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heaven_n	earth_n	lord_n	soul_n	10,053	5	4.7640	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86678	The divine right of government: [brace] 1. naturall, and 2. politique. More particularly of monarchie; the onely legitimate and natural spece of politique government. VVherein the phansyed state-principles supereminencing salutem populi above the Kings honour: and legitimating the erection of polarchies, the popular elections of kings and magistrates, and the authoritative and compulsive establishment of a national conformity in evangelical and Christian dutyes, rites, and ceremonies, are manifested to be groundlesse absurdities both in policy and divinity. / By Mich: Hudson.	Hudson, Michael, 1605-1648.; Stent, Peter, fl. 1640-1667, engraver.	1647 (1647)	Wing H3261; Thomason E406_24; ESTC R201931	147,691	220

is taken from the Relations which persons invested with Regal Honour have unto God by virtue whereof they are styled in Scripture the children of God Psa 82. Ministers and servants of God Rom. 13.4 Jer. 27.6 But we have no warrant or ground either in nature reason or Religion to priviledge the people to elect and appoint children or deputies and servants unto God or to consecrate a person for the person of the King is sacred And therefore the election of Kings cannot pertain unto the people For a sacred effect cannot proceed from a prophane cause The third reason is taken from the nature of the Kings office which is to judge the people for no Judge ought to receive any gift or benefit from those who are to be judged by him because all engagements occasion partiality in the judgements even of the wisest men Deut. 16.19 But he that receives a Crown receives a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore no King ought to receive his Crown from the people nor be elected by them Nay and for this very reason Moses appointed all the officers who were to judge the people under him Deut. 1. And David those who were to judge them under him either in Ecclesiastical or civil affaires 1 Chron. 23. unto the 27. The fourth reason is taken from the peoples Incapacity unfitnesse to manage such a prerogative manifested by God himself in three particulars First in their Ignorance Secondly their Seditiousnesse Thirdly their Inconstancy 1. Their ignorance and want of judgement to discerne between good and evil and that also in this particular point of Government A manifest whereof is exhibited in Solomon who though he was an Idolater and so grievously peccant in his duty towards God yet doth receive an ample testimony from the holy Ghost of his justice and munificence towards his people which was the ground of that Panagyrick pronounced by the Queen of Sheba concerning Solomons Government In which particular he was also a Type of Christ And the object of the Jewes expectation til this very day concerning the Messias is the enjoyment of a happinesse under his Government Paralel to that of Solomons Yet were not the people in the dayes of Solomon contented with his Government but desired an alteration complaining of his Tyranny and oppression 1 Kin. 12.4 2. Their factiousnesse a constant effect and consequence of their Ignorance For there was never any pretence against a present Government and men in Authority so absurd and unjust which did not relish with and obtain support from the multitude Witnesse the conspiracy of Korah against Moses Numb 16. Of Absalom against David 2 Sam. 15. Of the High Priests and Rulers against our Saviour Christ Mat. 26. Of Thoudas and Judas against Cesar Acts 5. And indeed the innumerable and horrid mischiefes which ensued upon the peoples tumultes about the election of their Bishops which in the Primative times was for some reasons permitted to the people were the very cause for which the Emperour a. Novel Constit 123. Justinian translated that priviledge from the people to the Priests some few of the Citizens which afterwards for the like and some other reasons the Monarchs assume to themselves For he that reads b. In Epitaph Patris Nazianzene concerning the peoples absurdities about the election of Eusebius Bishop of Cesarea Or c. Lib. 1. Cap. 24. Eusebius concerning the peoples outrage about the election of a Bishop at Antioch which sea was eight yeares together vacant by reason the peoples differences could not be reconciled in all that space Or d. Lib. 2. Cap. 5. Euagrius concerning the horrible murders committed by the people of Alexandria about the election of a Bishop to that sea upon the deposition of Dioscorus Or e. Eccles Hist l. 2. C. 1● Ruffinus concerning the bloody Intestine warres amongst the people of Rome about the election of Damascus where the places of prayer overflowed with the blood of men wil never Judge it safe nor convenient that any such prerogative as the election and constitution of Kings and Monarchs should pertaine to the people whose factions and distempers occasioned such horrid and barbarous mischiefs and murders about the elections onely but of their own Bishops 3. Their inconstancie an inseparable effect and consequence of the two former For God himself could never please the people long with any of his blessings though he gave them bread from Heaven yet their soules soon