Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	reveal_v	revelation_n	1,705	5	9.2853	5	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

the manner of his production naturall either by Creation or generation but supernaturall and Mysticall by an incomprehensible O●●mbration of the Holy Ghost And as the person and conception of Christ did transcend the knowledge both of men and Angels so likewise did the offices of Christ and all his Acts of Mediation and all those Divine Graces viz Faith Hope Charitie which invest it with a reall Right and interest therein And therfore there was never one sillable so much us muttered by any heathen Philosopher or other prophane writer concerning any of these nor is it possible to attaine the least glimps of knowledg concerning them by any other meanes then the Immediate revelations of the spirit of God Quaere It may be demanded how these meer naturall gifts and blessings in heathens should be a meanes of salvation seeing no man by them can possibly attaine the knowledge of Christ the sole fountaine of life And therefore why heathen men should be damned to whom God never since the publication of that Generall pardon by Christ Imparted the meanes to be saved Sol. Though these naturall gifts and blessings in heathens be not the direct and Immediate meanes to attaine the knowledge of Christ yet they are the Remote and occasionall meanes because they are sufficient lights to discover unto men the insufficiencie of their owne abilities to performe those duties which the Law of God and nature exacteth And by that meanes to occasion to seek for life and Salvation elsewhere as the Aethiopian Eunuch did and the converted Thiefe who acknowledging his own unrighteousnesse sought to Christ for refuge and according to the rule of Petenti Dabitur obtained what he sought though he never knew the Scriptures And therefore it is but justice that those heathens who doe not rightly imploy that one talent which S. Paul affirmeth they have received from God Rom. 1. should receive their wages with the evill and sloathfull servants though theis woes shall not be equall to the woes of those Caytiffes who have mis-imployed five talents viz. 1. The talent of naturall gifts and blessings 2. The talent of Religious Education 3. The talent of Gods Word and Sacraments 4. Of Religious Magistracie 5. Of a learned Ministery Now this Jus Divinum is that which doth properly claime a place in that Government which concerneth heathen men without the bosome of the Church and Ignorant of the will of God Revealed concerning Christ the Mediator Which is the ground of Jus Divinum Immediatum 2. Immediate Divine Right is that which is grounded upon Subdivision 7 the will of God concerning the manifestation of his mercy in Christ by vouchsafing unto men the direct and Immediate meanes unto life and Salvation in the Revelations of Gods spirit concerning Christ and his merits and all other matters which relate to him And this Jus Divinum is twofold Extraordinarium Ordinarium 1. Extraordinarie Divine Right is that which is grounded upon the will of God concerning the Manifestation of his mercie in Christ by the Immediate extraordinary revelations of his spirit concerning the mystery of salvation by Christ which was the means which God vouchsafed unto Adam divers of the patriarks Prophets and Disciples of Christ and the converted Thief also before the knowledge of Christs Gospell was fully compleated in the writings of the Prophets and Apostles of which the Apostle maketh mention Heb. 1. And this Ius Divinum in regard it relateth either to particular times particular persons or particular occasions cannot properly claime a place in Government which concerneth the constant Ordering of a societie of men 2. Ordinarie Divine Right is that which is grounded upon the will of God concerning the Manifestation of his mercie in Christ by the Ordinarie Revelations of his Spirit declared in the writing of the Prophets and Apostles which we commonly call the Scriptures which were published by the speciall mercy of God for a light and guide to his visible Church in all truths requisite to Salvation by Christ And this Jus Divinum is two-fold Supernaturale Naturale Subdivision 8 1. Supernaturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Supernaturall truths which are the proper and Immediate meanes of Salvation by Christ and not attainable by any other meanes but onely by Divine Revelations And these are of two sorts 1. Such truthes wherein Christ hath expresly made any of his love to us And these againe are twofold 1. Such as are the object of Christian faith and those are such things as Christ hath done and acted for our sakes for the Reconciliation of us to God as the assumption of our nature and the offering it up againe for a sacrifice to God and all other naturall acts of Mediation which is the substance and contents of a Christians Creed 2. Such as are the object of Christian hope and those are such blessings as Christ by his act of Mediation hath made us capable of and which for his sake we expect by prayer to receive from God and those are the Supernaturall blessings and habits of Faith Hope and Charitie which enable us for the performance of our Christian duties and all those Supernaturall blessings which are the reward of those duties and these are the substance and contents of our devotions 2. The second sort of Supernaturall truths revealed in Scriptures are such wherein we retaine an expresse of our love