Multitude,

(Whom great Ones hold in slavish servitude)

Adoring Him with shouts of joy did sing

At first, Hosanna! save us Lord our King!

At last their throats, blaspheming Him, they stretch,

Hosanneca! now save thy selfe thou wretch!

"O blessed Lord! how balefull was thy state!

"When so great love was turn'd to so great hate!

"How vain is it to feed on popular breath!

"Which causlesly is cause of Life, of Death.

As here a Man-destroyer these refus'd;

And to destroy this Man preserver chus'd.

Thus basely humour'd they their Soveraigns

These Kingly Rebels, in their base designes:

Assaulting often at their fittest seasons

They watch, attache, arraign, condem [...] ▪ and kill Him.

This King of Kings by stratagems and treasons.

But yet He liv'd, for all their vile intent,

No Lambe so meek, no Dove so innocent.

Who if H'ad pleas'd had pow'r his life t'enjoy:

To destroy Death, yet it let Death destroy.

This graceless Crew enrag'd with hellish spight,

Sought daily thus to quench this Light of Light:

[Page]And trait'rously attach't Him as a Thiefe,

Then led Him bound to be judg'd by their Chiefe:

Who worthily judg'd Him unworthy dye,

And yet to Death gave Him unworthily.

That heady-headless Rout then headlong ran

'Gainst this clear innocent condemned Man:

Pursuing Him to Death with living hate,

Who being dead became Deaths deadly bate.

For with their lingring torments though He dies,

Within three dayes his God-head makes Him rise.

"But tell me here, dear Saints! ô God come tell me!

"(The various thought of these doth overwhelm me)

"Whether their hate, his death, I shall deplore?

"Or else his Love, and Life in Death adore?

"Their deed, no doubt, all good men doe detest;

"But that of his! who counts it not the best?

"To murther Him that gives Life unto all!

"Let all that Fact most execrable call.

Abash't ther-at was th'Earth, the Sun, and Moon:

For Midnight-light was then Day-light at Noon.

But when He rose, the Sun came dauncing-out,

And graves did ope, and Saints for joy'gan shout.

Thus whiles He liv'd, He lived but to dy,

The end of his death.

That by his Death He endless Life might buy

For Man: for his pure blood in sacrifice

Once spent, was held of meritorious price.

[Page]

Their manner of killing Him.

But long, alas! long was my Lord a-suff'ring,

Ere He could fully finish-up his off'ring.

Their dev'lish malice was so odious

They sought to make his torments tedious;

By slow degrees inflicting on Him pain

To make it long ere they would have Him slain.

Nor was his-pain from them so tedious,

As to Him-selfe incomparably grievous.

His constitution pure, his unstain'd sense,

Most apt to feel the smart of each offence.

His blessed Body though to cursed Death

He gave, to pacifie th'Almighties Wrath.

For by his suff'ring He did under-take

To pay Mans debt of Sin for Iustice sake.

Setting Himselfe a mark, wher-at ev'n all

Might fling their darts of envy, spit their gall.

The Devils then stird-up those dev'lish men,

Who spent their venom all upon Him then.

Each rascall-Iew, whose fury yeelded might,

How to torment Him made it his delight.

They stript Him nak'd, then cloathed Him in scorn,

And scorning crowned Him with plats of thorn.

His Head, his Face, his Side, his Hands, his Feet,

They beat, they wound, they pearc'd. And yet as meet

To honour Him, they bow'd as to their King:

Which to Him glory, to them shame did bring.

[Page]For they like wretches glori'ed in their shame:

Not shaming once to make his Death their game.

To see the Lord of Life to Death thus bound,

Those few that were his friends it did confound.

One had forsworn Him: one had Him betraid.

Not one, but all forsooke Him, all afraid.

Nor thus alone, but which encreast his pain,

The Deity now seemed to refrain

To look-on Him with shows of chearfull Grace,

And in fierce wrath to turn-away the face.

