light whereby it is informed it is either a Naturall Conscience which hath onely the light of Nature for direction or it is a Christian Conscience and better enlightened as you may call it which besides Nature hath the Holy Scriptures more largely and distinctly guiding and directing it In regard of this direction Conscience is either informed or discerning or not enformed and blinde and this according to two degrées thereof is either a Doubting Conscience when for want of euident light to direct wée cannot resolue or an Erring Conscience when a man mistakes through ignorance good for euill or euill for good or when out of knowne principles and true we conclude and infer erroniously Againe Conscience is in regard of the quality thereof either Good or Bad the Good Conscience is that which is sprinkled with the bloud of Christ and regenerate and is according to a two-fold estate thereof either a good quiet Conscience when vpon good grounds wée truely beléeue and vnfeignedly repent enioying peace and confidence and boldnesse before God or a good troubled conscience when though we beléeue and repent yet through some sin that we haue committed or through our in-bred infidelity we are troubled and in doubt and this is called Good not because it is troubled but because of the true grace whereby it is renewed with the which true grace may and is oftentimes yea for the most part and that in the best men and women trouble ioyned as Dauids heart fainting him and Pauls crying out O wretched man Bad conscience is that which is not renewed for euery man till he bée in Christ hath a bad conscience and this also according to a two-fold estate thereof is either an euill quiet conscience whereof there are two degrées first a slumbring conscience that stirres not but when death comes or in some grieuous affliction Gen. 42.21 as the brethren of Ioseph Secondly a seared conscience which hath no more sence and féeling then a stone no not in death as may appeare by the example of Nabal 1. Sam. 25.37 Or an euill troubled conscience which is two-fold either a large conscience that makes no bones of small sinnes as they are called but stirres or stickes only at monstrous sins as which trembles at murder but makes nothing of anger reuiling and reuenging so it be not in bloud Such is the conscience also which refraines from bloudy oathes but as for Faith Troth Bread Drinke the light that shines c. neuer féeles or checkes for them or a narrow conscience and this is when the conscience féeles not greater sinnes and yet is very sensible of small things or trifles as the Pharisaicall conscience making great conscience of tithing Mint and Annice Mat. 23.24 but neglecting Mercy Faith and Iudgement or as the Popish conscience streyning at a little flesh on a Friday but swallowing blasphemies whooredomes and other grieuous sinnes without any trouble That faculty of our soule which takeeth knowledge and determineth of all our actions is called Conscience either because it is a partner with another in the knowledge of a secret which Another is God or because it is ioyned with certaine Principles and Rules of the Law in the minde and with memory vsing the helpe of these in the execution of the office therof The office of Conscience is two-fold First to know all things in a man or done and omitted by man all thoughts words déeds affections and the omitting of all duties the soule by conscience séeking it selfe as by a reflection As for instance The Soule by science knoweth a thing the Conscience it knowes that it knowes such a thing The Heart thinkes a thought good or euill by conscience the heart knowes that it thinkes such a thought By Faith the heart beleeues by Conscience the heart knowes it doth beléeue By affectious the Soule grieues or ioyes by conscience we know we do so Rom. 9.1 And hence the conscience is called a Register or Notary The second office of conscience is to determine of the thoughts words deedes of men which things as they are diuers in regard of time so is the action of conscience diuers concerning them The actions to insist onely of them are either past or to come Of actions past conscience determineth two wayes according to double consideration or question of such actions As first whether they were done or not done secondly whether they were well or euilly done For the first question whether an action were done or no Conscience within most certainly certifieth As in Caine when his Tongue said I know not where my brother is his Conscience said Thou knowest wherere he is for thou hast killed him So in Dauid when he was accused as a Traytor against Saul his conscience said that he was no Traytor nor had conspired against him So in Iob when his friends said he was an Hypocrite his conscience witnessed within him before God that he was none And hence