him as Hilary notes for his familiarity with God talking with him face to face Gen. 32. 30. That he was to God a consilijs and long before the incarnation of Christ revealed to him that mistery Nor do we come short in this favour we have by Christ accesse to the throne of grace we have power with Christ and by our faith conquer the world and are of Gods counsell knowing the minde of Christ 2. God did separate Jacobs family as a peculiar people to himself from all the nations of the earth on whom he would chuse to set his love and do them good Deut. 7. 6. they were a peculiar treasure of Jewels in which God took pleasure In this happinesse are we also sharers as children of the spirituall family who knows not that we were a wilde and barbarous people who painted and flashed our flesh God vouchsafed at that time to send his word amongst us to reclaim us of that barbarous paganisme after that we fell to popery and superstition the Lord was pleased by a further manifestation of his son Christ Jesus to call us to himself that we should be a peculiar people to him zealous of good works 3. Of Jacobs family Christ came as the Apostle witnesseth Rom 9. 5. It was no small honour to that house from which the Lord Jesus as man descended Is not Christ our kinsman our elder brother is he not flesh of our flesh bone of our bone did he take the nature of Angels on him No he is made like to us in all things finne onely excepted I cannot but with divine Austin admire the incomprehensible love of God to us in this of clothing his divine nature with the rags of our humane flesh when he came to make himself a sacrifice for sinne â— It was a great priviledge of this family that God committed to them only the keeping of his Oracles as the Apostle speaketh Rom. 3. 2. if it were an honour to Theophilus though a Senaâ—our as a learned Divine doth stile him that Luke the authour of the holy story containing the birth preaching-life and death of Christ in the Gospel of Luke and the Acts of Apostles after Christs departure to heaven was dedicated to him that he should faithfully preserve it for the Church of Gods use and benefit how great a favour was it to the Jews Jacobs house to have the sacred story mysterious books of the Prophets in their keeping Nor are Christians behinde in this mercy and we of this Land being a part of the family have experienced this bounty in a very great measure Time was when our condition resembled theirs in Samuels daies that the word of God was exceeding precious Time was when we had small vision and the blinde lead the blinde and through lack of it people were in a perishing condition Time was when to have an English bible or any part of old or new Testament in our own language without licence was capitall But God of his infinite mercy hath for many years shewed us in this particular the light of his countenance We have the sacred Oracles notwithstanding the projects and plots of all Atheisticall and popish men in a large and plentifull measure We have Moses and the Prophets Christ and his Apostles holding out the doctrine of the covenant in the Lord Jesus for the foundation of our faith direction of our manners if by our unworthinesse we provoke him not to deprive us of them 5. This family had the Lord his speciall protection against forreign and domestick enemies he did bear them on Eagles wings he covered and defended them under the feathers of his providence he suffered no man to do them wrong but reproved Kings for their sakes though as it seems they were in a low condition having seven mighty states to deal withall Beloved we are equally partakers as members of the family in this favour God hath been a Sunne to us inlightning our understandings with the knowledge of himself a shield a protection to us against the most nefarious and bloudy assaults of homebred and forreign enemies How hath he turned the counsells of crafty Ahitophels into foolishnesse How hath he shattered the forces of bloudy Esaus How hath he discomfited yea routed the Annies of proud Philistines and confounded swelling Pharaohs in the red sea He hath broken their bow and knapt their spear in sunder and burnt their chariots in the fire He hath raised up the Heroick spirits of those worthies not as the heathen fain by transmigration of souls but by redoubling the same spirit on them more powerfull then a drum of dead Ziscaes skin on one he hath put Sampsons spirit on another Davids spirit on another Samuels spirit He hath for us men and our safety subdued Kingdoms wrought righteousnesse performed promises stopped the mouths of Lions quenched the violence of fire made us escape the edge of the sword of weaknesse made us strong we have waxed valiant in fight hath turned to flight the Armies of the Alions both in this and in other Kingdoms I pray God our private differences after the influence of so great mercies which hath in severall ages of Saxons Danes Normans been fatall to this Nation prove not a sad omen to us who live no better if not worse then formerly in blasphemies in contempt of ordinances and abominable idolatries as if with Theramines in the story we judge our selves reserved to some further evil of misery by our trading in that of sin 6. God seated Jacobs family on a most fertile soil The ground sometimes is of much advantage to that people which doth inhabit such a peece of earth 'T is observed by our learned historian Mr Camden that the Religious houses so called built by our predecessours in the founders intentions nurseries of learning and piety were placed in the most fruitfull parts of the countrey And may not Christians and more particularly we of this Nation say as the Psalmist Psal. 16. 