SUBJECTION TO MAGISTRATES: BOTH Divine and Subordinate, Presented in a third SERMON, Preached at the Election of the Lord Major of London, on Michaelmas day, 1655.  
By Richard Vines, Preacher of God's Word at Laurence Jury London.  Rom. 13. 1. Let every soul be subject to the higher power, for there is no power but of God. The powers that be are ordained of God. 
LONDON, Printed for Abel Roper at the Sun, over against St. Dunstan's Church in Fleetstreet. 1656.   

Subjection to Magistrates both Supreme and Subordinate, The Third Sermon, at the Election of the Lord Major of LONDON.  TITUS 3. 1. Put them in mind to be subject to Principalities and Powers, to obey Magistrates, etc. 
SUbjection to Civil Magistracy, even that, which obtained in the world at that time pressed upon them of Christian profession with such cogent Arguments; as are used by St. Paul, Rom. 13. 1, 2, etc. and by St Peter, 1. Epist. Cap. 2. verse. 13, 14, 15. doth perspicuously intimate that which Calvin observeth, what ado the Apostles had to contain the new World of Christianity within the true bounds of this duty, which he calls in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obedience to Magistracy. For  
1 The aspect or influence of Civil Authority at that time, Heathenish, was very malignant to Christianity.  
2 The Gospel liberty unto which the Christians were called, was by many Pseudochristians stretched beyond the line, and mistaken, or misused unto scandal and abuse.  
3 That old ferment of the Jews, being a mutinous and seditions temper against all Foreign and Gentile authority, in defence of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had with either Jewish Fables, Titus 1. 14. spread into the Island, and inflamed the natural humour thereof, which (as one observed) was always seditious, and whose infamous character given of them by Epimenides, one of their own, even a Prophet of their own, the Apostle verifies, Titus 1. vers. 12, 13. The Cretians are always liars, evil beasts, idle bellies.  
Whether some particular Reason at that timeindisposed Christians to subjection unto Magistracy? or whether the universal pride of man aspiring Adam like to a condition above himself? be the reason, that every Absalon aspires to be made Judge, and every thistle or bramble aspires to be a King, I shall not now inquire, but observe that not only the Apostles do inculcate this point of subjection, but also in this text the Apostle charges the local Minister to put the Christians, his Auditors in mind to be subject to principalities and powers, to obey Magistrates, and so leaves the Doctrine, as by entail upon all Ministers, and the duty upon all Christians, in all times.  
In the Anatomy of this text, there will arise four considerable parts, which I will form up into as many points of Doctrine.  
1 Who the Remembrancer is, whom the Apostle doth charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put them in mind, and that is Titus, and all Colleagues with him in the Ministerial Office, the Apostle one of the highest authority Ecclesiastical, provides for the maintenance of the highest authority Political in the Commonwealth, and if the people will submit to the Minister of Doctrine, it may be presumed they will subject themselves to the Magistrate, who is the Minister of God for government, this first part I sum up into this point.  
1 That the Minister of the Word ought in his place and office to endeavour that the Sceptre of Majesty in the highest, the Sword of Magistratical authority in the lower hand be kept in possession of their rights and deuce, which are subjection and obedience of the people.  
2 Whose Remembrancer the Minister is, and they are Christians by their profession, who come to his crib to feed, Not heathens, who neither acknowledge any authority of God in the Minister, nor are much moved to this duty of obedience for conscience towards God, but rather for fear, whereof (I mean the punishment) the Magistrate himself, not the Minister, is the proper executioner or Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the text, put them in mind, and so the second point is.  
No Christian who is by his Christianity municeps Coeli, a freeman of Jerusalem, hath by his Christianity any privilege that may exempt him from, or loosen the bands of that civil Authority which is over him, no, though it remain unchristian.  
3 These things wherewith Christians must be charged in relation to civil authority are summed up under two heads, subjection, obedience, put them in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The one of these calls for subjection to the function or office, remember your subordination, that you are placed in a lower orb, and therefore what the Higher powers may look for of inferior subjects, what the master though crabbed and crooked, may expect of his servants, that is, subjection, you must perform, Rom. 13. 1. 1 Pet. 2. 13, 14. Titus 2. 9 1 Pet. 2. 18, etc.  
The other of these calls for obedience to their Laws and Commands, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though in the notion of the word it signify to obey Magistrates or Rulers, and is so turned in our last English Translation in this place, yet is applied to obedience to God, Acts 5. 29, 32. or unto our listening to the persuasions of men, though no Magistrates, Acts 27. 21. I confess, that subjection and obedience in common intention of speech do not much differ.  