to Christ proportionable to those blessings which we have received of his love to us And those are such truthes which are the object of our Charity and rules of Christian dutyes of which truths Christ meant when he said If you know these things happy are ye if ye do them Now these Christian duties are of two sorts viz either meerly or mixtly Evangelicall 1. Meerly Evangelicall are those which consist in the right use of Evangelical and Supernaturall gifts and blessings such as are the gifts of prophesying healing working of miracles and the like mentioned by Saint Paul 1. Cor. 12. which duties were of no use at all under the old Covenant of works but were instituted by God since the fall of man for the benefit of his Church and for helpes and furtherances to Christian men in the performance of Christian duties 2. Mixtly Evangelical duties are those which consist in the right use of Natural blessings and which received their first sanction from God in Paradise before the Apostasie of man upon which Apostasie that law of nature was absolutely abolished as to that use to be a Rule and ground for the Salvation and damnation of man For no man is now damned because he transgresseth that law of nature but because of Infidelity Despair and hatred of Christ which are the opposite vices to Faith Hope Charitie which consist in the knowledge confidence and love of Christ which that law never any way related unto But yet the same law and Rule received a

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

meer Natural cause viz Birth-right and hereditary succession and not from the peoples election or any other meanes i. e. justly and Legally for conquest is unlawful unlesse where it is Legitimated by Gods special warrants as I shall demonstrate in the eighth Chapter of this Book And this I purpose to be the errand of the three following Chapters 3. In the third and last place I shal speak of Monarchie in its Theologicall capacity as it relateth to those ends which qualifie al Monarchical actions concerning which I shal declare first their nature what the Monarchicall honour due to God the King is wherein both that honour and salus populi doth consist Secondly their due order and that the Kings honour is to have the preheminence above salus populi in all the Monarchicall actions both of King and subjects in the former of which I shall Intimate the duty of Kings in the due limitation of their Power in order to all Extra Regalia and Metapolitical matters and in the latter the duty of subjects in the due extension of their obedience in order to all matters within the sphere of Political cognizance The explication of which particulars shal be compleated in the four last Chapters of this Book The first point which my Method invites me to insist upon in this Chapter hath an influence upon all our ensuing discourse and that is the Jus Divinum Naturale which I mentioned in the Introduction to this Treatise but referred the more punctual explication thereof unto this place purposely thereby to usher the Readers apprehension into the more facile and perfect understanding of that Divine Right which is incident to Monarchie in all the prementioned Respects I shal not need to make a repetition here of the several divisions subdivisions of Jus Divinum specified in the Introduction for if the Reader please to reperuse the same there he may find to what species of Jus Divinum this Naturall Divine Right which doth claime a place in Monarchie properly appertaineth Which there he shall find to be a species of Jus Divinum gratiosum and thus described Naturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those natural truths whereof Heathens and Christians are equally capable by nature onely the same are made more clearly known and Manifest unto Christians by Revelations of Scripture in those particulars which the Holy Ghost hath judged requisite to be communicated for the benefit of the Church then they can now in this Elapsed and Apostate condition be possibly known unto man by any natural meanes and helpes And this Jus Divinum Naturale is two-fold viz. Implicitum Explicitum 1. Implicite Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning natural blessings conferred upon us by God as pledges and expresses of his love to us which blessings are notified unto us in Scripture by clear and manifest intimation of the acceptability thereof unto God and Recommendations of the vtility thereof unto man Which sanction doth not make a thing absolutely and Essentially Divine and necessary excluding all humane option and prudence and not admitting of any case wherein the Conscience may dispence with the contrary without manifest guilt of sin But onely it makes it naturally and Religiously eligible and desirable of a meanes and help to the performance of those duties which are absolutely and Essentially Divine and necessary and those blessings which are capable of this recommendatorie sanction are the same whereof Adam in innocency did participate as natural helpes and meanes for the due performance of his duty unto God The curses or opposite privations of which blessings being the fruits and effects of that Divine Malediction which Adams prevarication and Apostasie contracted upon himself and his Posterity Now though every man be not obliged in conscience to have and enjoy these blessings in regard they are no proper and Immediate part of our duty unto God nor yet to eschew the opposite curses in regard they are not properly sinnes