Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	king_n	kingdom_n	1,417	5	5.6187	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50351	Sacro-sancta regum majestas, or, The sacred and royal prerogative of Christian kings. Wherein sovereignty is by Holy Scriptures, reverend antiquity, and sound reason asserted, by discussing of five questions. And the Puritanical, Jesuitical, antimonarchical grounds are disproved, and the untruth and weakness of their new-devised-state-principles are discovered. Dei gratia mea lux.	Maxwell, John, 1590?-1647.	1689 (1689)	Wing M1385; ESTC R217399	195,288	341

School-terms in many places as namely de corrept grat c. 14. De Civit. Dei l. 4. c. 33. l. 5. c. 21. passim And to the very same purpose see Suarez lib. 3. contr Angl. Sect. err c. 2. although in his Application he erreth foully do teach us A thing may be said to be immediately from God three wayes 1. The first is when it is so solely from God as it is from no other and presupposeth no thing ordinary humane or created previous or antecedent before the obtaining of it Such was the Power Moses and Ioshua Saul and David had Such were the Apostles all of them were by God and Christ immediately instituted constituted designed to and invested with Power from above 2. The second way that any thing is said to be immediately from God is when the collation of the Power and investing of the Person in and with such Power is from God as the immediate Author and Donor although there be presupposed or interposed aliquod signum creatum some previous or antecedent Act humane or created The Power Apostolical in Matthias and appointing him to be an Apostle was immediately from Christ although some humane Acts did precede and were interposed before his Constitution as that the Apostles put two apart and did cast lots Neither of these two acts severally nor both joyntly had either vertually or formally in them that efficacy or efficiency to collate upon him the Apostolical Power and Preeminence A world of Instances may be made in this kind A man baptized by Baptism obtaineth Remission of Sins and the Grace of Regeneration yet none is so weak as to say that the immersion in or aspersion of Water effecteth or produceth these excellent Effects of Remission of Sins and Regeneration Lewis the twelfth King of Fraence authorized the Parliament of Paris when one of their number di●d or was removed to make choice of another in his place yet none will deny that the Authority and Power of a Judge and Senator is immediately collated upon the Person chosen by and from the King of France A King giveth to a well-deserving Servant the Favour to name any man fitted for Honour to be a Lord Baron or Earl after the Servant to whom the Trust is committed hath designed the Person or man he is made a Lord Baron or Earl Who is so stupid to aver that the Honour of a Lord Baron or Earl is from the Servant a fellow-subject immediately And who dare to deny the Honour is from the King the Fountain of all Honour This is easily discerned for when the act interposed and presupposed to the Production and working of such an Effect is such that of its own Nature it hath no natural Contingency with the effect produced but what it hath by some Resemblance or Constitution We must run to an higher and more eminent Cause of such a Work and Effect of which see more infra c. 13. where we prove that the interposing of an humane Act in the Constitution of a King as Election Succession or Conquest impedeth not the constitution and making of a King to be immediately from God 3. The third way is When titulo creato mediante a mans Right to any thing he hath power of by some ordinary humane Right or Title intervening by which he is invested with a just and full Right to that is collated upon him and the Approbation or Confirmation of this Right is immediately from God so that the possessour in possessing what he hath just Right recognosceth or acknowledgeth in the right of Propriety no Superiour but Almighty God Now to apply this for the first way we maintain not that Sovereignty is in a King immediately from God by extraordinary Revelation without any humane Act or Sign created intervening This was peculiar only to some few The second way we hold that all Kings really so are immediately from God for although some Signum creatum some humane and created act as Election Succession Conquest or what else in that kind is imaginable and possible interveneth to the Designation of the Person yet the real Constitution the Collation of Sovereignty and Royalty is immediately from God for the Act or Condition presupposed or interposed containeth not in it that power to collate Royal and Sovereign Power only by Gods appointment it is inseparably joyned with it or infallibly followeth after it so that it referreth to God as the proper donor and immediate Author As in Baptism if there be nothing repugnant in the Suscipient the baptized hath from God immediately Remission of Sins and Grace of Regenerrtion Or as in Sacred Orders the Designation of the person is from men and an humane Act but the Endowment with supernatural power to act do and exercise supernatural Acts is immediately from God and Christ Matthias his person was designed by the Apostles but Christ only made him truly and really an Apostle Just so in the Constitution of Kings Election Succession Conquest or what else is only Potestas designativa personae but the power of Royalty and Sovereignty is primarily