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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57975	Lex, rex The law and the prince : a dispute for the just prerogative of king and people : containing the reasons and causes of the most necessary defensive wars of the kingdom of Scotland and of their expedition for the ayd and help of their dear brethren of England : in which their innocency is asserted and a full answer is given to a seditious pamphlet intituled Sacro-sancta regum majestas, or, The sacred and royall prerogative of Christian kings, under the name of J. A. but penned by Jo. Maxwell the excommunicate P. Prelat. : with a scripturall confutation of the ruinous grounds of W. Barclay, H. Grotius, H. Arnisœus, Ant. de Domi P. Bishop of Spalata, and of other late anti-magistratical royalists, as the author of Ossorianum, D. Fern, E. Symmons, the doctors of Aberdeen, &c. : in XLIV questions.	Rutherford, Samuel, 1600?-1661.	1644 (1644)	Wing R2386; ESTC R12731	451,072	480

an act of Divine bounty and grace above Nature so Psal. 78.70 71. He took David from following the Ewes and made him King and feeder of his people 1 Sam. 13.13 There is no cause why Royallists should deny Government to be naturall but to be altogether from God and that the Kingly power is immediatly and only from God because it is not naturall to us to subject to Government but against Nature and against the hair for us to resign our liberty to a King or any Ruler or Rulers for this is much for us and proveth not but Government is naturall it concludeth that a power of Government tali modo by Magistracy is not naturall but this is but a Sophisme a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad illud quod est dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this speciall of Government by resignation of our liberty is not naturall Ergo power of Government is not naturall it followeth not a negatione sp●ciei non sequitur negatio generis non est homo ergo non est animal And by the same reason I may by an antecedent will agree to a Magistrate and a Law that I may be ruled in a politick Society and by a consequent will onely yea and conditionally onely agree to the penalty and punishment of the Law and it is most true no man by the instinct of Nature giveth consent to Penall Laws as Penall for Nature doth not teach a man nor incline his spirit to yeeld that his life shall be taken away by the sword and his blood shed except in this remote ground a man hath a disposition that a veine be cutt by the Physitian or a Member of his body cut off rather then the whole body and life perish by some contagious disease but here reason in cold blood not a naturall disposition is the neerest prevalent cause and disposer of the businesse When therefore a communitie by natures instinct and guidance incline to Government and to defend themselves from violence they do not by that instinct formally agree to Government by Magistrates and when a naturall conscience giveth a deliberate consent to good Laws as to this He that doth violence to the life of a man by man shall his blood be shed Gen. 9.6 He doth tacitely consent that his own blood shall be shed but this he consenteth unto consequently tacitely and conditionally If he shall do violence to the life of his brother Yet so as this consent proceedeth not from a disposition every way purely naturall I grant reason may be necessitated to assent to the conclusion being as it were forced by the prevalent power of the evidence of an insuperable and invincible light in the premises yet from naturall affections there resulteth an act of self-love for self-preservation So David shall condemn another rich man who hath many Lambs and robbeth his poor brother of his one Lamb and yet not condemn himself though he be most deep in that fault 1 Sam. 12.5 6. yet all this doth not hinder but Government even by Rulers hath its ground in a secondary Law of nature which Lawyers call secundariò jus naturale or jus gentium secundarium a secondary Law of nature which is granted by Plato and denied by none of sound judgement in a sound sense and that is this Licet vim virepellere It is lawfull to repeal violence by violence and this is a speciall act of the Magistrate 2. But there is no reason why we may not defend by good reasons that politick Societies Rulers Cities and Incorporations have their rise and spring from the secundary Law of nature 1. Because by Natures Law Family-Government hath its warrant and Adam though there had never been any positive Law had a power of governing his own family and punishing malefactors but as Tannerus saith well and as I shall prove God willing this was not properly a Royall or Monarchicall power and I judge by the reasoning of Sotus Molina and Victoria By what reason a Family hath a