loathed it Numb 11.6 Though the Lord appointed the weakest man upon the earth for their Ruler and Judge yet they complained of his Tyranny Numb 16.3 And you see what great joy they expressed upon the desertion of Moses and the exaltation of the golden Calf which f. Loc. Com. Class 4. Ca. 20. Peter Martyr makes the ground of his result concerning the Illegality and Injustice of the placing such a Power in the people in the collation and arbitrary reassumption of this Supreamacy For saith he If any such Power were in the people the most just and gratious Kings could not be safe For though they Rule never so well yet they shall never long satisfie the people And now to compleat the confutation of this opinion concerning the peoples right unto and power in this Royal investiture I shal return an answer to the Arguments alledged for the propugnation thereof and to those damnable and execrable Inferences grounded thereupon 1. To these Instances of Scripture mentioning the peoples making and anointing of Kings I answer that these acts of the people were performed two wayes 1. Sometimes as acts of homage and duty by way of acknowledgement and testification of the Supreamacy already Legally confirmed upon the person to whom these dutyes are performed And such acts are expressed upon two several occasions 1. Where God did conferre this Supreamacy and Regal honour by any extraordinary wayes and means as in Saul David Solomon and Jeroboam 2 Where God used their meanes for the Vindication of the Kings just Title against an usurper As in Joas whom Jehoiada the Priest and the Captaines and people crowned and anointed King in the Temple restoring him to his just Rights which had been usurped by his Grand-Mother Athaliah 2 Kin. 11.12.13 And in Vzziah the son of Amaziah whom the people restored to his just Power which the conspirators who flew his Father had usurped And in both these cases the acts of the people are good and lawful and approved by God being declared to be the wil of God upon the former occasion extraordinarily upon the latter ordinarily 2. These acts of the people are sometimes acts of power and Authority collating this Supreamacy and Regal power upon some person who hath no other right or Title thereunto neither of Birth-right nor of Revelation from God As upon Absalom Adonijah Jehoahaz Judas Theudas and Barchozba who professed himself the Messiah and drew the people into rebellion against the Romane Emperor which occasioned those warres wherein

to himselfe Psal 7.10 Jer. 17.10 And therefore in relation to this Internall Government our Saviour Christ himselfe doth expresly inhibit his Disciples Mat. 23.9 to call any man father upon earth for saith he you have one Father which is in Heaven to whom alone that Religious and inward honour which reacheth the very thoughts and cogitations of the heart is properly due And in the same sense also he Interdicts them the Arrogation of the title of Rabbi or Master in the subsequent verse of the same Chapter because that kind of rule and mastership over the Intrinsecall thoughts and conceipts of the mind or the inward desires and affections of the heart would be an usurpation upon Christs own right and prerogative even as he is God Omniscient and Omnipotent and the same with the Father And S. Paul in the discussion of a case of Conscience concerning meats offered unto Idols maketh this more plain 1 Cor. 8. Though there be many saith he that are called Gods and Lords by reason of an externall and worldly power and preheminence over the externall and corporeall actions of those who are under their Jurisdiction and Government yet to us saith he us who are Spirituall and whose profession relates principally to the Intrinsecall affaires and acts of the soul and conscience there is but one God the Father and one Lord Jesus Christ who hath any Right or Power to judge us as concerning these matters pertaining onely to the soul and conscience A further confirmation of all which we have in the extent of that obedience which the Moral Law prescribeth beyond the obedience exacted by any humane lawes of what qualitie soever they be whether Ecclesiasticall or Civill or by what wisdome soever they be composed whether Divine or Humane For even when God himselfe did institute both the sorts of humane Lawes in the Mount and commanded Moses to write them for a perfect rule of worship and policie to the Israelites and for a perfect pattern for all other Nations whereby to frame a Government both in their Ecclesiasticall and Civill affaires he therein taught onely the Orderings and Regulating of their outward actions which the Ecclesiasticall and Civill Magistrate to whom the execution of these Lawes pertained were able to judge of proportioning the extent of these humane Lawes according to the extent of that Government which he was pleased to communicate unto humane creatures whom he doth constitute and ordaine his Lieutenants and Duputies for the externall Government of this inferiour and Sublunarie world And therefore doth refer the execution of all humane Lawes unto them yea even that part also of his Morall Law which relates to outward actions For indeed the Ceremoniall and Judiciall Lawes of Moses are no other but as it were Commentaries upon that part of the first and