which they continue in and would not part with and as hard on the other hand is it to bring them to see that particular thing to be their interest and duty which they have no mind to do they will be still in thoughts and hopes that what they like at present may prove much better than God hath ordained or any before them have found so dangerous and hardning is the deceitfulness of Sin Well may the Apostle be in such earnest and haste as he is in his calls to us Hebr. 3. when hardning by the Deceitfulness of Sin is so near us ver 13. But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulness of sin Having by this Text produced the Supream KING's Warrant under his Hand and Signet for what I have herein already done or intend to do I may justly expect for his sake some regard from you as also for that I intend to propose for Common good only i.e. to make our King and People a perfect and happy Church and State And as means thereunto shall suggest nothing but what will recommend itself to every man's Conscience and evidence itself as most loyal and most affectionate to the Person of his Majesty his Government in Church and State his Subjects of all sorts so most conducing to Peace and most subservient to the Interest of the whole as my next Chapter will shew CHAP. III. I Intend nothing more than to bring us to these two most edifying and saving things 1 To do our Own business 2 To Love On these shall hang as I intend all my following Discourse Section I. 1 To do our Own business which cannot well if at all be done without knowledge especially the doing I am now upon which respects a great Kingdom and the Salvation thereof Are the blind the ignorant or erroneous fit for this business There is then as I conceive a four-fold knowledge requisite hereunto 1 Knowledge of God in the Incommunicable and Communicable perfections of the Divine Nature also a being fixt in belief of the reality and excellency of his Being And though Unity be necessary thereto yet that there are Three subsisting therein which doctrine of the Trinity is not so mysterious as I once took it to be and to the pure and humble Inquirer after God will be found that which renders Christian Religion the more reasonable and worthy of all acceptation in that it gives light and beauty to all other parts of that Institution The Socinian then by denying this shews himself a false pretender to Reason having it not in truth if he hath any it is so gross and material that it exceeds not the Animal State or Life among men when he meddleth with Divine Mysteries But to return The knowledge of God in himself as I have said is a requisite hereunto so is that what he is to us and to the Societies of men 2 Another requisite is to know Our selves i.e. to know what we are or have with respect to our own Nation i.e. as we are Men and Christians now living in England That you may see in short what this knowledge of God and Our selves is I will present the Heads thereof to your view in this order GOD Father Spirit The First Good A Being of all possible perfection Son Spirit Supream Good A Being of all possible perfection 1. Incommunicable proper to him alone which he gives to none Absolute Simplicity Essential Unity Immutability Infiniteness of Place Time Immensity Eternity 2. Communicable of which he gives to Creatures belonging either to the Divine 1. Understanding Knowledge Wisdom Particular Providence 2. Will namely his Goodness Justice Faithfulness 3. Faculties of acting his Power or Omnipotence Dominion over us in this life Distributing future Rewards and Punishments This GOD is the Universal and Supream LORD of all Beings by Creation and Prefervation Owner Ruler Benefactor of England Redemption Teacher Expiator Head of England Renovation Restorer Reassumer In-dweller of England MAN Reasonable Created In England to be known and considered 1. Naturally Spirit i.e. Highest Pure Divine Good Soul i.e. Middle Solicited by Flesh and Spirit to evil or good Body i.e. Base Sensitive Bruitish bending always to Matter and Earth to which when the Soul yields it is carnal or evil 2. Providentially in 1. Relatives Governing Supream Real King Lords Commons Parliament 1. Relatives Governing Supream Personal King 1. Relatives Governing Subordinate Magistrates 1. Relatives Governed People 2. Religion Revealed Naturally in Law of Nature Supernaturally in Holy Scriptures 3. Constitutions Humane Civil Ecclesiastical Laws 4. Riches 5. Times Ordinary or Extraordinary Prosperous Adverse Reforming Degenerating Uniting Discordant 6. Examples Good Bad at Home Abroad of Superiours Equals Inferiours 7. House or Family Governour Parent Master 7. House