formally and immediately from God That we may conceive things aright in this case we must distinguish three things 1. First The Sovereignty or Royal Power which is forma quaedam the specifick and formal Essence constitutive of a King 2. Next The Person of the King which is Subjectum the seat or that wherein this Sovereignty is inherent 3. Thirdly The Conjunction of the Sovereignty with the Person or the Application of Royal Power and Sovereignty to the Person The first that is Regal Power and Sovereignty is immediately from God and Christ. The second that is the individual Person taken absolutely in its specifick and individual Essence and Existence is from its natural Causes constituent But qua talis considered as a King and such a one that is as Supreme and Sovereign the Deputation or Designation of such an individual person for such a Power is by Election Succession Conquest or any other lawful way by which God in his Providence doth manifest it The third that is the joyning of the Authority to the Person is immediately from God and Christ. Election Succession or Conquest may be said in some Sense remotely and improperly to make or constitute a King although they are not the proper efficient and constituent cause of that Power To say in the third Sense that Sovereignty in the King is immediately from God by Approbation or Confirmation only it is too flat an Expression and doth not sort well with the magnifick Expressions of Holy Scripture as By me Kings reign Prov. 8. 15. The Powers that are are ordained of God Rom. 13. 2. I have said ye are Gods Psal. 82. 8. All Power is given from above John 19. God hath spoken it once twice have I heard it all Power belongeth unto the Lord Psal. 62. 11. According to this Opinion the Sense of those and other such places must be Kings have their

Kings in what proportion they please by a fiduciary trust View the fourth Chapter of Daniel's Prophecy and there you will find it in four-squared Letters Nebuchadnezzar for a time is un-kinged how I pray you By the Watcher by the Holy One one sent by him from Heaven commanded by him to hew down the tree to cut off his branches shake off his leaves scatter his fruit vers 13. 14. And to what purpose is this That Nebuchadnezzar and all living may know that the most High ruleth in the Kingdom of men and giveth it to whomsoever he will and setteth up over it the basest of men vers 17. All this is the Decree of the most High vers 24. And Nebuchadnezzar was driven from men to live and eat with beasts till he should know that the most High ruleth in the Kingdom of men and giveth it to whomsoever he will vers 25. It was told to the proud King swelling in Pride in his Palace that the Kingdom was departed from him the Messenger was a Voice from Heaven vers 31. After his Repentance and acknowledging this Truth that Dominus dat aufert regna that God giveth and taketh away Kingdoms his Kingdom was established unto him his Counsellors and Lords sought unto him and excellent Majesty was added unto him Whosoever is not over-ruled with the Spirit of Errour and readeth and considereth these Passages aright must confess the Truth we maintain God open our eyes to see it and give us hearts to believe 〈◊〉 that Loyalty Royalty may have their Place and Right The same Truth is delivered to us again Dan. 5. 5. A hand from Heaven a miracle it is to confirm this Truth writeth upon the Plaster of the Wall that Belshazzar the King and his Nobles may inquire after it That God had taken the C●own from him He did not acknowledge that he did hold his Crown of the King of Heaven to this Ingratitude he added Sacriledge and prophaned the Golden and Silver Vessels of the Temple For these sins his Crown was taken from him So horrible a Sin is Sacriledge and in Kings especially that it will throw them into Contempt cast their Crowns into the dust and bring greater Judgments in the world to come if they repent not Nor can this Repentance be sound and saving without Restitution Here that rule of the Holy Father holds good Non dimittetur peccatum ni restituatur ablatum Daniel reading and interpreting this miraculous Writ recalleth to Belshazzar's Memory Gods dealing with his Father v. 18. O thou King the most high God gave Nebuchadnezzar thy Father a Kingdom and Majesty and Glory and Honour what more can any conceive in a King than is here expressed And for the Majesty he gave him c. v. 19. mark it well it is not said that the People gave it he swelled in Pride was unkinged for a time till he acknowledged that the most high God ruleth in the Kingdom of men and that he appointed over it whomsoever he will v. 21. After this Daniel bringeth home his Application to Belshazzar prudently checking him that he had not made right use of that befell before his Father but had trode in the same way of Pride and added to his Fathers Sin the prophaning of Sacred things that for this cause he and his are extirpated Root and Branch The writing was Mene Mene Tekel Vpharsin The Sense is he was found Light in Gods-Ballance his Kingdom was numbred and finished and divided or given to the Medes and Persians Who in executing this Vengeance against an ingrate and sacrilegious King were nothing else but the Instruments the Axe and Rod of God as you may read Isaiah 45. and 44. 28. and Ier. 51. 11. Isaiah 13. 