second Table of the ten Commandments which relates to outward actions setting down more ample and particular rules of instruction whereby to order and regulate the outward actions of Publicke Societies in matters concerning worship and policy according as the Morall Law had done in briefe and generall termes for regulating the externall actions of every private man in particular in relation to the same end But when the wisedome of God did compose that compleate and absolute Law which should be a Rule for his owne Immediate Government and our Universal obedience he therein prescribeth us directions not onely for outward actions of which also he is the Supreame Lord and Master as I shall demonstrate hereafter but even for the most secret and inward desires and cogitations of the heart whereof he is the sole and entire Judge and Ruler all which is more fully declared by Moses who received that Law Immediately from the hand of God himself in his exposition thereof Deut. 6.5 Where Moses thus Comments upon the first Table Thou shalt love thy Lord thy God 1. with all thy heart this imposeth an obligation upon the will and affections to submit to the commands of God expressed in the first Table of the Morall Law 2. With all the soul This extends the same obligation to the understanding 3. With all thy might and strength This lists all the outward members of the body under the same command Yea and our Saviour Christ himself who best knew the intent and scope of his Fathers Law affirmes this brief exposition to be the very summe substance of the first and greatest Commandment Mar. 12.31 In which text our Saviour likewise reciteth Moses his brief Commentarie upon the second table expressed in Levit. 19.18 in these words Thou shalt love thy neighbour as thy self which second Commandment Christ affirmes to be the very summe and substance of the second Table exacting an obedience parallel to that which is mentioned in the first by this short but sweet effectual expression as thy self which prescribes the proportion of that affection which must be exhibited to our neighbour Now we al know by experience that self-love cannot be confined within the narrow limits of outward respects but hath its constant influence upon both the heart and soul every faculty thereof as wel as upon the outward members of the body Nay this Internall obedience which relates to that Internall Government which is peculiar unto God himself is the onely acceptable sacrifice unto God and that which he accounts his chiefest honour and glory and wherein he would never admit of a partner for it was never known since the Creation of the world that ever God Imported this power and command over the heart and soul unto any creature whatsoever though never so dear a Saint and favourite Godly Samuel mourned greatly for wicked Saul but had not power to make him good 1 Sam 15.35 Wise Solomon perceived the pernitious and destructive folly of his onely sonne Rehoboam but had not power by reforming his understanding to prevent the mischievous effects which ensued thereof 1 Kin. 12. The Prophet Elisha foresaw foretold and lamented with teares even unto Hazael himself the horrid and inhumane crueltie which Hazael should afterwards practise upon the children of Israel yet could not by that Patheticall premonition prevent Hazaels future fury and dogednesse unto them although at the present Hazael seemed to abhorr the very thought of such Inhumanities 2 Kin. 8.12.13 Nay our Saviour Christ in the parable of Dives and Lazarus expresly affirmeth that though a Saint should descend from Heaven to preach and admonish Impenitent and wicked men yet could not his words be effectuail for their conversion or to secure them from these flames wherein Dives was tormented If the Lord himself did not effect it by that word of truth which Moses and the Prophets had left upon Record for that very purpose For Paul may plant by Miracles and Documents Apollos may water by Learning and Eloquence but God alone must give the increase of sincere and saving Faith and repentance 1 Cor. 3. Onely it pleased Almighty God to Invest his

eight species unto the will I shall for a more distinct and Methodicall proceeding herein give you first a brief Analysis of that part of Internall Government which relates to the understanding whereunto I shall suit the instances of Scripture God doth Govern the Intrinsecall acts of the understanding either by way of Illumination Immediate 1. In spirituall matters As in Revealing unto Adam that blessed seed which should break the Serpents head Gen. 3. and reiterating the same unto Noah Sem and Abraham in the same manner Nor was the Immediate power of God less seen in inspiring the minds of the Apostles most of whom were rude illiterate men and thereby enabling them not only to record the mysteries of Salvation for edification of his Church and to prescribe rules of faith and manners which should be oracles of instruction and direction unto all future ages but also to utter extemporarie words of wisdom against which all their adversaries were not able to reply Mat. 10.19 2. Or in temporall By revealing unto his Prophets even all those temporall afflictions deliverances which should befall his own people long before they came to passe as the bondage of and deliverance from Aegypt unto Abraham Gen. 15.13 The beginning and ending of the captivity of Babylon unto Ieremiah Ch. 25.8 unto John in Patmos al those imminent calamities which should befall the Church of Christ til the time of his second coming in the end of the world As we may read in the book of the Apocalyp● Or mediate 3. In spirituall matters First by sending visions unto Daniel and after sending the Angell Gabriel to expound them and thereby to let Daniel understand the number of the yeers which were determined for the persecution of the Jewes by several Tyrants for the space of 490 years after their return from the Captivity of Babylon at the end whereof Messias the Prince should work that great deliverance for all that did or should beleeve in him Dan. 9. 