is conscience called a witnesse yea a thousand witnesses For the second question whether a thing be well or ill done Conscience with the helpe of certaine Principles in the Minde iudgeth in euill things as a Witnesse accusing and as a Iudge condemning In things well done as a Witnesse excusing and as a Iudge acquiting And both these after the manner of Practicall Reasoning as Paul sheweth Rom. 2.15 Of euill things thus In the example of Caine Hee that killes his Brother sinneth grieuously saith the Principle in the minde But thou Caine hast killed thy Brother saith Conscience as a Witnesse by the helpe of Memory therefore thou hast sinned grieuously saith Conscience an Accuser Againe murtherers must be damned saith the Principle of the minde by the Law But thou Caine art a murtherer saith conscience as an Accuser therefore thou shalt be damned saith Conscience as a Iudge condemning And from these actions of cōscience come more or lesse feare griefe sadnesse desperation other fearefull consequents Of good things thus in the example of Manasses or Mary Magdalen He that sorroweth truly for sin leaueth it and followeth righteousnesse repenteth saith the Principle or Rule in the minde But thou M. or M. M. dost so saith conscience as a witnesse therefore thou repentest saith conscience excusing Againe he that repents shal be saued saith the rule But thou M. or M. M. repentest saith cōscience excusing therfore the shalt be saued saith conscience acquiting And hence come peace of conscience Ioy boldnesse to come into the presence of God c. The actions to come of which Conscience determineth are either good or had The conscience in regard of her Iudgement of good actions may be called aspurring or prouoking conscience As thus if the question be concerning kéeping of the Sabaoth the commaundement of God must be kept saith the Rule but to kéepe the Sabaoth is a commandement of God saith the Iudgement of Reason therefore kéepe the Sabaoth saith Conscience In regard of had things
the conscience may be called a brideling or a restraining Conscience as if question be whether the Sabaoth may bee broken thus The commandement of God may not be broken but to breake the Sabaoth is to breake the commandement of God therefore breake it not saith conscience Thus by experience we féele within vs before we do a thing a certaine power pushing vs backe or egging vs forward or we séeme to heare a voyce in our breasts bidding or forbidding vs. And when we do contrary to the motion and monishing of conscience we are said to wound and to sin against our consciences which is grieuous Now remember how the Conscience determineth of Actions So also of Thoughts and Words Vse 1. Looke well to thy conscience and examine it for a good conscience is not of Nature but of Grace by Faith Rom. 5.1 through the bloud of Christ For it is the bloud of Iesus applied by Faith Heb. 9.14 which purgeth the conscience both from the guiltinesse and filthinesse thereof Content not thy selfe then though thy conscience be quyet and trouble thée not for it may so be and yet be starke nought Bee sure that the quietnesse thereof bee grounded on the righteousnesse of Christ and the assurance of the pardon of thy sinnes Else when it stirreth and awakeeth it will be like a Lyon ready euen to rend out thy throat Call therefore thy conscience to her office here which if shée discharge and being rightly informed excuse thée thou mayest truly haue boldnesse before God Otherwise euen as a man that hath the gout is not healed because for a little time he féeleth it not beat and fret so neither doth the quietnesse of conscience argue the health and goodnesse thereof vnlesse it be quieted by the blood of Iesus Better thy conscience accuse here then in the day of Iudgement when though it sléepe now it will vnlesse it be preuented most certainely accuse and confound For the nature of it is alwaies to take Gods part though it be against it selfe Make then thy concience thy friend against that day when a good conscience will be more woorth then a whole world The remembrance of which time made Paul endeuoure to haue a cleare conscience before God and men Acts 24.16 Vse 2. If thou once gettest a good conscience kéepe it with all diligence For as a good conscience is a continuall feast Prou. 4.23 Pro. 15.15 2. Cor. 1.12 Yea a very heauen vpon earth so an euil and guilty conscience is an vnspeakeable torment yea a very hell for a wounded spirit who can beare If a man haue a good conscience Pro. 14. he cannot want comfort in the middest of the fire But if a man were in Paradise as Adam with an euill conscience hee must néedes want comfort for as the shadow followes the body so doth an euill conscience follow the vnrepentant sinner alwaies dogging him and crying fearefully against him Thou hast sinned thou