THE DIVINE RIGHT AND IRRESISTIBILITY OF KINGS, AND SUPREME MAGISTRATES: Clearly evidenced, not from any private Authority, but from the Public Confessions of the Reformed Churches, and the Homilies of the Church of ENGLAND. MATH. 18.17. If he neglect to hear the Church, let him be unto thee as an Heathen man, and a Publican. OXFORD, Printed by Leonard Lichfield, Printer to the University, 1645. To the READER. Reader, I Have cited the Confessions of the Reformed Churches as they were Printed at Cambridge, 1586. And I have quoted the Homilies, according to their late Impression, 1633. And from the Confessions and Homilies thou mayest learn; That God is the Author of Political Order; And that himself is the first in that Order; And that Kings and Princes are in that Rank and Order next under him, as his Lieutenants and Deputies, having their Authority and power from him, and so to give an Account of their Ministration to him. And that by reason of their rank and place they must not be Resisted by us; much less may we wring their Authority from them, or Rebel against them, or endeavour (upon any pretences) to shake off the yoke of Subjection under them. Now Resisting and Rebelling are a rising up against, and opposing of the Higher Power; and Resisting properly, is in respect of that Order which God hath constituted in all Government: And Rebellion, is against the special Order and Constitutions in several Kingdoms and Commonwealths: That contrary to the Subjection which the Law of God requires, This contrary to the Subjection and Obedience required by the Laws of Men. And where these are accompanied with Civil War (as amongst us at this day) they produce fare greater miseries to the People, and mischiefs fare more fatal to the Commonwealth, than Tyranny and Oppression; Under Tyranny there being some Order, not only the Divine, but the Humane also, in respect of matters between Subject and Subject: but Resisting and Rebellion and such War overthrow all Order: Divine, (and so infer damnation, Rom. 13.) Humane, even to Anarchy and Confusion, which God avert from us. Besides (saith Mr Calvin in his Com: upon Rom. 13. v. 3.) an evil Prince is the scourge of God to punish the sins of the People: And that excellent and wholesome Institution of Magistracy is never corrupted (by Tyranny) but upon our default: wherefore we must impute to ourselves and to our sins, the evil that is in it, and evermore Reverence the Ordination itself. And (lib. 4. Institut. Cap. 20. Art. 29.) If we be persecuted for Godliness, by an impious and Sacrilegious Prince, let us first of all remember our sins, which no doubt are corrected by God with such Scourges; This will bridle our impatience with humility: Then let us entertain this thought, that 'tis not our part to heal such distempers; but our only remedy is, to implore the help of God, in whose hands are the hearts of Kings, and the Inclinations of Kingdoms. O Consider this ye that forget God, Psal. 50 22. As in this case most men, both in their writings and proceed, forget him: his first Ordinance of Political power for Government: and his second Ordination of the power sometime to Judgement; and especially do they forget him, who make the People the Author of that power, and maintain their Right of reassuming it at pleasure, and Preach and Press Resistance of the power, and consequently of God himself in his Ordinance and Judgements. Consider what I say, etc. 2. Tim. 2.7. THE DIVINE RIGHT AND Irresistibility of KINGS and Supreme MAGISTRATES. The HELVETIAN Confession. THe Magistrate of what sort soever it be, In Syntag. confession. Genev. An. 1612. pag. 85. is ordained of God himself, for the Peace and quietness of Mankind, and so that he ought to have the chiefest place in the World. (And) 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 Country and Justice require it, and the Magistrate do of necessity make War, let them lay down their life and spend their blood for the commo● safety and defence of the Magistrate, and that in the name of God willingly, valiantly, and cheerfully, for that he that opposeth himself 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 ourselves to the Magistrate, both with our body, and with our goods, and endeavours of mind, so fare forth as his government is not evidently repugnant to him for whose sake we reverence the Magistrate. The Confession of BOHEMIA. IT is taught out of the holy Scriptures, In Syntag. Confess. edit. Genev. An. 1612. pag. 264. part 2. that the Civil Magistrate is the Ordinance of God, and appointed by God, who both taketh his original from God, and by the effectual power of his presence, and continual aid, is maintained to govern the People, in those things which appertain to the life of this body here upon earth, whereof is that of St Paul, Rom. 13.1. There is no Power etc. And Magistrates must know and remember this, that they are Gods Deputies, and in his stead, and that God is the Sovereign Lord and King, even of them all as well as of other men, to whom they must give an account at the last day, of the degree wherein they were placed, and of their dominion, and of the whole administration of their government, whereof it is expressly written in the book of Wisdom, Cap. 6.1. The people also are taught of their duty, and by the word of God are effectually thereto enforced, that all, and every of them in all things, so that they be not contrary to God, perform their obedience to the superior power, first to the King's Majesty, then to all other Magistrates, and such as are in Authority, in what charge soever they be placed, whether they be of themselves good men or evil. The FRENCH Confession. In