The Historie of the Perfect-Cursed-Blessed Man Setting-forth Mans Excellencie/Miserie/Felicitie by his Generation/Degeneration/Regeneration. By I. F. [i.e. Joseph Fletcher] |
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MANS EXCELLENCIE. BY HIS GENERATION. |
 | The Historie of the Perfect-Cursed-Blessed Man |  |
5
MANS EXCELLENCIE. BY HIS GENERATION.
Dum stetit innocuus, stetit Omnipotentis Imago
Viva Dei, primâ sorte statutus Homo.
Viva Dei, primâ sorte statutus Homo.
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 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;
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,
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.
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,
That instantly one Person they became,
A Reasonable Creature Man by name.
And thus the Man was made Spirituall
By reason of his Soule cœlestiall:
Which doth enable him to represent
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.
First is the Minde, which giveth pow'r and skill,
Wher-by we know, we judge what's good, what's ill.
Next is the Will, begotten of the Minde:
For till we know, to will we'r not enclinde.
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.
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;
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 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:
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.
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.
His Memory retaineth things of old:
Things present Vnderstanding doth behold:
And things to come by th' eye of Providence
He doth fore-see; so clear's his inward Sense.
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,
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 Idæa of some Creature;
Which can by no means actually express
The vitall Faculties ther-of: much less
Can finite Man th' Infinite adæquate
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
Gives Life, and Sense to all the Bodies Pow'rs:
VVhich being sphær'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.
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.
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.
His Reason Queen of all his Faculties
Enacteth Lawes, and Rules, and Liberties.
Or 'tis the scrutinie of Veritie,
Dispelling clowds of Ambiguitie.
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.
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.
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.
His Conscience is a little God in h's brest,
To tell him of his Deeds what's curst, what's blest.
Or it is else, the sentence being found,
A secret friend, or foe, to cheare, or wound.
His close un-seen Affections appear
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,
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,
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, 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,
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,
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.
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.
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.
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.
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.
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.
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.
His Head's the watch-towre of that goodly frame,
Keeping a Sentinell o're all the same.
Or of this Microcosme the highest Sphære,
VVhence his Soules star-like faculties appear.
His Speech is princely Reasons Messenger
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,
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,
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,
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
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 Sphæres?
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?
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.
That by his Word, who made both morn & eeve;
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;
6
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,
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.
7
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,
That instantly one Person they became,
A Reasonable Creature Man by name.
8
By reason of his Soule cœlestiall:
Which doth enable him to represent
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.
First is the Minde, which giveth pow'r and skill,
Wher-by we know, we judge what's good, what's ill.
Next is the Will, begotten of the Minde:
For till we know, to will we'r not enclinde.
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.
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;
9
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 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:
10
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.
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.
His Memory retaineth things of old:
Things present Vnderstanding doth behold:
And things to come by th' eye of Providence
He doth fore-see; so clear's his inward Sense.
11
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,
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 Idæa of some Creature;
Which can by no means actually express
The vitall Faculties ther-of: much less
Can finite Man th' Infinite adæquate
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
Gives Life, and Sense to all the Bodies Pow'rs:
VVhich being sphær'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.
12
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.
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.
His Reason Queen of all his Faculties
Enacteth Lawes, and Rules, and Liberties.
Or 'tis the scrutinie of Veritie,
Dispelling clowds of Ambiguitie.
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.
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.
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.
His Conscience is a little God in h's brest,
To tell him of his Deeds what's curst, what's blest.
13
A secret friend, or foe, to cheare, or wound.
His close un-seen Affections appear
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,
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,
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, 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,
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,
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.
14
His Medium, and so his Object reads:
For subtill Nerves twixt skin and flesh doe grow,
VVhich from the Brain diffusedly doe flow.
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.
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.
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.
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.
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.
His Head's the watch-towre of that goodly frame,
Keeping a Sentinell o're all the same.
15
VVhence his Soules star-like faculties appear.
His Speech is princely Reasons Messenger
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,
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,
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,
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
16
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 Sphæres?
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?
17
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 Historie of the Perfect-Cursed-Blessed Man | |