When the word subject is set alone without a second, it includes obedience, Rom. 13. 1. 1 Pet. 2. 13. Titus 2. verse 5. & 9 Luke 2. 51. Jam. 4. 7.  
When the word obedient is set alone without a second it comprehends subjection, Acts 5. 29, etc. (I mean this of a voluntary and not enforced subjection, Luke 10. 17.) But when both these words are used together in the same place, as they are in this text, they may be more accurately distinguished.  
Subjection relates to the person, that is supreme in place, function office, and the contrary, or opposite hereunto is resistance; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are opposed, Rom. 13. 2. that is, subjection and resistance.  
Obedience properly relates to the Magistrate his Edicts, Laws, lawful and honest commands.  
And it hath ordinarily been pleaded by honest disobeyers of unjust commands; We refuse not to be subject, we resist not, we oppose not the authority; therefore we submit ourselves to the penalty of the Magistrates infliction without resistance; but we dare not, we will not perform the command enjoined, Dan. 3. 18. and thus its plain, there may be subjection to just authority (for that is good and lawful) when there is not obedience unto unjust commands: the one being ordained of God; when the command may be contrary to, and against Gods.  
The third point is the sum of that debt, which the subject owes to the civil Magistrate, is to be subject to him in his place or office, and to be obedient to him in his commands; I might say honest obedience, but that I look not to be carped, no more than the Apostles did, that gave this command to servants, to obey their masters in all things, Col. 3. 22. nor yet (though I acknowledge the subject, or the servant to be (as he said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational instrument) would I open a gap for every unquiet & unsober dispute, that on purpose, to shift off the Magistrates or the Master's commands, may think it enough to pretend they are not honest, and so the Master shall indeed be the Master, but the servant is the Judge, the Magistrate is the Magistrate, but the subject is the Judge, which indeed he is of his own action, by the judgement of Discretion, but not of the command by the judgement of Authority, for that would be an easy way to overturn both authority and obedience, and to leave all to the best disputant.  
4 Those to whom this debt is to be paid, are the principalities & powers, they are all that are in rank of Magistracy respectively, both the Highest and the Subordinate in this Scale; Principalities and Powers, saith the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principalities, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supereminent, or superexcellent powers, Rom. 13. 1. that are in highest orb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers, those that are Precedents of Provinces, who though not in highest orb of Supremacy, are yet in a nearer orb to you, as being in the Sphere where you live. So the Apostle Peter, 1 Pet. 2. 14. Commands subjection, whether to them he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings, so the Greek Authors call the Roman Emperors, meaning by Kings, such as was at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Soverignty, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governors, the inferior Officers and Governors under the Supreme, and the Apostle Paul thus expresses the several ranks of Magistrates, 1 Tim. 2. 2. Kings, and all that are in authority.  
The Point of Doctrine is,  
That this debt of subjection and obedience is due to all that have share in the Civil Government respectively, whether they be in the Supremacy or in Subordination.  
The superscription that is upon a two pence, owns the same authority as that which is upon a twelvepences, that word, Rom. 13. 4, 6, the Ruler is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Minister to thee for good, God's public officer commends all Magistracy to us. If the Supreme Officer was like the Sun, which by his motion carries his light through his whole circuit, we should need no more, but himself, but he is like the Sea that having all fullness in itself, sends from itself founains and rivers to water all the Continent whither the Sea itself cannot come; And God while he kept the chief Government over Israel (as I may say in his own hand, whereupon Josephus calls it a Theocracy) did as we know, erect under himself Judges or Dictator's in their necessities who (as one 
Cunaeus de Repub.  observes) did always prosper in their achievements, being (as I may say) Gods Lieutenants. In want of which we read, that there was no King in Israel, not because the Sanhedrin did not sit at those times, but because there was no Chief or Sovereign Magistrate that might exercise coercion, and work deliverance in God's stead. As for the dispensation of common Justice they had the Seventy, the Viginti Triumvirate in the greater, and a Triumvirate in the lesser Towns, and thus the public Justice was brought home to them, till there arose some hard matter to be determined by Appeal, whose judgement was final in the case, Deut. 17. 9, 10, 11, 12.  
