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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	covenant_n	law_n	moral_a	4,802	5	10.4234	5	false

Text snippets containing the quad

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

〈◊〉 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

new Evangelical sanction from God the Redeemer who as he renewed the nature of man so did he also renew the same law of nature for a new Evangelicall law and rule whereby to measure these new Evangelicall duties which are as necessarie to Salvation now under the Gospel as S. Paul proves 1 Cor. 13. as the Legal duties were under the Law and old Covenant of works which severall duties are the same in substance being measured by the same Law and Rule but different in circumstances First in their Objects For whereas under the old Covenant of works God the Creator was the adaequate and Immediate object of our love and duty Now the Immediate and adaequate object thereof is Christ the Redeemer 2. Circumstance wherein they differ is in the manner of performance which under the old Covenant was to be proportioned to the utmost exactnesse of a most perfect Law but now under the new to the utmost exactnesse onely of our most Imperfect abilities And this new Evangelical Law is that whereupon Christ will pronounce that fatal sentence of Eternal life or death upon all men at the day of judgement as himself affirmeth Mat. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you will Christ say to them on his Right hand Not because they were Wise or valiant or Rich or Noble nor yet because they had preached and wrought Miracles and cast out Devils and prophesied in Christs name but because they had fed the hungry clothed the naked comforted the sick relieved the stranger fatherlesse and widow And therefore because this new Commandment of Charity which is the ground of these duties is of so necessary concernment for the Salvation of all men The Holy Ghost did alwayes expresse those practical truths which relate to Charity in plain Grammatical words and precepts as wel before as after Christs Incarnation whereas these speculative truths which are the Object of our Faith and these blessings also which are the proper Object of our Hope were commonly represented unto the Church in the old Testament by Types and Figures Ob. S. Paul in disputing this point of Faith and works in his Epistles to the Romanes and the Galatians concludes Faith alone to be sufficient to Salvation and excludes works as Impediments rather then helpes thereunto Sol. There be three sorts of works grounded upon three severall Lawes 1. Ceremoniall works which were grounded upon the Ceremoniall Law which was abrogated by Christ and these S. Paul utterly excludes as altogether unprofitable 2. Legal workes which were grounded upon the Law of Nature which was the ground of the old Covenant of works And these S. Paul excludes as altogether Impossible 3. Evangelicall works which are grounded upon that new Law which Christ prescribed Iohn 13.34 A new Commandment give I you that you love one another Which new Commandment cannot be understood of that Love which was the complement of that law which was the ground of the old Cov. of works for that was an old Commandment given by God at the first Creation before Christ was thought on either by man or Angels but must necessarily concern this Evangelical love and Charity which relateth to Christ the Redeemer and is the Complement of this new Evangelical Law whereupon this new Covenant of Grace is grounded And these Evangelicall works are as necessary to Salvation as either Faith or Hope from which it cannot possibly be separated as is evident in the converted Thief For I am sure the Salvation of that Thief was atchieved by as great a mercy from God and as little merit in himselfe as could be expected in any man that is saved For we never read of any grace that he had or any good work that he did till he was upon the Gallows when the shortnesse of his life could not afford opportunity for many and yet in that short historie of his short life we shall find a record of his Charity as well as of his Faith and Hope For in the first place he rebuked his blasphemous companion there was an act of his Charity Secondly he justified Christs innocencie and acknowledged his power and donimion there was an act of his Faith Thirdly he prayed to receive the blessing of life by Christ there was an act of his Hope Luk. 13.39 And therefore by reason of the inseparable connexion of these three Evangelicall Graces the holy Ghost doth sometimes attribute salvation to one of them alone but that is in opposition to all Ceremonies or legall duties and perfections but never in opposition to any one of the other two concomitant graces of the Gospel Before I passe from this point of Charity I shall crave the Readers leave to digresse a little in the recommendation of her results arising from the circumstances observable in Christs new Commandment of Charity to the observation of our new Pharisaicall Gospellers who disdaine all men of a different perswasion from themselves as Heathens and Publicans 1. That the Traitor Judas was amongst the twelve when Christ gave them this new Commandment to love one another therfore it was never Christs intent to prohibit communication in publique and Christian duties with any who did publiquely professe themselves members of Christs Church unlesse where the parties obstinately either persevere in such hereticall opinions as are manifestly destructive to the grounds and principles of Christian faith Or else obstinately persist in such notorious and scandalous courses of life as publickly declare them void of Christian Charity For after this Commandement Christ himselfe did administer the Sacrament of his bodie and blood to Judas as appeares Luk. 22. although Christ himselfe was not then ignorant that Judas intended to betray him that night 2. That Saint Paul was not amongst the twelve when Christ commanded them to love one another though he was then a Chosen vessell and Judas then a Reprobate And therefore Christ did never priviledge us to Judge or Condemne any man much lesse to injure or defraud any man under pretence that he is a Reprobate and an Enemy to God for such presumptuous Intrusions into the Councells and secrets of God is an Idolatrous Arrogancie which the very Angells of God dare not adventure upon For what man could have judged Saint Paul to be a member of Christ at eleven of the clock that day which was the day of his conversion when he was posting to Damascus with strong Commission from the high Priest and a stronger Resolution in himselfe to persecute all people of all sexes who professed Christ Acts 9. And when Christ told the twelve of that abominable treason which should be acted that night against himselfe by one of them the eleven no more suspected Judas then they did one another as appeares John 13 2● And therefore seeing these high Saints could not determine either of the salvation of Paul or damnation of Judas no not six houres before the Lord himself publickly declared his own determinations concerning