power of Government and of punishing Malefactors that same power must be in a societie of men Suppose that societie were not made up of Families but of single persons for the power of punishing ill-doers doth not reside in one single man of a familie or in them all as they are single private persons but as they are in a familie But this argument holdeth not but by proportion for paternall government or a fatherly power of parents over their families and a politick power of a Magistrate over many families are powers different in nature the one being warranted by natures law even in its species the other being in its spece and kind warranted by a positive law and in the generall only warranted by a law of nature 2. If we once lay the supposition that God hath immediately by the law of nature appointed there should be a Government and mediately defined by the dictate of naturall light in a communitie that there shall be one or many Rulers to governe the Communitie then the Scriptures arguments may well be drawn out of the school of nature as 1. The powers that are be of God therefore natures light teacheth that we should be subject to these powers 2. It is against natures light to resist the ordinance of God 3. Not to feare him to whom God hath committed the sword for the terror of evill doers 4. Not to honour the publike rewarder of well-doing 5. Not to pay tribute to him for his worke Therefore I see not but Govarruvias Soto Suarez have rightly said that power of Government is immediately from God and this or this definite power is mediately from God proceeding from God by the mediation of the consent of a Communitie which resigneth their power to one or moe Rulers and to me Barclaius saith the same quamvis populus potentiae largitor videatur c. QUEST III. Whether Royall Power and definite forms of Government be from God THe King may be said to be from God and his word in these seveall notions 1. By way of permission Ier. 43.10 Say to them thus saith the Lord of hoasts the God of Israel Behold I will send and take Nebuchadnezzar the King of Babylon my servant and will set his throne upon these stones that I have hid and he shall spread his royall pavilion over them And thus God made him a Catholick King and gave him all Nations to serve him Jer. 27.6 7 8. though he was but an unjust Tyrant and his sword the best title to those crownes 2. The King is said to be from God by way of naked approbation God giving to a people power to appoint what Government they shall thinke good but instituting none in speciall in his Word This way some make Kingly power to be from God in the generall but in the particular to be an invention of men negatively lawfull and not repugnant to the Word as

LEX REX The Law and the Prince A Dispute for the just PREROGATIVE of KING and PEOPLE Containing the Reasons and Causes of the most necessary Defensive Wars of the Kingdom of SCOTLAND and of their Expedition for the ayd and help of their dear Brethren of ENGLAND In which their Innocency is asserted and a full ANSWER is given to a Seditious Pamphlet Intituled Sacro-sancta Regum Majestas or The Sacred and Royall Prerogative of Christian Kings Under the Name of J. A. But penned by Jo Maxwell the Excommunicate P. Prelat With a Scripturall Confutation of the ruinous Grounds of W. Barclay H. Grotius H. Arnisaeus Ant. de Domi. P. Bishop of Spalato and of other late Anti-Magistratical Royalists as The Author of Ossorianum D. Fern E. Symmons the Doctors of Aberdeen c. In XLIV QUESTIONS Published by Authority 1 SAM 12.25 But if you shall still do wickedly ye shall be consumed both ye and your King London Printed for Iohn Field and are to be sold at his house upon Addle-hill neer Baynards-Castle Octob. 7. 1644. The PREFACE WHo doubteth Christian Reader but innocencie must be under the courtesie and mercy of malice and that it is a reall martyrdome to be brought under the lawlesse Inquisition of the bloody tongue Christ the Prophets and Apostles of our Lord went to Heaven with the note of Traytors Seditious men and such as turned the world upside down calumnies of treason to Caesar were an ingredient in Christs cup and therefore the author is the more willing to drink of that cup that touched his lip who is our glorious forerunner what if conscience toward God and credit with men cannot both go to heaven with the Saints the author is satisfied with the former companion and is willing to dismisse the other Truth to Christ cannot be treason to Caesar and for his choise he judgeth truth to have a nearer relation to Christ Jesus then the transcendent and boundlesse power of a mortall Prince He considered that Popery and defection had made a large step in Britain and that Arbitrary Government had over-swelled all banks of Law that it was now at the highest float and