"Which doubtless was to Him more dolourous,

"Than all that all could doe, notorious.

And strictest Iustice all this spight maintain'd:

That, was He less than infinitely pain'd?

All these thus heapt-on Him, oh did not they

Make't known to all He was a publick prey?

When carnall men, Him trait'rously convented?

Vnjustly judg'd? mockt? whipt? to death tormented?

When friends forsook Him? when by foes cast-down

To all contempt? when God did seem to frown?

T'endure all these? oh! t'was a very Hell,

Which tongue (which thought) cannot conceive to tel.

All these He felt, all these He over-past;

Into all these it was Mans Sin Him cast.

They punisht Him for sin, who no sin knew:

And that to Death, from whom their Life they drew.

[Page]But though as Man to Death they led Him bound

The effects of his death.

As God, He did them all in Death confound,

Making Sin lose his strength; Death lose his sting;

Hell lose his triumph through Christs suffering.

First let He them prevail'gainst Him at pleasure,

Till that by an immeasurable measure

Of pain assign'd, He had discharg'd the debt,

That rigid Iustice for Mans Sin had set.

His Resurrection; Ascension: and Glorification.

Then did his God-head gloriously appear,

And his tormenters inly shake for fear.

For maugre them, He rid Himselfe from pain,

Himselfe enliving his dead body slain:

Enabl'ing it to live, not as afore

To dye; but so live as to dye no more.

For Champion-like after the victory,

He did ascend to his own seat of Glory.

Where He enthroned sits, wearing the crown

Of all his Fathers Glory, all his own.

"Whose heav'nly Scepter swayes all earthly Kings.

"Whose Spirit to his Church all comfort brings,

"Whose Goodness makes mans life a Life of Grace,

"All Evill to eschew, all Good t'embrace.

(For He had sent before, with large Commission

Faithfull Ambassadors to give remission

Of all Mans past offences; and to call

Him by new Grace to keep Gods Precepts all.

[Page]Which acceptable time of Grace once ended,

This conqu'ring glorious King completely tended

His comming to Iudgment.

VVith thousand-thousand Angels arm'd with pow'r,

VVill terribly descend, as in a show'r

Of flaming fire, to render vengeance due

To that rebellious unbeleeving Crew,

That his milde Precepts stubbornly refus'd;

And their own carnall mindes to follow chus'd.

Nor will his comming be to these selfe-foes

More terrible; than joyfull unto those

His friends, that in chearfull obedience

In Faith, and Hope, and humble Patience,

At that his glorious return expect

To reap of all their labours the effect.

"For though they Sinners were, their sins yet laid

"On Christ his Passion, the debt is paid.

For sith Christ dy'd for Sin, and Sin had none,

Sins debt was paid by that his Death alone.

Thus Christ b'ing free, for Mans Sin became bound.

Thus Sin bound Man through Christ was guiltles foūd.

Thus was the Lord enthrall'd, at last enthron'd.

Thus was the Slave enlarg'd, and God atton'd.

VVhich being done, Mans enemies b'ing foil'd,

The Tort'rers torments 'gainst themselves recoil'd,

Disabling them his welfare to impeach,

VVhen He for help, his faith to Christ doth reach▪

[Page]For ev'n for Man, as for Him-selfe Christ had

Pow'r to resist, and overcome the bad,

And base assaults of th'enemies of Grace,

That would from endless Bliss Mans soule erace.

Yea this puissant matchless Conquerour

Not only did expell Sins venom, rancour;

Or satisfie for Mans Iniquitie;

Or re-invest Him-selfe in Majestie:

But also did Mans Nat'rall Pow'rs controule,

By breathing life of Grace into his Soule.

Mans Naturall parts refined.

His Intellect He did illuminate

With beams of Truth: all error dissipate.

He his Affections all did sanctifie:

And his crookt-perverse Will did rectifie.