against God yet is every man obliged in conscience to desire and pray for these gifts and blessings and to attempt and endeavour the attainment of the same by all such lawful and warrantable wayes meanes as do not transgress any of Gods Precepts Commandment which do impose a sanction of a higher nature upon all such matters as are capable thereof so that those gifts and blessings are the proper and Immediate object of our natural desire and the Remote and Mediate object of Christian hope And therefore are included in a part of that Divine Orison composed by our Saviour himself for the Generall use of all Christians summarily comprehending the whole matter of all devotions In the fourth petition whereof we pray for these naturall gifts and blessings in that expression of daily bread And in like manner also every man is obliged in conscience to deprecate the curses which are the opposite privations of these blessings and to endeavour the avoidance thereof by all such lawfull and warrantable wayes and meanes as do not transgress any of Gods precepts and Commandments because in their own nature they are mala poenae that is curses and punishments for sinne and Impediments to the exact performance of those duties which are absolutely and Essentially Divine And therefore the last petition of the prementioned Orison deprecates these curses in this expression Deliver us from evill Now these natural blessings which participate of this Implicite Divine Right are of two sorts viz. Internall and Externall 1. Internall blessings are those which Aristotle termes bona animi And these again are of two sorts 1. Moral habits which are seated in the will 2. Intellectuall which are feated in the understanding The Intellectual habits are of two sorts 1. Speculative which are three viz. Sapientia Intelligentia Scientia 2. Practicall which are two viz. Ars prudentia Which habit of Prudence according to Aristotle is Recta ratio in agendis directing the disposition and guidance of humane affaires And this habit of Prudence is three-fold 1 Prudentia Ethica which directeth the Moral actions and matters of particular Persons 2. Prudentia Oeconomica which directeth the actions and matters of a particular family consisting of diverse Persons 3. Prudentia Politica which directeth the actions and matters of a publike society consisting of diverse families which kind of Prudence is termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse because Politick Government is the very esse and being of a multitude without which it cannot subsist And is the very form and Essence of Monarchie which ordereth and directeth the actions and matters of a publick society by the Prudence of one supream person Who for this cause is termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the

very foundation of the people because the subduction of the King produceth necessarily the ruine and destruction of the people And this Jus Divinum Implicitum which relateth to these internall blessings or bona animi and particularly to this habit of Prudence the fountain of all Morall acts is that which directly and properly claimes a place in Monarchie in its Morall Capacity 2. Externall blessings are those which Aristotle termes bona corporis fortunae the blessings of the body are temporal life health and beauty the blessings of Fortune Riches and Honour Whereof one particular is a Royal descent and another part of that honour is Primogeniture which doth entitle a man to that supremacie which is the material cause and ground of Monarchie Now this Jus Divinum Implicitum which relateth to Externall blessings and particularly to the blessing of Primogeniture in a Royall Progenie is that which doth properly claime a place in Monarchie in its Naturall capacity 2. Explicite Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those duties which we are to performe to God as returnes of the former expreses of his love to us the Revelation of which duties is contained in express precepts and Commandments Which sanction doth make a truth absolutely and Essentially Divine excluding all humane option and prudence and admitting of no case wherein Conscience may dispence with the performance thereof without the guilt of Eternal death and Damnation the least deviation from such a precept being malum culpae that is an evill of sinne And therefore this sanction imposeth an obligation upon every mans conscience for the performance of such duties as are thus precisely commanded in what estate or condition soever he be whether Rich or poor sick or healthfull bond or free in time of warre or in time of peace And these truths which are capable of this preceptive sanction are such whose entire perfection both Immediate and ultimate consists in action and are the returnes of Gods love to us and the very expresses of our love to him Of which truths Christ meant when he said If you know these things happy are ye if ye do them For knowledge of these truths without performance doth but aggravate our guilt it being onely our performance of them which can make us happy And these are the dutyes of every mans calling wherein he is obliged in conscience so to demean himself that every action which relateth thereunto may be a Testimony of his love to God and his neighbour by squaring it according to that Rule which God hath prescribed for the Regulation thereof But for the further Illustration of this Jus Divinum explicitum you must observe that there are two sorts of express precepts and