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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	act_n	effect_n	will_n	1,670	5	6.6468	4	false

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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

own dear Sonne with this Royall Prerogative giving all things and all power over all creatures into his hands and such a Kingdome and Dominion as should have no end Esai 9.6 Psa 2. Luke 1 32.33 Iohn 13.3 Which places as likewise all other places of Scripture which attribute any Sovereignty or Dominion unto Christ are to be understood onely of this Internall government for of all externall and worldly power and authority Christ utterly declined and disclaimed the administration and exercise reproving the giddiness and precipitancy of the peoples affections who would have obtruded the honour of a King upon him when they were transported with admiration of his miracles feeding of five thousand men with five loaves and two fishes John 6.15 For his kingdome as himself acknowledged to Pilat was not of this world and therefore he taught his Disciples by his own example to eschew the affection of that kind of power and domination which the Kings of the Gentiles exercised over their people leaving them a perfect president of meeknesse and humility in himself by taking upon himself the form and practising the duties of a servant not disdaining to wash the very feet of his Disciples John 13. Whereby it is evident to whom the propriety of Interest and title to this Internall Regiment of Right appertaineth and upon a further scrutiny and inquisition concerning particulars it will appear that the practise thereof hath alwaies gone accordingly and the actuall administration and exercise of all power and authority over the Intrinsecall Acts and Effects of the soul hath alwaies been the peculiar priviledge and prerogative of God But for an Introduction hereunto it will be requisite to premise the severall sorts of divisions and Subdivisions which are Incident to this Internall Regiment by reason of the various circumstances whereunto it doth relate with one Objectum modus media finis 1. The first Circumstance is the object or matter whereupon God doth exercise his power and that is upon the Intrinsecall acts and effects of the soul 2. Circumstance is the manner how God doth exercise his power upon these acts and effects of the soul 3. The meanes whereby God doth exercise his power upon these acts and effects of the soul 4. The end for which God doth in this or that manner by this or that meanes exercise his power upon these Intrinsecall acts and effects of the soul 1. The first division then of this Internall Regiment is taken from the diversitie of the object or matter thereof viz the Intrinsecall acts and effects of the soul which are differenced by vertue of the different faculties from whence they proceed which are the understanding and the will each of whose acts do likewise admit of a Subdivision by reason of the diversitie of the subordinate object or matter whereunto they relate which may be either Spirituall or temporall matters So that from this first division and Subdivision do arise these four kinds of Internall Regiment 1. That kind which respects the understanding in reference to Spiritual matters 2. That which respects the same in reference to temporall matters 3. That kind which respects the will in reference to Spirituall matters 4. That which respects the same in reference to temporall matters 2. Againe every one of these four sorts of Internall Regiment being considered in relation to the manner how God doth exercise his power upon the Intrinsecall acts and effects of the Soul are capable of a second Subdivision for God doth work upon the severall acts and effects both of the will and understanding after a two-fold manner upon the understanding either by way of Illumination or by way of Infatuation upon the will either by way of Obduration or by way of Mollification and conversion by vertue of which severall sorts of operation upon the understanding and will These four kinds of Internall Regiment above mentioned may be Subdivided into eight subalternate species 3. Againe every one of these eight sorts of Internall Regiment may yet be Subdivided in reference to the meanes whereby God doth work upon all these severall objects after all those severall wayes for either God doth operate immediately by the speciall and extraordinary meanes of his Spirit or mediately by the common and ordinary meanes of the Creature Each of which meanes being applicable to every one of the eight species of Internall Regiment before recited may branch out those eight species into sixteen particulars 4. As for the last Circumstance to which this Internall Regiment doth relate viz. The end for which God doth exercise his power upon the Intrinsecall acts and effects of the soul I conceive it doth rather qualify then multiply the seveall species or kinds of Internall Regiment for the end is the very reason and cause wherefore and the very rule and square whereby God doth by this or that meanes in this or that manner exercise his power upon the severall acts and effects either of the understanding or the will whether it be in Spirituall or in temporall matters