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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	king_n	lord_n	6,936	5	3.8165	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47055	Christvs dei, or, A theologicall discourse wherein is proved that regall or monarchicall power is not of humane but of divine right and that God is the sole efficient cause thereof and not the people : also, that every monarch is above the whole common-wealth and is not onely major singislis, but major vniversis : written in answer to a late printed pamphlet intituled Observations upon some of His Majesties late answers and expresses.	Jones, John, d. 1660.; Morton, Thomas, 1564-1659 Supposed author.	1642 (1642)	Wing J961; ESTC R14104	9,563	20

satisfaction of his expectation in a breife and Resolute Answere I present unto him this Decretorie Assertion This Power is not a Humane but a divine Right and God only is the Immediate efficient cause thereof This I prove by five Arguments Arg. 1. There is a rule in nature to use the observers owne words Quod dat esse dat consequentia ad esse But the esse of a Republique cannot have a simpliciter esse without the esse of this power Therefore he that is the Efficient cause of the Republique is also the Efficient cause of this power But as I have prov'd before 2. n. 5. God is the sole efficient cause of all Republiques therfore he is also the sole efficient cause of this power Arg. 2. The Primarie finall cause of Civill Societies as I haue prov'd 1. is divine worship which man could not prefix to himselfe as his end but he was created by God for and to that end and only God prefixed that end to man Therefore this is a divine end which cannot be atcheived without a divine Power as I have alsoe proved in the same n. 4. only God then is the immediate Efficient cause of this Power And from thence it proceeds that Kings acknowledging themselves to have received this divine Power Principally for this Primary end their Oathes at their Coronation are as the Observer very grutchingly granteth more precise in the care of Canonicall Priviledges and of Bishops and Clergie-men then of the Commonalty and not from the reason which he gives viz. because they were penned by Popish Bishops For whether the Bishops were Popish or Protestant surely they are not to be blamed ex hoc capite but most highly to be reverenced that according to their profession dutie they put Kings in mind in the first place of divine Worship and their owne and their peoples eternall salvation depending thereupon And I cannot understand why the Observer should give that reason but only to seduce the vulgar into a base and profane misconceiving and vilifying of the Royall Power of Kings and their sacred Oathes For Popish without all doubt in his Dictionary signifieth superstitious at least if not Idolatrous But if it be superstition for a man to be more precise in the care of divine worship and his soules everlasting salvation then of any other his remporall end or affaire see 1. n. 3. in vayne then have all Christians hitherto beleeved that they were in a true Religion Let the Observer consider what censure he deserves for thus finding fault with Kings Oathes and whether hee gives not just cause of suspicion that he is rather an Athiest then a Christian It is well known to all Christians that Quaerite primùm Regnum Dei justitiam ejus is no invention of Popish Bishops but our Blessed Saviours owne Doctrine and Rule not only to Bishops but to all Kings and People whatsoever as the Principall to which as an Accessorium followes haecomnia adjicientur vobis Mat. 6. 33. Arg. 3. When private families first joyned themselves into a Common Body of societie before any Condictum Paction or Agreement amongst themselves to enact positive Lawes for their government there was an inherent power in them to enact such Lawes For who can make a Law without a power But this power not being the effect but the most necessary cause of all humane pactions or positive Lawes cannot have it's origen from man but only from God Ergo God is the sole Efficient cause of this power Arg. 4. When men first associated themselves into a Commonwealth they were all of equall Right and Power so that none I speake of severall families still as before could challenge superioritie the one over the other For this divine naturall power viz. Se defendere et vim vi repellere was inherent in every one of them and obliging them The power then which accrewed to the aggregation of the whole societie was not made but brought as being no other then what was in all and every particular Member of that society before But that is a divine power and the immediate effect of God Ergo And indeed in the due managing or excercising of this divine naturall law of se defendendo and vim vi repellendo consists totallie the security and Salus Populi and the power of the Commonwealth to maintaine it Arg. 5. God Almighty is so solely the Legislator and Author of his owne Lawes without the concurrence or consent of any other Counsell quis enim consiliarius ejus fuit aut quis prior dedit ei Rom. 11. 