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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

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

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

the Covenant which is the obligatory part and as they truly alledged implyeth a mutual engagement of the parties therein concerned Now the parties Primarily and Originally concerned in this Covenant are two viz God upon the one party and the people upon the other party as Moses declareth when he reciteth that Original and general Covenant which is indeed the ground of all other particular Covenants Lev. 26. Deut. 28. And therefore Solomon maketh this Covenant a ground why people should obey the Kings Commandments not as the Kings but as Gods Commandment which he termeth the oath Eccles 8.4 is not so much between the King and people as between God and the people For the King is onely the Deputative party assigned by God and entrusted by him for the performance of this Covenant upon Gods part And therefore the Lord doth make the King gracious or Tyrannical to the people according to their own deserts and their regard to this Covenant upon their own part as Solomon declares Prov. 21.1 The Kings heart saith he is in the hand of the Lord as the rivers of water he turns it which way soever he will viz either for a vengeance or recompence to the people as the Lord himself judgeth of their merits And though the King may spare the wicked and persecute the Righteous even unto death as Pilate did our Saviour yet even in that the King doth but execute Gods decrees as the holy Ghost declareth concerning that unjust judgement of Pilates Acts 4.28 For Pilate did nothing but what God had determined before to be donne And therefore when the King passeth a judgement which we imagine to be unrighteous we must not look upon the Kings judgement and consider that it commeth from him and still refrain both our mouths and hearts from cursing the King Eccles 10.20 For when the King doth that which by the publique law is not warrantable and just he is not therein unjust to us but to himself For though he do not observe the Rule which God hath set for him to judge by and therefore must account to God for the breach of the trust received from him yet he cannot transgresse the Rule of Gods Eternal Decrees which God hath appointed us to be judged by According to which Law God by the Kings mouth and sentence doth punish even our most secret sinnes For every mans judgement is from the Lord and not from the Judge or Ruler Prov. 29.26 So that in a word the King may do male that s a wrong to himself for which he is accomptable to God but he cannot do malum that is any wrong to us by inflicting any thing upon us which is not just and according to our deserts from God whose place the King supplyes in judgement which is the ground of Solomons assertion that The Kings lips do pronounce Divine sentences and that his mouth transgresseth not in judgement Prov. 16.10 Now therefore upon these grounds of Solomons it is manifest that there is no sense why the people should claim any power over the King by vertue of this Covenant 1. Because he is not their Deputy but Gods and every man must account to him for his actions who doth constitute and depute him As when the King doth depute a Judge for any Province or City the people under his command have no power to question him for any act which they conceive unjust but either by petition to that Judge or else by their addresses to the King his Master whose trust all corrupt Judges do deceive and not the trust of the people For they never received any Power or Authority from the people but from the King And in like maner the people for redresse of their grievances from the kings oppressions must address themselves to the King by petition and if that prevail not then to God by prayer who is the Kings Lord and Master and from whom he receives his power and whose trust he breaks by acts of injustice which is ultimum Refugium as Samuel declares when he prophesieth of Sauls Tyranny whereby the people should be grievously oppressed as the Prophet foresheweth for redress whereof the people when the King would not hear them should cry unto the Lord. 1 Sam. 8.18 Other meanes of remedy then which the prophet Samuel did not dream of nor could not prescribe to the people to make use of and whereas if he had conceived resistance to be lawful he might soon have found out that way and have advised the people so to provide for their own security 2. Because the people never received injustice from the King if they look upon themselves for the judgement is the Lords who cannot do injustice nor break the Covenant upon his part although the minister or Deputy may fail and offend in the execution of his office in his own particular which is his own guilt As a Hangman that executes the just sentence of death upon a malefactor if in doing his office his intentions have not reference to the sentence of justice but the satisfaction of some private grudge or some covetous design or the like that officer is guilty of murder although the Malefactor receive from his hands nothing but his due deserts And thus much I hope may be sufficient to declare the errour and vanity of that opinion that the peoples consent and approbation are the ordinary and Instrumental meanes and causes of that supremacy and Soveraign power which doth preheminence the Monarch above all others within the same society and from whence he derives his title to the Regal Diademe I shall in the next place proceed to speak of the just efficacy and virtue of birth-right as to this purpose CHAP. VII Of the Title of Birth-right THE second opinion concerning the efficient cause and meanes of this Supremacy and Regal Dignity is that which Imputes it to Birth-right and Hereditary succession The efficacy whereof as to this purpose the Scriptures do set forth in five p●●ticulars 1. In the prerogatives of the first-born who were ho●● 〈◊〉 by God with a double fanction 1. Ceremonial which did meerly Typical and common to man and beast Exod. 13 2● 〈◊〉 this sanction did not qualifie a man in relation to any temporal honour but prefigured onely the Spiritual prerogatives of Christ the first-born amongst many brethren 2. Natural which sanction did preheminence the first-born above all his brethren in honours and possessions as the Lord declared to Cain Gen. 4.7 And Isaac to Jacob who although he was younger then Esau yet obtained that prerogative by promise from God Gen. 25.23 Which by composition was confirmed from Esau himself Gen. 25.33 which was the ground and cause why those prerogatives of honour Soveraignty and possessions were confirmed unto him by his fathers blessing Gen. 27.28.29 And Jacob acknowledged the same honour and Supremacy to pertain unto Reuben his eldest sonne but because Reuben had forfeited that honour by defyling his fathers bed and Simeon and Levi the