that this sea approaching the farthest border of fancied absolutenes was at the score of ebbing and the naked truth is Prelats a wild and pushing cattle to the lambs and flock of Christ had made a hideous noyse the wheeles of their chariot did run an equall pace with the blood-thirsty mind of the Daughter of Babell Prelacie the daughter planted in her mothers blood must verifie that word As is the mother so is the daughter why but do not the Prelates now suffer True but their suffrings are not of blood or kindred to the calamities of these of whom Lactantius saith l. 5. c. 19. O quam honesta volunt ate miseri erant The causes of their suffring are 1. Hope of gain and glory stirring their Helme to a shoare they much affect even to a Church of Gold of Purple yet really of clay and earth 2. The lye is more active upon the spirits of men not because of its own weaknesse but because men are more passive in receiving the impressions of error then truth and opinions lying in the worlds fat wombe are of a conquering nature what ever notions side with the world to Prelates and men of their make are very efficacious There is another cause of the sicknesse of our time God plagued Heresie to beget Atheisme and security as Atheisme and security had begotten Heresie even as clouds through reciprocation of causes engender rain rain begate vapours vapours clouds and clouds rain so do sins overspread our sad times in a circular generation And now judgement presseth the kingdoms and of all the heaviest judgements the sword and of swords the civill sword threatneth vastation yet not I hope like the Roman civill sword of which it was said Bella geri placuit nullos habitura triumphos I hope this war shal be Christs Triumph Babylons ruine That which moved the author was not as my excommunicate adversary like a Thraso saith the escapes of some pens which necessitated him to write for many before me hath learnedly trodden in this path but that I might adde a new testimony to the times I have not time to examine the P. Prelates Preface only I give a tast of his gall in this preface and of a virulent peece of his agnosco stylum et genium Thrasonis In which he laboureth to prove how inconsistent presbyteriall government is with Monarchy or any other government 1 He denyeth that the Crown and Scepter is under any coactive power of Pope or Presbiterie or censurable or dethroneable to which we say Presbyteries professe that Kings are under the coactive power of Christs keyes of discipline and that Prophets and Pastors as Ambassadors of Christ have the keyes of the kingdom of God to open and let in beleeving Princes and also to shut them out if they rebel against Christ the law of Christ excepteth none Mat. 16.19 Mat. 18.15 16. 2 Cor. 10.6 Jer. 1.9.18 if the Kings sins may be remitted in a ministeriall way as Joh. 20.23 24. as Prelates and their Priests absolve Kings we think they may be bound by the hand that loosed Presbyteries never dethroned Kings never usurped that power Your father P. Prelate hath dethroned many Kings I mean the Pope whose power by your own confession cap. 5. pag. 58. differeth from yours by divine right only in extent 2 When sacred Hierarchy the order instituted by Christ is overthrown what is the condition of Soveraignty Ans. Surer then before when Prelates deposed Kings 2. I fear Christ shall never own this order 3 The Mitre cannot suffer and the Diadem be secured Ans. Have Kings no pillars to their thrones but Antichristian Prelates Prelates have trampled Diadem and Scepter under their feet as histories teach us 4 Doe they not Puritans magisterially determine that Kings are not of Gods creation by Authoritative Commission but only by permission extorted by importunity and way given that they may be a scourge to a sinfull people Ans. Any unclean spirit from Hell could not speak a blacker lye we hold that the King by office is the Churches nurse father a sacred Ordinance the deputed power of God but by P. P. his way all inferior Judges and Gods Deputies on earth who are also our fathers in the fifth Commandements stile are to be obeyed by no Divine law the King misled by P. Prelates shall forbid to obey them who is in right-down truth a mortall civill Pope may loose and liberate subjects from the tye of a Divine law 5 His inveying against ruling Elders and the rooting out of Antichristian Prelacie without any word of Scripture on the contrary I passe as the extravagancy of a male-content because he is deservedly excommunicated for Perjury Popery Socinianisme Tyranny over mens conscience and invading places of civill dignity and deserting his calling and the camp of