33. That they have their establishment onely in and by his owne will So that noe power whatsoever of his Creatures can by any contraition against him invalid or annull those Laws But non occides is a divine naturall Law and precept expressed in the decalogue Therefore no Pactions or agreements of men can give this power of putting a man to death no more then Cain could kill Abel But on the other side it is manifest that Republiques have a lawfull power of putting men to death without which they could not preserve their owne safety Therfore they have it from God And how soone God gave this power to men I know not nor cannot find untill after the floud when Genes 9. 6. we read this expresse positive divine law and precept given to the Civill magistrate Quicunque effuderit humanum sanguinem fundetur sanguis illius §. 4. Of the Efficient cause of Regall Power The Finall Cause of Regall Power must of necessity be the same that is of the Commonwealth because the King is the administrator of the power of the Commonwealth to the same end no doubt for which it was first ordained of which having spoken largely before I have no need to say any thing here The maine question is who is the Efficient Cause of Regall or Monarchicall power Which the Observer boldly averres to be not God but the people And upon this false ground hee vents all those swarmes of false Inferences throughout his whole discourse But before I lay downe the true Resolution of this question I must desire my Reader to marke with good heed the great difference that is betweene the power it selfe of a Commonwealth and the Authority to administer that power for the people may be the Efficient Cause of this second though not of the first As for example the Aldermen of London may elect nominate and constitute such or such a man to be their Lord Major to administer the power that belongs to the Corporation of that City and herein they may be the Efficient Cause of his Authority to administer the power of the City but not of his power because that is the guift of the King by his Charter of which His Majesty therefore is the onely efficient cause and not the Aldermen nor all the people of that Corporation whatsoever I have proved all along in the precedent that the Civill power

of a Commonwealth is not a Humane but Divine power of which not the people but God onely is the Efficient Cause It is true indeed that it is in the voluntary election of the people to authorize one or few or more with the administration of this power And as long as this Authority is still Elective in the people they may by consent of the major part alter their forme of Gubernation into Democraticall Oligarchicall Aristocraticall or Monarchicall as they please And herein the Observer saith truly that God is no more the Authour of Regall then of Aristocraticall power for whether this power be in many or in one it is still the same divine power of the Common-wealth though diversly administred of which God onely is the Efficient Cause But when the people have once resigned up all their Authority into the hands of one and his heires for ever so that now it is not any longer elective in them but hereditary in Him then not onely the power but the Authority also to administer that power is solely inherent in Him and His heires unalterably and irrevocably for ever This then is my first Assertion The Efficient Cause of Regall or Monarchicall power is not the people but onely God I speake in this Assertion not of conditionall Princes but only of absolute Kings and Monarchs My first proofe then is When the people create a King they elect his Person and authorize him with the administration of that absolute power which is inherent in the whole Commonwealth to governe it selfe otherwise hee is no absolute King of whom onely I speake and so doth the Observer also But this power as I have proved is not an Humane but a Divine Power of which God onely is the Efficient Cause Therefore God onely and not the people is the Efficient Cause of Regall Power My second Proofe God saith expresly Prov. 8. 15. Per me Reges régnant c. Then their Dominion or Power by which they Reigne is immediately from God Christ saith to Pilate Ioh. 19 11. Non haberes potestatem c. nisi tibi datum esset desuper Then this Power is not from below from men but from above from God Saint Paul saith Rom. 13. 1. Omnu anima potestatibus sublimioribus subdita sit non est enim potestas nisi à Deo And qui resistit Potestati Dei Ordinationi resistit And non sine causa gladium portat For what cause Dei enim minister est vindex in iram c. Then Regall Power is Divine Power and the Ordinance of God wherein the King is not the Peoples but Gods minister as being invested and annointed interiorly in his Person by him with a Divine Power of which the Exterior Unction is a sacred Ceremonious Commonefactive and solemne Testimonie And for this cause Cyrus though a Heathen King is called by God himselfe Isay. 45. 1. Christus mens Gods owne annointed The holy King Josaphat saith to those whom he had constituted Judge 2. Paralip 19. 