shalt be damned driuing into most fearefull agonies and passions euen vnto finall desperation as in Iudas if the mouth be not stopped by the merites of Christ The Heathen thought that those who liued ill were haunted with furies and fiends Surely this is the fiend euen thy euill conscience gnawing vpon thy heart and stinging as a Scorpion neither canst thou auoyde it but onely by faith in Christ Kéepe therefore thy good conscience if thou hast it as the chiefest Iewell which thou shalt doe if thou obserue these Rules First cherish Faith for it is the root of a good conscience Secondly auoyd all sinne for as a moat in the eye so sinne troubleth the peace of conscience and as water queucheth fire so sinne putteth out the goodnesse thereof And therefore when Abigaile would perswade Dauid from bloody reuenge she vseth an argument from preseruing the peace of conscience and perswadeth him Thirdly walke in the continuall practise of righteousnesse which that wée may be able to do namely both to auoyde sin Heb. 13.18 to liue honestly A fourth thing must bee done which is the right enforming of the conscience that it be able to discerne good from euil and mistake not one for an other for as an vnskilfull Pilote that knoweth not the coast easily maketh shippewracke and as a bad guide soone bringeth into danger so a conscience not instructed in the truth For if thou doubtest and doest doubtingly thou sinnest though the action be lawfull in it selfe yet not to thée for whatsoeuer is not of faith is sinne Rom. 14.23 If thy conscience erre taking that to be good which is euill thou canst not but sinne for if thou dost according to thy erring conscience thou sinnest in doing contrary to the commandement of God If thou doest it not thou sinnest also because thou dost against conscience and there is no way to helpe out of these briers but to enforme the conscience in the truth which is by the word of God the rule of conscience by which it appeareth that all such which neglect the word of God 1. Corin. 14 24 25. must néedes haue corrupt and dangerous consciences Vse 3. Neuer sinne in hope of secrecie for thou canst not lie hidde though thou couldst conceale thy faults from al men yea from the diuell yet there is a bird in thy breast which will tell tales and bewray all the conscience is a thousand witnesses happy is he which hath it to witnesse for him before God Quest What meane you when you say that man was created in the Image and likenesse of God Ans I meane that neere likenes wheby Adam resembled God which consisted partly in the immortality of his soule partly in his dominiō ouer the creatures but principally in the gifts of his minde Colos 3.10 Ephe. 4.24 knowledge holines and righteousnes Expli Herein consists the chiefe happinesse of man to be like his Creator for God made not man like other things made but like himselfe like I say hauing some sparkes of excellency as representations of the Diuine Nature though this likenesse be such that there remaines an vnspeakeable distance betwéene God and man euen in his greatest perfection Though the feature of the body bee most beautifull yet herein we place no part of the Image of God though wee confesse that euen as the lanthorne is illustrated by the candle within it euen so the body is made in some sort resplendent by the brightnesse of the Soule within in which the Image of GOD chiefly resideth And yet to speake properly we say not that the Soule but that the whole man was made according to Gods Image This Image not to say any thing of the spirituall Essence and Immortalitie of the Soule was partly in the dominion granted ouer the Creatures which dominion was not direct for God is onely the soueraigne Lord but profitable consisting in his dwelling and the vse and benefit of the Creatures yet the extent of this onely to the inferiour creatures as
deliuered foin the power of darknesse where the word signifieth by fine force to deliuer or plucke away Euen as Dauid pulled the Lambe out of the Beares mouth so hath Christ by his Almighty power reskued vs out of the mouth of the Roaring Lyon So also hée hath destroyed the deuill Heb. 2.14 not by abolishing his substance but by weakening his power as the word there importeth Christ then payeth his Bloud as a price to his Father and so forcibly deliuereth vs from the deuill Who hath the power of death as the Hang-man hath the power of the Gallowes not absolute but by commission from God for the tormenting of the wicked This Redemption wée speake of is so the worke of God that wée exclude all creatures from any power or possibility of redéeming vs. Psal 49.7 And wée acknowledge it to bée the worke of the whole Trinity deliuering vs in the person of the Sonne who redéemeth vs by his Merite and by his Efficacy by his Merite deseruing Redemption for vs by