AN APPEALE TO The Reverend and Learned Synod of DIVINES: FOR Resolution of the grand Controversie of these times;
Concerning KINGS:
- 1 Whether their Constitution be divine, or no.
- 2 Whether by their Place they be next under GOD, and above all others, beside GOD, or no.
- 3 Whether their Power be resistable, or no.
- 4 Whether their Office be forfeitable, or no.
- 5 Whether their Persons be sacred, and not to be touched, or no.
By M. PRICKET.
No prophecie of the Scripture is of any private interpretation.
The spirits of the Prophets are subject to the Prophets.
Published by speciall Command.
OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. 1644.
To the venerable Synod.
THe ground of the Controversie is a Passage in the perfect Occurrences of Parliament, passed, printed, and published according to Order, the Passage is this:
On Saturday June 29. there was a complaint made against one Pricket, a malignant Minister, a Barbars sonne of Oxford, who preached the last Fast day at the Fleet, he taught, viz.
1 That we could not read in all the Scripture, that ever any did rise up against the King though never so wicked.
2 That it was said in the Proverbs, Feare God and the King, the King and God, all one, but an AND betweene them; and that the King was Gods second.
3 That Christians formerly did not oppose any of their Kings, not Nero, &c. nor Iulian the Apostate, much lesse depose them: but rebellion now was covered, by saying, it was against the Kings wicked Councell, and not against his person, thereby to take away the Kings life.
4 That all they are Rebels that oppose their King, though never so unrighteous.
Oh, the horrible blasphemies, taught by the malignant Clergie!
Reverend Sirs, to whom belongs the vindication of divine Truth, and the resolution of Cases of Conscience, I desire you, as you will answer it at Christs Tribunall at the last day, to define, and to declare to the people of England plainly and briefly, whether of the two have blasphemed, the Preacher, or the Pamphleter; and, as you are zealous of the honour of the Protestant Religion, vigorously to prosecute the blasphemer.
Now for your better direction, and his fuller conviction, I have made bold to lay before you the doctrine of the reformed Churches in generall, and of the Church of England in particular, concerning Magistracy,and Subjection:
Give me leave also to put you in mind, how the Papists teach, That Kings have their power from the people, and that the people may re-assume it, for the better reformation of Religion: also, That the Pope is above Kings and Princes, and that he hath authority to depose them, and to dispose of their Kingdomes and Dominions; and to give power to their subjects to depose and murder them.
Of the Civill Magistrate, and Subjection.
Collections out of the Confessions of the Reformed Churches, Imprinted at Cambridge, 1586.
1 THe Helvetian Confession teacheth, that Magistracy, of what sort soever it be, is ordained of God himselfe, for the peace, and quietnesse of mankind, and so that he ought to have the chiefest place in the world (and afterward) God doth work the safety of his people, by the Magistrate, whom as he hath given to be as a Father of the world, so all the Subjects are commanded to acknowledge this benefit of God in the Magistrate, and honour him, as the Minister of God. And if the common safety of the Countrey, and justice require it, and the Magistrate do of necessity make war, let them lay down their life, and spend their bloud for the common safety, and defence of the Magistrate; and that in the name of God, willingly, valiantly, and cheerfully: for that he that opposeth himselfe against the Magistrate, doth procure the wrath of God against him. We know, that though we be free, we ought wholly in a true faith holily to submit our selves to the Magistrate, both with our bodies, and with all our goods, and endeavour of mind, so far forth as his government is not evidently repugnant to him, for whose sake we reverence the Magistrate.
2 The Confession of Bohemia runneth thus: It is taught out of the holy Scripture, that the Civill Magistrate is ordained of God, and appointed by God, who both taketh his originall from God, and by the effectuall power of his presence, and continuall aid, is maintained to governe the people in those things which appertaine to the life of this body here on earth: whereof is that of S. Paul, Rom. 13.1. There is no power, &c. (And afterward.) Magistrates must know and remember this, That they are Gods Deputies, and in his stead, and that God is the Soveraigne Lord and King, even of them all, as well as of other men; to whom at length in the last day they must give an account of the degree wherein they were placed, and of their Dominions, and of the whole administration of their government, whereof it is expresly written in the Book of Wisdome, Chap. 6.1. The people also are taught their duty, and by the Word of God are effectually thereunto inforced, that all and every of them in all things, so that they be not contrary unto God, performe their obedience to the superiour power, first to the Kings [Page 2]Majesty, then to all the Magistrates, and such as are in authority, in what charge soever they be placed, whether they be of themselves good men or evill.
3 The French Confession: We believe that God would have the world to be governed by Lawes, and by civill government, that there may be certain bridles, whereby the immoderate desires of the world may be restrained, and that therefore he appointed Kingdomes, Common-wealths, and other kinds of Principalities, whether they come by inheritance, or otherwise: (And afterward.) Therefore because of the authour of this order, we must not onely suffer them to rule whom he hath set over us, but also give unto him all honour, and reverence, as unto his Ambassadours, and Ministers, assigned of him to execute a lawfull and holy function. We affirme, that we must obey the Lawes and Statutes, that tribute must be paid, and that we must patiently indure the other burdens; to conclude, that we must willingly suffer the yoke of subjection, although the Magistrates be infidels; so that the Soveraigne government of God do remaine whole or entire, and nothing be diminished.