17. In the Passages adduced consider First who is the Author I mean not the Principal for without controversie it is the holy Spirit Daniel a man eminent and excellent in Court Credit and Preferment But this is not so considerable consider him therefore as one of the Prophets of most rare Endowments for Wisdom and extraordinary Revelations Secondly Next reflect your Thoughts a little how this Truth is manifested It is from Heaven but how I pray you By Dreams By Voice by a crying Voice by Writ from whom from the most high God from the holy one from the Watcher from the God of Heaven to whom To Nebuchadnezzar the Emperour of the Assyrians and Babylonians to Belshazzar his Son and all the way miraculous The Dream is forgotten to Daniel it is miraculously revealed with no less wonder interpreted It is written miraculously Interpreted and read as wonderfully and all this in the wise Dispensation of God that Kings and all may acknowledge that Kings and Kingdoms are of God Before this Truth be not known to Kings and all he will reveal it extraordinarily miraculously by Dreams by Voices by Cries by Writings from Heaven and that all may take notice of it the Dream is forgotten Magicians are sought to because they cannot find it out Death is decreed against them yet God will not have it to go unknown to his Servant he reveals it all the Empire take notice of it all admire it To confirm it yet more the King must live like a Beast till he believe he confess he profess this Truth This Truth is not once spoken but twice it is seen it is heard The Babylonians had forgotten it Belshazzar had slighted it neglected it When he his Counsellors his Lords are feasting carrowsing a finger from Heaven writes it None can read it Daniel is sought he reads it interprets it that all may take Notice of it The Father for not acknowledging this Truth but sacrificing to himself of a King is made a Beast but Repentance restores him The Son hath harder measure He is dethroned rooted out for ever And a way is made that Cyrus in his succeeding to the Empire may acknowledge that his Kingdom was of God which he did truly as we told before Where can you shew any Truth of this kind in Scripture so revealed so manifested by such miraculous extraordinary and admirable ways I think it is hard to hit upon a parallel to it God knew well before How apt we are to rob Kings of their due Right and Honour nay rather how prone corrupt man is to intrude upon God and invade his Right If any will be pleased to consider seriously Daniel's Prophecies What are they but Predictions that all Empires Kingdoms Majesty Royalty and Sovereignty are of Gods immediate Donation They are not disposed of by the composed Contracts of men but by the immediate hand and work of God All Ancients and Moderns for the most part acknowledge here in Daniel to be the clearest the most distinct Prophecies Predictions of the four great Empires If you will cast your Eyes upon the historical part of Daniel's Book there is no Truth which is so much treated spoken of as this Truth as that Kings and Kingdoms are dependent

the one way of Episcopacy nor the other way of Presbytery nor the third of Independency nor any other way imaginary or imaginable in the Church we must therefore some other way satisfie him Then let me entreat him to consider what Variety and Difference is found in oeconomical Government if he will look upon the exercise either of marital or paternal Power View it if in different Kingdoms in diverse Nations he find not and acknowledge a great immense Variety or will he look upon both at home not almost one Family uniform and alike with another and that according to the various Temper of Fathers and Husbands their different Abilities some being more indulgent some more rigorous some keeping the equal mean Some being more intelligent knowing and prudent some of less Knowledge Prudence and Government The Observator will find some wives like Sarah with Reverence and Submission calling their Husbands Lord some Michols lording over their Husbands some Fathers like Eli too too indulgent to their Children others like Iob happily and piously breeding his Children and sacrificing for them when they are feasting In brief look upon the oeconomy of all Families within your Knowledge and you shall find that in Government not one looks like another Doth it then from hence follow necessarily that paternal or marital Authority is not from God and Nature but appointed at the pleasure and Constitution of men The result of all is this That seeing in things natural things moral things ecclesiastical and spiritual and in things oeconomical this accidental and supervenient Variety in their exercise destroyeth not the true Essence and inseparable Essentials of the things themselves but naturally they are uniform and equally the same So in the different Monarchies of the World the Disparity and Difference of the exercising of monarchical power which is accidental maketh them not specifically and essentially different and diverse What these prime radical essential Constitutives of Monarchy are it will be proper to express quaest 4. We content our selves with three which are agreed upon to be in all Speces of Sovereign Power whether Aristocratical Democratical or Monarchical The 1. First is that it is Potestas suprema that it is subordinate to none but Almighty God dicit negationem superioris in terris it admitteth no coordinate collateral coequal or corrival Power 2. Next it is Perpetua potestas a perpetual Power He cannot fall from his Sovereignty but whilst he lives he is the Lords Anointed 3. Thirdly the Power of all Monarchs and of every