his Efficacy effectually applying it vnto vs by his Spirit through Faith Vse First héere wée may sée the wonderfull misery in the which wée are all till wée haue our part in the Eternall Redemption purchased for vs by Iesus Christ For first we are vnder the power of sinne and the tiranny of the deuill very Bond-slaues more miserable then euer were the poore Iraelites in Egypt or now are the poore Christians vnder the Turke for the bondage of these is onely bodily ours more bodily and spirituall also our bodies and very Spirits being subiect to obey his filthy will in all things Ephe. 2.2 Secondly we are all our life time in feare of death euen as is the case of one condemned to the Gallowes hee alwaies trembles and quakes at the approach and remembrance of the houre of his execution So wee if God make vs sensible of our estate in regard of sinne are alwaies haunted with the terrours of an euill conscience as with Furies and Fiends of hel as Caine Saul Iudas Thurdly wee are fire-brands of hell subiect to eternall condemnation for our sinnes c. This is our misery which who so vnderstandeth not nor considereth he neuer esteemeth this wonderfull mercy of God in redeeming of vs as he ought For as hee that supposeth himselfe to bee mortally sicke highly reckoneth of the Phisition which cureth him and he which is troubled but with some light infirmity not so Euen so to him to him onely is the tydings of the Gospell welcome the Promise sweete the Bloud of Christ vnualuable the Loue of God vnspeakeable yea without measure and passing all knowledge which seeth his misery and seeleth his heart wrung with the fetters and bolts of sinne and which considereth of those eternall torments due to the same Vse 2. Here we ought also to consider of the Price whereby wee are ransomed and of the exceeding Loue of God For the Price it was neither gold nor siluer nor any corruptible thing but the pretious Bloud of the Lambe vnspotted Iesus Christ Marke thou which readest 1. Pet. 1.18 19. It cost the very Heart Bloud of Iesus the Sonne of God who was without sinne to saue thee a vile wretch from eternall damnation which thou deseruest by thy sinnes The Loue of God herein appeared to be most wonderfull in that he spared not his owne Sonne but gaue him to death euen for vs and in our stead who were not his friends but his very enemies See what loue the Father hath shewed Rom. 6.7.8 that thou an Imp of the deuill by sinne shouldst haue the Bloud of Gods owne Sonne shed to make thee his son or daughter Let me speake vnto thee in the words of Ezra Ez. 9.13.14 which words he spake from the occasion of a meaner deliuerance Seeing God hath kept thee from being beneath for thine iniquities and hath granted thee such deliuerance shouldst thou continue in sinne shouldst thou rebell and returne to breake the Commandement of such so mercifull a God by drunkennesse blasphemy lying pride whoredome or any profanenesse Shouldest thou despise the Saboaths Word Sacraments Bloud of such a Sauiour Shouldest thou refuse to sacrifice thy Body and Soule to his glory that refused not to sacrifice his precious life for thy Saluation Shouldest thou be a Niggard of thy duty to him yea of thy best bloud who was prodigall to expend and shed his Bloud to redeeme thee Now God forbid Luk. 1.74.75 Tit. 2.14.15 c. Nay this inexcusably bindeth vs all to all thankefulnesse and true obedience Quest But you said that Man was created according to the Image of God in a most holy and happy estate how then comes bee to stand in need of a Redeemer Ans I beleeue that Adam and Eue being created by God according to his Image in singular happinesse and placed in Paradise did notwithstanding willingly and by the enticement of the diuell fall away transgressing Gods commandement giuen vnto them and so made themselues and their posteritie Gen. chap. 2. and 3. subiect both to sinne and death the wages of the same Expli Though it be farre better to indeuoure to come out of the misery we are in then curiously to inquire how wée came into the same yet because many necessary points depend on this and wee neuer séeke the heauenly Physition till we vnderstand and féele our disease and the danger Therefore it is necessary that wee should haue some good measure of knowledge hereof Which we shall attaine if we consider these two things First what Adams state was in his Innocency and vpon what conditions it did stand Secondly the manner of his fall We will héere intreate of his happinesse Genes 3. and the conditions thereof The happines of our first parents may bee referred to these heads First that they were created in the Image of God together with the manner of their creation but of this before Secondly that they were placed in the Garden of Eden translated by the Septuagint Paradise and commonly so called because