And this end being primarily his own glory It is the very Primum Mobile which giveth motion and action to all the wheeles of Gods providence for as in all other reasonable Agents so in God the most reasonable The end is Primum Intentione though ultimum executione and that which incites his will to every action Now Gods glory as it respects humane creatures of which we now speak as being the object wherein both the nature and parts of Gods internall Regiment are made most conspicuous to us is manifested two waves First by his mercy Secondly by his justice which two do constitute two severall ends of Gods internall Regiment viz. First the manifestation of his mercy and goodnesse in the exhibition of blessings and benefits to the godly Secondly The manifestation of his power and greatnesse in the accumulation of curses and judgements upon the wicked And therefore wheresoever we find any particular acts of Gods internall Regiment in any of all the forementioned kinds thereof recorded in Scripture as indeed there is no one kind amongst all the sixteen severall sorts whereinto it is distinguished but God hath upon some one or other occasion left us an expresse from his own Spirit to evidence his Right and Title thereunto materia modo medijs predictis as I shall demonstrate in the next place there we shall find likewise one of these two ends recorded for the ground and cause of that particular act of Government and providence in God But least the reader should imagine these divisions and Subdivisions of Internall Government to be some meer Logicall or Metaphysicall Notions it will not be Impertinent by instances in particular acts of Gods providence relating to every perticular kind of Internall Government to demonstrate all the foresaid divisions to be expresly grounded upon the word of God And because the first eight of the foresaid species of Internall Regiment relate unto the understanding the latter

a place in those sacred Records but though no Polarchie be honoured with any Divine sanction either native or Redemptive being in it self a meer curse in Nature inflicted upon a Nation by Divine Malediction for a punishment thereof as Warre Famine or Pestilence is as I shall shew more at large in the Subsequent Book Yet in Regard many sorts of Polarchie have been honoured with the humane sanction of practise Prescription and Custome both before the Incarnation of Christ by those famous and Renowned Common-wealths prem-entioned and also of late yeares by some Christian Common-wealths Although there be no more Divinity in any sort Polarchie or any more warrantable grounds in Scripture Nature or Reason for any man to attempt or endeavour the Erection or institution of any Polarchicall Government then there is for men to contend for Ignorance Diseases Mutilations Poverty or any other Curse and Punishment It will be requisite to speak something concerning the Nature and Originall thereof as a vice corruption and Privation of Monarchy the onely Divine and Native Policy The Divine Right whereof is declared in the next Book FINIS Libri Primi THE SECOND BOOK Declaring the DIVINE RIGHT of MONARCHIE CHAP. I. Of the Nature of Monarchie and that Jus Divinum whereof it doth Participate MY Pen is now at length arrived upon that wished coast whereunto it hath with constant pace directed its course through all those obscure and uncouch pathes wherein it hath wandered in the several Chapters of the former Book for the Investigation of a Jus Divinum in every kind of Order and Government which God hath established amongst his creatures 1. In their General Relation to himself their Creator 2. In the specificall relations of the three different kinds of creatures to one another 3. In the mutuall relations of the particulars of each kind amongst themselves Each of which several kinds of Government I have already manifested to participate of some such species of that Jus Divinum whereof I promised an explication in the Introduction to this Treatise as was most proper and suitable unto the nature of those creatures which were therein concerned In which precedent expresses if either my brevity seem culpable or my obscurity the Individual attendant thereof unsatisfactorie although I will not Apologize for mine own disabilities whereof I am too abundantly conscious yet I desire the Reader to consider that my first Intention was to premise onely a Cursory explication of these parts and species of Natural Government as procognita for an introduction to the treatise of Monarchie which I shall manifest to be the onely sort of Politick Government warranted either by God or nature Divine Right whereof I shall endeavour to Demonstrate in the sequel of this Book in all its several causes parts and capacities according to the Method proposed in the Frontispice of this Treatise representing the scope and substance thereof wherein we promised a manifesto of the Divine Right of Monarchie in Relation unto 1. It s Originall and Efficacie 2. It s Forme and Essence 3. It s Ground and matter 4. It s end and vse Which several particulars do present us with a superficiall survey of the nature of Monarchie which may be described two wayes 1. Grammatically by the derivation of the word 2. Logically by the prementioned causes 1 The derivation of