4. Or in temporal So Moses became learned in all the wisdom of the Aegyptians Act. 7. And Daniel had Caldean Tutors by whose Lectures he attained unto wisdom learning and understanding in all visions and dreames Dan. 1.17 Or infatuation Immediate 5. In spirituall matters As in those who made a dumb idol by their own act and then worshipped the same Esay 44. in the Scribes and Pharisees and obstinate Jewes whose eies the Lord blinded that they could not see nor understand those things concerning Christ which many of the Ignorant people knew and beleeved Ioh. 10.42 6. Or in temporal For it is the Lord who frustrateth the tokens of the sooth-sayers and maketh Diviners mad making that knowledge which they would seem to have in future events for the prediction of good or bad success in mens affaires and fortunes appear to be foolish and vain Esay 44.25 Or mediate 7. In spirituall matters As in those false Prophets and ignorant Priests which prophesied lies and neglected the instruction of the people of whom the Lord vehemently complaineth in the Prophet Micha 3.5 Mal. 2.8 8. Or in temporal As in Absaloms embracing the destructive counsell of Hushai the Archite and rejecting the safe and politck counsell of Achitophel for saith the text The Lord had determined to destroy the good counsell of Achitophel to the intent the Lord might bring evill upon Absalom 2 Sam. 14. Now as concerning Gods actuall administration of Power and Authority in ordering and regulating the acts and effects of the will of man whether by way of obduration and perseverance in evill as in Pharaoh Nabuchad-nezzer and Belshazzar Or by way of mollification and conversion unto good as in Manasses Mary Magdalen and Paul the Maximes of Philosophy declaring the necessary dependance of the will upon the understanding and the irresistable power of the understanding over the acts and effects of the will by enforcing as it were the will to embrace or refuse whatsoever the understanding shall propose unto the will under the notion of a good or evill truly eligible or avoidable do so plainly demonstrate all the power and command over the will of man in every respect both of matter manner and meanes to be the right and prerogative of God in regard of his absolute power and command over the understanding which is the master and guide of the will that I conceive it not pertinent to produce any expresses of Scripture though it be plentifull in instances to that purpose to evidence a truth so clear and obvious For I desire to avoid prolixity where the perspicuitie of the matter doth rather recommend brevity to my judgement And here I should conclude this chapter of Internal Regiment and the parts thereof and enter upon a Polemicall discourse concerning some important doubts arising from the premises But that our former division extending the power and authority of God unto the Intrinsecall acts and effects issuing from the form and essence of all other creatures as well as of men doth require that for method sake we should in this place speak a word or two of the actuall administration and exercise thereof both in Supernaturall and naturall Agents As for the absolutenesse of Gods power and command over the acts and effects of Angels our Saviour Christ himself is a sufficient witnesse thereof teaching his Disciples Mat. 6. to pray that their obedience here in earth might be parallel to the obedience which is performed to God in Heaven And the prophet David maketh it the very property of the Angels in Heaven to fulfill the Commandments of God and to hearken unto the voice of his words Psa 103.20 Neither are the Devils lesse subject unto the commands of God as appeares by their attendance thereupon concerning the triall of Iob Ch. 1. and the seducing of Ahab 1 Kin. 22. their worshipping of Christ and proclaiming him to be the Sonne of the most High God Mar. 5. Luk. 8.28 And by that testimony which the evil spirit possessing the Damsel of Thyatyra gave unto the callings and Doctrine of Paul and Sylas Act. 16.16 And by the different respects of the evil spirit unto the adjurations of Paul and of the seven sonnes of Scaeva Act. 19. And as for Gods actual Administration of power and authority over the Intrinsecall acts of the natural Agents the holy Ghost doth sufficiently demonstrate it in recording the readiness of many of them to execute the commands of God even in such particular acts as are no way sutable to their natural Inclinations as in Ravens to feed Elijah 1 Kin. 17. In the whales attendance to receive Jonah and transport him safe to dry land Jonah Ch. 1. 2. In that fire which exercised its natural heat and fury upon the Kings Officers and yet altogether restrained the same towards the three children Dan. 3. And those hungry Lyons which would not touch Daniel in a whole nights space yet devoured his accusers in an instant Dan. 9. CHAP. III. Of the resolution