it was a place of singular delight and pleasure Gene. 2.9 to 15. a most pleasant place in regarde both of the variety of all pleasant fruits the Trées also of knowledge and life in the middest thereof and also in regard of the pretious riuers watering the same Vnto this our Sauiour alludeth when he saith to the Thiefe This day thou shalt be with me in Paradise not that Paradise wherein Adam was put which was defaced in the flood but Heauen so called for the happinesse ioy and riuers of pleasure which are there for euermore Thirdly the happines of our first parents is set downe from their fréedome from all things which might hurt their bodies or disturbe their mindes They were both naked and were not ashamed Gen. 2.25 They were naked Hereby is signified that their bodies had a kinde of Impassibilitie so that though they were neither hairy nor woolly
glorifieth them and whereby he will condemne the Deuils and Reprobates Vse 1. Is Christ our Prophet Mat. 17.5 then Here him Rest in the doctrine hée hath deliuered respect not Reuelations or Traditions or any thing that agréeth not therewith Yea Gal. 1.8 if an Angell from heauen teach otherwise let him be accursed Is Christ our Priest who hath taken vpon to satisfie for thee and to make intercession for thée in heauen Then trust neither to Saint Angell or thy selfe but trust perfectly on his Grace 1. Pet. 1.13 and bee of good comfort for he is a High-priest which is full of compassion and it is his Office and he is able perfectly to saue thee seeing he liues for euer to make intercession for thée Heb. 7.25 Is Christ the King of his Church Yes of heauen and earth then let the 〈◊〉 of the earth be confounded For Christ is King who shall stay all 〈◊〉 before 〈◊〉 face Luk. 19.27 that refuse to bee 〈…〉 his Word and Spirit 〈…〉 in her King for euermore 〈◊〉 Vse 2 Learne héere why thou art called a Christian Thou art called so of Christ because all the Elert tereme of his Annoynting that is of his Spirit Heb. 1.9 Hee was annoynted with the Oyle of Gladnesse aboue his Fellowes Ioh. 3.34 For he receiued the Spirit not by measures and to this end Ioh. 1.16 that wee of his Fulnesse might receiue Grace for Grace So that as the oyntment powred vpon the head of Aaron ran downe to the skirts of his cloathing so wee 〈◊〉 of the 〈◊〉 of Christ and of him are called Christians by the which is meant that we are made Priests and Kings to God therefore called a Royall Priest hood Reu. 1.6 1. Pet. 2.9 If this were well vnderstood and men would examine their Christianity by this it would soone appeare that many are not true Christians which glory in the Name If thou béest a Christian then where is thy knowledge whereby thou art as a Prophet to thy selfe and to others Grosse Ignorance cannot stand with this Title If thou béest a Christian then thou art a Priest and a King If a Priest then thou must offer Sacrifice Prayers Alines yea thy Body and Soule to the seruice of God If a King then thou must rule and governe thy passions affections thy selfe according to the rule of the Word If thou dost not thus if thou neuer or seldomo prayest if thou art without compassion toward the néedy if thou béest profane in thy life not sanctifying thy body and soule by Faith and Obedience to God but by drunkennesse swearing filthinesse cruelty pride lying c. to the devill If thou mournest not for thy corruptions and resists them but yéeldest cowardly to the wicked motions of thine owne vile minde being a very slaue to sin and the deuill then thou must needs conclude against thy selfe that thou art no Priest and King to God and so no good Christian in very deed whatsoeuer thou esteemest of thy selfe Quest Is there nothing else necessary to bee knowne concerning Christ Ans Yes as namely his Resurrection Ascension Sitting at the right hand of his Father and his comming to Iudgement which things may well bee referred to the Kingly Office of Christ Expl. Christ teacheth vs as a Prophet saueth vs by his Merite as a Priest and maketh his heauenly Doctrine and Obedience Effectuall as he is a King and to this his Efficacy are those seuerals in the answere to bee referred of the which there are plentifull expositions extant and therefore I spare the particular opening of them Thus much of the first speciall worke of God toward his Church which is Redemption Now followes the second called Sanctification Quest What is Sanctification Ans It is the worke of God by his Holy Spirit Deut. 30.8 Ier. 31.18 32.39 Iob. 6.44 Act. 5.31 11.18 whereby the Image of God is renewed in the Elect called also Conuersion Regeneration Repentance c. Expl. There are two principall benefits which wee obtaine in this life by Christ Iustification by Faith and Sanctification by the Spirit Who is called the Holy Spirit both Essentially and Effectually because as he is