CHAPTER II.

LAW.

1. Definition of Law.

A LAW, generally taken, is a directive rule unto goodness of operation.

Laws are instruments to rule by, and instruments are not only to be framed according unto the general end for which they are provided, but even according unto that very particular which riseth out of the matter whereon they have to work.

2. Law, its kinds.

We term any kind of rule or canon, whereby actions are framed, a law. Now that law, which, as it is laid up in the bosom of God, they call eternal, receiveth, according unto the different kind of things which are subject unto it, different and sundry kinds of names. That part of it which ordereth natural agents, we call usually nature's law; that which angels do clearly behold, and without any swerving observe, is a law celestial and heavenly; the law of reason, that which bindeth creatures reasonable in this world, and with which by reason they most plainly perceive themselves bound; that which bindeth them, and is not known but by special revelation from God, divine law. Human law, that which out of the law, either of reason or of God, men probably gathering to be expedient, they make it a law.

The rule of natural agents that work by simple necessity, is the determination of the wisdom of God, known to God himself, the principal Director of them, but not unto them that are directed to execute the same. The rule of natural agents which work after a sort of their own accord, as the beasts do, is the judgment of common sense or fancy concerning the sensible goodness of those objects wherewith they are moved. The rule of ghostly and immaterial natures, as Spirits and Angels, is their intuitive intellectual judgment concerning the amiable beauty and high goodness of that object, which with unspeakable joy and delight doth set them on work. The rule of voluntary agents on earth, is the sentence that reason giveth concerning the goodness of those things which they are to do. And the sentences which Reason giveth are some more, some less general, before it come to define in particular actions what is good.

3. God's Law perfect, infinite, and incomprehensible.

That law eternal which God himself hath made to himself, and thereby worketh all things, whereof he is the cause and author; that law in the admirable frame whereof shineth the most perfect beauty, the countenance of that wisdom which hath testified concerning herself, the Lord possessed me in the beginning of his way, even before his works of old, I was set up; that law which hath been the pattern to make, and is the card to guide the world by; that law which hath been of God, and with God everlastingly; that law, the author and observer whereof is one only God, to be blessed for ever; how should either men or angels be able perfectly to behold! The book of this law we are neither able nor worthy to open and look into. That little thereof, which we darkly apprehend, we admire ;

the rest, with religious ignorance, we humbly and meekly adore.

4. Universality of God's Law.

As it cometh to pass in a kingdom rightly ordered, that after a law is once published, it presently takes effect far and wide, all states framing themselves thereunto; even so let us think it fareth in the natural course of the world: since the time that God did first proclaim the edicts of his law upon it, heaven and earth have hearkened unto his voice, and their labour hath been to do his will: he made a law for the rain; he gave his decree unto the sea, that the waters should not pass his commandment. 5. Obedience unto the Law of Nature is the stay of the whole world.

If nature should intermit her course, and leave altogether, though it were but for a while, the observation of her own laws; if those principal and mother elements of the world, whereof all things in this lower world are made, should lose the qualities which now they have; if the frame of that heavenly arch erected over our heads should loosen and dissolve itself; if celestial spheres should forget their wonted motions, and by irregular volubility turn themselves any way as it might happen; if the prince of the lights of heaven, which now as a giant doth run his unwearied course, should, as it were, through a languishing faintness, begin to stand, and rest himself; if the moon should wander from her beaten way, the times and seasons of the year blend themselves by disordered and confused mixture, the winds breathe out their last gasp, the clouds yield no rain, the earth be defeated of heavenly influence, the fruits of the earth pine away, as children at the breasts of their mother, no longer able to yield them relief; what would become of man himself, whom

these things do now all serve? See we not plainly, that obedience of creatures unto the law of nature is the stay of the whole world?

6. The effect of man's disobeying the Law of his

nature.

We see the whole world and each part thereof so compacted, that as long as each thing performeth only that work which is natural unto it, it thereby preserveth both other things, and also itself. Contrariwise, let any principal thing, as the sun, the moon, any one of the heavens or elements, but once cease, or fail, or swerve, and who doth not easily conceive that the sequel thereof would be ruin both to itself and whatsoever dependeth on it? And is it possible, that man being not only the noblest creature in the world, but even a very world in himself, his transgressing the law of his nature should draw no manner of harm after it? Yes, tribulation and anguish unto every soul that doth evil.

7. Lets and hinderances to the operations of the Divine Law.

With nature it cometh sometimes to pass as with art. Let Phidias have rude and obstinate stuff to carve, though his art do that it should, his work will lack that beauty which otherwise in fitter matter it might have had. He that striketh an instrument with skill, may cause notwithstanding a very unpleasant sound, if the string whereon he striketh chance to be uncapable of harmony. In the matter whereof things natural consist, that of Theophrastus takes place, much of it is oftentimes such, as will by no means yield to receive that impression which were best and most perfect. Which defect in the matter of things natural, they who gave themselves unto the contemplation of nature amongst the Heathen, observed often but the true original cause

thereof, Divine malediction, laid for the sin of man upon these creatures, which God had made for the use of man, this being an article of that saving truth which God hath revealed unto his church, was above the reach of their merely natural capacity and understanding.

8. God the author of the Laws of Nature.

Such her dexterity and skill appeareth, that no intellectual creature in the world were able by capacity to do that which nature doth without capacity and knowledge; it cannot be, but nature hath some director of infinite knowledge to guide her in all her ways. Who is the guide of nature, but only the God of nature?

9. The Laws of Nature are God's instruments.

Those things which nature is said to do, are by divine art performed, using nature as an instrument; nor is there any such art or knowledge divine in nature herself working, but in the guide of nature's work. Whereas therefore things natural, which are not in the number of voluntary agents, (for of such only we now speak, and of no other,) do so necessarily observe their certain laws, that as long as they keep those forms which give them their being, they cannot possibly be apt or inclinable to do otherwise than they do; seeing the kinds of their operations are both constantly and exactly framed, according to the several ends for which they serve, they themselves in the meanwhile, though doing that which is fit, yet knowing neither what they do, nor why; it followeth, that all which they do in this sort, proceedeth originally from some such agent, as knoweth, appointeth, holdeth up, and even actually frameth the same. Nature therefore is nothing else but God's instrument.