4. The Confession of Belgia: We beleeve, that the most gracious, and mighty God did appoint Kings, Princes, and Magistrates, because of the corruption and depravation of mankind; and that it is his will, that this world should be governed by Laws, and by a certaine civill government, to punish the faults of men. Therefore he hath armed the Magistrates with swords, that they may punish the wicked, and defend the good.
5. The Confession of Auspurge; We are sure, that seeing the godly must obey the Magistrates that are over them, they must not wring their authority out of their hands, nor overthrow governments by sedition; forasmuch as Paul willeth every soule to be subject to the Majestrates; We know also that the Church in this life is subject to the Crosse, as S. Paul saith; We must be made like to the image of the Son of God.
6. The Confession of Saxony: We teach that in the whole doctrine of God delivered by the Apostles, and Prophets, the degrees of the civill State, are avouched; and that Magistrate, Laws, order in Judgement, and the lawfull society of mankind, are not by chance sprung up amongst men: And although there be many horrible confusions which grow from the Devill, and madnesse of men; yet the lawfull society, and Government of men, is ordained of God; and whatsoever order is yet left by the exceeding goodnesse of God, it is preserved for the Churches sake (and, afterward) subjects owe to the civill Magistrate obedience; as S. Paul saith, not only because of wrath (i) for feare of corporall punishment, wherwith the rebellious are rewarded [Page 3]by the Magistrate, but also for conscience sake, (i) Rebellion is a sin that offendeth God; and withdraweth the conscience from God. (And againe) God would have all men to be ruled, and kept in order by civill government; even those that are not regenerate; and in this government, the wisdome, Justice, and goodnesse, of God towards mankinde is most clearly to be seen.
1. His wisdome, by order, and the societies of mankind under lawfull government.
2. His Justice, in that he will have open sinns to be punished by the Magistrates; and when they that are in authority do not take punishment on offenders, God himselfe miraculously draweth them to punishment; and proportionably doth lay upon grevous sinnes grevous punishment in this life. Mat. 26.5.2. Heb. 13.4.
3. His Goodnesse towards mankind, in that he preserveth societies of men after this order: and for that cause doth he maintaine it, that from thence his Church may be gathered, and he will have Common wealths to be places for the entertainment of his Church.
4. The Confession of Scotland: We confesse and acknowledge, Empires, Kingdomes, Dominions and Cities to be distincted and ordained by God: the powers, and authorities in the same, (be it of Emperours in their Empires, Kings in their realmes, Dukes and Princes in their dominions, and of other Magistrates in their Cities) to be Gods holy Ordinance, ordained for the Manifestation of his own glory, and for the singular profit, and commodity of mankind: so that whosoever goe about to take away or confound, the whole state of civill policies now long established, we affirme the same men, not only to be enemies to mankind, but also wickedly to fight against Gods expressed will.
Out of which confessions put together results this Doctrine. God, to prevent the horrible confusion which would grow from the Devill and madnesse of men, through their depravation, and corruption, appointed civill government, as a bridle to restraine the inordinate desires of the world; and also distinguished and appointed severall sorts of civill government; Empires, Kingdomes, Commonwealths, Cities, and in them he ordained supreame governours to have the chiefest places in the world; who are his ordinance, and have their Originall from him, and are his Deputies, and do rule, and governe in his stead; into whose hands he hath put the sword to punish the wicked and defend the good; and by his effectuall power, and presence, and continuall aid, they governe the people and preserve peace and quietnesse amongst men: And because of the Author of this order, we must both suffer those whom hee hath set over us for to rule, and also honour them in their [Page 4]Place and Office, as his Ambassadours and Ministers, of which their ministration they must give account at the last day. And in all thing that be not contrarie to God, we must performe obedience to the Superiour power, first to the Kings Majestie, then to all Magistrates, whether they be of themselves good men or evill: yea we must willingly suffer the yoke of the subjection, though they be infidells.
And if the Common safety of the Country, and Justice require it, the Magistrate do of necessity make war, we must lay downe our life, and spend our bloud for the Common safety, and defence of the Magistrate; And in the name of God willingly, valiantly and cheerfully; for that he that opposeth himselfe against the Magistrate doth procure the wrath of God against him.
Lastly we must not wring their rule and authority out of their hands, nor overthrow governments by sedition: and they that goe about to take away civill policies established, are enemies to mankinde: and they that resist and rebell against their Prince, resist God himselfe, whose Deputy, and Ambassadour, and Minister he is, and they who teach such Doctrine withdraw the consciences of men from God.