6. Non hominis exercetis judicium sed Domini Then it is not a Humane Power but a divine Power by which the King doth judge rule his people From hence I inferie two Corollaries The first That there is a twofold trust in the King The one of his power The other of the Administration of his power The first is Gods trust unto him to exercise his divine judgments The second is the peoples to administer it Propter salutem populi But if he swerve herein seeing that the power is Divine residing and inhering only in him and not in the people he is not liable to the people but only to God The second Corollarie As God is the sole efficient cause of Regall power so the instrumentall cause which conveies this power is the Divine naturall Law obliging men to unite themselves into Civill societies For God gives a power to men to governe themselves by obliging them to unite themselves And consequently the election of the people with all the observers pactions agreements is but Causa sine qua non by way of approximation that this divine power may reside in those few or more or one rather then in any other As in my former example ● 3. The efficient cause of the Lord Majors Power is only the King The instrumentall cause by which this power is derived unto him is the Charter of the Citie granted to them at pleasure more strictly or more largely by the King And the Aldermens election of this or that particular man is but the approximation that the Kings power may reside in him to governe the Cittie rather then in any other My second Assertion Every absolute King invested and annointed with a divine power by God himself to exercise his judgements through the election of the people to be sole administrator thereof is in power super totam Rempublicam Superiour absolutely over the whole Commonwealth And therefore is not only Major singulis but Major Universis and super omnes simul This Assertion is evident out of the former For the power that was inherent in the whole Commonwealth to exercise Gods judgements and to governe and preserve it selfe was a Divine power not only super singulos but super omnes simul and therefore Major Universis But this power is now totally and absolutly inherent in the King only Ergo he is super totam Rempublicam and Major Vniversis In Confirmation of this Argument I argue thus Either the whole power of the Commonwealth is in one or no if no then he is no absolute King or Monarch contrary to our supposition But if he be a Monarch I aske againe if there be a power in the Commonwealth which is not in him is it subordinate to his power or no if it be subordinate then his power is above that power and so super totam Rempublicam and Major Vniversis If it be not then there are simul semel two supreame Civill powers in a Commonwealth two supreame contrary masters at once to be obeyed one and the same individuall Kingdome and Gubernation and yet divided against it selfe which are most absurd and impossible From hence it is evident that His Majesty sayed most truly and most learnedly that the administration of the whole power of the Commonwealth being committed in trust absolutely and irrevocably to him and his heires for ever it is impossible that a power above that trust should be committed to others This the Observer in effect plainly confesseth But relapsing into his wonted Paroxismes of strong malice against Regal Power he labours by his most false erroneous Principal Rex est minor Vniversis and tires himself in vaine to answer it And because the strength of all his long tedious and farraginous discourse depends wholly upon these two false grounds viz. that the people is the Efficient cause of Regal power And that Rex est minor Vniversis and I have manifestly confuted them both I presume I have also sufficiently confuted all the rest and therefore conclude in those sacred words Data est a Domino Potestas Regibus Virtus ab Altissimo Power is given to Kings of the Lord and Soveraignty from the Highest Sapient 6. 3. FINIS

And all this not only for their owne particular but also for the harmonious Accommodation and preservation of the Vniverse the great and most excellent worke of nature wherin shee doth nothing in vaine But in vaine had man been if he also had not been provided of necessary meanes towards the Preservation of his kind For which cause God said it was not good for man to be alone and therfore gave him a Woman to be his Helper that so by meanes of generation he might propagate his ofspring to the worlds end This Preservation then of mankind is the maine naturall and secondary end of man And to this end God gave him his blessing to increase and multiply from whence ariseth that of necessity there must be at least private families But man and Woman finding by woefull experience most true what God said to Adam and Eve that Hee should eate his bread in the sweat of his browes that shee should bring forth her children in paine found also presently that every private family is not sufficient of it selfe to maintaine this worke of Preservation without the helpe of one another For first to say nothing of womens deliveries in child-birth which cannot possibly alwaies and every where be performed requisitely by themselves and their families without the helpe of some other or others and yet even upon this the Preservation of mankind holds a most necessary and principall dependance I will only speake of mans part who with the sweat of his browes with extreame toile and labour must provide food and cloathing and all other necessary supports and sustentations for his family But to doe this he must of necessity I speake not of barbarous inhumane people have some certaine place of aboad and in this he must have some peculiar right some propriety of possession by virtue wherof he may reape the fruites of the earth and maintaine his Cattel And how shall every private family be able to doe this with Securitie will not every one strive for the best possession will not the shepheards of Abraham and Lot and of Isaac and Gerara fall to contention for water pastures and such like other necessary elbow roome And in these uncivill and unsociable quarrels must not all private families be made like to the fishes of the sea Hab. 11 13. 