Monarch is Legibus soluta subject to no over-ruling Power of man Conceive it not so that Kings are free from the direction of and obligation to the Law of God Nature and common Equity but from Coercion humane or any humane coactive Power to punish censure or dethrone them The Hebrews call these and what particulars come within their verge Majus Imperium the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where those are equal in all Monarchy no accidental variety can change the nature of Monarchy in all and every one of them As for other particulars virtually and naturally included in these three howsoever in actu signato in their first capacity they be propriè propriissimè radically and properly in Sovereignty and in Monarchies yet in actu exercito in the exercise of them they may be entrusted to the Subject Ita ut non defluat radix supremae potestatis so that they have it onely by Delegation and Trust communicativè by communication not privativè not so that these Delegates are invested so with it as the King is totally divested Who can deny but Iudiciaria potestas the Power to judge in all Causes Criminal Civil which concern the Subjects and Kingdom is inherent essentially in the Crown and Scepter of the King and the King to ease his burthen and that Justice may the more readily and easily be done intrusteth his Judges with it And here is not the Trust less and more as it pleaseth the King to give it Is it not different in some onely for such and such Cases and Causes in others for some others different And doth there not lie to the King extrema appellatio the last Appeal or if that be not to make Justice more expedite is there not the equivalent reserved that the Party hurt may by Petition and humble Remonstrance make his Case and Cause evident to the King that he in his Sovereignty may redress what is wrong and punish the Judge abusing his Trust By which it is more than apparent that this and the like Restraints the King putteth upon the exercise of his Native Power is onely ad minuendam solicitudinem not ad minuendam Majestatem to facilitate his Charge and not to denude or disrobe himself of that Sacred Right and Prerogative God hath given to him as his Vicegerent upon Earth Again it is not slightly to be passed by that there be many Kings many times too indulgent Fathers to their People and Subjects who give away too much of their Sacred Right which when Subjects have come at being more than they should zealous of their Liberty will not part with it again but detain it sacrilegiously If a man could be allowed to speak truth in this distempered Age it may be said without sin against God or crime of laese-majesty against King or People that where Monarchy has been too much straitened and weakened by loss of its natural and native Prerogative it hath been done by imprudent at least inconsiderate acts of too good Princes and of voluntary concession and in the end as they prove derogatory to Sovereignty so they prove destructive to the Peace and Protection the Liberty and Propriety of the Subject Review all the Grants of Princes in this kind and you shall find upon Authentick Record that they be meer Concessions of grace If as much could be shewn upon as faithful and unquestionable Record to prove our King a pactional and conventional Prince your Plea should be more specious in the Eyes of the World And if you could by authentick Evidence make it appear that such bounds and limits are put to Sovereignty as it is more than manifest that what you claim is by acts of voluntary Humanity you should do somewhat which probably would take the People more but I must tell you withal you totally destroy Monarchy and must say right down our gracious Sovereign is no Monarch which is against Reason Sense all Records extant and the universal testimony of all knowing men in other Kingdoms and States It is great Discourtesie to change Princes acts of grace bestowed upon Subjects into acts of Duty and Debt nor is it a ready way to obtain more grace to prove unthankful and not acknowledge prior graces received Lawyers and Jurists do tell you that from actus humanitatis voluntatis from acts of Courtesie and voluntary Concession you may not reason to conclude actum necessitatis an

and Mary than of Christ and that they out of their Fear and Weakness not able to do better did flee Herod and his malicious intent If any think so let him consider that he hath not learned as yet that all Christ's Actions and Passions are full of Mysteries and nothing acted or suffered by him in which there was not an over-ruling wonderful Providence of God in Mercy and Wisdom and withal let him consider that all his Acts and Sufferings are our Instructions But leaving this Did he not in his Ministry teach and practise it Teach it when he commanded to render to Caesar the things that are Caesars when he convinced the Iews who would gladly have shaken off Caesar and his Right arguing that they were by God's Law bound to pay Caesar Tribute because he was their King and this he proved by their Coin which with all sound knowing Politicians is inter jura Majestatis which was printed with Caesar's Face and Superscription Again in his Death Did not our Saviour Christ acknowledge Pilate's Power that is the Roman of which he was Deputy to be from above Did he not rebuke Peter who with his Sword would have in a Defensive way saved him from those bloudy Persecutors Did he not tell him He that killeth by the Sword shall perish by