or Family Governed Child Servant The other Relations in Churches and Schools I leave you to supply MAN discovered in Supernatural Revelation to be 1. Created upright Spiritual To Rule Animal Sensitive To Obey and Apt for temptation A Free Agent Animal Sensitive To Obey and Apt for temptation Lord over God's Works Animal Sensitive To Obey and Apt for temptation Put into Paradise Bliss 2. In Covenant with God which contained benefits on God's part made over to Adam as Root or Head of Mankind and On Man's part Duty required by God Absolute on God's part to Man Law Natural for him as Spirltual To be without sin and to do all required Strength Absolute on God's part to Man Law Positive for him as Animal Sensitive To be without sin and to do all required Strength Internal viz. Rectitude in all his parts Virtuous qual External viz. Divine Communications Laws their Sanctions Conditional Continuance of Light to direct Strength to assist Conditional The gift of Eternal life or felicity with God for ever On Man's part required by God Walking in the Light Using the Strength Perfect Obedience 3. Tempted to Sin by an Apostate Angel 4. Disobedient to God in eating forbidden Fruit and so fell and Mankind with him from Happiness into a state of Sin and Misery Sin Guilt Darkness Corruption Impotence Obduracy The Law of Sin wrought in his Body Sin reigned therein No good thing dwelling there the Law of his Members being predominant Rom. 7.23 not possible to be without Sin Misery Privative Good withdrawn God's Spirit Privative Good withdrawn Happiness Positive Evil inflicted Captivated by our Enemies evil or foul Spirits Positive Evil inflicted Tortured by Lusts Passions Positive Evil inflicted Subjected to the Base and to our Servant or Subject Positive Evil inflicted Pains c. Death present future A state of all this i. e. very extensive and out of which Man cannot recover himself Rom. 7.24 O wretched man that I am and that thou art who can or who shall deliver thee from the body of this death ver 25. I thank God through Jesus Christ our Lord whom he hath provided to be a Saviour GOD
Father Son and Spirit from Eternity fore-seeing Man's Fall do decree his Recovery through Jesus Christ i.e. God-Man or God manifested in the Flesh Or to speak as we may conceive through the Second of the Holy Trinity in the one Divine Nature his assuming and performing in our Nature what in so great a design as Man's Reconciliation to God was sit to be done Man by disobedience being in the state I have described to you two things at least must be to restore him 1 Expiation for Man's Sin 2 Renovation of Man's Nature He being unable to do either and these things being less fit or impossible to any other than the ONE DIVINE NATVRE or GOD no one acts therein but who is God It is decreed to be accomplished as was the first Creation by the three Persons or Relatives in the One Divine Essence The Divine Persons moving herein though in One Nature are apart as Relatives So far as I can see into this great Mystery by Scripture and Natural light it seems thus The Father who is of none acteth as Father i.e. in the Relation most eminent wherein he may be said To give or send His Son On this account is it that what in Man's Recovery belongs to God Essentially is ascribed to the Father because he is the first in order is of none acts from none but all derive from or act under him To be moved by His Son On this account is it that what in Man's Recovery belongs to God Essentially is ascribed to the Father because he is the first in order is of none acts from none but all derive from or act under him His Justice satisfied by His Son On this account is it that what in Man's Recovery belongs to God Essentially is ascribed to the Father because he is the first in order is of none acts from none but all derive from or act under him His Authority owned by His Son On this account is it that what in Man's Recovery belongs to God Essentially is ascribed to the Father because he is the first in order is of none acts from none but all derive from or act under him His Law vindicated by His Son On this account is it that what in Man's Recovery belongs to God Essentially is ascribed to the Father because he is the first in order is of none acts from none but all derive from or act under him And Man is said to have sinned against him and by him was cast out of Paradise That he called to Adam and by Promise opened the door of Hope to him Gen. 3. That all issues from his Love In short from hence as I conceive it is That what in Man's Creation or Recovery belongeth unto the Supream either to receive or to do is in Scripture given to God in the