And therefore, if there be any (as there are) that think it necessary that the Judicials of the Jews, and that the form and mode of Government that obtained amongst them be reintroduced into other States & Kingdoms they may please to consider, that even the jewish form was variable, that the Apostle Peter commands Christian subjection to every humane ordinance, and that Paul saith, that the powers that be (that is in the world at that time) are ordained of God, Rom. 13. 2.  
These are the four points, which being thus cut out shall be made up into further use in their order.  
From the first of them, the Minister's duty to put the people in mind of their obedience to Magistracy you may learn.  
1 This duty is charged upon the Minister as the public remembrancer of the people to whom is committed the dispensation of sound doctrine, Titus 2. 1. serving to keep them right in the duties of their relations towards one another, and therefore it appears that God will honour the standing Ministry with this public service, that the flock may not stand at any man's courtesy that will feed them (I say not poison them) but expect it from some hand of standing duty, and it appears that our Antimagistratical men, do for the same reason cry down the Ministry, as Demosthenes observed the sheep were required to deliver up their Dogs that wakened them by their barking at the coming of Wolves or Thiefs.  
2 A faithful Ministry is very useful to Civil Magistracy in discharge of this office of putting the people in mind of their subjection to authority, for commonly people are querulous and waspishly froward against authority, and subjection to man's nature is grievous, good service doth the Minister of God's Word do for the Magistrate, who is also called the Minister of God in bearing of his sword, and let these two Ministers like twins supporting one the other flourish and live together, good service doth the Minister also for the people in warning them of their duty, and of their doing it for conscience sake, for heathen Kingdoms and Policies that want this office of remembrancers do usually more obey for wrath than conscience. Oh! let not the Minister of the Word who is their Remembrancer cut the girdle of this relation between Magistrate and subject by blowing the one up into Tyranny, or laying him low into contempt or contumely, or by pulling away the other, viz. the subject as an Ivy from the tree that supports and sustains it, for surely you ought not to turn your host out of doors, that gives the Gospel houseroom and hospitality in his Territories, no though he were a Heathen, vae soli, woe be to either of them that is alone, I know and am sorry that the Pulpit which is the Watchtower whence this Remembrancer gives warning, is sometimes so partial and so passionate as rather to seem to blow Sheba his Trumpet, or to throw dirt in the face of Authority, for I believe that God hath put this office on the Gospel Minister, partly to sweeten and make the Gospel acceptable to States and Magistrates, which otherwise as a Bou●efeau would (to speak humanely) have been hunted out of all places.  
I confess, it is not our place as the Heralds to blazon titles, or pragmatically to model forms and modes of Policy, such have produced unhappy Empirics of the Body Politic, as unhappy as Abiathar in being factor for Adonijah, 1 Kings 2. 26. or as Phaeton undertaking the Chariot of the Sun, but our office is to put servants in mind to be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim 6. 1. to their own masters, & wives to be subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3. 1. to their own husbands, so the people to be subject to their own Magistrates, viz. the powers that be in place and possession of Magistracy. And therefore according to their partiality and fancy do cry up a Magistrate, that is of their own party or opinion, and the same man they cry down that is otherwise minded, seem to me to miss the true grounds of subjection to him, which Sophocles hit better upon, saying, what then? Must we obey? Why not, saith he? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they are Rulers in place of Magistracy, and the Apostle seems to hold to this rule, for he checks his own mistake of calling Ananias the High Priest, whited wall; by alleging that text of speaking evil of the Ruler of his people; and yet it is probable he knew not that he came into that place by lineal succession, but irregularly and surreptitiously, as most of them had done since the time of the Macchabees, and our Saviour told the captious Jews, that they receiving Caesar's Coin a sign of his Soverignty must in reason give to Caesar what was his.  
3 God is the countenancer and approver of Civil Magistracy, as appears in that he will have the Minister of his Word to put the people in mind to be subject to it, for it is the ordinance of God, Rom. 13. 2. and as the Romans made the Tribunes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inviolable, so hath God secured Magistracy from resistance by denouncing damnation to resisters, God will maintain his own Ministers, and such are Magistrates though Heathen, but you must distinguish between the function or office itself, which maintains peace and safety, a peaceable and quiet life in godliness and honesty, and between the unlawful commands and lusts of the Magistrate, we may not resist the office, we must not obey the unjust commands. If Jeroboam set up his Calves, or Nabuchadnezzar his Image, We will not serve thy gods, Dan. 3. 38. is the best answer, our disobedience is our best obedience, God hath countenanced and honoured disobeyers of sinful commands, as we see in the three Worthies, but God hath not favoured seditious perturbers of the Magistrate, as we see in Absalon and Sheba, etc.  