the word Monarchie is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principatus Which word relateth to the active and more noble part of Government according whereunto Monarchie is described to be a Politick Government wherein one person is supream and chief and this indeed is the vsuall description approved by most Authors 2. But that description which is more expressive of the nature of Monarchie may be Logically thus compleated of the prementioned causes thereof Monarchie is a politick Government Instituted by God for the preservation of humane society by the Administration and Exercise of the Supream Power and Authority of one person over all others in the same society The former part of which description expresseth the two External causes of Monarchie the latter the two internall but yet the Externall causes thereof are not herein expressed in that just extent and Latitude as to be an entire and adequate ground of all the parts of our ensuing discourse in this Book concerning the Divine Right of Monarchie For Monarchie doth not onely derive its institution from God the Efficient cause thereof but also many other Divine sanctions Nor is the preservation of humane society the adequate end for which God did institute this Government And therefore though this description reacheth the most and indeed more Divine and transcendent expressions of Monarchie then are Recorded by any Author that I have read upon this subject yet least I should incurre the guilt of that absurdity in my present discourse as to extend my superstructures further then my foundation I shal present the Reader with another description which shall reach all that my pen doth ayme at in this present discovery of the nature and Divine Right of Monarchie which is this MONARCHIE is a Politick Government Instituted and approved by God consisting in the prudentiall administration and exercise of the supream Power and Authority of one Person over all others within the same society for the preservation of Peace and Vnity in Order to Gods glory the Kings honour and the peoples welfare Which description I conceive to be a full expression of all the parts and causes of Monarchie the explication whereof I purpose to be the entire businesse of my ensuing discourse wherein I shall observe the same Method expressed in this present Description 1. Shewing this blessing of Monarchie to derive its Originall from God the Efficient cause thereof and that the Holy Ghost hath also honoured the same with many recommendatory sanctions whereby to evidence the Divine Right thereof and the true and proper distinction of this blessing of Monarchie from the curse of Polarchie all which particulars I have designed for the five first Chapters of this Book which shall declare the nature and Divine Right of Monarchie in its Morall capacity as it is grounded upon the habit of Prudence which though it be not directly a Moral habit yet is the fountain of all Moral acts wherein I hope the Reader shall receive satisfaction concerning the Divine Right of Monarchie in Relation to the efficient and formal causes thereof which are the first two particulars expressed in the definition of Monarchie 2. In the next place I shal speak of this blessing of Monarchie in its natural capacity as it relateth to that supremacie which doth preheminence the Monarch above all others within the same society which I terme natural not so much because it is the material cause and ground of this Natural blessing of Monarchie every Monarch deriving his title to the Crown from this supremacy but rather because Supremacy it self doth ordinarily proceed from a

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

〈◊〉 i. e. reddendi aesari quae sunt Caesaris 2. For Kings more especially that they may truely understand the due limitation of this Commission and in what things God hath reserved the power entire to himselfe and to conscience his highest and most immediate deputy and substitute for direction of the Kings duty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. reddendi Deo quae sunt Dei For as it is sacrilegious in Subjects to intrude upon the sacred Rights and Prerogatives of Kings and to act in any thing as Judges or Commanders without Commission from him so is it much more sacrilegious in Kings to intrude upon the more sacred Rights and Prerogatives of God and to act as Gods Lords and Masters over their Subjects in those matters whereunto their Commission from God doth not extend nor invest them with a right of power and dominion over their Subjects Now to give a direct answer to this Quaere it will be requisite to premise some distinctions concerning the object of Politicall Cognizance which is two-fold viz. Objectum per se Objectum per accidens 1. Objectum per se which is the direct and immediate Object of Politicall Cognizance consists in the Fundamentals and Essentials of Politick Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over all persons within his Dominions both Ecclesiasticall and Civill 2. Objectum per accidens which is the indirect and accidentall Object of Political Cognizance consists in the Contingentials of Politique Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over some persons of both sorts whether Ecclesiasticall or Civill but not over