reason of the similar conjunctions and aspects of the Planets which are Incident to these Revolutions as is at large expressed in Whickerus But though I acknowledge the Celestiall bodies to have an influence upon all sublunary bodies yet I do not make such Astrologicall conclusions any part of my faith for that Sapiens Dominabitur Astris was the perswasion of a learned heathen which the Lord himself confirmes out of his own mouth wishing us to observe how he himself doth manifest his own prerogative in all humane affaires by frustrating the tokens of the Soothsayers and making diviners mad Esay 44.25 And therefore we see that all the Astrologers and Soothsayers in Caldee could not foretell the septenarian madness of Nabuchad-nezzar inflicted by God for destroying that septenarian work of Solomon his holy Temple Neither when he was mad could they Divine when he should be restored either to his senses or his Kingdome Dan. 4. Nay though the fertility of the earth doth manifestly depend upon the influence of the Heavens and the sterility of the earth proceed of the undue obstruction of the Heavens as Moses declareth Deut. 28. Yet could not all the Astrologers in Egypt foretell the preceding plenty of the first seven yeares and the succeeding famine of the next seven prefigured in Pharaoh's dream Gen. 41. But though these Revolutions in humane affaires do not so necessarily depend upon the Starres yet that such do come to pass we have Solomons own Testimony Eccles 1. and that also grounded upon his own experience wherein ours also cannot be wanting if we observe but the courses and changes falling out amongst our selves in the fashions of habits and other matters wherein we alter from one to another til that which was the furthest out of date become the most in request again 2. The second thing observable in these Wheels is their order which is very confused and Intricate For the Text saith that the appearance of the Wheels and of their work was as it were a Wheel in the middle of a Wheel thereby representing the darkness and confusedness of mans understanding and knowledge in the mysteries of Gods providence being farre unable to apprehend or discern all the turnings and windings of the Wheels that is all the waves and courses which the wisdome of God doth pursue in the Government of the inferiour world For men the wisest of all earthly creatures do onely discern things that are present and neer at hand and those also but onely in a superficiall and imperfect manner and accordingly they judge We see Joseph sold into a strange countrey and there cast into a desolate Dungeon and like his evill and unnatural Brethren we judge him as surely lost as if he had been indeed devoured by some wilde Beast We see just Iob miserably afflicted and tormented by the Devil and left as naked of all worldly helpes and comforts as he was the first minute which God took him out of his Mothers womb And like his three miserable comforters we judge him to be made an exemplary president by God not onely of worldly misfortune and misery but even of Gods Eternal wrath and fury Yea what man Ignorant of future Events would not have judged Hamans estate happier in the Kings palace then Mordecai's who begged at the Kings gates Proud Herod securer upon his Throne then Peter a prisoner in Chaines and fetters And Pilates condition better upon his Judgements seat then Christs when he was nailed to the fatal Cross For alas the judgement and knowledge of man in all worldly matters reacheth no further then the very present and outward face thereof As constant experience daily Demonstrates 3. The third and last thing observable in these Wheels is their Ornaments and those are the numerous eyes in the Rings of the four Wheels For the Text saith Their Rings were full of eyes which eyes do not signifie any fore-sight wisdome or knowledge to be in the earthly creatures for the Rule and direction of their own actions but their vigilant observance of all the actions and motions of the Angels as a rule whereby to order and frame their own actions and motions of what nature soever whether it concern their station or progression or elevation For saith the Text When the living creatures went the wheels went by them when the living creatures were lift up from the earth the Wheels were lift up and when those stood these stood which passages expresse the exact and diligent conformity of earthly creatures to the commandments of Angels and the Angels power over them to guide them in all their wayes whether good or evil yea and that in evil of sinne as well as evil of punishment First for evil of sinne there are evil Spirits to seduce and mislead men An evil Spirit led the men of Shechem into Traiterous Attempts against their King Jud. 9. An evil Spirit seduced Ahab 1 Kin 22. Satan provoked David to number the people 1 Chro. 25.1 Again in the punishments