6. The lines are fallen to us in a pleasant place or as the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in optimis seu praestantissimis We have a goodly heritage or as is fair for me or unto me it pleaseth me well such an heritage as is a little paradise on earth to the admiration of our friends and emulation of our enemies Worthy patriots you have heard the beneficium and priviledge of Jacobs familie having been somewhat large in it I shall now briefly shew the officium or duty on our part correspondent to so high a favour In opening whereof I tremble to tell you I may 〈◊〉 indeed vox faucibus haeret I shall rather such is our ingratefull behaviour point at the unworthy carriage of this generation to our heavenly father as Polycarpus said that ever hath followed vs with good never did us evil May I not take up Isaiahs complaint he hath nourished up children and they
of faith as Joseph in Pharaohs house What a world of good did he upon every occasion to those who stood in need of his help what an admirable testimony is it which Ambrose gives of Theodosius the Emperour who to his last was solicitous for the publike with neglect of his own private interests God hath put Noble Senators such a price into your hands hath given you so many so great opportunities besides the deliverances vouchsafed beyond expression for raising and making happy Church and state as never to any Parliament under the cope of heaven He looks for more without doubt from you then others It will not satisfie him in the great Assise that any of you have been quiet and forborn to meddle much as the heathen complained of some Nor that others of you have been doing some other work then family businesse Least of all that any of you should doe evil offices though never so closely to this family As if you according to that opinion of the Florentine should imagine that great persons were made for their pleasures only He hath betrusted you with his house be not deceived no pretences will satisfie him when he calls his stewards to an after reckoning Saul you know was taken of God and imployed about this house but came short in his improvement He perhaps prided himself in his greatnesse and thought his * mountain like David sometimes so strong as never to be moved made light of admonitions sieighted opportunities lost advantages pleased himself but provoked God to the confusion of himself and rending of the Kingdome from him yea though perhaps in tendernesse or policy he spared Agag and the fat cattell it being contrary to the word of the Lord God makes Samuel his executioner to do his pleasure on him in Gilgal that as his sword had made many mothers childlesse so should his mother be childlesse Jehu you know honourable and beloved was advanced to govern the family he had a price put into his hands and did something in the Lords cause He set on a parcell Reformation and God therefore assures him the kingdome to a fourth generation He went so far as by-ends and self principles would carry him but he did not all that the necessities of Gods family and the high calling he was honoured with challenged at his hands Jehu took no heed saith the holy Ghost to walk in all the Law of the Lord God of Israel as Hezekiah did with all his heart it was but in a corner of his heart for he departed not from the sinnes of Jeroboam which made Israel sinne and therefore you read in Hosea of him though it may be at first sight you would take him to be a true Israelite of the family in whom is no guile how God is resolved to repay his partiality and insincerity in that very service the matter of which so far as he went God approves for yet a little while saith he and I will avenge the blood of Jezreel upon the house of Jehu and will cause to cease the kingdome of the house of Israel Think with your selves beloved what a terrible curse it is that lieth on Coniah a broken despised vessell wherein God takes no pleasure such was his disrespect of Gods house in which he lived the Prophet Jeremy opens it fully thus saith the Lord write this man childlesse a man that shall not prosper in his daies for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah You know that ut crescunt dona sic crescunt donorum rationes where the Lord bestows great gifts he will call for a proportionable account and will exact it in one kinde or another he looks we should walk sutable to favours if we doe not Hear what he saith by his messengers The glory of Jacob shall be made thin Hear Jeremy I will cast away the seed of Jacob Hear Amos it will make God abhor the excellencie of Jacob yea further he will burn against Jacob like a flaming fire which shall devour round about Surely we desire not that Jacobs house should be worn thin that it be cast off or the excellencie abhorred and burnt round about with fire from God who being angry is no lessâ— then a consuming fire Oh then how are we concerned to be carefull being thus priviledged as we have heard that the house of Jacob walk in the light of the Lord Let us now consider the nature of the duty that 's presented to us with its introduction and