14. where the stronger must devoure the weaker Secondly God endowed man in his Creation with an understanding and a will This understanding is of that infinite capacitie that it hath for it's Adaequate Object omne ens as it is verum And man therefore is in perpetuall and restlesse search of knowledge to perfect his understanding by experience and learning The will also hath for her adaequate Object omne ens as it is bonum And man therefore is in perpetuall pursuite of Reciprocall love to perfect his will by friendship and Justice Over and above these God gave to man the facultie of speech to be the Reciprocall conveyance of learning and friendship So as for this verie reason Arisiotle said excellently well that man is by nature a sociable Creature for neither learning nor friendship nor justice in which consists essentially mans Civill or Politicall happinesse nor safety or securitie which is the only preservative of mans verie being can possibly be acquired and maintained in the division of men in their private families And therefore for this verie end it was naturally necessary for men to unite and associate themselves into Civill Societies and Communities that soe they might preserve their Kind From the learning Experience and Industrie of the understanding proceed all Arts Tillage Manufactures Trade and Traffique which bring in Gaine and that brings plentie from the freindship and justice of the will proceed Peace and Securitie in which secure peace and plenty consisteth Perfect salus populi now since this cannot be had in divided private Families and without this there can be no preservation of mankind it followes that Civill Societies or Commonwealthes are naturally necessary Whose naturall finall cause is truely and only in the manner as I have explicated Salus Populi Now furthermore seeing that a Commonwealth is not the designe of Art and Invention of particular men nor of any positive law of theirs but proceeds from the Common necessity of all mankind intimated unto them by the law of nature of which God is the sole cause and Author it followeth that the officient cause of all Republiques is onely God §. 3 Of the Finall and Efficient cause of Civill Power in a Common wealth As for the finall cause there is little or no difficultie for seing that the finall cause of every thing must needs be that which that thing necessarily referres unto as to it's end for which it is done or hath it's being it is manifest that since Civill societies have for their naturall and secondary finall cause Salus Populi the power also which must not be ad destructionem but ad adisicationem to maintaine those Civill Societies can have no other finall cause but that whereunto they direct and are directed which is Salus Populi The materiall cause in which this power originall resides and inheres as the forme to make up a compleat Body of a Common-wealth is the People And so the Observer saith verie well in this kind of cause power is originally inhaerent in the People most certaine then it is that even at the very first uniting themselves into a Civill Societie there is an inhaerent power in the People to governe themselves and by such government to preserve themselves in safetie For this is the onely necessary naturall end for which they met as I have shewen before that they might be able and powerfull to secure themselves and preserve their kind But this meeting would have beene in vaine and this preservation wholly made frustrate if there were not this Power inhaerent in them If in the naturall Body of man there were not an Interiour Directive Governing Power to guide every particular member in the operative use of it's function and to contrive those operations to the mutuall good of one another and the conservation of the whole man that Body could not possibly but suddainly perish For if the teeth will not chew nor the throat swallow nor the hands reach nor the feete stirr nor the eyes look out when nature requires her necessary food she and they all must sterve So in a Politicall Body if all members should doe but what they list and should not be compelled by some absolute Power to contribute their strengthes and endeavours to the preservation of one another and the whole Communitie it would be but Regnum in se divisum that of necessity must fall to desolation as the Holy Ghost confirmes also elsewhere saying Proverb 11. 14. Ubi non est Gubernator dissipabitur Populus The maine difficulty is who is the efficient cause of this Power Wherein not to be tedious to my Reader but to yeild him the