From the second point I shall commend to your further satisfaction two things.  
1 Let no professed Christian imagine himself to be by his Christianity the more free, or exempt from the civil authority, that is over him though it be Heathenish for this you shall neither learn from the head, nor from the Doctrine of our Christian profession. Our Lord Christ for his part acknowledged that Pilate his power over him was given of God, & our doctrine is, that every man whereinhe is called must therein abide with God, 1 Cor. 7. 24. not forbidding a man thereby to better his condition (if we may) but to use it rather, v. 21. but showing that his privileges though they be great, yet are they spiritual, and that his outward condition and state is not changed, or bettered by becoming Christian, the wife is not freed from her heathen husband, the bond servant is not made free from his master, the Subject not exempt from his tyrant, nor the prisoner from his prison, for then the Gospel hook would catch selfe-ended persons for the bait sake, but we have a better rule religio christiana non tollit ordinationes politicus the Christian religion doth not abrogate the wholesome ordinances of the State.  
2 Neither doth Christianity, prohibit a Christian to be a Magistrate, nor a Christian subject to pay him subjection, It is true unto the unlawful commands either of the heathen or Christian Magistrate it may be pleaded in bar, Acts 5. 29. We ought to obey God rather than men, but it was a spice of that desperate Doctrine of those Pseudochristians the Gnostics to please their deluded followers and themselves by promising liberty, 2 Pet. 2. 19 An egg of the same bird was that fury (call ye it) or delusion of those Rustic Peasants, Libertines of Germany in our ancestors days, who arose in such swarms to take the sword out of the Magistrates hand to put it into their own scabbard, and to levelly their estates, into more plainness and evenness, pretending that the sword of civil Authority becomes not a Christian hand, nor do we say they find it in such a hand in all the New Testament as if it might please them to have Pilate a Judge because he judged Christ; no other must fi● us. But shall we think? that John would not forbid the Publican his office as if inconsistent with Christianity, and Christ hath forbidden the Magistrate his; Are the Jewish Magistrates called Gods? and do the Prophets call them Shields for their protection, Corners for their support, Nails for their uniting of the people. Zac. 10. 6. Isa. 22. 23. Hos. 4. 18. Doth the New Testament call them Dignities, Principalities, Powers, yea the very heathen Magistrates, Ministers and Officers for God and for thy Good. Rom. 13. Do the Heathens Plato and Homer call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saviour's and Shephearas of the people, (for so they are by the intention of their office and place, thought they be Nero's for blood and lust,) and shall they that are promised to be nursing fathers, Isa 49. that are commanded to be so wise as to kiss the son, Psal 2. that are prophesied to tread upon the Heathen Empire, and crush the bloody Dragon, be unfit to make a nail in the Gospel's Commonwealth?  
What must we turn our direction cross to the Apostle, and put Christians in mind not to be subject to Christian Magistrates, and make them incapable of Government of Christians that are most fit for it, and for whom we must pray that we may live, a peaceable life in all godliness and honesty, for this is good and acceptable in the fight of God, our Saviour, 1 Tim. 2. 13 Qui regna dat coelestia, non adimit terrena, Will Christ take men's kingdoms away if they turn Christians? Will he that is King of Kings have under his Empire no Christian Kings? sutely the Apostle commands, 1 Tim. 6.2. Those servants that have believing masters, the rather to do them service, and why the subject that hath a believing Magistrate should not do so too, I know not. In fine, I might argue against this denial of Christian Magistracy by argument drawn from the scanpall which it draws upon Religion (whereof Christ teaches every Christian to be chary, Matth. 17. 27.) but that I find this kind of Libertines are not much moved with such arguments, nor are they much in date or in request with many that most pretend to holiness, in these times.  
I have used this length upon this place of Doctrine, not because the sober part of men (as I hope) do much need it, but as the Apostle saith, 2 Thes. 2. 2. That you be not soon shaken in mind, as that the day of Christ is at hand, so I say to you that you be not shaken in mind, as that the Kingdom of Christ (as some say) was at the threshold, even now in 1656. For as it's said, Luke 17. 20. this Kingdom comes not with observation. It's a Jewish fancy to look for such pomp and splendour as temporal Monarches are furnished with; It is within and already (saith he) amongst you, for my Kingdom is not of this world. It was set up in the days of those Kings (as Daniel saith, Cap. 2. 44. and shall never be destroyed, but certainly that such a temporal Kingdom of Christ is so near as shall put down the temporal civil Magistracy as now it obtains, as Tapers that are eclipsed by the Sun, or Candle-rushes put out by Torches, is more than I can affirm and hath some unpleasant reflection upon the Magistracy Christian.  