say they we will be quit of thine Oath which thou hast made us to swear There be no mutuall contract made upon certain conditions but if the conditions be not fulfilled the party injured is loosed from the contract Barclay saith That this covenant obligeth the King to God but not the King to the people Ans. It is a vaine thing to say that the people and the King make a covenant and that David made a covenant with the Elders and Princes of Israel for if he be obliged to God only and not to the people by a covenant made with the people it is not made with the people at all nay it is no more made with the people of Israel nor with the Chaldeans for it bindeth David no more to Israel nor to Chaldea as a covenant made with men Arnisaeus saith when two parties contract if one performe the duty the other is acquitted Sect. Ex hujusmod ubi vult just de duob reis l. 3. F. because every one of them are obliged fully Sect. 1. Iust. eod to God to whom the Oath is made for that is his meaning and if either the people performe what is sworne to the Lord or the King yet one of the parties remaineth still under obligation and neither doth the peoples obedience exempt the King from punishment if he faile nor the Kings obedience exempt the people if they faile but every one beareth the punishment of his owne sin and there is no mutuall power in the parties to compell one another to performe the promised duty because that belongeth to the Pretor or Magistrate before whom the contract was made The King hath jurisdiction over the people if they violate their Oath but the people hath no power over the Prince and the ground that Arnisaeus layeth downe is that 1. The King is not a party contracting with the people as if there were mutuall obligations betwixt the King and the people and a mutuall coactive power on either side 2. That the care of Religion belongeth not to the people for that hath no warrant in the Word saith he 2. We read not that the people was to command and compell the Priests and the King to reforme Religion and abolish Idolatry as it must follow if the covenant be mutuall 3. Iehoiada 2 King 11. obligeth himselfe and the King and the people by a like law to serve God and here be not two parts but three the high Priest the King the People if this example prove any thing 4. Both King and people shall finde the revenging hand of God against them if they faile in the breach of their Oath but with this difference and every one of the two King and people by the Oath stand obliged to God the King for himselfe and the people for themselves but with this difference the King oweth to God proper and due obedience as any of the subjects and also to governe the people according to Gods true religion Deut. 17. 2 Chro. 29. and in this the Kings obligation differeth from the peoples obligation the people as they would be saved must serve God and the King for the same cause 1 Sam. 12. But besides this the King is obliged to rule and governe the people and keepe them in obedience to God but the people is not obliged to governe the King and keepe him in obedience to God for then the people should have as great power of jurisdiction over the King as the King hath o-over the people which is against the Word of God and the examples of the Kings of Iudah but this commeth not from any promise or covenant that the King hath made with the people but from a peculiar obligation whereby he is obliged to God as a man not as a King This is the mystery of the businesse but I oppose this in these Assertions 1. Assert As the King is obliged to God for the maintenance of true Religion so are the people and Princes no lesse in their place obliged to maintaine true Religion for 1. the people are rebuked because they burnt Incense in all high places 2 King 17.11 2 Chron. 33.17 Hos. 4.13 And the reason why the high places are not taken away 2 Chro. 20.33 is given for as yet the people had not prepared their heart unto the God of their fathers but you will reply elicite acts of maintenance of true Religion are commanded to the people and that the places prove but the question is De actibus imperatis of commanded acts of Religion sure none but the Magistrate is to command others to worship God according to his Word I answer in ordinary only Magistrates not the King only but all the Princes of the Land and Iudges are to maintaine Religion by their commandements Deut. 1.16 2 Chro. 1.2 Deut. 16.19 Eccles. 