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

enormities as are destructive to peace and unity and by consequence to all Politick Association 2. The second spece of the Object of Politicall Cognizance is Objectum per accidens which is the indirect and mediate Object of Politick Government consisting in the Contingentials thereof being such causes and matters wherein the King may exercise both his Legislative and Judiciarie power over some persons both Ecclesiasticall and Civill but not over other some of either sort And these are those supernaturall and Evangelicall duties which were never knowne nor any way usefull upon the first institution of Politick Government under the old Covenant of Workes but were instituted afterward and made ordinances of the new Covenant of Grace not directly for helps of Politick Government but for the immediate meanes and helps to life and salvation by Christ and the advancement of his mysticall kingdome Such as were the Sacraments both of the Old and New Testament which were symbolicall ordinances instituted by God meerely as seales and confirmations of this new Covenant of Grace and also all Evangelicall formes of Worship Government and Discipline relating immediately unto Christ All which are supernaturall duties wherein the light of nature though it were restored to its native and pristine purity is no way conducent to guide or direct us without particular revelations of the Spirit of God declared either by Scripture or some other extraordinary and supernaturall meanes which duties therefore cannot be knowne to Heathens to which God never vouchsafed the benefit of such revelations nor be possibly capable of any legall sanctions from the most prudent and intelligent Legislator that ever sate at sterne in any Heathenish Common-wealth And yet though Heathens cannot be good Christians they may be good Kings as the Holy Ghost testifieth of Cyrus whose Government is much magnified Esay 45. although he understood nothing of these Evangelicall duties which relate to Christ the like Panegyricks are recorded not onely by the Heathenish but also by Christian Authors of the government of Solon of Athens Lycurgus of Lacedemon and Servius Tullius of Rome And this is further manifested by that judicious and rationall answer which Gallio the Romane Deputy returned to the complaints of the Jewes against Paul for preaching against the Jewish Ceremonies and the outward form of worship prescribed by Moses Acts 18.14 15. If it were a matter of wrong or injustice saith Gallio which importeth sins against the law of the second Table or of wicked lewdnesse which importeth sinnes against the law of the first Table of the Morall law then reason would O ye Jewes that I should bear with you But if it be a Question of your law looke ye to it for I will be no Judge of such matters Whence it is observable that though this wise Heathen was perswaded that it was a part of his office and duty to judge of offences against the law of nature whether they were transgressions of the first Table and so immediately against God or of the second Table and so immediately against our neighbour ye he did conclude from the principles of sound reason that the judgement of these Jewish Ceremonies which were not naturall but Evangelicall duties did not pertaine to his Office or Calling So that these Evangelicall duties cannot be directly and per se the Object of Politicall Cognizance or the subject of any positive Law or Statute generally obligatory unto all persons But yet these Evangelicall duties may and doe fall within the sphere of Politicall Cognizance indirectly and per accidens that is in such persons to whom God doth vouchsafe the benefit of these supernaturall revelations for in regard the service and worship of God ought to be the first and principall care of all Kings as well Heathen as Christian according to the Maxime of that * Arist pol. lib. 7 c. 8. knowing Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion must be the foundation of all Policy being the most important businesse amongst the affaires of State cementing all societies and energating all lawes as Plutarch well observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in regard also that they to whom God hath vouchsafed the knowledge of these Evangelicall and supernaturall duties cannot with a safe conscience serve and worship God after any other manner but that which in their opinion is most consonant to his word and will therefore it is both lawfull and expedient for Kings to exercise both their Legislative power in composure of Lawes and Statutes for directing a laudable conformity amongst these persons in the religious observation and practise of these Evangelicall and supernaturall duties of the Religion and piety whereof they are already sufficiently perswaded and satisfied in their consciences and also their Judiciary power in punishing the contempt or neglect thereof because to such persons there is no medium betweene the practise of these duties and that wicked lewdnesse or profanenesse the restraint and reformation whereof Gallio did acknowledge to be directly a part of the duty of the Magistrates office and calling But for other persons who are not of the same perswasion concerning the Religion of these Evangelicall duties but beleeve the practise thereof to be superstitious and dishonourable to God and another forme of worship to be the onely acceptable service unto him in regard the practise of Evangelicall duties in such persons cannot proceed from faith and trust in God whereby they may expect a blessing from him upon their service and devotion but rather that curse and damnation which Saint Paul affirmeth to be the just merits of all acts of worship which are not of faith but either of doubtfulness or which is worse of perfect hypocrisie and dissimulation Rom. 14. last The enforcement of such a conformity by the Magistrate in Evangelicall worship and service in such persons contrary to their consciences must necessarily render him guilty not onely of their sinnes and thereby liable to that curse and damnation which is due to their hypocrisie and dissimulation whereof hee is in some sense the efficient cause but also of sacrilegious intrusion upon those sacred prerogatives which God hath reserved wholly unto himselfe that is the command and power over mens consciences over which he never appointed any lord or master besides himselfe as the expressions and exhortations both of our Saviour Mat. 23.8 9. and of Saint Paul 1 Cor. 8.6 doe purposely insinuate and whereunto the Kings Commission did never extend Whence it is manifest that Christian Kings may exercise their Legislative power in the composure of Lawes and Statutes to direct a conformity of Evangelicall worship and service in those persons unto whom God hath vouchsafed the true understanding thereof and thereby satisfied their consciences of the Legality and Religion thereof and also his Judiciarie power in rewarding the pious and due observance and punishing the impious contempt and neglect of such duties in the same persons But may not exercise either his Legislative or Judiciary