of the wicked the Angels are the executioners of Gods judgements as upon the Sodomites Gen. 19. upon the Adulterous and Idolatrous Israelites Num. 22. Upon the blasphemous Assyrians 2 Kin. 19. Nay Christ himself giving a caution concerning the offending of little children Mat. 18.6 alledgeth this ground for it that the Angels whom God appointeth for the tuition and guard of these little ones are continually solicitors to God in their behalf Imprecating vengeance upon such pittylesse injustice and severely revenging the injuries done to such Innocents so that as it is expressed in the Text It were better for a man to have a milstone hanged about his neck and to be drowned in the depth of the sea then to undergoe the punishments inflicted by the Angels upon such offenders Lastly the Angels are not lesse solicitous for the preservation of the Godly in all their wayes though it be in the midst of the fire as in the three children Dan. 2. Or in a Denne of hungry Lyons as in the Prophet Daniel himself Dan. 6. Nay the Prophet making a large declaration of Gods care and providence towards his children in all sorts of dangers as in war in pestilence and all manner of Epidemicall judgements inflicted by God for the Epidemicall sinne of a nation Psal 91. reciteth this as a sure ground of confidence for their safety in the midst of all dangers Even when thousands fall beside them and ten thousand at their right hand that the Angels of God have a charge to protect his children in all their wayes not onely in the time of imminent and as it may seem inavoidable dangers when their preservation is miraculous but even in every common and cursory action as in their walks and foot-steps that they do not at any time hurt their foot against a stone verse 11. whereas Davids progenitors had a satisfactory experiment in that Angel which God appointed for their guide in the wildernesse who through care of their security

or at least not so Immeasurably and in a manner so totally defaced and blotted out not in the most corrupt natures of either of their societies as they are in the natures of humane and Intellectuall Agents for even the very Devils retain the native Integrity and perfection of their Intellectuals though their wils be totally depraved and deprived of that Divine and native blessing whereas the depravity and corruption of humane nature hath a proportionable influence upon both their wils and understandings the scrutiny of that Jus Divinum which is proper to the Government observed in the mutuall relations of Angelicall or naturall Agents cannot be obstructed with the like difficulties as are Incident to humane policy And in regard also the Externall Government observed in the mutuall relations of Angelicall and naturall Agents is not so appositely pertinent to my purpose as that which is participated by humane societies which is indeed the principal scope and intendment of this Book I will onely in the next Chapter for Methods sake briefly touch upon these two more Natural Governments wherein this Jus Divinum is more apparent and so proceed to the third and last policy wherein the scrutiny of a Jus Divinum is of greatest difficulty but yet for our purpose of greatest necessity CHAP VIII Of that Government which is observed by the society of Angels Naturall Agents and men in their particular and Mutuall Relations THE Wisdome of God which saw the preservation of the Universe to have a necessary dependance upon the mutuall Peace and Unity of these three several kinds of creatures viz the Angelicall Intellectuall and Naturall Agents whereof the Universe was composed that Peace and Unity to have the like dependancie upon their Order and Government did likewise see it necessary that the same meanes should have the same efficacy in the particulars of each of these three species least confusion in particulars should through their mutual dissention produce the destruction of the species and by consequence also of the Universe Lib. De moderatione in disput servand For that saying of Nazienzen is a most divine Maxime of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the mother and preserver of all things And therefore the Lord out of his care and solicitude for the preservation of particulars which are the very foundation of the Universe did not terminate the influence of Order and Government in the species of any of the three several sorts of creatures but did also Originally constitute the particulars of each in different degrees of superiority and subordination purposely as a ground of that Order and Government which he ordained to be a meanes of their safety and preservation Amongst the holy Angels we find Archangels 1 Thes 4.16 And amongst the Devils Beelzebub the Prince of Devils Mat. 9.34 Yea the title which is given in Scripture to the society of Angels is a manifest Argument of different degrees of Superiority and subordination amongst them where they are called the Hosts of the Lord and the Armies of the living God For every Soldier knowes that Order and Government is even essentiall to an Army where some must necessarily command and others as necessarily obey And the obedience of Angels I mean not the generall obedience of the whole species unto God their Lord and Maker but also their particular