From the third Point observe:  
That this great debt of subjection and obedience be duly paid without grudging, two things call for payment. 1 The command of God whose Officer the Magistrate is. 2 Your own good by whom you sleep, you walk, you are masters of your own, you are Masters of your lives, you hold all these at this Rent-service, your subjection. There is a certain light in man's mind, that tells them they cannot live together in society without this nail, the mutinous members that risen up against the belly for eating up their labours were quieted by this oratory, that it did but digest the meat for them, nothing more pernitions than the inferior his refusal of obedience to the Magistrate, especially you that are Christians have most benefit by Magistracy, for you are exposed to more envy of wicked men by your profession, and are by your principles more unarmed from private revenge.  
Besides that, you hold your Religion, your greatest treasure in peaceable possession by his inspection and protection, except the Magistrate shall profess himself a Gallio that cares for no such thing, or be like Esarhaddon, that sent into the Kingdom of subdued Israel, a mixture or gallimaufry of several Religions in design, ut in common consulere non sineret religionum diversit as, that is, That diversity of Religion might hinder common counsels.  
But this Province, I confess, properly belongs to the Sovereign, though for the executive part to every Magistrate in his order & place, as the cause of the false prophet pertained to the Supreme Judicature, therefore our Saviour saith (as Cunaeus observes) 
Cunaeus de Repub.  that a Prophet could not perish out of Jerusalem. Blasphemy hurts the name, Heresy the Truth, Idolatry the worship of God, of these the Magistrate is as he is called the heir of restraint, Judges 18. 17. for in this the Prince as a Prince may serve God and cannot do it as he is as a private man, I bespeak this at the Magistrate's hand, I mean restraint, for that God expects it at his hand is plain by that, that Idolatry was set up in Micah his house, Judges 17.8. because at that time there was no King in Israel. Those that said, Quid Imperatoricum Ecclesia (the Donatists) are justly upbraided by Augustine, that when the Emperor was against them, they cried that cry, When for them they changed their note as their own partiality and interest led them, as all such kind of spirits, will still do at this day.  
The Magistrate will punish corporal adultery, will prohibit the sale of poisonous Drugs, and there is no great reason, but that the calamity of the Commonwealth may be prevented, which may accrue by depravation of Religion, for thereby Respublica detrimentum capit, as History and Experience may inform; as for the Minister's way, it is conviction, so Christ dealt with the Saducees, and the Church's way is binding by Coercion; and the Magistrates way, is restraint an coercion in a civil way.  
The Doctrine of this Church always was, that the intermeddling of the Civil Magistrate in sacris, was not that of Uzzia, but of Hezekiah, Josiah, etc. not to perform them, but to see them done, as Reinolds against Hart saith. The Inferences from the fourth point are these which follow.  
1 To put you in mind of the Extent of this duty of subjection and obedience, it reaches from him that is in highest, to him that is of lowest rank in Magistracy, all that have the stamp or mark of authority upon them, though the money differ in value, yet there is a superscription on the least piece, which speaks the same authority, the image of Caesar was upon a penny. The lower Officers are the Supreme, his eyes, ears, hands, and therefore in them Magistracy may be wounded, be subject, (saith the Apostle) to every ordinance of man, whether he be Supreme, or Governors under him, 1 Pet. 2. 13. and it must be to both for the same reason, for the Lords sake, for conscience sake, Rom. 13. The honour of a child due to his father, the subjection of a servant to a Master, the respect of a wife towards a Husband, and so the subjection of a subject to a Magistrate▪ are not paid according to the grandeur of the person of the Superior, but according to the relation in which he stands, to thee and me; but yet this is not so much considered as it ought to be.  
2 To encourage the Magistrate what he may justly expect from the people under him, while he acts within his sphere, and stretches not his commands beyond his place; so though he be in lowest orb, yet he hath by office a share, and some pittance of authority wherein as God's Minister for the conservation of the Peace and safety of the body he may expect protection and act (boldly, though not proudly) as not fearing the contempt of lofty spirits, but let every lower officer, carry in his eye the law of his place, for though the zeal of Phineas be highly commended by God in such a case as many men do not understand the warrant, which doubtless was unquestionable, as also that of Moses in his killing the Egyptian, yet ordinarily, the subordinate Magistrate shall do well to observe the law of his place and verge of his power, so that he himself is like the genus subalternum, that is, but a private man in respect of that authority which is above, and Paramount to the place that he is in, and we know that a two pence will go but for a two pence, though it have a lawful superscription as a bigger piece.  