description the former in Come ye the latter in the words Let us walk Some perhaps conceive this spoken by the Jews mutually exhorting one another as the Gentiles who were without the Church doe in the precedent verses perswade their fellows to goe up to the mount of the Lord No they are within the Temples view they want hearts to go rather then an opportunity I suppose their Prophet Gods vicegerent would mould into a better form The Papists and Arminians abuse this and the like places to establish the power of free will but who knows not the severall ends God hath in expressions of this nature as 1. To shew what is our duty rather then our naturall ability to perform 2. To humble men in consideration of their present condition of opposing and standing out against the Lord 3. That such as are elect the holy Ghost setting on the exhortation may by grace perform what is required of them in nature 4. That all excuse may be taken away from profane persons who cannot deny but a Prophet hath been amongst them and hath invited them to return 5. Hereby God would shew that we are not moved as stocks and stones but as such who work ex consilio by consent of will God having made us ex nolentibus volentes Is it not remarkable think you that I say a reformer of the Church and state setting to the work calls on himself as on them he doth not as the Scribes and Pharisees binde heavy burdens on other mens shoulders himself not touch them with one of his fingers he is not as those sea Marks pointing a passage to Marriners and themselves move not he as a good Generall saith in effect to them you are not to go one foot further then your leader shall break the way before you He puts on the same resolution in Jacobs house as Joshuah did in his own I and my house will serve the Lord Teaching us that those who are reformers of others must not exempt themselves from Reformation it 's not enough that you be such as the Centurion to those under him saying go and he goeth come and he cometh doe this and he doth it You should as Admirals in a fleet be as examples in the voyage as one saith teaching others to do right by your own examples which clearly is the reason why God would have us punctuall
in the choice of rectors Exod the 18. 21. Moreover thou shalt provide out of all the people able men such as fear God men of truth hating covetousnesse The Hebrews describe them in this manner Men of ability and such as be mighty in the commandments exactly look to themselves and subdue their affections so that there be no dishonest or contemptible thing in them And generally able men are such as have a strong or couragious heart to deliver the oppressed out of the oppressours hands as it is said of Moses he stood up and defended or saved them To the same purpose is that charge in Numb. 11. 17. Gather unto me saith God seventy Elders and I will take the spirit which is upon theâ— and will put it upon them thereby God sheweth that none without the guifts of the spirit are fit for government as is frequently taught in Gods book By the spirit here is meant spirituall guifts as in Scripture language frequently neither was Moses his spirit hereby diminished Moses in that hour was like unto the lamp left burning on the candlestick in the Sanctuary from which all the other lamps were lighted yet the light thereof was not lessened any whit A like place you have in 2 Sam. 23. 30. He that ruleth over men must be just ruling in the fear of God he must have justice both of the first and second table that his Actâ—ons may read a lecture of both to the people and may in sincerity with comfort give the like charge which the Apostle doth to his Philippians those things that you have learned and seen in me doe and the God of peace shall be with you Give me leave honourable Senatours being one of your remembrancers from the Lord this day to stirre up your pure mindes though happily you have been taught in the present truth Isaiah was a Noble person and Prophet of Gods sending he was not ashamed to interesse himself in the work of Reformation 't is your duties as Abimelech did in another case that I may use the holy Ghosts words to invite the people propounding your selves a pattern as you have seen us doe so doe you as we have done I must confesse that naturall abilities are of great advantage in government and state-policie and where men are defective in them they are exposed to contempt and hazard Learning is of great worth and without it counsells are in some sort blinde and lame But what if we have abilities of both very eminently what trust can we repose in such If there be not upright lives integrity godlinesse we may truly say of such men as of him in the story He hath navim bonam Gubernatorem malum a good ship but an evil pilot and on the other hand probè doctus est qui probus est he is intirely learned who to his learning hath added integrity Oh that all the Magistrates Committees Commissioners Benches of justice which are under you were of this constitution how well should it be then with Gods people this is no more then what we have covenanted in the very setting on the work of Reformation and yet its strange to see and hear in all places pretenders to the settlement of the common wealth sticklers as they would perswade us for regularity and government in the Church Antagonists of Hereticks Sectaries and Scismaticks zealous against Malignants as