Relation most eminent i.e. unto the Father The Son as of the Father in the Relation Second in the Godhead moves as subordinate accepts and executes with propensness or delight the Father's Will herein Which he did in Leaving his Father Assuming our Nature Sinless Infirmities to be to us Priest To Live a holy an afflicted life Assuming our Nature Sinless Insirmities to be to us Prophet To Die upon the Cross Arise Ascend Intercede for us Assuming our Nature Sinless Insirmities to be to us Head To Die upon the Cross Arise Ascend Intercede for us Whereby he perfected Expiation and brought it to this That God was in him also reconciling of us to himself These his Transactions whilst in decree only afar off before the fulness of time was come were to the Faithful Fore-seer saving and most cheering things How much more now is it a mighty Salvation which he hath raised up for us in the House of his Servant David Blessed be the Lord God of Israel for he hath visited and redeemed his People This should cause us chearfully to obey him and willingly to part with every thing for him who parted with life for us and is still mindful of us This should excite our hope of Good from him no less than the supply of all our wants especially forgiveness of our Sins Sanctification and everlasting Salvation In no case are we now to entertain any Despairing thoughts for this God our Saviour being both God and Man is able and willing to help us What though as Sinners our condition is sad yet this JESUS of God is made unto us Wisdom and Righteousness and Sanctification and Redemption Which will be compleat Salvation to us being in extent to that from within us or from without us which did cast us into Sin and Misery For obtaining all which we have only possible reasonable and desirable Conditions on our part to perform viz. Deep sense of our Unworthiness truly repenting that we have sinned i.e. unto hate and forsaking Real sense of God's undeserved goodness Faith in Christ i. e. believing him to be Truth Expecting from his Free Grace accepting of him entire to be ours Obeying of his Commands Fearing his Threatnings with the perfection of Sincerity Newness of life i.e. in denying ungodliness and worldly lusts and living soberly righteously and godly If we faithfully intend to practise these things though we are not of our selves sufficient so much as to think one good thought 2 Cor. 3.5 yet is all possible and easie to us in the enablement of God's blessed Spirit Who to perfect or compleat our Cure and Recovery is the Eternal Spiration the Third in the Divine Essence sent forth from Father and Son to finish or carry on the 2 Renovation of Man's Nature The Son is more eminently to save and the Spirit to renew The Son is to perform so that before Angels and Men it shall be congruous for God to Pardon to come down as it were to Man and the Spirit is to bring Man up to God That it may become God to let Man live in his Kingdom and that Man may be an agreeable and obedient Subject therein In a word That a Sinner dead in Law might by Grace live and be holy and happy both here and hereafter To know and to consider all this is required to the well-doing our Own business as we are single Men or as we are in Societies and Kingdoms that lapsed Nations as a lapsed Man may be restored unto God From what I have said another Analysis might be drawn to represent at one view how Man is to be known and considered Now GOD the Father through the SON and both of them by the SPIRIT have Redeemed him As thus MAN In Propitiation by Christ is most fitly by God Continued in his Creature State Spirit To Rule In Dominion over God's Works Put in capacity of God's Present Eternal Communion or Favour Continued in his Creature State Soul Body To Obey Apt to err In Dominion over God's Works Put in capacity of God's Present Eternal Communion or Favour In the Operations of the Spirit we may as it were see him Restored unto Conviction
this question to thy self How will this when this is done agree with me Shall I have no occasion to repent of it Yet a very little while and I am dead and gone and all things at an end What then do I care for more than this that my present action whatever it be may be the proper action of one that is reasonable whose end is the Common good who in all things is ruled and governed by the same Law of Right and Reason by which God himself is Section III. Come we next to the most holy Oracles which we call the Scriptures of the Old and New Testament they declare yet more fully the same things For God made that Supernatural Revelation of himself now written for us not because there was fault in the Natural