And see the Harmonicall concent of the Doctrine of the Church of England, with other reformed Churches, concerning Magistracy and subjection, as it is delivered in the first and second Bookes of Homilies.
The Authority of the Bookes of Homilies.
The 35. Article of Religion.
The second Book of Homilies doth contain a godly and wholsome doctrine, and necessary for these times, as doth the former Booke of Homilies, which were set forth in the time of King Edward the sixth: and therefore we judge them to be read in Churches by the Ministers diligently, and distinctly, that they may be understood of the people.
Collections out of the first and second Bookes of Homilies; Imprinted A.D. 1633.
God is the universall Monarch of the world. lib. 2. pag: 278. lin. 7.
God hath appointed all things in a most excellent order. Lib. 1. p. 69. Lin. 1
Where is no order nor Magistrate, there is confsiuon. Lin. 31.
Kings are from God. 1.70.81.2.276.39, 45.278.1, 10, 23.
Kings have their power only from God. 1.71.31.
They are the chiefe and supreame rulers next under God. 1.76.15.
[Page 5] They only have the use of the sword. 1.74.19.
Evil Kings are from God. 2.276.45.
God placeth them over a Countrey for the sinns thereof. 2.278.31.
They are reserved for Gods punishment, and judgement. 1.74.10.
We learne by the word of God to yeeld to our King, that is due to our King: that is, honour, obedience, payments of due taxes, customes, tributes, subsidies, love, and feare. 1.77.7.
This is Gods Ordinance. Gods Commandement, and Gods holy will, that the whole body of every Realm, and all the members and parts of the same, shall be subject to their head their King. 2.77.2.
They that live in true obedience to God and the King, please God, and and have peace of conscience; and having God on their side, let them not feare what man can do against them ibid. 37.
We must obey sharp and rigorous Princes. 2.277.46. and patiently suffer under them. 2.289.39.42. & pray for their prosperity. 2.280.46.288.3.
If the King command any thing contrary to Gods Word, we must rather obey God then man: yet in that case we may not in any wise withstand violently, or make any insurrection, sedition, or tumults by force of Armes, or otherwise, against the Annointed of the Lord, or any of his Officers. 1.74.44.
If God give a Heathen tyrant to reigne over us, we must obey him, and pray for him. 3.282.13.
Where is obedience; there is the figure of heaven. 2.296.46.
Heaven is the place of good Subjects. ibid. 44.
We must not judge of the King his government or Counsellours, yea it is a perillous thing to commit unto the Subjects the judgment, which Prince is wise and godly, and his government good, and which is otherwise, as though the foot must judge of the head: an enterprise very hainous, and must needs breed rebellion. 2.279.9.23.
We may not murmure against the King, or speak evill of him. 2.299 12.31.34.300.3.
We may not in any case resist, and stand against the superiour Powers, though they be wicked; because they have their power from God. 1.72.12, 29.30.2.280 5.35.285.6.28.
Though we have great numbers of men (2.286.40.) yet we must not attempt any thing against the King, though hated of God, and Gods enemy and so likely to be pernicious; to the Common-wealth (287 2.16) though he doth not consider our faithfull service, or safeguard of our posterity (22) and lastly though he be our knowne mortall, deadly enemy, and that he seeks our lives, 26.
[Page 6] They that resist, resist not man but God. 1.71.35.
Rebellion the sink of all sins, both of the first and second table. 2.292.19.
Lucifer the first author of rebellion. 2.276.7.
The two principall causes of Rebellion are
1. Ambition and restlesse desire in some men to be of higher estates then God hath given them.
2. Ignorance in the people; or lacke of knowledge of Gods blessed will declared in his holy word concerning their obedience. 2.307.16.20.313.14.
Rebells no true Christians. 2.289.45.
Rebells a wicked example against all Christendome, and whole mankind. 82.282.24.
Rebells pretences vaine, viz. redresse of the Common-wealth, Reformation of Religion. 2.301.19.302.2, 22, 25, 29.
Rebellion no good meanes of Reformation. 2.279.34.
Miseries following rebellion, viz. Pestilences, Famine, the Calamities of Warre extraordinarie. 2.294.29.
Gods Judgements on Rebells. 2.300.9.
Rebells never prospered long. 2.300.45.
Hell the place of Rebells. 2.296.45.
Vnlesse we do what we are able to stay Rebellion we are most wicked. [...]. 282.36.
The Clergy ought both themselves especially to be obedient unto their Prince and also to exhort others to the same. 2.308.27.
ALmighty God, whose kingdome is everlasting, and power infinite, have mercy upon the whole Congregation, and so rule the heart of thy chosen servant CHARLES our King and Governour, the he (knowing whose minister he is) may above all things seek thy honour and glory, and that we his subjects (duely considering whose authority he hath) may faithfully serve, honour, and humbly obey him, in thee, and for thee, according to thy blessed Word and Ordinance, through Iesus Christ our Lord, who with thee and the holy Ghost liveth and reigneth, ever one God world without end. Amen.