the Covenant obliges them Yet how few are there that conscientiously make use of that other branch touching Reformation of our own waies without which what is the best even in Reformers but meer hypocrisie Worthy Senatours let this sink into your hearts as men by imploiment in Reformation and obligement in covenants draw neerer to God then others so should they manifest more holinesse in their conversation to God and his people 1. Reformers such as I say here do stand in a neerer relation to the work it being the fruit of their own womb that it be not defective or ill shapen 't is very requisite themselves be of an handsome and comely feature when parents are deformed children oftimes resemble them if Reformers be licentious and loose the product of their endeavours will be a loose Reformation 2. Reformation takes best with the people when those who commend it to them are themselves active in what is good common people look much into the lives of their rulers how they move what course they stear and are not perswaded that you are in earnest if your selves act not And indeed if we intend a Reformation to the purpose it must be laid in the great ones that are or should be the Reformers of Israel when in the Counsell of Constance there was a speech had concerning Reformation some saying quod oporteat incipere 4 minoritis the Reformation must begin at the Friers no saith Sigismond Non a Minoritis sed a Majoritis incipienda est Reformatio signifying that the Reformation should first begin with the Pope Cardinalls and Bishops and so descend to inferiours and indeed mutato nomine de nobis change but the name and it 's a good history shewing us a rule of our Reformation as he in the comedy said Loquere ut videam so speak as I may see it abroad so expresse in words that our conversation give not a lie to our language least we be not unjustly taxed as those who say and do not The Lords expectations are higher and greater from Reformers then others Where God gives much of power honour estate opportunities of them he requires the more duty Rom. 2. 21. Thou that saiest a man should not steal doest thou steal thou who professest to abhor Idols doest thou commit sacriledge Thou who framest to the Nation a Covenant for preserving Gods worship in purity setling the Church in a doctrine and discipline agreeable to the word reforming thy own waies doest thou by starting aside throwing it behinde thy back as an obsolete ceremony or using it as an engine for a particular project to advance the designes of a deceitfull heart not to make thee more humble holy or watchfull in thy walk before God and man dishonorest thou the Lord O tell it not in Gath publish it not in the streets of Askelon Let not the Philistines triumph All Christians Hon. are bound to walk with God you more as being Reformers of Church and state Isaiah is a good pattern who prescribes to others what himself is ready to perform requiring not profession only but action O house of Jacob saith he come ye let us walk in the light of the Lord And so I passe to the next words setting forth the nature of the duty Walk ye There are two sorts of walkers our law mentioneth 1. Night Walkers And those the Scripture nameth such as walk in the flesh Rom. 8. 2. and in darknesse 1 Thes 5. 3. 2. Day Walkers who move to Godward after the direction of the word and strength of grace
holily and in faith without which it 's impossible to please God It was 〈◊〉 his care in his walk to please God and should be ours also he behaved himself as in Gods sight had a regard to the rule that all performances were warranted by it and with the eye of faith looked on Christ who was to come his desires were to advance the Lord in every thing whom that we may please take heed of 1. Pleasing our selves in satisfying our own corrupt humours as Christ pleased not himself in his walk otherwise then might stand with Gods pleasure So neither may we as Brutus and Cassius wedded to our own wills and corrupt lusts 2. Of pleasing men to whose vain fancy it is a sin for us to comply When God calleth us to him if so we are not the servants of Christ This of pleasing God in our walk is both a duty and a speciall prerogative of Gods people that when ungodly naturall men with the richest habiliments and sweetest accommodations nature can afford them are distastfull yea odious to God yet the upright their actions being died in the bloud of Christ being acted by Gods own spirit their works are Gods in them their walking in a holy sutablenesse to his word intending sincerely his glory their persons being in Christ their performances please him mistake me not as if in every thing a childe of God pleased God though his person be accepted yet not all his actions as in David and Peter case though the person as in Christ be well pleasing yet not as in a trade of sin for which God doth justly correct such with the rods of men from whom he taketh not his mercy for ever That we may please God in our walk before him observe only these three rules 1. Walk so as to avoid every extream not to fall into one evil whilst we decline another as some even of the primitive Fathers and Modern Divines through inanimadvertency in the heat of disputation have not avoided John Wickliffe though a good and learned man seeing the abuse of Church goods to excesse riot wantonnesse and Gods dishonour cries down Church revenues and opens