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. 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 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 Readâ—r cannot but amend them in the reading TO THE RIGHT WORshipfull Sir Anthony Wingfeld Knight Baronet the pâ—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 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 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 ancieÌ„t Motto revived by the last of your name Posse nolle Nobile and alwayes by their great Hospitalitie upon which 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 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 Common-wealth 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 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 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 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
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 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 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 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 cōstant 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 Now this change was simply Man 's 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
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 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 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 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 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 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 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 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 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 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 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 Man 's depraved Nature could controule By changing Ill to Good to save his soule To change Ill into Good t is 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 'T is 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 T is I quoth Goodness I as Wisdome bod 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 You offer more than Angels tongues can tell Yet cannot your beneficence alone Vnright'ous Man with right'ous God attone 'T is more to reconcile Man to his Maker Than one can doe who ere be th'undertaker When Charity who all this while attended 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
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 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 Their Officers and chiefest Magistrates 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 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 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 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 That by his Death He endless Life might buy For Man for his pure blood in sacrifice Once spent was held of meritorious price 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 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 But though as Man to Death they led Him bound 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 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 Whos 's 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 Which acceptable time of Grace once ended This conqu'ring glorious King completely tended 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
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 When He at Gods Tribunall shall hear read 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 T is 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 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. 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 't is 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 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 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. As Man aspiring penitent I stood I fell I ris ' Most rich most poore most eminent In state through woe to Bliss The Creation of Man by God who is a Spirit Omnipotent Mans perfection being made in the â—mage of God rarely understood The image of God in Man expounded The 3 persons of the Trinity resemblâ—d by 3 faculties in the soul. Minde Will A Power to doâ— As 3 Persons and but one God so divers faculties but one Soule As no priority of Persons in the Deity so neither of faculties in the Soule The image of Gods infinitie in man Memorie Vnderstanding ProvideÌ„ce Mans Soveraignty The excellency of the Souleâ— facultieâ— Minde Intellect Reason Will. Wit Heart ConscieÌ„ce Affections Inward Senses Common-Sense Fantasie Memory Outward Senses Touching Seeing Hearing Tasting Smelling Body Head Speech Face Hands Feet Man aspâ—ring â—verthrew Himselfe and his posteritie The entrance of Sin The guilt and reward of Sin The effects of Sin in his Person In his Soule In his Body Manifested in his actions The wages of Sin Death temporall eternall wher-upon Man fleeth feareth God findeth him examineth his fault and proceeds to censure Satan The Serpent The Woman The Man for whose sake God curseth the earth the living creatures and all other creatures Man punished in his person by the creatures coelestiall accidentally intentionally By his Wife By his Children By his Neighbours Mans miserable condition Mans Redemâ—tion pâ—opounded and discust by the Heavenly Powers moved by Pitie granted by Mercy resisted by Iustice. They appeale to Truth Truth resolveth against Mercy and sideth with iustice Wherupon Mercy complaineth expostulateth prayeth Wrath interrupts Mercy and joineth with Iustice and Truth exalteth Gods zeal and threatneth Mans punishmeÌ„t Peace mitigateth Wrath pacifieth Iustice and Truth cheareth and animateth Mercy and admonisneth to refer the cause to Wisdome They applaud it Wisdome undertaketh it openeth it decideth it and ascribeth to every one their due Her decision is applauded Reasons Quaere to which Goodness answers Truth replieth that Reason is not yet satisfied for one alone cannot make satisfaction Whereupon Charity inciteth all the divine Powers to joyn in one for the business They all meet and promise assistance 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 For which work He promiseth to enable the Messias This promise was found effectuall upon the revealing of it both to Iew and Gentile CHRIST conceived and born Being one Person He is joyntly described in his Divine and Humane Nature His works His intertainment What the woâ—ld thought of Him few well most ill How dearly He was affected of those â—ew How the great ones band against him The Multitude at first applaud him but after to humour their great ones deride Him They watch attache arraign condemâ— and kill Him The end of his death Their manner of killing Him The effects of his death His Resurrection Ascension and Glorification His comming to Iudgment Mans Naturall parts refined Mans corruption Sin abâ—lâ—sâ—ed by Baptism and the Lords Supper The miseries of this life sweetned His death is made the way to eternall life where He is rewarded with joyes privative positive Hiâ— emploiment in Heaven His plea at the bar of Gods Iudgement The issue of his plea.