Corpor. Confession. Genevae. An. 1612. p. 110. Art. 39 Confess. Gallican. WE believe that God would have the world to be governed by Laws, and by Civil Government, that there may be certain bridles, whereby the immoderate desires of the world may be restrained, and that therefore he appointed, Kingdoms, Commonwealths, and other kind of Principalities, whether they come by Inheritance or otherwise. (And) Therefore because of the author of this order, we must not only suffer them to rule whom he hath set over us, but also give unto them all honour and reverence, as unto his Ambassadors and Ministers assigned of him to execute a Lawful and Holy Function. We affirm also, That we must obey the Laws and Statutes, that Tribute must be paid, and we must patiently endure the other burdens; to conclude, That we must willingly suffer the yoke of subjection, although the Magistrates be infidels, so that the sovereign power of God do remain whole or entire, and nothing be diminished. The Confession of BELGIA. WE believe that the most gracious and mighty God, did appoint Kings, Princes, Ibid. pag. 183. Confess. Belg. Artic. 36. and Magistrates, because of the depravation of mankind, and that it is his will, that this World should be governed by Laws, and by a certain civil government to punish the faults of men, and that all things may be done in good order among men: Therefore he hath armed the Magistrate with a sword, to punish the wicked and defend the good. The Confession of AUSPURGE. WE are sure that seeing the Godly must obey the Magistrates that be over them, Ibid. pag. 17. vid. Confession. August. Art. 16. part. 2. they must not wring their authority out of their hands, nor overthrow Governments by Sedition, for as much as Paul wisheth every soul to be subject to the Magistrates. We know also that the Church in this life, is subject to the Cross, as St Paul saith, We must be made like to the image of the Son of God. The Confession of SAXONY. WE teach that in the whole Doctrine of God delivered by the Apostles and Prophets, Conf. Sax. Art. 23. In Edit. Gen. 1612. part. 2. pag. 128. the degrees of the civil State are avouched, and that Magistrates, Laws, order in judgement, and the lawful society of mankind, are not by chance sprung up among men. And although there be many horrible confusions which grow from the devil, and madness of men, yet the lawful Government and society of men is ordained of God, and whatsoever order is yet left by the exceeding goodness of God, it is preserved for the Church's sake. (And) Subjects own to the Civil Magistrate obedience, as Paul saith, not only because of Wrath, (i.e.) for fear of Corporal punishment, wherewith the Rebellious are rewarded by the Magistrate, but also for Conscience sake. (i.e.) Rebellion is a sin that offendeth God; and withdraweth the Conscience from God. (And again) God would have all men to be ruled and kept in order by civil government, even those that are not regenerate; and in this government the Wisdom, justice, and goodness of God towards us is most clearly to be seen, 1 Wisdom, by Order, and the societies of mankind under lawful government. 2 justice, in that he will have open sins to be punished by the Magistrates, and when they that are in authority do not take punishment on offenders, God himself doth miraculously draw them unto punishment, and proportionably doth lay upon grievous sins, grievous punishments in this life, Mat. 26 52. Heb. 13.4. 3. Goodness towards mankind, in that he preserveth the societies of mankind after this order: and for that cause doth he maintain it, that from thence his Church may be gathered, and he will have Commonwealths to be places for the maintenance of his Church. The confession of SCOTLAND. Confess. Scot Artic. 24. in Corp. Conf. Gen. An. 1612. p. 156. part. 1. WE confess and acknowledge Empires, Kingdoms, Dominions, and Cities to be distincted and ordained by God: the Powers and Authorities in the same, be it of Emperors in their Empires, Kings in their Realms, Dukes and Princes in their Dominions, and of other Magistrates in their C●ties to be Gods holy ordinance, ordained for manifestation of his own glory, and for the singular profit and Commodity of mankind: so that whosoever goeth about to take away, or confound the whole state of Civil policies now long established, we affirm the same men, not only to be Enemies to mankind, but also wickedly fight against Gods expressed will. The sum of these confessions. THe sum is; All power is originally in God himself, who is Solus potens, a 1. Tim. 6.15. the only King, and independent potentate. 2. He hath (for the good of mankind) communicated some of his power immediately to Kings, and by them b 1. Pet. 2.13. to inferior Magistrates. So that a King is God's immediate Vicegerent and Deputy, and therefore His Authority, and Person are both Sacred, and should be inviolable. He is, Minister c Rom. 13.4. Dei, and Vnctus Domini, not the People's, but the Lords Deputy, the Lords Anointed; and therefore none can stretch out his hand against him d 1. Sam. 26: 9 (though he be a Saul, a Tyrant) and be guiltless. And if the Kirke of Scotland may be judge, they that go about to take away, or confound Monarchy,— Those men are not only Enemies to mankind, but also wickedly fight against Gods express will. I would to God the practice of that Nation, were any way suitable to the piety, and truth of this profession. And because of the Author of this order, we must both suffer those whom he hath set over us for to rule, and also honour them in their place & office, as his Ambassadors and Ministers, of which their Ministration they must give an account at the last day. And in all things that