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	parliament_n	1,836	5	6.6012	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

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

the first sense every man is born free in the second sense some onely by misdemeanour or misgovernment are restrained from the liberties of free Subjects In the third sense no man is born free but subject to his Father and to his Father's Father his Father's Sovereign so that all are born tyed to Obeisance and Duty of Allegiance and seeing Christ fulfilled so all righteousness that he subjected and submitted himself to his Parents and to Caesar too we must deny to be Christians if we deny that we are born under the tye of Allegiance Of these three enough we haste to consider some more of their Popular Maxims and Sophisms CHAP. XIII The Maxim Quod efficit tale est magis tale or Propter quod unumquodque tale ipsum magis tale or Constituens constituto potior is examined ROssaeus and Brutus and after them the Observator have abused this Maxim infinitely to the great abuse and wronging of Sovereignty and to advance the Subject above the King the disorderly rout of the multitude above the Lord 's anointed The Observator enunciates it thus Quod efficit tale est magis tale that which maketh any thing such or such is in it self much more such or such he assumes but the People make the King give him all the Power and Majesty he hath Ergo the people are above the King c. Aristotle pronounceth the maxim thus Propter quod unumquodque est tale illud ipsum est magis tale Rossaeus Brutus Bouchier and others give us it thus Constituens constituto potior the Constituent is more excellent than the constituted but the People are Constituents of Royalty Ergo c. Howsoever they differ in the Expression they agree in the Sense let us examine it It were fitter to reserve this to our fourth Question but seeing the Observator maketh it his first Ground we resolve to shew the weakness of it here We premise this although we would grant their major their Maxim in the greatest and most vast Latitude of their Conception the Argument concludes not against us for the Assumption is as false as Falshood it self we have proved that the people in no notion imaginable whether diffusively or collectively or representatively taken are either the Efficients or Constituents or Donors or Authors Sovereignty or Sovereigns we might therefore without hurt to the Cause we maintain grant their Maejor their Maxim Yet that we may undeceive the simpler sort we will a little scan the Truth and proper Sense of the maxim and major It is no less truly than usually spoken Qui versatur generalibus versatur dolosè there is no readier a way to deceive the ignorant and little knowing people than by abusing general Maxims which are current extending their Force farther than they can reach If Commons and almost all even of better place and understanding were not too violently zealous for and impatient of Instrusion upon or Violation of their supposed Rights and Liberties and were not by the Corruption of Nature too too apt and facile to entertain Suggestions which are plausible to their Fancy and Humour and withal were not wanting to themselves in Moderation they could neither trust nor magnifie so much such specious deluding and deceiving Sophisms nor would they so madly and closely adhere to their Masters and Teachers of such Doctrines as to be inflamed with Fury to become mad in Impiety and Rebellion with such Impetuosity that they cease not till they become their own Instruments to ruine themselves totally and to bring upon themselves the imaginary and groundless Evils that they most fear from others Philosophy teacheth us that all such general Maxims must be bounded and limited with their own true Limitations and Qualifications otherwise they conclude not necessarily firmly I learned of Aristotle in the School that this maxim Propter quod unumquodque est tale illud ipsum est magis tale requireth necessarily before it bring home the Conclusion two Conditions 1. The t'one is Vt utrique insit that what you are to conclude be both of them in the efficient and effect 2. The t'other is Vt recipiat majus minus that that is really in both and predicated of both have such a Latitude that it hath a Capacity of more and less Without these Limitations the Maxim will conclude too much which in right Logick is the equivalent of that to conclude nothing Seeing we intend a popular way that the shallowest may understand it let us prove what we say by Instances to the contrary by examples to the contrary It is against Sense and Experience to conclude This maketh such a thing such Ergo it self is much more such for by the same way I reason What maketh any thing drunk that is much more drunk but Wine maketh a man drunk Ergo Wine is much more drunk This concludes not the reason is because a man may be drunk but Drunkenness is neither inherent in Wine nor accident to Wine This is taken off then by that Limitation V●rique non inest Again Scintilla ignis ab ictu silicis a little Spark of Fire from a Flint-stone falling into a Magazine of Powder putteth the whole Magazine into a Fire and that the Town or Castle will it follow hence Ergo that little Spark of Fire from the Flint is a greater Fire than when a whole City is a Fire I know to this may be answered a greater Fire it is when the Castle is in Fire but no more Fire the Difference being only in degrees of Extension not of Intension as Philosophers speak next that the scintil from the Flint-stone is magis tale more so than the City inflamed or the Castle incensed because it is so effectivè formaliter both formally in it self and effectively the cause of the other the other set on fire by it is only formaliter formally so because this is not so easily intelligible by every ordinary Reader I speak more plain The Parliament cannot like these Maxims of the Observators and if they see and judge right they must make an Order against them and this especially for by this Ground it will follow inevitably and necessarily that the Counties and Corporations of England may make void all their Commissions given to the Knights and Burgesses of the house of Commons and send others in their place Nay more will follow that they cannot make orders and Laws but that the Counties and Corporations may make much more undo what they do repeal what they establish establish and enact the contrary Frame the Argument The Constituent is better and higher in place and dignity than the constituted but the Counties and Corporations are the Constituents of the Knights of Shires and Burgesses in the House of Commons Ergo they may void their Commissions Ergo they may change the Commissioners send others in their place Ergo they may repeal their Orders establish other Laws contrary and contradictory to theirs c. and many more Absurdities may be