and mutual obedience to one another is strongly Intimated by Christ in the third petition of that Prayer the practise and use whereof he enjoyned to all Christians Luk. 2.11 wherein we desire that our observance of Gods will here in earth may be such as that which is performed by the Angels in Heaven Now our observance of Gods wil is not terminated in the obedience of the species unto God but comprehends also the mutual respects and duties between Inferiours and superiours whether it be in Political or paternall Government For which we have an express in the first Commandment And these degrees of order and subordination are yet more manifest in the naturall Agents which in all their actions are by that Divine Law of nature subservient to each other as the Heavens to the earth both the earth and Heavens to the plants and all these three to sensible and Animate creatures onely where Divine Malediction the fruits of mans wickedness to which all these creatures are subordinate doth occasionally subvert their Natural courses for a punishment of mans unnaturall wickedness turning the Heavens into brass and the earth into iron Deut. 28. Neither hath Divine providence left the Inanimate and sensible creatures destitute of degrees of superiority and subordination to be a warrantable ground for Order and Government amongst themselves The Lyon is invested with a certaine naturall Power and Authority over the Beasts of the field who naturally express a certain Dread and Reverence to that courage Might and cunning wherewith nature hath endowed him And the Eagle is invested with the like prerogative over the fowls of the Aire and the Leviathan or Whale over the fishes of the sea And * Ad Rusticum Monachum Jerome affirmeth the same order to be observed amongst every particular society of sensible creatures The dumb beasts and wilde herds saith he do follow their leaders yea the Bees have their King and the Cranes flie all after one like an Alphabet of letters But this Wisdome and Providence of God in the constitution of degrees of superiority and subordination amongst the particulars of the Immediate species of the Universe is most manifest in the species of the Intellectuall creatures which is the ground of Politick Government concerning which he that had an ambition to be voluminous might here meet with sufficient and even wished opportunity for the accomplishment of his desires this point being the subject of all Histories and Chronicles both sacred and prophane which have been penned since Moses the Prothistorian of the world But that some Government hath alwaies been observed amongst all nations and societies of men yea even the most Barbarous and Savage Indians the undoubted Authorities both of Experience and Authentick Historians have engrafted an Indisputable perswasion in the mindes of men From which very fountain they likewise derive as strong an assurance that one and the same Government hath not been alwaies observed amongst all nations and societies For though we find no other kind of Government but Monarchie so much as once mentioned either in the Old or new Testament both which are stored with variety of passages concerning Monarchie and Kings And surely if any Polarchie even the most laudable sort that ever was devised either by the Athenians Lacedemonians Syracusans or Romans had been capable of any of those Divine sanctions whereof Monarchy doth participate the Holy Ghost would never have past over all them in such a profound and Universall silence and have mentioned onely Monarchy the onely received Policy both amongst the Jewes and all other Nations who upon any occasion are honoured with

the same unto the world What a prodigious and horrid pride and arrogancy is it in the petty Saints of our fanatick age to passe a definitive sentence in these points upon their Brethren I could willingly permit my pen to expatiate in the further Illustration of Evangelicall Graces and Immunities to resolve the doubts and prevent the mistakes of many poore deluded Soules who onely understand or rather indeed do only misunderstand sufficient concerning the same to be a ground for the erection of many erroneous and prodigious phantasies and Chymera's if the point were as pertinent to my purpose as to these times But my Resolution is with all studiousnesse to avoid impertinent digressions in this discourse Now this Jus Divinum supernaturale although it concerne Christian men within the verge of the Church yet in regard it doth concerne them onely in their Christian and spirituall vocation as members of Christs visible Church doth not properly and Immediately claime a place in Politick Government which concerneth men as members of a politick society 2. Naturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Naturall truthes which are the Remote and mediate meanes of Salvation by Christ of which truthes Christians and Heathens are equally capable by nature and whereof Adam in innocency participated in full perfection and since his Apostasie the same are renew'd unto all men in some proportion yea even unto the most ignorant and savage Indians but yet are made more cleare and manifest unto Christians by Revelations of Scripture in those particulars which the holy Ghost hath judged necessary to communicate