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
.
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
ancient
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
World
,
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
.
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
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
ubique
&
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
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
.
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
,
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
,
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
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
▪
from
their
originall
causes
.
So
whiles
Man
kept
that
state
&
disposition
that
God
created
him
in
,
so
long
he
continued
constant
&
perfectly
such
as
he
was
created
:
but
going-about
to
alter
or
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
Subjection
;
his
Glory
,
into
Shame
;
his
Life
,
into
Death
;
and
all
his
Felicity
into
extreme
Misery
.
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
.
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
.
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
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
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
.