oath of supremacy; and what multitudes in a few years, for want of timely coercion, they are increased into in all parts of the land.

2. How strangely some of those that have taken the said oath (and they a far more considerable party than the former) do yet seek to mince it, by such an interpretation of the word only, as quite destroyeth the force of it, and leaveth a gap open for any rebellious attempt to enter, that shall offer so to do.

3. That the ministers of that party, who, in their prayers before and after sermon, do not usually shew themselves over studious of brevity, are generally observed when they pray for the king, (whether for fear of offending their grandees, or as a discriminating character or shibboleth, whereby to distinguish themselves from men of different principles from them, or for whatever other reason it is) to omit in reciting his Majesty's royal titles that clause which in former and peaceable times was generally used, "in all causes and over all persons, as well ecclesiastical as temporal in his dominions Supreme Governor.'

4. With what boldness some of the said ministers do, in their ordinary prayers and sermons, openly asperse the king and his government? and with what cunning other some of them do covertly and glancingly inject suspicions into the minds and thoughts of their credulous auditors concerning the same; by these means to beget in the people an opinion (to which the common sort are as easily persuaded as to any other thing in the world) that they are not so well governed as they should be? The old experimented artifice by which Absolom stole away the hearts of the people from their allegiance.

5. What endeavours have been used, that the encroachments made upon the regalities, by such advantages as

the late king's either necessities or condescensions ministered, should still continue? and that all public actings, from the beginning of the long Parliament till the year 1648. (whereof it were a miracle if some, whilst the dispute was so hot, were not illegal enough, and unprecedented) should be avowed and justified?

6. What a world of wicked pamphlets, sermons, and other treatises full of most dangerous and seditious positions, have been sent abroad within these few last years, vented and dispersed through all the parts of the kingdom, and lie still upon the stalls, and in the shops free for any man that list to buy?

When all this, and some other things (which, to avoid the provoking of some unpeaceable spirits, I forbear to mention) are notorious of themselves, and sufficiently known to the whole nation, let any man now say, if he can shew cause why it should be either unseasonable or unnecessary that books should be published to assert the just right and power of princes, and to remind the people of their bounden duty of subjection and obedience?

Let this learned treatise then, in the name of God, go forth and prosper, according to the pious intention of the Reverend Author now in peace, and the hearty desires and prayers of the publishers: that princes remembering from whom they have their authority, may with all faithfulness exercise it to the honour and glory of him that gave it, to the comfort, benefit and happiness of the people under their government, as the end for which it was given; and to the furtherance and advantage of their own trial at that last great day, when they are to render an account for all the power committed to their trust, and how they have administered the same. And that all subjects, duly considering whose authority their princes have, may faithfully serve, honour and humbly obey them ac

cording to God's holy word and ordinance.

So shall

peace and righteousness flourish upon earth, and God shall send down his blessing both upon king and people from heaven. Even so, Amen.

London, Dec. 31, 1660.

ROBERT LINCOLN.

PART I.

OF

THE POWER

COMMUNICATED BY GOD

ΤΟ

THE PRINCE.

I. THAT question which our Saviour propounded, touching John's baptism, is most considerable in the point we have now in hand concerning magistracy: "Whence was it? from heaven, or from men?" For if the authority of it shall be found to have no higher spring than this earth, the streams of our obedience will be raised to no higher a pitch than that fountain: but if the descent thereof shall appear to be derived from heaven, a " necessityb of subjection" to it will arise," not for fear of punishment alone, but for conscience sake," and that duty which we owe unto God Almighty.

II. That John's baptism was "from heaven" we are sure, because" the word of God came unto him," by virtue whereof he was "sent to baptize with water :" the

a Matt. chap. 21. ver. 25.

* Διὸ ἀνάγκη ὑποτάσσεσθαι οὐ μόνον διὰ τὴν ὀργὴν, ἀλλὰ καὶ διὰ τὴν ovveidnov. Rom. cap. 13. ver. 5.

с Luke, chap. 3. ver. 2.

d John, chap. 1. ver. 33.