the words of Solomon are to be understood onely of Kings in reference to the exercise of their power upon us which whether it be for good or hurt is still from God whose Deputies all Kings are and whose heart the Lord ruleth either for our benefit or prejudice Prov. 21.4 And therefore we may not thinke them evill or unjust to us for the Judgement is not theirs but Gods Prov. 26.29 who cannot be unjust And if we looke in Esay 3. you shall finde that God owneth all the grievous oppressions and violences which Tyrants exercise upon their Subjects for judgements and punishments sent upon that people or nation by his owne selfe and to demonstrate that all Kings act by his immediate direction he hath made the decrees and ordinances of Heathen Kings subservient to his glory and his peoples good not onely on accidenti by his providence but ex proposito in their owne purposes as is apparent in the decrees of Cyrus and Darius to build the Temple of God whom they knew not and of Nebuchadnezzar to honour his name all which three were meere Heathens The fourth and last Reason why this fift Commandement cannot be a Precept of the second Table is because it doth not enjoyne such a retaliation of love as every Commandement of the second Table doth for every Commandement of the second Table doth enjoyne our neighbour to returne the like respects and measure of love to us as we doe give to him but this fift Commandement doth not enjoyne our parents to honour and reverence us as we are bound thereby to honour and reverence them therefore it cannot be a Commandement of the second Table And if you doe observe it you shall finde this rule of Retaliation to be a perfect note of difference betweene the duties of the first and of the second Table for no duty of the first Table doth oblige God to returne the same respects to us which we are obliged to exhibite to him for wee are bound to worship him and love him above all and to expresse this love in every faculty both of soule and body but God is not obliged to worship us nor to love us after such a manner but our neighbour is obliged to returne the same measure of love to us which wee are bound to exhibite unto him either in his body goods or good name I confesse indeed that parents are engaged to performe duties to their children as well as children are to parents but those are onely such paternall duties of protection and provision as God himselfe is also obliged to performe unto his dutifull children by his Covenant for conferring blessings upon them when they truely honour him Deut. 28. and 29. for performance of the externall part of which Covenant God doth substitute Kings and parents as his instruments to convey these blessings unto Subjects and children but these duties are not so much as intimated in the fift Commandement but are enjoyned onely in that generall Covenant betweene God and his people who therefore doth make Kings and parents indulgent to subjects and children whereby to expresse his care for performance upon his part when Subjects and children are obedient unto God and his Deputies and thereby carefull to performe upon their part The Reasons concluding the Affirmative part that this fift Commandement is a Precept of the first Table are eight The first is grounded upon our Saviours answer to the young man Mat. 19.18 Marke 10.17 Luke 18.20 In all which places this Precept Honour thy father and thy mother is intended by Christ to enjoyne all the duties of the first Table of the Morall Law for God you know is often in Scripture stiled Father as in Mat. 6. wee finde him stiled Father twelve times but we never finde him stiled Neighbour in all the Scripture for to love God but in the same manner which wee are bound to love our neighbour that is like our selves were selfe Idolatry And besides our duty to God is oftentimes enjoyned in this very expression of Honour as 1 Sam. 2.30 where this word Honour importeth the whole duty of man towards God in which sense this word Honour is also used by our Saviour John 8.49 And therefore it is manifest seeing God is capable of the title of Father and that this expression of Honour may be properly extended to all the duties due unto God which are the duties of the first Table that this Precept of Honour thy father and mother may comprehend all the duties of the first Table and that it doth so in this place I doe prove thus Christ in his answer must needs mention all those duties which are necessary to salvation for else his rule were not perfect but the duties of the first Table are equally if not more necessary to life then the duties of the second Table and cannot be included in any other Precept which Christ reciteth in those Texts therefore all the duties of the first Table must necessarily be comprehended in this Precept Honour thy father and mother upon which premised grounds it doth necessarily follow that this fift Commandement is a Precept of the first Table For That Precept which comprehendeth all the duties of the first Table must needs be a Precept of the first Table but this very Precept comprehendeth all the duties of the first Table as the premises demonstrate ergo The second Reason is grounded upon the nature of God which is being and existence for in Exod. 3. he defineth himself by this expression I am and upon this ground both David Psal 1●0 Isaiah Chap. 44. and Saint Paul Acts 17. proves the Lord alone to be God because no creature no not the Angels themselves are able to give a life or motion or being unto man but onely God whose essence life and being is and therefore communicable onely from him so that whatsoever hath a power to communicate a being doth supply the place of God but parents have a power to communicate a being unto their children ergo they relate unto their children as Gods and not as men and by consequence the duties performed by children unto parents must be duties of the first Table and so likewise the Precept which enjoynes them must be a Precept of the same Table The third Reason as likewise all the five following alledged by Saint Paul Rom. 13. for motives to perswade submission to higher Powers every one of which Reasons doe demonstrate Kings and Magistrates who are Politick parents to have the relation of Gods unto the people is taken from the Author of the Kings power and that is God Ver. 1. For there is no power but of God Though the men invested with that power be as unjust and wicked as Pilate whose power Christ himselfe acknowledged to flow from that sacred fountaine John 19.11 upon which ground the King in the exercise of his power is alwayes stiled the Minister of God Ver. 4. yea and oftentimes also a very God as Psal