Commandments recorded in Scripture which do impose two sorts of Explicite and Essential Divine sanctions upon these practical truths 1. Are absolute and Generall precepts of the Moral Law which concern the duty of man towards God and his neighbour which is still the same in Essence both under the Law and Gospel and do Generally oblige all men in all places at al times this kind of precepts it is which adds an absolute general sanction unto those duties which are the end of Monarchie 2. are particular Circumstantial precepts which are not Universally obligatory but do concern either some men at al times as the judicial Ceremoniall Lawes did the Jewish Nation Jewish Profelites or some men onely and at some times onely as all personal Commands given upon particular occasions As that to Saul for destruction of the Amalekites with all their substance 1 Sam. 18. And that to Jonas for Proclaiming the destruction of Nineveh Jonah Cha. 1. And that to the Prophet which God sent to Bethel for abstinence both from meat and drink in that place 1 Kin. 13. Now though these precepts be temporally or personally obligatory and therefore the contempt or neglect thereof a sinne which strikes at the very face of God in his prerogative Royal yet in regard the performance of them is not a natural but onely a preternatural duty they are not equally obligatory to the Conscience as the precepts of the Moral Law are nor doth the transgression of such Commands render a man equally guilty or liable to those punishments of Eternal death and Damnation which the transgression of Moral precepts doth and therefore the severest punishments which any Scripture doth annex to such offences is that the transgressour shall be cut off from his people As it fel out in that disobedient Prophet slain by a Lion 1 Kin. 13. But I have no warrant of Scripture to judge him damn'd for that offence A confirmation whereof we have from Gods expresse declaration of his different regard to the dutyes of the Moral and of the Ceremonial Law 1 Sam. 15.22 Hos 6.6 Where God preferres Mercy and Obedience before sacrifice and burnt-offerings Querae Seeing the precepts of the Morall law are more absolutely obligatory then any other and the transgressions of those precepts more severely punishable then any other Whether ought Gods particular and Extraordinary Commands to be obeyed when they enjoyn an Act contrary to the precepts of the Moral Law as in Abrahams offering of Isaac for a sacrifice to God sol The wil of God being the ground of all Law when it is declared concerning any particular Act doth dispence with the obligation of any Law as to that particular and exempt the party commanded both from the guilt and punishment And therefore the Lord Commended Abrahams Resolution to kil his sonne in obedience to his particular Commands although the very thought and resolution of homicide be directly a transgression against the Moral Law Querae But is not God then the Author of sinne in such commands for seeing there is a transgression of the Moral Law which must necessarily be a sinne and seeing that sinne is not imputed to the man that acts the transgression because Gods Commands do exempt him Must not this sinne then be imputed to God sol God in such cases is a Judge which passeth the deserved sentence of death upon that person who is to suffer for neither Isaak nor the justest man that liveth is innocent in the eyes of God the party who obeyes these Commands is the executioner And therefore as neither Judge nor Hangman is guilty of murther in the homicide of a Malefactor deserving death so neither was God nor Abraham guilty of sinne in that resolution of Abrahams to kil his son at the particular Command of God And this Jus Divinum Explicitum doth properly claime a place in Monarchie in its Theologicall capacity in Relation to those dutyes which are the proper and Native ends of Monarchie which are Gods glory the Kings honour and salus populi or the peoples good and welfare And thus you see of what sort of Jus Divinum Monarchie is capable 1. In its Moral

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

his option as the most glorious disguise for that grand Impostor the man of sinne wherein to act his Antichristian and blasphemous tragedies in the latter dayes which Saint Paul speaks of 2 Thes 2. For though Satan be the greatest Maligner of all Divine truths yet we are sure he is the most exquisite knower and the most Artificial Imitator thereof And therefore to create the greater esteem and Reverence in mens hearts of the Power and Majesty of his Eldest and best beloved Sonne he wil be sure to usurp that form of Government which is most glorious Divine and plausible in the eyes of men to make his delusions more Potent and Effectuall Now the Text plainly declares that Antichrists Government shall be Monarchical and that he wil admit of no competitor but will exalt himself above all that is called God or that is worshipped so that he as God shall sit in the Temple of God shewing himself that he is God The meaning is that Antichrist shal Reign as an Universal and absolute Monarch here on earth And the same happinesse which the erronious expectations of the Jewes are fixed upon and hope to receive by the Government of the Messiah at his comming who as they conceive shall be absolute King and Monarch of the whole world and exercise an absolute Power and Authority over all Kings and Nations both in Spiritual and temporal matters as Priest and King to fulfil the Type of