5.8 Hab. 1.4 Mic. 3.9 Zach. 7.9 Hos. 5.10.11 and to take care of Religion but when the Iudges decline from Gods way and corrupt the Law we finde the people punished and rebuked for it Ier. 15.4 And I will cause them to be removed to all Kingdomes of the earth because of Manasseh the sonne of Hezekiah King of Iudah for that which he did in Ierusalem 1 Sam. 12.24 only feare the Lord 25. But if yee doe still wickedly yee shall be consumed both yee and your King And this case I grant is extraordinary yet so as Iunius Brutus proveth well and strongly that Religion is not given only to the King that he only should keepe it but to all the inferiour Iudges and people also in their kind but because the estates never gave the King power to corrupt Religion and presse a false and Idolatrous worship upon them therefore when the King defendeth not true Religion but presseth upon the people a false and Idolatrous Religion in that they are not under the King but are presumed to have no King catenus so farre and are presumed to have the power in themselves as if they had not appointed any King at all as if we presume the body had given to the right hand a power to ward off strokes and to defend the body if the right hand should by a Palsie or some other disease become impotent and be withered up when ill is comming on the body it is presumed that the power of defence is recurred to the left hand and to the rest of the body to defend it selfe in this case as if the body had no right hand and had never communicated any power to the right hand at all So if an incorporation accused of Treason and in danger of the sentence of death shall appoint a Lawyer to Advocate their cause and to give in their just defences to the Iudge if their Advocate be stricken with dumbnesse because they have losed their legall and representative tongue none can say that this incorporation hath loosed the tongues that Nature hath given them so as by Natures law they may not plead in their own just

because he was anointed and designed by God as successor to Saul and so he must use an extraordinary way of guarding himselfe Arnisaeus citeth Alberic Gentilis that David was now exempted from amongst the number of Subjects Answ. There were not two Kings in Israel now both David and Saul 2. David acknowledgeth his subjection in naming Saul the Lords Anointed his Master Lord King and therefore David was yet a subject 3. If David would have proved his title to the Crowne by extraordinary wayes he who killed Goliah extraordinarily might have killed Saul by a miracle but David goeth a most ordinary way to work for self-defence and his comming to the Kingdom was through persecution want eating shew-bread in case of necessity defending himself with Goliahs sword 4. How was any thing extraordinary and above a Law seeing David might have killed his enemie Saul and according to Gods Law he spared him and hee argueth from a morall duty he is the Lords annoynted therefore I will not kill him was this extraoardinary above a law then according to Gods law he might have killed him Royalists cannot say so what ground to say one of Davids acts in his deportment toward Saul was extraordinary and not all was it extraordinary that David fled no or that David consulted the oracle of God what to do when Saul was coming against him 5. in an ordinary fact something ●ay be extraordinary as the dead sleep from the Lord upon Saul and his men 1. Sam. 26. and yet the fact according to its substance ordinary 6. Nor is this extraordinary that a distressed man being an excellent warriour as David was may use the help of six hundred men who by the law of charity are to help to deliver the innocent from death yea all Israel were obliged to defend him who killed Goliah 7. Royalists make Davids act of not putting hands on the Lords annointed an ordinary morall reason against resistance but his putting on of armour they will have extraordinary and this 〈◊〉 I confesse a short way to an adversary to cull out something t●at is for his cause and make it ordinary and something that is against his cause must be extraordinary 8. These men by the law of nature were obliged to joyne in armes with David ergo the non-helping of an oppressed man must be Gods ordinary law a blasphemous tenet 9. If David by an extraordinary spirit killed ●ot King Saul then the Jesuits way of killing must be Gods ordinary Law 2. David certainly intended to keep Keilah against King Saul for the Lord would not have answered David in an unlawfull fact for that were all one as if God should teach David how to play the Traitor to his King for if God had answ●red They will not deliver thee up but they shall save thee from the hand of Saul As David beleeved he might say this as well as its contradicent then David behoved to keep the city for certainly Davids question pre-supposeth he was to keep the city The example of Elisha the Prophet is considerable 2 Kings 6.32 But Elisha sate in his house and the Elders with him And the King sent a man before him but ●re the messengers came to him he said to the Elders See now the sonn● of a murtherer hath sent to take away mine head Here is unjust violence offered by King Ioram to an innocent man Elisha keepeth the house violently against the Kings Messenger as we did keep Castles against King Charles his unlawfull messengers Look saith