Concerning Laws, and their feveral kinds in general. The Matter contained in this First Book. 1 The cause of writing this general Difcourfe concerning BOOK I. Laws. 2. Of that Law which God from the beginning hath fet for himself, to do all things by. 3. The Law which natural Agents obferve, and their neceffary manner of keeping it. 4. The Law which the Angels of God obey. 5. The Law whereby Man is in bis Actions directed to the Imitation of God. 6. Men's first beginning to understand that Law. 7. Of Man's Will, which is the first thing that Laws of Action are made to guide. O 8. Of BOOK 1. 8. Of the natural finding out of Laws by the Light of Reafon, to guide the Will unto that which is good. The caufe of writing this general Difcourfe. 9. Of the benefit of keeping that Law which Reafon teacheth. 10. How Reafon doth lead Men unto the making of human Laws, whereby politick Societies are governed, and to agreement about Laws, whereby the Fellowship or Communion of independent Societies ftandeth. 11. Wherefore God hath by Scripture further made known fuch fupernatural Laws, as do ferve for Men's direction. 12. The cause why so many natural or rational Laws are fet down in boly Scripture. 13. The benefit of having divine Laws written. 14. The fufficiency of Scripture unto the end for which it was inftituted. 15. Of Laws pofitive contained in Scripture; the mutability of certain of them, and the general ufe of Scripture. 16. A Conclufion, fhewing how all this belongeth to the caufe in question. HE E that goeth about to persuade a Multitude, that they are not fo well governed as they ought to be, fhall never want attentive and favourable hearers; because they know the manifold defects whereunto every kind of Regiment is fubject; but the fecret lets and difficulties, which in publick proceedings are innumerable and inevitable, they have not ordinarily the judgment to confider. And because fuch as openly reprove fuppofed disorders of State, are taken for principal Friends to the common Benefit of all, and for Men that carry fingular freedom of mind; under this fair and plausible colour, whatsoever they utter, paffeth for good and current. That which wanteth in the weight of their speech, is fupplied by the aptnefs of Men's minds to accept and believe it. Whereas on the other fide, if we maintain maintain things that are established, we have not BOOK I. only to strive with a number of heavy prejudices, deeply rooted in the hearts of Men, who think that herein we serve the time, and fpeak in favour of the present State, because thereby we either hold or feek preferment; but alfo to bear fuch exceptions as Minds, fo averted before-hand, usually take against that which they are loth fhould be poured into them. Albeit therefore, much of that we are to speak in this present cause, may feem to a number perhaps tedious, perhaps obfcure, dark and intricate, (for many talk of the Truth, which never founded the depth from whence it springeth: and therefore when they are led thereunto, they are foon weary, as Men drawn from those beaten paths wherewith they have been inured ;) yet this may not fo far prevail, as to cut off that which the matter itself requireth, howfoever the nice humour of fome be therewith pleased or no. They unto whom we shall seem tedious, are in no wife injured by us, because it is in their own hands to fpare that labour which they are not willing to endure. And if any complain of obfcurity, they must confider, that in these matters it cometh no otherwise to pass, than in fundry the works both of Art, and alfo of Nature, where that which hath greatest force in the very things we fee, is notwithstanding itself oftentimes not feen. The ftatelinefs of Houfes, the goodlinefs of Trees, when we behold them, delighteth the eye; but that Foundation which beareth up the one, that Root which miniftereth unto the other nourishment and life, is in the bofom of the earth concealed; and if there be occafion at any time to search into it, fuch labour is then more neceffary than pleasant, both to them which undertake it, and for the lookers-on. In like manner, the use and benefit of good Laws, all that live under them, may enjoy with delight and comfort, albeit the grounds and firft original caufes from whence they have fprung, be unknown, as to the greatest part BOOK I. of Men they are. But when they who withdraw their obedience, pretend, that the Laws which they should obey, are corrupt and vicious; for better examination of their quality, it behoveth the very foundation and root, the highest well-fpring and fountain of them to be difcovered. Which because we are not oftentimes accustomed to do, when we do do it, the pains we take are more needful a great deal than acceptable, and the matters which we handle, feem by reason of newness, (till the Mind grow better acquainted with them) dark, intricate and unfamiliar. For as much help whereof, as may be in this cafe, I have endeavoured throughout the body of this whole Difcourfe, that every former part might give ftrength unto all that follow, and every latter bring fome light unto all before. So that if the Judgments of Men do but hold themfelvs in fufpence, as touching these first more general Meditations, till in order they have perused the rest that enfue; what may feem dark at the firft, will afterwards be found more plain, even as the latter particular decifions will appear, I doubt not, more ftrong, when the other have been read before. The Laws of the Church, whereby for fo many ages together we have been guided in the exercise of Christian Religion, and the fervice of the true God, our Rites, Cuftoms, and Orders of Ecclefiaftical Government are called in queftion. We are accused as Men that will not have Christ Jefus to rule over them; but have wilfully caft his Statutes behind their backs, hating to be reformed and made subject unto the scepter of his Difcipline. Behold therefore, we offer the Laws whereby we live unto the general Trial and Judgment of the whole World; heartily befeeching Almighty God, whom we defire to serve according to his own Will, that both we and others (all kind of partial affection being clean laid afide) may have eyes to fee, and hearts to embrace the things that in his fight are moft acceptable. And because because the point, about which we ftrive, is the BOOK I. Quality of our Laws, our first entrance hereinto cannot better be made, than with confideration of the Nature of Law in general, and of that Law which giveth life unto all the reft which are commendable, just and good, namely the Law whereby the Eternal himfelf doth work. Proceeding from hence to the Law, firft of Nature, then of Scripture, we shall have the easier accefs unto thofe things which come after to be debated, concerning the particular cause and question which we have in hand. which God from fet for him things by. 2. All things that are, have fome operation not of that Law violent or cafual: neither doth any thing ever begin which before to exercise the fame, without fome fore-conceived the beginend for which it worketh. And the end which it ning hath worketh for, is not obtained, unless the work be felf to do all alfo fit to obtain it by; for unto every end, every operation will not ferve. That which doth affign unto each thing the kind, that which doth moderate the force and power, that which doth appoint the form and measure of working, the fame we term a Law. So that no certain end could ever be attained, unless the actions whereby it is attained, were regular; that is to fay, made fuitable, fit and correfpondent unto their end, by fome Canon Rule or Law. Which thing doth first take place in the Works, even of God himself. All things therefore do work after a fort according to Law; all other things according to a Law, whereof fome Superior, unto whom they are fubject, is Author; only the Works and Operations of God, have him both for their Worker, and for the Law whereby they are wrought. The Being of God, is a kind of Law to his working; for that Perfection which God is, giveth perfection to that he doth. Those natural, neceffary, and internal Operations of God, the Generation of the Son, the Proceeding of the Spirit, are without the compafs of my present intent; which is to touch only fuch operations as |