some of either sort although they be his native Subjects inhabiting within his owne Dominions The discussion of which two points manifesting what doth fall directly and what ex accidenti within the sphere of Politicall Cognizance will be a full and direct Solution of the former part of this Quaere from whence it will be easie to conclude what are extra-regalia and Metapoliticall matters The judgement whereof God hath reserved immediately to himselfe and conscience his immediate Deputy and Vicegerent in all humane affaires and wherein the King cannot exercise either his Legislative or Judiciarie power without guilt of sacrilegious intrusion which will be a direct and full answer to the latter part of this Quaere The point which our method presents unto our scrutiny in the first place is the Objectum per se of Politicall Cognizance which as we said consists in the Essentials and Fundamentals of Politick Government which are twofold viz. Nativa Praeternativa 1. The Native Fundamentals and Essentials of Politick Government are such causes and matters as were of Political Cognizance upon the first originall Institution of that Government when mans innate knowledge and native light of understanding was sufficient for the direction of his duty without the help of positive Lawes and Statutes and the native rectitude and inclination of mans will was sufficient to excite the performance of his duty without the help of any Judiciarie inducements either Compensatorie or Vindicative But for the more full and facile investigation and discovery of these Fundamentals and Essentials these two expedients are conducible 1. The consideration of the time when 2. Of the grounds whereupon Politick Government was first instituted by God 1. The time when Politick Government was first instituted was immediately upon mans first creation in the state of Innocency and under the old Covenant of Workes for Politick Government as we formerly manifested is a naturall blessing enabling man for the due performance of his naturall duties and grounded upon the fifth Commandement of the Morall Law prescribing honour to Parents which commenced upon mans first creation before Adams Apostasie by virtue of which law of Nature the Herauldrie of Sub Supra did then receive a being amongst men and Parents by virtue of that naturall law were invested with a power and dominion over their Children and Children obliged unto the duties of subjection and obedience to their Parents So that though Adams sinfull prevarication had never devested himselfe and his posterity of their native Prerogatives yet this graduall Herauldry of Sub Supra supereminencing Parents above their Children should have had its due and naturall influence upon mankind For even Christ himselfe although totally exempted from all manner of enormous guilt both actuall and originall yet was not exempted from this duty of subjection to his parents Luke 2.51 Whence it is manifest in the first place that the Native Fundamentals and Essentials are onely naturall duties consisting in the right use of those naturall blessings wherewith God did invest man upon his first creation before his Apostasie purposely to enable him for the exact and due performance of those duties which God required of him in the state of Innocency under the old Covenant of Workes And therefore as the duties which God did then require of man were partly Internall partly Externall so did he conferre upon man two sorts of naturall blessings correspondent unto these duties 1. Internall blessings which are bona animi or the blessings of the soule 2. Externall which are bona corporis fortunae the right use of which two sorts of naturall blessings is the very summe and substance of all the naturall duties expressed in the Decalogue or law of Nature which was the Rule of all humane actions before Adams Apostasie For the regulation of all Internall acts of the understanding and will which are the faculties of our soules was prescribed in the first and last precepts of that law of Nature And the regulation of all Externall actions concerning the body and those naturall creatures which God made for the use and service thereof was prescribed in the other eight And other duties then these were not at that time either knowne unto man or required of him by God so that no Politicall or Monarchicall power could possibly at that time be extended to any other matters but onely these naturall duties prescribed in the Decalogue A further restriction also of which power is prescribed in the second expedient conducing to the Investigation of the Native Essentials and Fundamentals of Politick Government which is the grounds whereupon it was instituted 2. The grounds of the institution of Politick Government are two viz. Primarie and Secondarie 1. The Primarie ground is the power of communicating a being and existence which indeed is the very ground whereupon the Holy Ghost doth demonstrate the Deity and prove the Lord alone to be God and to have the sole right of power and dominion over man because God alone doth communicate life and being and all things unto man Acts 17.24 For because it is he that made us and not we our selves therefore we must wholly devote our selves to his worship and service as his people and servants Psal