he when the messenger commeth shut the doore 2. There is violence also commanded and resistence to be made Hold him fast at the doore In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montan. Claudite ostium opprimetis eum in ostio Violently presse him at the doore And so the Chaldee Paraphrase Ierom. Ne sinatis eum introir● The LXX Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illidite eum in ostio Presse him betwixt the doore and the wall It is a word of bodily violence according to Vatablus Yea Theodoret will have King Ioram himselfe holden at the doore And 3. It is no Answer that D. Ferne and other Royalists give that Elisha made no personall resistance to the King himselfe but onely to the Kings cut-throat sent to take away his head Yea they say It is lawfull to resist the Kings cut-throats But the text is cleere that the violent resistance is made to the King himselfe also for he addeth Is not the sound of his Masters feet behinde him And by this answer it is lawfull to keep Townes with iron gates and barres and violently to oppose the Kings cut-throats comming to take away the heads of the Parliaments of both Kingdomes and of Protestants in the three Kingdomes Some Royalists are so impudent as to say that there was no violence here and that Elisha was an extraordinary man and that it is not lawfull for us to call a King the son of a murtherer as the Prophet Elisha did but Ferne sect 2. pag. 9. forge●ting himselfe saith from hence It is lawfull to resist the Prince himselfe thus farre as toward his blowes and hold his hands But let Ferne answer if the violent binding of the Princes hands that he shall not be able to kill be a greater violence done to his Royall person then Davids cutting off the lap of Sauls garment for certainly the Royall body of a Prince is of more worth then his cloathes Now it was a sinne I judge that smote Davids conscience that he being a subject and not in the act of naturall self-defence did cut the garment of the Lords Annointed Let Ferne see then how he will save his owne principles for certainly hee yeeldeth the cause for me I judge that the person of the King or any Judge who is the Lords Deputy as is the King is sacred and that remaining in that honourable case no subject can without guiltinesse before God put hands in his person the case of naturall self-defence being excepted for because the Royall dignity doth not advance a King above the common condition of men and the Throne maketh him not leave off to bee a man and a man that can do wrong and therefore as one that doth manifest violence to the life of a man though his subject he may be resisted with ●od●ly 〈◊〉 in the case of u●j●st and violent invasion It is a vaine thing to say Who shall be judge betweene the King and his subj●cts The ●ubject cannot judge the King because none can be judge in his owne cause and an inferiour or equall cannot judge a superiour or equall But I answer 1. This is the Kings owne cause also and he doth unjust violence as a man and not as a King and so he cannot be judge more then the subject 2. Every one that doth unjust violence as he is such is inferiour to the innocent and so ought to be judged by some 3. There is no need of

dissimilitudes we grant but as the King is Gods vassal so is he a noble and Princely vassal to the Estates of a kingdom because they make him 2. They make him rather then another their noble servant 3. They make him for themselves and their own Godly quiet and honest life 4. They in their first election limit him to such a way to governe by law and give to him so much power for their good no more in these four acts they are above the Prince and so have a coercive power over him Arnisaeus n. 9. It is to make the Princes fidelity doubtfull to put him to an oath Lawyers say there is no need of an oath when a person is of approved fidelitie Answ. Then we are not to seek an oath of an inferiou r Magistrate of a Commander in wars of a pastor it is presumed these are of approved fidelity and it maketh their integritie obnoxious to sland●rs to put them to an oath 2. David was of more approved fidelity then any King now adayes and to put him to a covenant seemed to call his fidelity in question Ionathan sought an oath of David to deal kindly with his seed when he came to the throne Ieremiah sought an oath of the King of Iudah did they put any note of false-hood on them therefore Arnisaeus You cannot prove that ever any King gave an oath to their subjects in Scriptures Answ. What more unbeseeming Kings is it to swear to do their duty then to promise covenant wayes to do the same and a covenant you cannot deny 2. In a covenant for religious duties there was alwayes an oath 2 Chro. 15.12 13 14. hence the right of cutting a calf and swearing in a covenant Ier. 34.18 3. There is an oath that the people giveth to the King to obey him Eccles. 