himself prefigured in Melchizedech and as King and Prophet to fulfil that Type of himself prefigured in David and Solomon the same will Antichrist pretend to communicate by his Government to all his Disciples and subjects both Jewes and Gentiles Vsurping the same temporal and Spiritual Power and Soveraignty which the Jewes through misinterpretation of Scriptures Attribute unto Christ And practising all the lying Miracles and Delusions which the power of Satan can effect for confirming the belief of his Monarchicall and just Power and Majesty in the minds of men 5. The fift sanction whereof Monarchie doth participate is Divine Accomodation God himself sitting and apportioning this blessing of Monarchie for the most commodious Instrument and meanes to advance virtue Piety and more especially unitie and concord the Basis and foundation Salutis Populi and to suppresse vice and iniquity more particularly civil discords and dissentions the very Morbi laethales populi Rei publicae whereof the Lord himself exhibited a manifesto to the Israelites after they were setled by Joshua in the ful possession of the land of Promise when the Lord to the intent the Israelites might take a more full and perfect Estimate of this blessing of Monarchie did after his customary Method in conferring blessings upon his people by making first the opposite curses or privations thereof an Introduction thereunto first make them sensible of the mischiefes and inconveniencies which accrewed to a Nation through want thereof whilst there was no King in Israel For in those dayes saith the Text every man did that which was right in his own eyes which right was measured by the law of their own lusts as appeares in the Theft and Idolatry of Micah Jud. 17. In the Idolatry and Rapines of the Danites Jud. 18. In the abominable Beastialities of the men of Gibeah Jud. 19. And those bloody Intestine dissentions and civill wars which accrewed thereupon between the Benjamites and the rest of their brethren Jud. 20. All which enormities the Holy Ghost justly imputeth to the want of a King and Regal Government in Israel Notwithstanding the Sanhedrim or great Counsel of the Israelites was not wanting in those dayes as appeares Jud. 21. Where mention is made of that Court of Elders which was composed of the select Elders of every tribe which onely had cognizance of those High and Capital offences from which they undertook to free the six hundred exiled Benjamites which none of the Inferior Courts of justice could do which yet were not then wanting neither in all or most of the Cities in Israel as in Succoth Judg. 8. And in that Citie which Boaz inhabited Ruth 4. But although all these subordinate Magistracies and Courts of justice were then in Israel yet the Holy Ghost in every passage inculcateth the defect of a King to be the cause of those many and grievous enormities and offences incurred by the People which were the cause of many grievous judgements upon that Nation For when they forsook the wayes of God and followed their own inordinate lusts God likewise forsook them giving them over to the lusts of heathen tyrants and making them which hated them lords over them Now after God by his judgements had humbled them and made them capable of the renewall of his mercy in their deliverance it pleased the wisdom of God alwaies to raise them some one man to be a Judge Monarch and Captain over them by whose hand he wrought that deliverance for them No doubt God could have wrought their deliverance by diverse other meanes as he did in the dayes of Hezekiah when he delivered both King and people by an Angel 2 Kin. 19. Or in the dayes of Ioshua when he slew the Amorites by hail-stones from Heaven Ios 10. Or in the dayes of Samuel when he slew the Philistines by thunder 1 Sam. 7. Or as Christ delivered himself from the first attempt of the Soldiers who came to apprehend him whom he overthrew with a blast of the breath of his mouth Iohn 18.6 As he shal likewise overthrow Antichrist and all his power at the last day 2 Thes 2. But yet it pleased God in all their captivity's and distresses during those sinful times wherein they wanted a King and Regal Government to raise them up occasionall Monarchs and Judges for their occasional deliverances thereby to manifest unto them the benefit of Monarchie and how conducent Regal and Monarchicall Government was to their constant security and happiness 6. The sixt Sanction whereof this blessing of Monarchie doth participate is Divine Regulation God himself prescribing Rules and Lawes for the mutual deportment of the parties interrested in this Relative blessing of Monarchie which are the Relatum or Monarch and the Correlatum or Monarchists and subjects and that first concerning the Monarchs consignation and election unto that Dignity Deut. 17. but the punctual discussion of this point pertaines more properly to another place where we treat of Monarchie in its Natural acception as it relates to that Supremacy which doth preheminence the Monarch above all others within the same society Secondly concerning the Relative dutyes of Monarchs and Monarchists in which point both the old and new Testament are very plentiful but the punctual discussion of this also pertaines properly unto that part which speaks of Monarchie in its last and Theological acception as it relates to those dutyes which are the end of Monarchie And these are the grounds whereupon I conclude Monarchie to be Jure Divino not Explicito which is proper onely unto