be not contrary to God we must perform obedience to the Superior power; First to the King's Majesty, then to all other Magistrates, whether they be of themselves good men or evil: yea we must patiently suffer the yoke of Subjection, though they be Infidels. And if the common safety of the Country and justice require it, and the Magistrate do of necessity make War, they must lay down their lives, and spend their blood, 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 himself against the Magistrate, doth procure the wrath of God against him. Lastly, we must not wring their Authority out of their hands, nor overthrow Government by Sedition: and they that go about to take away Civil policies established, are Enemies to mankind; and they that Resist and Rebel against their Prince, resist God himself, whose Deputy and Ambassador and Minister he is; and they who teach such Doctrine, withdraw the Consciences of men from God. And Reader, see the Harmony between the Confessions of the Reformed Churches, and the Doctrine of the Church of England▪ delivered in the Books of Homilies, concerning Civil Obedience and Subjection. The Authority of which Books is declared and confirmed, by the 35 Article of our Religion. The second Book of Homilies doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book 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 Minister diligently and distinctly, that they may be understood of the People. And now I shall present unto thee, the sum of the Doctrine of those Books concerning the Premises. GOD. God is the universal Monarch of the world, lib. 2. p. 278. l. 7. ORDER. God hath apppointed all things in a most excellent Order, lib. 1. pag. 69. lin. 1. Where there is no order, nor Magistrate, there is Confusion, lin. 31. KINGS. King's are from God, 1. 70. 81. 2. 276. 39 45. 278. 1. 10. 23. King's have their power from God only, 1. 71. 31. They are the Chief and Supreme Rulers next under God, 1. 76. 15. They only have the use of the Sword, 1. 74. 19 Evil KINGS. Evil Kings are from God, 2. 276. 45. God placeth them over a Country for the sins thereof, 2. 278. 31. They are reserved for God's punishment, and judgement, 1. 74. 10. OBEDIENCE. We learn by the word of God to yield to our King, that is due to our King; that is, honour, obedience, payments of due taxes, customs, tributes, subsidies, fear and love, 1. 77. 7. This is god's ordinance, god's Commandment, and gods holy will, that all the whole body of every Realm, and all the members and parts thereof should be subject to their Head their King, 1. 77. 2. They that live in true obedience to god and the King, please god, and have peace of Conscience, and having god on their side, let them not fear what man can do against them, ibid. 37. We must obey sharp and rigorous Princes. 2. 277. 46. and patiently suffer under them 289. 32. 42. and pray for their prosperity. 2. 280. 46. 288. 3. 6. If the King command any thing contrary to God's 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 Arms, or otherwise against the Lords Anointed, or any of his Officers. 1. 74. 44. If God give a heathen tyrant to reign over us, we must obey him and pray for him. 2. 282. 13. Where is obedience there is the figure of heaven. 2. 296. 46. Heaven is the place of good Subjects, ibid. 44. JUDGING. We must not judge of the King his government or Counsellors. Yea it is a perilous thing to commit unto Subjects the judgement, 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 heinous, and must needs breed Rebellion. 2. 279. 23. MURMURING. We may not murmur against the King, or speak evil of him. 2. 299. 12. 31. 34. 300. 3. RESISTING. We may not in any case resist or stand against the superior powers, though they be wicked, because they have their power from God. 1. 72. 12. 29. 30. 2. 280. 5. 33. 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, & so likely to be pernicious to the Commonwealth. 287. 2. 16. though he doth not consider our faithful service, or safeguard of our Posterity. 22. and lastly though he be our known mortal deadly enemy, and that he seeketh our lives. 26. They that resist, resist not man but God. 1. 71. 35. REBELLION. The sink of all sin, both of the first & second table. 2. 292. 29. Lucifer the first author of Rebellion, 2. 276. 7. The two Principal causes of Rebellion are, 1 Ambition, and restless desire in some men to be of higher Estate than God hath given them. 2. Ignorance in the people, and lack of knowledge of God's blessed will, declared in his holy word concerning their obedience. 2. 307. 16. 28. 313. 14. Rebels no true Christians. 2. 289. 45. Rebels a wicked example against all Christendom, and whole mankind, etc. 2. 282. 24. Rebel's pretences vain, viz. redress of the Commonwealth, and reformation of Religion. 2. 301. 19 302. 2. 22. 25. 29. Rebellion no good means of Reformation. 2. 279. 34. Miseries following Rebellion; viz. Pestilence, Famine, the calamities of War extraordinary. 2. 294. 29. God's judgement on Rebels. 2. 300. 9 Rebel's never prospered long. 2. 300. 45. Hell the place of Rebels. 2. 296. 45. Unless we do what we are able to stay Rebellion, we are most wicked, etc. 2. 282. 36. The CLERGY. The Clergy ought both themselves especially to be obedient to their Prince, and also to exhort others to the same. 2. 308. 27. ALmighty God, whose Kingdom is everlasting and power infinite, have mercy upon the whole Congregation, and so rule the heart of thy chosen servant Charles our King and Governor, that He knowing whose Minister He is, may above all things seek thy honour and glory, and that we His Subjects, duly 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 Jesus Christ our Lord. AMEN. FINIS.