For howsoe're Mans will was first made free,

As well to Good, as to Iniquitie:

But choosing Ill, in Ill confirm'd it stood,

Yet Grace in Christ reclaimes it all to Good.

Yea Grace converts his Bodies Faculties

To the right use of their Abilities.

His Head, his Feet, his Tongue, his Heart, his Hand,

Moved by Grace, to Good inclined stand.

And all Mans other parts, b'ing all declin'd,

Grace doth reduce into their proper kinde.

And though Gods Image in which Man was made,

By Sins approach was totally decaid;

[Page]That He could then, nor doe, nor think aright,

All was so faulty in his Makers sight.

Yet is't by Grace in Christ so well refin'd,

That God with Man-renu'd no fault will finde.

For Man therby is all so purifi'd,

As that He can Gods fiery triall bide.

Nathles though Christ redeem'd Him perfectly,

Mans corruption & Sin ab [...]l [...]s [...]ed by Baptism: and the Lords Supper.

Yet what He doth, He doth imperfectly.

For old corruption still sticks close unto Him,

And all's imperfect that is known come fro Him.

Which imperfections, Christ the perfect heals,

Affording perfect help under his Seals

Of those two saving-Sacraments: for, by

The first of them Christ biddeth Him relie,

That all the leven of Soule-slaying Sin

Wherewith He poison'd was, is purged clean.

And He thence-forth by Grace renued stands,

Though weakly, yet to doe what God commands.

In which, when He through humane frailty falls,

By new-enspired Grace his Saviour calls,

Reclaiming Him; and bids Him first abhor it,

And bring forth fruits of due Repentance for it:

Laying his hand, his constant hand of Faith

On that Obedience his Saviour hath

To all Gods Lawes in full perfection wrought

In's Life, in's Death: beleeving He hath bought

[Page]The full remission of each sev'rall Sin,

That he through want of Grace offended-in;

And so in humble confidence appeal

Vnto the cov'nant of that other Seal,

Trusting that guilt of Sins both old and new,

With whatsoever can from thence acrue,

Are all abolisht: if He strive to rise

By Grace, from Sin, to holy exercise.

The miseries of this life sweetned.

And though in this his military strife

To please his God by holiness of life,

Some bitter storms of Miseries befall Him;

Yet Grace so calmeth them that none appall Him.

For He is taught to trust on his Protectour,

Who, sorrows how to bear, was his Directour.

Is He from Regall Dignity depos'd?

Is He to basest Povertie expos'd?

Is He to joyless banishment cast-out?

Is He with deadly foes beset-about?

Is He with foulest slanders vilifi'd?

Is He for fairest qualities envi'd?

Is He with Bodies pain distempered?

Is He with griefe of Minde entortured?

Is He by faithless friends to danger set?

Is He in stead of joy with sorrow met:

Is He with shame to live, or die, mad [...] thrall?

Is He with one of these? Is He with all?

[Page]It matters not: His Saviour hath afore Him

Endur'd them all; and in all doth restore Him

To this true light of Grace: to know his state

Is from Gods certain love, though seeming hate.

To give God hearty thanks when things work well,

Or take with silent patience what comes ill.

And then cross Accidents Him none can move,

B'ing all substantiall tokens of Gods love.

"For though't be true, great troubles on Him chance,

"'Tis also true, God sends deliverance.

And greater ones, nay none so great betide Him,

As did to Christ, when God it seem'd deny'd Him.

(It seemed so to seem:) so though to Man

Sometimes they seeme hopeless of help: yet can

Th'Almightie God, the Father of all aid,

No more forbear to help Man so dismaid,

Than dearest Mother can her dearling-Son;

Who newly born, unholpen is undone.

From's infant-cradle to his dying-bed,

The Man is still by God's Grace succoured.

And in his Death, what waves soever toss him,

His death is made the way to eternall life: where He is rewarded with joyes privative: positive.