or to lessen either our Obligation or our Regard thereto But to shew us he had been graciously erecting upon the Eternal Foundation Natural Truths and Duties for our greater knowledge and better practising of those things Which he therefore did because we had weakned and darkned our selves by Sin so that this further Grace became necessary to us In these Divine Oracles you will find that God 1 Made the World out of nothing and Adam the first Man 2 That God made Man in his own * Gen. 1.26.5.1 Image that he was †Eccl. 7.27 upright and set as Lord ‖ Gen. 1.26 over his works The former confirms that whereon God's Right to us is founded That our Self-possession is subordinate to his possession i. e. that we are more his than our own The latter expresseth the Being the Business and the Happiness of Man wherein Self-possession lieth or when it is that we are truly our own Man as to Moral liberty and safety which is then only when we 1 Use and enjoy our selves as made by God i. e. as his Created ones 2 When with our selves we enjoy God i. e. His own Image 3 When we are sincerely good in heart and life i. e. Vpright 4 When we keep just Empire over all things made which are inferiour to that in us which constitutes us Men i. e. in one sense To be Lords over his Works Man's Fall hath not varied the matter the same is now his Being his Business and Happiness as was before only this having sinned he must now do he must receive he must enjoy and expect all that I have said not only as a Created but also as a Redeemed Man i. e. in and through the Mediator Jesus Christ the Saviour God and Man or God manifest in the flesh He must be All and in All Coloss 3.11 in assistances unto us and in our acceptance with God Which yet is so far from lessening what I before said that this Mediator hath farther obliged Man thereto For appearing in our Nature he hath shewed these are perfective of it and by his own practice among us possible to it He also came not to destroy but to fulfil them which he admirably did in his Sermon on the Mount c. He gave many great and precious Promises to this very end 2 Pet. 1.4 That we might be made partakers of the Divine Nature He gave Precepts to sanctifie us and prayed that we might be one with God his Father He as the Catachist tells us lived a holy yet a Heb. 4.15 an afflicted life and b 1 Pet. 3.18 died for our sins upon the Cross c Matt. 28.6 Rom. 4.15 rose out of the Grave d Act. 1.9 Eph. ◠8 ascended into Heaven where he now sits to make e Heb. 7.25 Intercession And as he promised sent the Spirit the Eternal Spiration from Father and Son And what is all this for the f 2 Cor. 5.14 15. Rom. 8.32 Phil. 4.19 Tit. 3.7 Texts on the Margent when piously and diligently consulted will tell you It was not to change our work or happiness but to bring us to know Eternal Truth and practice Eternal Duty better compleating what was fore-told of him Isaiah 61.1 2 3. so as that it might well be said as it is John 8.36 If the Son therefore shall make you free ye shall be free indeed Section IV. What is said in the next preceding Section equally concerns Societies of Men their Being their Business and Happiness as also God's right to them is the same which I would evidence if I could think it were doubted by any who grant it with respect to a single man One main design of our Saviour was to bring Societies and Kingdoms unto his Father He sends forth his Twelve St. Matt. 10. directs them unto houses and declares to Zacheus that having called him Salvation was come unto his house He Commissionates his Disciples St. Matt. 28. to go and teach all Nations baptizing them c. i.e. to mark them out for his and bring them to Covenant so to be One Reason as some have thought of Circumcision being to the Males only was because of them were the Heads of Tribes and Families to be and in the Apostles administration of Baptism where the Governour was baptized his House is baptized with him And St. Peter is express that the Gospel's design is to make a chosen Generation a royal Priesthood an holy Nation a peculiar People c. Chap. 2.9 of his first Epistle Many Duties are required which cannot be performed but in Society And so great a part of the Scripture is either Precept Prohibition Promise Threatning Form of Prayer or Praise or Example c. bearing relation to men in Society as puts it past doubt that no single man is more obliged to be the Lord's than they as also that God is most desirous they would be his These holy Oracles largely represent the sorts and frequently inculcate the practice of those Vertues and Duties our Humanity obligeth us to express to others Such as to obey Magistrates