unawares a gap that he never intended to sacrilegious practises of covetous worldings who soon after took the advantage of his errour to enrich themselves to the discountenancing of learning and discouragement of the Ministry and their own ruine Others there have been endeavouring to shun the pressures of Episcopall tyranny giving too much the rains to novell opinions self conceipts and interests unawares run headlong into confusion and irregularity And some there be who so highly advancing the love and free-grace of God to man Others pleading strongly for Christian liberty forgetting the golden mean treading the morall law under foot as an uselesse ceremony after men are in Christ hurry themselves from Christian liberty into Anti-Christian libertinisme 2. Walk cautelously that we be not consened with the falsities and deceits of the devil oftentimes changing himself into an Angel of light sophisticating his wares and dying vice with vertues colours suggesting under glorious shews such notions of which we may say as Osiander of the German Interim there was plus veneni more poyson by many degrees then wholesome nourishment in it I desire not to raise old errours from the dead to engender new ones Westminster Hall every street in London buy and sell them so as we may say of those Cities as sometimes of Rome omnia vaenalia Rome ther 's not an old fashion but its new dressed and set to sale not an ancient errour in Austin or Epiphanius his time which is not set forth as gainfull Merchandise every countrey town almost in the land is thereby infected Nor would I be mistaken in this as if no distinction were to be made betwixt fundamentalls and prater-fundamentalls if that difference take not place it may be prejudiciall to the foundation upon which we all are builded 3. Walk providently so to manage things present as to have an eye behind to discern what may follow how by such an enterprize much good may be hindered enemies of the truth may gain advantage thou maiest unwittingly play thine adversaries game there is a time saith Solomon for all purposes Christ himself did not many things which afterwards he put in practise his hour was not yet come Mary was deceived and for it justly by Christ blamed in hasting him to turn water into wine before the time The Disciples were in an errour requiring fire from heaven as Elias did it was not time The tares in the Gospell saith he are to be rooted up but not at all times if more detriment come to the good corn by taking them away though in themselves unsufferable then by their awhile standing let them alone to a fit harvest All actions are not fit for all times {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Greek is tempus and temporis opportunitas time and the seasonablenesse of it We must in our proceeding look to both significations if we mean to be conformable to the rule or profitable to our selves or others Cyprians advise is of good use here who reproved some Christians that would needs intempestivè professe the faith Confiteri nos volâ—it saith he magis Christus quam profiteri Let us Honble in this case walk providently or as the Apostle hath it exactly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which that we may do go to the light for to walk in darknesse is dangerous And the rather let us be induced hereto by the consideration of Gods bounty to us no lesse then to our forefathers of Jacobs house who had a light fiery pillar to direct them through the wildernesse to Canaan So we have a light here sent from the father of lights with whom is no variablenesse nor shadow of turning it 's the Lords light saith the text Oh house of Jacob come ya and let us walk in the light of the Lord Having much ground to walk over I shall spare needlessely to stay my self or you in a review of the various acceptations of this word Light in holy writ this task having been performed frequently by the Learned its observable that the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for light here used is of near kin to the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thereby shewing it to be a metaphoricall expression in which the Lord would let himself down to mans capacity Nor need we be curious in this variety of significations whether to chuse the ten Commandments delivered by Moses or the Gospel of Christ or indeed the whole word of God Neither is this to be omitted that the Prophet speaking of the word calleth it the Lords light as the Hebrews used by way of emphasis to entitle things of more then ordinary worth or else as Oecolampadius noteth to
shew that there is one God of the Jews and Gentiles Yet he saith not your Lord nor Jacobs Lord nor thy Lord as inâ—some other Scriptures but the Lord haply for that they having forsaken him would not with that assurance and confidence of interest goe to him as their Lord The holy Scriptures this is that Isaiah would teach them are a light to all Gods people and that it is so there are these evidences 1. The Scripture is a full and perfect light there is no defect in it no rules wanting none insufficient we cannot say as of the Oratours works desunt nonnusla nor as the Schools of P. Lombard hic Magister non tenetur No the law of the Lord is perfect it 's sine vitio it hath no faule in the least measure 2. It is a clear and shining light manifesting a sufficiency of instruction and direction in all the waies