Be't sense of pain, or pangs of fear that crosse him,

Christ bids him fix his hopes in h's wounded side,

For He Deaths killing instruments hath tri'd,

And spoil'd them all. None then hath pow'r to sting

His Soule to death: they'r Porters it to bring

[Page]From-out Deaths gastly dungeon to the Hill

Of Heav'nly Life; where Heav'nly joyes it fill.

Where Christ, th'Al glorious King with glory crown'd,

Crowns all his subjects that are loyall found,

With his own glory: making them all Kings,

Enjoying Him, in Him t'enjoy all things.

Thus Grace conducts Man through the miseries

Of Life and Death, to Heav'ns felicities.

VVhere no misfortune, cold, nor hunger dwels:

VVhere no proud hope Him with ambition swels:

VVhere stormes of clowding cares none hang o're's head:

VVhere pale-lookt sickness nere sends Him to bed:

VVhere fearfull dreams affright Him not asleep:

VVhere crasie Old-age on Him cannot creep:

VVhere fatall vespers, Ill-portending stars:

VVhere bloodless fear, where noyse of bloody wars:

VVhere none of these to vex Him once are found:

VVhere no false showes, but true delights abound:

VVhere alwaies is the absence of all evill:

VVhere never comes nor Sin, nor Death, nor Devill.

VVhat e're is to be wisht, b'ing wisht is there:

All Knowledge, Goodness, Truth, Content. And where▪

Soe're He turns his eye, or eare, they light

Vpon some welcome objects of delight.

So what He hears, or sees; He sees it raise

Ioy to Himselfe, and to his Maker praise.

[Page]"Pray there He needs not▪ Pray'r complains of need.

"Need breedeth Pain: and Pain Complaint doth breed.

"But no Complaint, no Pain, no Need, no Pray'r,

"Hosannas none: all Alleluiahs there.

His Body there's not subject to corruption:

Hi [...] emploiment in Heaven.

His Soule new cloath'd with flesh shines in perfection:

His Soule and Body both in one rejoyn'd,

Finde fulness of all joyes in One conjoin'd.

"Which fulness join'd to Him, Him nere accloies:

"And yet such fulness alwaies He enjoyes.

His Senses all on perfect objects feed:

His Faculties aright their actions speed.

His Appetities are all acquieted:

His Parts, his Pow'rs, are all engloried.

His Bliss is this, He's endlesly emploi'd,

In blessing Him Destruction hath destroy'd:

And op'ned-wide Heav'ns narrow gate to those,

That in Christs Death their hope of life repose.

No other Heav'n, no other Help He hath

To scape the Hell of Gods eternall wrath,

But to beleeve: and by his life disclose,

That for Him Christ did dye, and for Him rose.

In which Beleefe He lives; and living, dies;

And dying, lives; his life t'immortalize.

And in this Faith He's confident to plead,

His plea at the bar of Gods Iudgement

When He at Gods Tribunall shall hear read

[Page]The Bill of his Indictment for h's offence;

Not guiltie Lord: thy dear Sons Innocence,

And his most perfect-perfect observation

Of all thy Lawes; his upright conversation,

His bitter-bitter Passion on the tree:

O these! ô these have paid Sins debt for me!

Tis true indeed, my Sins thy Wrath provoked,

Most dreadfull Iudge; and I with guilt stood yoked,

To feel the smart of horrid Death and Hell:

But such sweet gladsome newes thy Truth doth tell,

That in thy Son, sith Wrath and Mercy kist,

Wrath hitting Him, in Iustice I am mist.

Which double Iustice may be equall rang'd,

'Cause Sin for Grace, and Grace for Sin we chang'd.

Thy Son my Lord was perfectly so pure,

As, had not I on Him my Sins fixt sure,

And clad my selfe with his bright-shining Grace,

Not Him, but Me, Death had had pow'r t'embrace.

Then stead of me, sith Wrath seaz'd on thy Son,

He ther-by Death, I ther-by Life have won.

This is my rest: I rest upon my Lord:

Lord let me live according to thy Word.

The issue of his plea.