God holy in himselfe so he maketh holy whom he pleaseth 2. Thess 2.13 1. Pet. 1.2 which worke is therefore called the sanctification of the Spirit This worke is wrought in the minde will and affections yea in the whole man not by altering the substance of body or mind or abolishing any naturall Faculty or Affection as Vnderstanding Loue Hate Ioy c. but by putting away and purging out the euill quality in these and the like and by creating a new holy quality in them acceptable to God and agréeable to his word that now the vnderstanding should be capable of good things and the streame of our affections turned to the right obiect as to hate euill to loue goodnesse and to reioyce in it Wée are to vnderstand also that this in nature is after Iustification as Paul reciteth them Whom he iustifieth Rom. 8.31 hee glorifieth that is he gloriously reneweth which is begun here perfected in the life to come yet I cōfesse the repentance is sometimes put before remission of sinnes not that in Nature but because in our sense and feeling it is first For first we feele the burden of our sinnes Marke 1.13 Actes 5.31 and then we are eased and refreshed by the mercy of God And also repētance is named in the first place because it is first to bee taught that wee may desire the mercy of God Yet in nature Faith which purifieth the heart is first though in time there bee no difference For our Vnion with Christ and our partaking of his merit to Iustification and of his Spirit to Sanctification are wrought at the same time euen as the Sunne and his beames Vse 1. As the Sunne is declared by his light the trée by his fruits so by thy sanctification demonstrate thy iustification c. Vse 2. Boast not of thy heart while thy life is profane neither content thy self with an outward shew of holines hauing an euill conscience Rom. 12.2 2. Cor. 7.1 c. for Sanctification is the renewing of the minde yea of the whole man and therefore labour to grow vp into a full holinesse of the flesh and of the spirit Quest Is Sanctification Conuersion or Repentance so the worke of God that we can not of our selues by the power of our free will 〈◊〉 or repent Ans Iverely beleeue that since the fall of Adam 1. Cor. 2.14 2. Cor. 3.5 Rom. 8.7 Iohn 15.5 there is no free will in man vnto things Spirituall and pleasing to God Expl. For the vnderstanding of this we are to consider of Man as he was before his fall or as he is now since the fall Free will you may call a facultie or power of the Soule whereby it doth fréely without compulsion force chuse or refuse
of the Church For the Duty or Office of the chiefe Magistrate in the maintaining the second Table I néed not say any thing for none is so ignorant as not to know that the procuring of the ciuill good of men belongs to the Supreme Gouernour For the power of Magistrates Sée the Scriptures in the Answere vnto the Question and for this they are called Gods the Sonnes of the most High not by Nature but by Office and Dignity being the Images of God his Deputies Royall on earth The Ministers also of God c. Whose Power it is better and fitter for Subiects to feare and obey then to dispute or determine Eccl. 8.3.4 Concerning the duties of Subiects The first is Reuerence which is a godly subiection in Heart Word Déed Thinking and Iudging honourably of the Magistrate euen of the lowest Looking not to his person whether good or bad but the Person he representeth which is GOD. Speaking reuerently Ex. 22.28 Act. 23.5 1. Reg. 1.23.31 Vsing all lowly Gestures Yea this requires that Subiects interpret the sayings and doings of the Magistrate to the best and to conceale couer their faults giuing feare to whom feare honour to whom honor belongeth The second Duty is Obedience Eccl. 8.2 to be performed by all persons and in all things possible the contrary whereof God commandeth not though hard and vnequall not examining what it is which is commanded but being content with this Mat. 22.21 that it is commanded And this obedience must be to all Gouernours to the King as Superior and to the rest appointed by him 1. Pet. 2.13.14 and to these whether Christian or Heathen Good or Bad Mercifull or Cruel for there is no power but of God Rom. 13.1 The third is Piety that Subiects pray for their Gouernours Yea 1. Tim. 2.1 Ier. 29.7 though they were Infidels or Wicked Thus did Daniel Thus did the Ancient Christians for the Heathen Emperours for their long life and safety for their Issue Of-spring for their quiet Gouernment that their Councell might bée Wise and Faithfull their Armes Victorious their People Loyall c. The fourth is Faithfulnesse which requireth that Subiects be quiet and peaceable and true-hearted in all Loyall Alleageance that they be not Trayterous or Seditious raising or consenting to Tumults Insurrections Mutynies c. but that they reueale such