the Sword that is Peter although thou think thou hast a good cause that thou wilt defend me and by resisting open force preserve me thy Master thy Saviour deceive not thy self it is not lawful by Arms in the best Cause for my Cause for my Life to resist Lawful Authority if thou kill in my Defence thou art worthy to suffer Death by the Sword by him that beareth the Sword not in vain When Peter over-reached himself in this distempered zeal cut off Malchus his Ear Christ before that Offence should have been done by any of his in his company for his Cause will be at the pains to cure this wound miraculously Would God Pope and Papeling Jesuit and Sectary Puritan and Presbyterian would fix their hearts upon these Practices of Christ by a singular Wisdom of God so clearly and fully recorded practised in Christ's Nativity Childhood practised and taught in his Ministry practised and taught when he was a dying when he was looking Death in the face at which time the most sinful man will neither dissemble nor temporize I doubt much if in any act of Christ during his coming into the World and his going home again to his Father you can instance any to parallel this to exceed it sure I am you cannot And what I pray you can the Pope challenge more than to be Minister Evangelii a Minister of the Gospel as our Lord was Circumcisionis of the Circumcision He shall never be accounted with me the true Vicar of Christ who teacheth contrary to Christ and practiseth contrary to his Practices Me thinketh he looketh more like and hath nearer alliance with the man mentioned 2 Thes. 2. Who exalteth himself above every thing is called God It is very considerable likewise that in the Apostolical Creed which is so full so brief and nothing in it but what is necessary to be believed to Salvation that I say in this short Creed Pontius Pilate whose memory is accursed by the Spirit of God which ruled his Church in setting this down is recorded It is not for his Honour certainly but for our good and edification that there it is said Christ suffered under Pontius Pilate that we may learn if we expect Salvation by Faith in Christ we must submit to Authority by obedience to what they command if it be lawful and submitting humbly and suffering if Authority urge that which is unlawful and against God And that this we are bound to although the Magistrate be as opposite to Christianity as a Heathen and the Cause for which we suffer be for Christ and his Church We will never help Christ nor his Church by Arms against Authority or Religion by Rebellion If our Sectaries give us a new Creed it will concern them near with the expunging of Christs descent to Hell and the Communion of Saints to raze out this He suffered under Pontius Pilate If their Practices be so contradictory to Christ's they cannot but consequutivè by consequence be destructory of the Christian Faith where the Reward of those are to be expected you know too well It were better for you not only to expunge Christ's Descent into Hell but to annihilate Hell it self which by a close Committee you may resolve upon if your omnipotent power can be able to do it I mean your fansied coordinate power which you have of late erected against Sovereignty fixed in the Lord 's Anointed as in the Church you have erected Altar against Altar God open your Eyes to see your monstrous Sins and Errours and to give to you and to us all true Repentance that the fearful vengeance of God overtake us not and in the World to come be forced by sensible eternal and horrible pains to acknowledge the Truths which now we reject although plainly in Scripture declared in the most Authentick Apostolical Creed determined and by the current and not interrupted suffrage of the Fathers above seven hundred years believed Lord have mercy upon us and turn his Wrath and fearful Indignation from us I dare not to express what I fear when I look upon these outrages committed against Sacred Truth How God and his Word are abused His Sanctuary defiled His Ordinances repealed Mischief framed by the Law Sacred Persons violated and the Lords Anointed fearfully rebelled against My resolution is to dissolve unto Tears and Prayers and with my Master say daily say hourly Lord forgive them for they know not what they do The weakness of this Assertion that Kings are not Christ's Vicegerents we have as we hope sufficiently proved It is high time now to discover the wickedness of it The purpose they have by this and the like Assertions is to reserve the managing of all Religious Affairs in their largest latitude to themselves vindicating it as peculiar and proper quarto modo to their Conventicles Presbyteries and Assemblies This Sovereignty they make so Sovereign and Independent that all Kings and Sovereigns whatsoever must submit to it This Sovereignty Ecclesiastical may restrain and constrain the King at pleasure It may repeal his Laws correct his Statutes reverse his Judgments It may establish its own urge Obedience Cite Convent and Censure in case of Disobedience And if they be not of Power to execute what they decree they may call for or command the help and assistance of the People in whom is that underived Majesty and to this purpose may promise covenant swear to stand to the maintenance of their Fancies against all whatsoever and to defend each another contra omnes mortales with their Goods Lands Fortunes Honours Lives to admit no divisive motion which is real and to be such if the Authority of this Church declare it