of God so as the man of God may be made perfect As it hath light in it self So doth it convey the same to others making them wise to satuation if you say there be many in darknesse and ignorance to this very hour who walk in by-waies I desire you to consider that God is pleased to clear to such as be his people all truths necessary to salvation if any of his children be in an errour against fundamentalls God who hath promised to lead his Saints into all truth will discover this unto them in due time 3. As light is pure and clean you cannot fasten any dirt or uncleannesse on it So is the word of God there is no drosse in it so thorowly is it purged saith a learned Divine Men may cast disgracefull speeches and aspertions on it as doe Papists Atheists and Enthusiasts but there you can fasten no evil The word as the light is a comfortable creature how pleasant is it to behold the light saith the wise man the expressions of Gods free-grace the promises of mercy the doctrine of the covenant in Christ made with Gods people the future glory and happinesse herein held forth and reserved to all Gods elect How doth the hearing reading meditating of the same put life into the hearts of Gods children in the midst of their hottest afflictions as David I had fainted in my trouble but thy word hath quickned me Light is smart and painfull to all blear-eyed persons who cannot endure the force and efficacie of it which comes to passe by reason of the weaknesse or imperfection of the eies So the word of God especially when powerfully preached doth exasperate and enrage ungodly men desirous to sleep in the dark dungeon of hellish sins who like Cerberus Plutoes dog drawn from hell belch and vomit at the light So were the Pharisees at Christs Sermon They were scandalized at him Lastly as the light hath its being and rise from the Sunne the fountain and originall of it there is lux and lumen as the Philosophers distinguish as cause and effect So God who is light it self and dwelleth in light in whom is no darknesse at all the father and fountain of light is the originall of this Scripture light which is a ray or beam of his sunne in heaven It is of his enspiring holy men saith the Apostle spake as moved by the Spirit the word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of their own interpretation but as they were moved by the holy Ghost Honourable and beloved seeing it 's the light of the Lord that hath all this day this day said I yea so many Sermon daies yea so many scores of years shined to this Nation Let us to whom of late more fully God hath vouchsafed so imparallelld a mercy our forefathers and many of our dear brethren in other countries as those in Egyptian darknesse desiring to see one of these daies of the sonne of man and cannot injoy them let us I say endeavour to walk answerable to so high a favour Oh that I were worthy to fasten on you the exhortation of the prophet Isaiah cap. 60. 1. 2. wherin is a promise also and seemes in our times to be fullfilled Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the earth and grosse darknesse the people but the Lord shall arise upon thee and his glory shall be upon thee Take notice therefore of these rules Bring your actions to this light and make triall whether or no they be wrought in God both your private emploimenâ— as men and your publike undertakings in your respective â—â—ions to Church and state The King as we read in Deuâ— 17. 18 19. When he sat upon the throne of his Kingdome was to write him a coppy of the Law in a book on t of that which is before the Priests the Levites and it was to be with him and he was to read therein all the daies of his life that he might learn the fear of the Lord his God to keep all the words of this law and these statutes to doe them Yea say some Hebrew Doctors he was so carefully to look to this rule that if his fathers had left him none viz no book of the law or if that be lost he is to write him two books of the law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him if he goeth out to warre it goeth with him if he sit in judgement it is to be with him They knew of old this most certain principle as Luther calleth it that Gods word will not attemper it self or condescend to Princes and states but they are to frame themselves and imploiments unto it though never so crosse to their malignant and corrupted humours which gives me occasion to remember that worthy speech of famous Queen Elizabeth when passing in roiall state to her coronation through the streets of London the Bible being presented to her which with both hands taking she kissed and laying to her breast she said that the same had ever been her chiefest delight and should be a rule by which she meane to frame her government In this case it 's true what Casuists teach concerning the Cannon law that in materia ad acclesiam pertinento where the civill and Canon law disagree We must be ordered by the Canon So if we could be willing when laws fright and oppose one the other to staâ—d to the determination of Gods Canon without prejudice or partiality suffering our selves to be directed by the light of holy Scripture it would soon put a period to the most unkindely differences 2. Beware of the pretended new lights so much sought after by these times that our holy zeal for God is almost extinct When God sets up a pillar as a direction to his people he expects that