things spéedily and that what they can by all good possible and lawfull meanes they do defend and kéep safe the Health Life Person Cause Crowne Dignity and Family of the Supreme Magistrate against all Opposites whatsoeuer 2. Sam. 16.9 20.22 21.16.17 2. Reg. 11.2.4 1. Ioh. 3.16 yea with the losse of their owne best bloud For if we must lay downe our liues for our Brethren much more for our Fathers The fift is Thankfulnes which is a ready and chéerfulloue which is to be shewed in a willing paying of tribute bearing such charges as are imposed by the King or superior magistrate in as much as the treasure of the King is the sinew of the common wealth and because he watcheth and careth for all Ro. 13.6.7 and defends all So Ioseph and Mary trauel willingly to be taxed Yea our Sauiour Christ Mat. 17.27 and Peter pay tribute none are exempt for if Christ and Peter then why not their successors And all these things Subiects are to doe chéerfully and willingly euen to wicked princes not only for feare but for conscience toward God 1. Pet. 2.18 Rom. 13.5 who accounts himselfe neglected resisted and opposed when his deputies are resisted opposed Rom. 13. or neglected Vse 1. First it is the duety of Ministers wel to instruct and to put their hearers in remembrance of these things that they may know their duetie to their Gouernors and performe allegeance accordingly wherein is a great part of the welfare of the Common wealth Tit. 3.1 Vse 2. Hence it appeareth that the Pope with his limbs are the great rebells of the world for not onely pulling their neckes as Ecclesiastical persons from the yoake of the Emperour and their Soueraignes but specially for seeking to ouerrule depose and destroy the kings and kingdomes of the earth Vse 3. Learne thy duty Thy calling is to be subiect Pray for the prosperity of the King his children and dominions Speake not euill Iude 8. but reuerence in word and déed the chiefe and all vnder-magistrates yea thinke not an euill thought Eccles 10.20 c. Beware of Sedition by the example of Corah Absolon Sheba c. Obey for conscience Quarrell not neither murmure at the commandement though vnequall hard if not impious to be done yea if it be doubtfull examine it not but obey Pay all subsidies taxes customes c. willingly yea though it goe hard with thée and thine and thou be faine to borrow it Do it of conscience and thou shalt be the more blessed in thy substance Remember Christ had it not when it was due and he willingly paid and surely if wee must willingly pay to a Heathen much more to a Christian religious mercifull and renowned king Draw not thy neeke out of the yoake and being able go not about to be eased of that which is thy duty in conscience to pay It is no part of a good subiect or of one that loueth his Prince or Common wealth to séek to be frée or to be eased oboue his Equalls in a common burthen the benefite whereof comes to himselfe It is a thing too much practised in these dayes to the great hindrance and dammage of the Kings excellent Maiesty the Countrey and many particular men Vse 4. Praise God for establishing so worthy religious peaceable learned and famous a King ouer vs through whom we enioy peace liberty plenty hope of succession and the swéete comfort of our Soules the holy Gospel And let all true hearted subiects pray for the safety preseruation of the person life crowne and dignity of our most gracious King Iames by the grace of God King of great Brittaine France and Ireland Defender of the Faith c. and in all Causes and ouer all Persons aswell Ecclesiasticall as Ciuill within these his dominions next and immediatly vnder Iesus Christ supreme Gouernour who is the very breath of our nostrils that God would blesse our most vertuous Q. Anne his wife our hopefull Prince Charles the Lady Elizabeth her Highnesse with her renowned Husband That God would direct with wisedome and pietie all the Honorable of his Maiesties Priuy Councell blesse all the reuerend Fathers of the Church that he would endue all the Nobles Gentrie of the Kings dominions with fortitude courage loyalty and all the graue Honorable Iudges right worshipfull Iustices and other inferior Magistrates with the knowledge and conscience of Equity Iustice and Right all the Ministers of the Word with abilitie of gifts and conscionable care and diligence in the Lords haruest all the Commons with peaceable loyall and religious minds and affections that God would hold backe the Iudgements we haue deserued and continue and increase vpon vs and our posterity his vndeserued mercies bodily and spirituall to his owne glory and the temporall and eternall comfort of vs all through our princely Sauiour Iesus Christ Amen So be it Now vnto the King euerlasting immortall inuisible vnto God onely wise be honour 1. Tim. 1.17 and glory for euer and euer Amen FINIS