8.2 and a covenant 2 Sam. 5.1 2 3. mutuall between the king and people I leave it to the juditious if the people swear to the king obedience in a covenant mutuall and he swear not to them Arnisaeus sheweth to us a third sort of oath that limited Princes do swear this oath in Denmarke Suecia Polonia Hungaria is sworne by the kings who may do nothing without consent of the Senat and according to order of Law this is but the other two oathes specified and a Prince cannot contraveen his own contract the law saith in that the Prince is but as a private man in l. digna vox C. de ll Rom. cons. 426. n. 17. And it is known that the Emperour is constituted and created by the Princes Electors subject to them and by Law may be dethroned by them The B. of Rochester saith from Barclay none can denude a King of his power but he that gave him the power or hath an expresse commandement so to do from him that gave the power But God onely and the people gave the King his power Ergo God with the people having an expresse commandement from God must denude the King of power Answ. 1. This shall prove that God onely by an immediat action or some having an expresse commandement from him can deprive a preacher for scandals Christ onely or those who have an expresse commandement from him can excommunicate God only or the magistrate with him can take away the life of man and Numb 11.14 15 16. No inferiour Magistrates who also have their power from God immediatly Rom. 13.1 If we speak of the immediation of the office can devide inferiour judges of their power God only by the husbandmans paines maketh a fruitfull vineyard Ergo the husbandman cannot make his vineyard grow over with nettles and briars 2. The argument must run thus else the assumption shall be false God onely by the action of the people as his instrument and by no other action make a lawfull King God onely by the action of the people as his instrument can make a King God onely by the action of the people as his instrument can dethrone a King for as the people making a King are in that doing what God doth before them and what God doth by them in that very act so the people unmaking a King doth that which God doth before the people both the one and the other according to Gods rule obligeth Deut. 17.14.15.16.17.18.19.20 The Prelate whose tribe seldom saith truth addeth As a fatherly power by God and natures law over a family was in the father of a family before the children could either transfer their power or consent to the translation of that power to him so a Kingly power which succeedeth to a paternal or fatherly power to governe many families yea a Kingdom was in that same father in relation to many families before these many families can transfer their power The Kingly power floweth immediately from God the people doth not transfer that power but doth onely consent to the person of the King or doth onely choose his person at some time And though this power were principally given to the people it is not so given to the people as if it were the peoples power not Gods for it is Gods power neither is it any other waies given to the people but as to a streame a beam and an instrument which may confer it to another M. Anton. de domini l. 6. c. 2. n 22.23 doth more subtilly illustrate the matter if the King should confer honour on a subject by the hand of a servant who had not power or freedom to confer that honour or not to confer it but by necessity of the Kings commandment must confer it nothing should hinder us to say that such a subject had his honour immediately from the King so the earth is immediately illuminated by the sun although light be received in the earth but by the interveening mediation of many inferiour bodies and elements because by no other thing but by the sun only is the light as an efficient cause in a nearest capacity to give light so the Royall power in whomsoever it be is immediatly from God onely though it be applyed by men to this or this person because from God onely and from no other the Kingly power is formally and effectively that which it is and worketh that which it worketh and if you ask by what cause is the tree immediatly turned in fire none sound in reason would say it is made fire not by the fire but by him that laid the tree on the fire Iohn P. P. would have stollen this argument also if he had been capable thereof Ans. 1. A fatherly power is in a father not before he have a child but indeed before his children by an act of their free-will consent that he be their father yea whether the children consent or no from a physical act of generation he must be the father let the father be the most wicked man let him be made by no moral requisite is he made a father nor can heever leave off physically