for the benefit of the Church And this Jus Divinum Naturale is twofold Implicitum Explicitum But I shall referre the more punctuall discussion of this Jus Divinum Subdivision 9 Naturale together with the species thereof unto a more proper place for an Immediate Introduction to the latter book of this Treatise which shall Demonstrate the Divine Right of Monarchie 2. Vindicative Divine Right is that which is grounded upon the will of God concerning the Manifestation of his justice in the due Retribution of a proportionable vengeance upon those who have not made a due returne of those Talents which they have received by the mercy of God in Christ 1. To Heathens who have missapplied that one Talent of naturall gifts and blessings which they have received from the Spirit of God by the Renovation of the obliterated Characters of nature in every one of their soules in some proportion a proportionable measure of truth and nourishment 2. To Christians who have received and misimployed the two Talents one of Naturall gifts and blessings which they enjoy in common with the Heathens and another of the benefit of Gods Word and Sacraments a double proportion of wrath and vengeance 3. To Christians who have abused that great trust of their Lord and Master who hath committed unto them five Talents wherewith to traffick for Gods glory the good of their brethren and the Salvation of their own soules viz. 1. The Talent of naturall gifts 2. Of the Word and Sacraments 3. Of a Religious Education 4. Of a Religious Magistracie 5. Of a Learned and Religious Ministerie For an exceeding measure of wrath and vengeance surely those soules which have been watered with the dewes of all these Divine and Celestiall Graces and blessings and yet bring forth nothing but the brambles and briers of sinne and iniquity shall receive a most heavy and dreadfull Doom of wrath and vengeance at the great day of account Heb. 6. And this Jus Divinum is twofold Supernaturale Naturale The further explication of which division I shall referre unto that part which declareth the nature and Maledictive properties of the curse of Polarchie and in the interim proceed in the Treatise of Government THE FIRST BOOK OF THE Divine Right of Government in its Generall acception as it relates to the three Jmmediate species of the Vnivers viz. Angels Men and naturall Agents CHAP. I. Of the nature of Government in generall THe first thing my Method leades me to insist upon is the nature and Originall of Order and Government in generall which may be appositely thus described Government is the Administration and exercise of that power and authoritie which the Superiour hath over the Inferiour Where we may observe that Government is a word of Relation which by the rules of Logick necessarily requires a Correlatum and that is subjection each of them being grounded upon severall qualities the former upon Power and Authority the latter upon Submission and Obedience the one of which cannot exist without the other And therefore before the Creation whilst there was nothing in being but one onely God whose unity could not admit of any degrees of Superiority or subordination there could be no manner of Government or subjection But upon the very instant of the first Creation this Relation took place in the world For God neither did nor could make any thing either in nature and Essence Identicall or in perfection and excellencie equall or in power and authoritie parallel himselfe so that the very first creatures which God made which by reason of the Independancie of their subsistance upon any other creatures I suppose were the most glorious Angels for the Rule and Method which God observed in the work of Creation was to frame that last whose subsistance depended upon the former and that first which had no such dependancie upon the latter being inferiour unto God both in glorie and power became subject unto his guidance rule and Government as likewise all the rest of the Creatures did as soon as they received a being from him whose Actions and motions were altogether ordered and disposed by his wisdome and providence And therefore the Grecians do upon very good grounds use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie principalitie or Government which in its proper and native acception signifies Principium thereby expressing the Antiquitie of Government which had its being as soon as the world had a beginning CHAP. II. Of the diverse kind of Government and first of Internall BUt that we may further Illustrate the nature of Order and Government in generall it will be requisite to take a view of the severall Species or kinds of Government the first and Immediate division wherof is into Internall and externall Regiment Internall Regiment is the Administration and excercise of that Power and Authoritie which God hath over the Intrinsecall Acts and Effects emanating immediately from the forme and Essence of the Creature which forme in man we know to be the soul and in all other creatures an Intrinsecall form Anologicall to the soul in man And this kind of Regiment is proper and peculiar unto God alone and in no sort communicable unto any creature whatsoever for the knowledge and triall of the heart and Reines is a prerogative which the Lord doth claime entirely