Parents Natural and Civil not to provoke their Children to have Natural affection to them to deal bona fide with them to make provision for them to be kindly affectionate one to another to be pitiful and courteous and merciful to render a reason when out Faith or Practice is questioned c. to propose fairly unto mutual consideration matters of greatest advantage to each other that it may appear we treat each other like Men and propose for Common good Thus the Apostles as common Doctors of the World proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and see their obligation to observe them in their conduciveness to Common benefit I will mention as instance two Precepts given by St. Paul the one to the Thessalonians in his first Epistle to them chap. 4. ver 11. And that ye study or contend to be quiet and to do your own business The other is that to the Corinthians in his first Epistle to them chap. 16. ver 14. Let all your things be done in Charity Which
departed Probably the horrid Plot may bear date with it if so nothing so Sovereign to King and Peoples safety as to return and by good Laws effectually enforced secure our Constitution from future Tyranny as well as present Sedition And because Evil Workers may improve the easiness or goodness in a Protestant as they will the heady Obstinacy of a Papist to greatest Tyranny and Oppression Also because bare Opinion in Religion as some think ought not to vary proceedure in Civils it seems to be as Charitable and Just as prudent to enact so that neither Protestant nor Papist can be Tyrant or Rebel but he shall be on such terms and in such circumstances as temptation strong enough to either will rarely happen One way to do this and it may be the best we can now take is by Laws to damn the Maxims of State the Rules and Principles of Government which be either repugnant unto or inconsistent with our Old true English Constitution in Civils Is it not manifest that our late frequent change of Ministers have made no variation in Management of the State and doth not this shew we have need to search out what that is which maketh some esteemed good so soon as they be in subordinate Government acting as the worst of men Also that it concerns us to bar against Evil things rather than Persons Were our true Constitution re-inforced by Laws and those Laws duly edged I should expect our Ministers of State would have courage to adhere thereto or would be so wise as not to trespass thereupon Especially if it be enacted that their Iniquity shall be visited unto the third or fourth Generation as it is fit theirs should be who consent to be so noxious to the Publick The late Usurper and Tyrant Oliver found two Laws of more force than the Persons of Three Kingdoms The Reason and the Authority in Laws remain and will one time or other reach the Transgressor which men being aware of will not adventure to violate them at the Will or by virtue of the Favour of a Supream Person who may change himself or otherwise be changed whereby the Law may come to be executed upon them But where no Law is or where it is defective the Favour of the Prince or present Profit or the like will dispose Men to practise against Common Good Besides thus to settle things in Laws will be proceeding for Common Benefit like the Statute or the Wisdom that is from above i. e. Celestial which is pure peaceable i. e. free from Lust and Factious humor gentle and easie to be entreated i. e. mild equitable receding from strict right in order to Peace full of mercy and good fruits without partiality i. e. without making any difference or without all inconstancy or danger of falling off to Tyranny or Levelling and Hypocrisie i. e. without dissimulation or appearing to be what they are not such as the false Ones in past Ages which brought misery to Kingdoms The Legal slaying of Treasonable Principles or Rules may rid us of Traytors for the future though Persons guilty of Treason in time past should continue to live But the Beheading of Persons whilst our Law saith nothing or too little to Principles will effect no more than to bring new Men into old Practice But against this Two things may be objected which I shall briefly mention and reply to Object 1. Where the Supream in Execution is One it is best to remove from him the evil influence that is Personal i. e. as we commonly say Evil Counsellers c. who will dispose him to neglect or draw him unto the contradiction of Laws Supposing the Objector by best doth mean most effectual or first to be done I Answer 1 Good Laws well enforced are a Bar against Evil mens influence For when the Supream or most Absolute is gone forth in Laws