3 To inform the subject that howsoever he may be a greater man in birth, estate, riches, etc. then the Magistrate, whom he disdainfully overlooks, as the Cedar doth the shrub, yet that God doth command subjection & obedience to the Magistrate both supreme and lower, not merely for or according to the length of his sword, but for conscience towards God, upon whom the despising of his meanest Ministers reflects dishonour, and unto whom it is a displeasure, as the clipping but of two pieces as to the Prince, whose honour is thereby taken to be diminished, though they be of small value.  
I shall conclude with a word to you that are the Electors of this next years Lord Major, know that your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Suffrage, is a talon that is put into your hand, of which you must give account, it was an ancient constitution in the Election of a Bishop, Ut non ordo, sed meritum crearet Episcopum: not seniority or order of course, but merit should make a Bishop. I know not whom you have in eye, let both be, if you please, and as it was said, 1 Sam. 16. 8. Look not upon externals, the man's countenance, but look unto those seven qualifications, (as the Hebrews number them) which God requires in a Head or Judge, Exod. 18. 21. Deut. 1. 15. which are all required (as is observed) to be found in him that is but one of Triumvirate, or but a Captain of Ten, how much more in a Lord Major of London.  
And you, Sir, whom the Lord will honour, pray that God would please to inaugurate you into your Government by pouring another spirit on you, and the Lord support and guide you to follow the pattern of their wisdom that have broke the Ice before you in this weighty service.  
FINIS.   

The Books following are printed for Abel Roper, at the Sun against S. Dunstan's Church in Fleetstreet.  
12 Sermons preached upon several eminent occasions by Mr. Richard Vines. Viz.  
1 Calebs' Integrity, A Fast Sermon before the House of Commons, on Numb. 14, 24.  
2 The Imposture of Seducing Teachers, discovered in a Spittle Sermon before the Lord Major, Aldermen, etc. On Ephes. 4. 14, 15.  
3 Magnalia Dei ab Aqu●lone, A Thanksgiving Sermon before both Houses of Parliament, on Isai. 63. 8.  
4 The posture of David's spirit in a doubtful Condition, a Fast Sermon before the House of Commons, on 2 Sam. 15 25, 26.  
5 The Happiness of Israel, A Thanksgiving Sermon before both Houses of Parliament, and the City of London, on Deut. 33. 29.  
6 The purifying unclean Hearts and Hands, A Fast Sermon before the House of Commons, on James 4. 6.  
7 The Hearse of the Renowned Robert Earl of Essex, A Sermon at his Funeral on 2 Sam. 3. 38.  
8 The Authors, Nature and Danger of Heresy, a Fast Sermon before the House of Commons, on 2 Col. 2. 1.  
9, 10, 11. Subjection to Magistrates both supreme and subordinate, in three Sermons preached at the Elections of the Lord Major of the City of London, 3 years successively, on 2 Pet 13. 14, 15, 16.  
12 Corruption of Mind described, In a Sermon preached at Paul's on 2 Cor. 2. 17.  
The Growth and Spreading of Heresy, a Fast Sermon before the House of Commons by Mr. Thomas Hodges on 2 Pet. 2. 2.  
The Noble Order, a Fast Sermon before the House of Lords by Mr. Daniel Evance, on 1 Sam. 2. 30.  
A Vindication of the Birth, Privilege or Covenant Holiness of Believers and their Office in the times of the Gospel, with the right of Infants to Baptism, by Mr. Thomas Blake in answer to Mr. Tombs.  
Vindiciae Foederis, or a Treatise of the Covenant of God entered with mankind in the several kinds and degrees of it by Mr. Thomas Blake.  
The Covenant sealed, or a Treatise of the Sacraments of both Covenants, polemical aod Practical, especially of the Sacraments of the Covenant of Grace, by Mr. Thomas Blake.  
Saint Augustine's Confessions, translated into English, illustrated with notes, wherein divers Antiquities are explained by Dr. Wats.  
A New A. B. C. or short Catechism composed according to the Rules and Directions concerning suspension from the Sacrament of the Lords Supper in case of ignorance; published for the help of ignorant people by Mr. John Buckley Pastor of Thurlestone in Devon.