10. The actions and desires of the Heavenly Host in divine order.

First, most delectable love arising from the visible apprehension of the purity, glory, and beauty of God invisible, saving only unto spirits that are pure: secondly, adoration, grounded upon the evidence of the greatness of God, on whom they see how all things depend: thirdly, imitation, bred by the presence of his exemplary goodness, who ceaseth not before them daily to fill heaven and earth with the rich treasures of most free and undeserved grace. Of any thing more than of God, they could not by any means like, as long as whatsoever they knew besides God, they apprehended it not in itself, without dependency upon God; because, so long, God must needs seem infinitely better than any thing which they so could apprehend. Of angels we are not to consider only what they are and do, in regard of their own being, but that also which concerneth them as they are linked into a kind of corporation amongst themselves, and of society or fellowship with men. Consider angels, each of them severally in himself, and their law is that which the Prophet David mentioneth, All ye his angels praise him. Consider the angels of God associated, and their law is that which disposeth them as an army, one in order and degree above another. Consider finally the angels as having with us that communion which the apostle to the Hebrews noteth; and in regard whereof, angels have not disdained to profess themselves our fellowservants; from hence there springeth up a third law, which bindeth them to works of ministerial employment. Every of which their several functions are by them performed with joy.

11. Law is obeyed by the Heavenly Host.

Spirits, immaterial and intellectual, the glorious inhabitants of those sacred palaces, where nothing but light and blessed immortality, no shadow of matter for tears, discontentments, griefs, and uncomfortable passions to work upon, but all joy, tranquillity, and peace, even for ever and ever do dwell; as in number and order they are huge, mighty, and royal armies, so likewise in perfection of obedience unto that law, which the Highest, whom they adore, love, and imitate, hath imposed upon them, such observants they are thereof, that our Saviour himself, being to set down the perfect idea of that which we are to pray and wish for on earth, did not teach to pray or wish for more, than only that here it might be with us, as with them it is in heaven. God, which moveth mere natural agents as an efficient only, doth otherwise move intellectual creatures, and especially his holy angels: for beholding the face of God, in admiration of so great excellency, they all adore him; and being rapt1 with the love of his beauty, they cleave inseparably for ever unto him. Desire to resemble him in goodness maketh them unweariable and even unsatiable in their longing, to do by all means all manner of good unto all the creatures of God, but especially unto the children of men. In the countenance of whose nature looking downward, they behold themselves beneath themselves, even as upward in God, beneath whom themselves are, they see that character which is nowhere but in themselves and us resembled.

1 "Rapt;" enraptured.

12. Reason persuades to an obedience of Divine Law.

Whosoever doth serve, honour, and obey God, whosoever believeth in him; that man would no more do this than innocents and infants do, but for the light of natural reason that shineth in him, and maketh him to apprehend those things of God, which being by grace discovered, are effectual to persuade reasonable minds and none other, that honour, obedience, and credit belong aright unto God.

13. Divine Law, necessity of.

What more savage, wild, and cruel than man, if he see himself able either by fraud to over-reach, or by power to overbear the laws whereunto he should be subject? Wherefore in so great boldness to offend, it behoveth that the world should be held in awe, not by a vain surmise, but a true apprehension of somewhat, which no man may think himself able to withstand.

14. Laws of action necessary.

No certain end could ever be obtained, unless the actions whereby it is attained were regular; that is to say, made suitable, fit, and correspondent unto their end, by some canon, rule or law.

15. Definition and nature of human Laws. Ordinances, which such as have lawful authority given them for that purpose, do probably draw froin the laws of nature and God, by discourse of reason aided with the influence of divine grace.

The knowledge of that which man is in reference unto himself, and other things in relation unto man, I may justly term the mother of all those principles, which are as it were edicts, statutes, and decrees

in that law of nature whereby human actions are framed.

A law is the deed of the whole body politic, whereof if ye judge yourselves to be any part, then is the law even your deed also.

16. Law and obedience, in man's nature.

The soul ought to conduct the body; and the spirit of our minds, the soul. This is therefore the first law, whereby the highest power of the mind requireth general obedience at the hands of all the rest concurring with it unto action.

17. Law the source of regal power.

The whole body politic maketh laws, which laws give power unto the king; and the king having bound himself to use according unto law that power, it so falleth out, that the execution of the one is accomplished by the other in most religious and able sort.

peace

18. Human Law to accord with revelation or

reason.

Sufficient it is for the proof of lawfulness in any thing done, if we can shew that God approveth it: and of his approbation, the evidence is sufficient, if either himself have by revelation in his word warranted it, or we by some discourse of reason find it good of itself, and unrepugnant unto any of his revealed laws and ordinances.

19. In the making and judging of Laws, the end to be considered.

In doctrine referred unto action and practice, as this is which concerns spiritual jurisdiction, the first sound and perfect understanding is the knowledge of the end, because thereby both use doth frame, and contemplation judge all things.

20. Easier to be taught by, than to judge rightly of a Law.

Easier a great deal it is for men by law to be taught what they ought to do, than instructed how to judge as they should do of law; the one being a thing which belongeth generally unto all; the other, such as none but the wiser and more judicious sort can perform. Yea, the wisest are always touching this point the readiest to acknowledge, that soundly to judge of a law is the weightiest thing which any man can take upon him.

21. Caution in the alteration of Human Laws.

As for arbitrary alterations, when laws in themselves not simply bad or unmeet, are changed for better and more expedient, if the benefit of that which is newly better devised be but small, since the custom of easiness to alter and change is so evil, no doubt, but to bear a tolerable sore, is better than to venture on a dangerous remedy.

We do not deny alteration of laws to be sometimes a thing necessary; as when they are unnatural, or impious, or otherwise hurtful unto the public community of men, and against that good for which human societies were instituted.

22. Jurisdiction, a reason why it is not popular.

Jurisdiction bridleth men against their wills; that which a judge doth prevails by reason of his very

power.

Jurisdiction is a yoke which law hath imposed upon the necks of men in such sort, that they must endure it for the good of others, how contrary soever it be to their own particular appetites and inclinations.