Men see he hath thereby bounded himself so that it will be incongruous and unsafe for them to propose a contrary practice to him 2 The removal of Persons without due provision by Laws is a Change but no Cure It is taking off one Knave to give place unto or to Create another 3 Evil Counsellors or Plotters rarely if ever are effectual in motion but upon some alteration made in a well-framed Constitution or when some defect or start-hole is found in the Laws which be against them Remove the Cause and the Effect ceaseth whenas the assaulting Effects and not or too lightly touching their Causes is next to doing Nothing 4 The Heroick Prince is safest and is most August in his Laws which be for Common good He covets there to be as from his own Inclination so because he is thereby as far as Man can be a God i. e. a Being so Almighty as that to do evil or to be tempted therewith is as it were not possible to him For good Laws to a Humane Prince in conjunction with good Temper in him and God's presence with him allowing for disproportion of Finite and Infinite are to him as perfect Rectitude in the Divine Nature is to God such Defence and Strength that evil cannot proceed from him nor come nigh unto him Object 2. But do we not find the contrary by the account we have of Laws made in King H. 8. and King Edw. 6. which signified nothing in Queen Mary Answ 1 The Repeals the Supream Government then made of Laws in order to practices different to them shew they deemed force in them When King Lords and Commons agree to make past Laws weak or nothing who can give strength or give being to them 2 Laws may effect now what they could not then the Nations Temper or Bias and their Interest now being as it were another thing being such as no Parliament will be ever found to Repeal the Laws made Besides we may now make Laws more compleat and more noxious to the Transgressor than were those heretofore made I super-add as Answer to the first Objection 5 A Nation may with ease be cheated or imposed upon by Personal removes But Good Laws can never hurt and if well sharpned will one time or other search our Sore unto Healing 6. Good Laws are most Humane Christian and are what we may give good account of to our selves or others In that neither Passion nor Private Design or the like is in them and are manifestations of our sincere regard to Common Benefit in the present and in the future Age. * I here insert these words of Sir W. R. because of their aptness to my purpose and the Authority of the Writer I had not sight of them before I had wrote mine and the Printer was upon this Sheet The Law to wit a just Law being resembled to an Heart without affection to an Eye without lust and to Mind without passion a Treasure which keepeth for every man what he hath and distributeth to every man what he ought to have This benefit the Ancient though barbarous esteemed
praise of this Prince some part of the XLV Psalm I. Prophetick Fancy doth my heart With glorious Raptures fill 'T is of the King I speak my tongue Prevents the Writer's quill II. Fairer than fairest Sons of men Grace on thy lips is pour'd God therefore hath on thy lov'd head Immortal blessing shour'd The Rhime is not bad and the Reason very good to our purpose for you may therein see Happiness and Love in a perpetual connexion within him and how far it thence descends to all his Dominions we may see anon in the other part of that Psalm for I guess it will not be long ere we be disposed again to sing in his praise who is so good in himself and so good to us in whom also we must be blest because his temper and his practice are founded upon or are streams issuing from as the best moral so the most natural grounds or springs of Happiness All which will be most manifest when you have heard me speek to these three things 1 The foundation on which he is built 1. Supream 2. Subordinate 2 The principle or spring in him of action 1. Divine Love 2. Good-will 3. Knowledge and Internal sense 3 His practice or tenour of actions 1. Publick to God 2. Private to Man Of which I will speak but very briefly and therefore too promisenously in the next Section Section III. 1 His Supream foundation is Vnion to God in being most affectionate unto Religion which he alwaies establisheth and promotes in his Dominions and unto the true Professours and Practisers thereof in his Kingdoms I will for once spoil the Poesie though not the sense of Doctor Woodford on Psalm 15. ver 4. IV. Whose heart against a wicked man does rise And shews true scorn yet pity by his eyes The good he honours counts them dear Worthy his love and favour too All who in truth God's Sacred Name do fear