The Man in this strong confidence of his

In Life, in Death no whit deceived is:

For God on Him in Mercy doth bestow

What he to him for his Christs sake doth owe.

[Page]First Life of Grace, with some false woes opprest:

Next Life of Glorie, with all true joyes blest.

Which woes are truly called false: for why?

They vanish straight like mists or cloudy Sky:

And then come-in (to make od reck'nings eav'n)

Th'eternall, true, substantiall joyes of Heav'n.

In th'Interim whiles He is militant,

In honest labours He is conversant:

Vsing the things with sober moderation,

That God affords Him for his Preservation.

Abusing nothing; ord'ring all aright,

As alwayes being in his Makers sight.

If God give much, He thanks the Giver much;

Or if but little, yet His Heart is such

As He's content: for that his little serves

To let Him know 'tis more than He deserves.

'Mongst whom He lives, He lives with warie eyes,

That He nor envie Rich, nor Poore despise.

And with his Equals He just equall waighes;

Nor up, nor down, for fear or favour swaies.

To all He's friendly, humble, charitable,

Iust, constant, chearfull, patient, peaceable.

And waits all turns when with heart, hands, & voice,

He may or work, or rest, sigh, or rejoice.

As turns and returns turn Him many waies,

So still He turns his heart to pray or praise

[Page]The great All-turning God: who for Mans good

Turn'd Death to Life; hard Rocks into a flood.

"Whose Greatness is so good! Goodness so great!

"As Mans most worthy praise, when most complete

"Is all-unworthy, the all-worthy fame

"To blazon-out, of Gods most worthy Name.

Nathles to doe his best Man stands resolv'd:

But wishes daily that He were dissolv'd;

That so He might send-forth some perfect strains

Of perfect glory 'mongst the glorious Trains,

That spend their nere-spent time in holy layes,

Chanting-aloud their Alleluiahs.

Till when 'mongst Saints on earth assembled thickly,

He cryes to Heav'n▪ ô come Lord Iesus quickly!

Lord Iesus, come! the end of all I crave.

I crave the end of all, my Soule to save.

To save my Soule, Lord Iesus no time spend.

Spend though to 'gin that time, time cannot end.

FINIS.

Triumphans.

[Page]

[Page]

Eus, tumidus, tenuis; fulsi, cecidi, resilivi;

Dives, inops, ingens; sorte, dolore, fide.

‘The Light and glory of the Lord is risen upon thee. Isai. 60. 1.’

§

§

[Page]

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

Information about this book

Title statement

The historie of the perfect-cursed-blessed man setting forth mans excellency by his generation, miserie [by his] degeneration, felicitie [by his] regeneration. By I.F. Master of Arts, preacher of Gods word, and rector of Wilbie in Suff.

Fletcher, Joseph, 1577?-1637.

Edition statement

1628

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A00972

ID [STC]

STC 11078

ID [STC]

ESTC S105608

ID [EEBO-CITATION]

99841335

ID [PROQUEST]

99841335

ID [VID]

5910

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A00972)

Transcribed from: (Early English Books Online ; image set 5910)

Images scanned from microfilm: (Early English books, 1475-1640 ; 801:02)

Source

— The historie of the perfect-cursed-blessed man setting forth mans excellency by his generation, miserie [by his] degeneration, felicitie [by his] regeneration. By I.F. Master of Arts, preacher of Gods word, and rector of Wilbie in Suff., Fletcher, Joseph, 1577?-1637., Cecil, Thomas, fl. 1630, engraver..

Extent

[28], 72, [4] p. : ill.

Printed by M. Flesher, and are to be sold at the signe of the Greyhound in Pauls Church-yard,. London :: 1628.. (I.F = Joseph Fletcher.) (In verse.) (One of the engraved illustrations is signed: T Cecill. sculp.) (The words "excellency miserie felicitie" and "generation, degeneration, regeneration." are bracketed together on the title page; the words "by his" appear only once.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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