And when he to his Word does swear What he has sworn though he is sure to lose will do 2 His subordinate foundation is Vnion to his People to their Persons and Interests whereby they are his own and in his opinion or sense but one Soul in sundry bodies himself in divers Skins 2 The principle or spring in him of action is Divine Love i. e. the Love of God prevalent in him Good-will i. e. Benevolence to Man tenderness of Compassion as of a Parent to her Infant hanging on the breast Benignity of Nature like that in God spoken of 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious or how sweet the Lord is From these as also lastly from knowledge and sense that God hath raised him for the Peoples good he considers them as he doth himself and so extendeth the same liberality and kindness to them that stand in need of it also the same care and protection that in the like case he would wish to himself He apprehends himself as the mean between God and the People i.e. that he is debtor to both and accordingly all his practice is Piety towards the one and Beneficence to the other He abuseth not himself by thinking he is his own man or by tying himself to himself He acts as he is the States and not as if the State were his That these and such like are the spring will appear by what is alwaies issuing from him in the third thing proposed 3 The course of action or practice he is in 1 Publick in which 1 By improving and securing his Peoples enjoyments by redressing their real grievances and relieving their necessities he doth what is possible to make all Orders of Men under him so happy as the condition of this World will bear He considers what hath been done and what is begun to be done that nothing be imperfect or ill executed 2 He with diligence or care rules his Subjects by Law I mean here though I except not God's the Laws himself with his People in their Representative as one have made Those being especially if they be for Common good alwaies most sacred or dear to him In Mean towards the People rather a Guardian or Surety than their Lord or Master 3 He ascends unto the hearts of his Subjects as to the safest the highest and most desirable Throne and by constant goodness and seasonable bounty like God he gains that gift from them Which when he hath gotten neither Wife nor Brother nor any other importuning thing can dispose him to hazard or forfeit but secure it he doth to himself and to his for ever in applying alwaies thereto what gained them at first choosing rather to be loved than to be adored by them 4 He will not make Evil daies or confederate with or assist those who do so by Blood by Rapin by Truce-breaking or by being without natural affection to his People or such like mentioned by St. Paul to Timothy 2 Epist 3. 2 His Practices more private are of like Nature For 1 He chooseth such Ministers of State and Law whose temper is sound and most sutable to Law and who will unmoveably adhere thereto He judgeth of their temper by their conforming in practice to God's and to his own Laws 3 Prerogative and Will he shuns as less Divine and most Inhumane He deems Tempters thereto Imps of Hell well knowing that no other Prince than he who is the Prince of Darkness leads men captive at his will He therefore carefully avoids as the occasion so the appearance of this evil By which he appears to be no mean spirited thing as it is felicity to have power to do what a man will so is it true greatness to will that a man should Hereby in temper he is a-kin to the Greatest Majesty in Heaven who therefore commands because the things are for our good Deut. 10.12 13. Micah 6.8 and who sometimes proposeth to reason the matter out with us Also frequently appeals to Sense or Conscience within us about the equity and the abundant and the condescending kindness he hath done us saying oft Isal 5.3 4. Are not my waies equal O house of Israel Or this And now O Inhabitants of Jerusalem and Men of Judah Judge I pray you betwixt me and my Vineyard What could have been done more to my Vineyard that I have not done in it There is indeed one sort of Prerogative which in imitation of God he is sometimes in i.e. to perform acts of Goodness and to scatter abroad or disperse what is gracious to the deservers of Evil. These he may do because he will do them for herein is no hurt so Prudence direct as it alwaies doth in him But when the thing to be done will be pain or punishment to any that it then shall be done because I will I find not with God nor with Good men I was about to say only with men as such 4 He admits none to come to places in Church or State by unworthy means nor hinders them in the discharge