Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	people_n	power_n	4,914	5	5.4287	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43095	Killing is murder, and no murder, or, An exercitation concerning a scurrilous pamphlet of one William Allen, a Jesuitical impostor, intituled, Killing no murder wherein His Highness honor is vindicated and Allens impostors discovered : and wherein the true grounds of government are stated, and his fallacious principles detected and rejected : as also his calumnious scoffs are perstringed and cramb'd down his own throat / by Mich. Hawke, of the Middle-Temple, Gentl.	Hawke, Michael.	1657 (1657)	Wing H1171; ESTC R12455	71,020	66

his Fables which are above Poetical fiction and which none will believe but Fools and Mad men his onely Parasites and Patrons his Highness also saith he hath his Emissaries to send with forged Letters if any one doubt this let him send to Major General Brown who will satisfy him and what saith Master Brown he cannot justify any Letters to be forged onely he suspecteth that one who brought him Letters from Charles Steward received not condign punnishment But though his Highness is clear of this calumnie yet hath that been Judged arcanum imperii a secret of Government in Princes and Generals Plutarch vita Eumenis A Gell. l. 15. c. 22. to forge Letters thereby to fish out the affections of those they doubted to be disaffected or for other Politick ends as Eumenes and Sertorius did which in such cases is not unlawful according to the practice of the Emperor Frederick the first and Lewis the eleventh King of France whose proverb was qui nescit dissimulare nescit imperare and which lesson the said Lewis would onely have his Son to learn as before hath been intimated The sixt Article is They stir not without their Guarde nor his Highness without his Life-Guarde as if it were Tyranny in a King or Prince to have a Guarde which is not onely useful but necessary to defend himself from the ambitious and seditious without which no Majesty is safe or secure for as Pontanus amor incedit inermis Armatus dormit love walkes unarmed Arist l. 3. Pol. c. 11. but the Armed man may sleep and truely Aristotle being a witnesse the use of such Guardes is necessary as well in a quiet and peaceable Commonwealth as in a turbulent and seditious for how saith he can a King exercise his power unlesse he hath about him Force and Armed men to resist those oppose it But he saith his Highness hath a Life-guarde and so had Romulus three hundred Horse-men tam pace quam bello as well in peace as Warre for his Royal body And for the same cause Antoninus had German Horse-men Liv. but this Impostor would fain have him to discard his Life-guarde that his Bravos may the sooner slay him The seventh Character is They impoverish the people that they may want the power if they had the will to attempt any thing against him His Highness way saith he is by Taxes Excise and Decimations But let us remember what the Impostor said to his Reader that he should not want Proofs if he wants not memory whereas herein his own memory faileth him for he might have called to memory that the like Taxes Excise and Decimations were imposed by the Parliament for which in all his passages he pleadeth whilest that possessed the sole Government ubi est eadem ratio ibi est eadem lex and where there is the same reason there is the same Law and if such Taxes were Lawful then and did not impoverish the people how can they for that reason be unlawful now But if his Highness should have imposed such intolerable Taxes on the people Arist Pol. l. 3. c. 11. as Dionysius did on the Syracusans having by them within five years space exhausted the wealth of Syracuse for which Aristotle in the same place from which he extracteth this Character branded him with Tyranny or if he should have laid such Imposts on them as the Duke of Alva did on the Netherlanders who as Bodin saith exacted the tenth part of their Vendible goods by which device within a short time he almost swallowed up all the Merchants Estates they using to tell the same ten times over then might he have had just cause to charge his Highness with the impoverishment of the people but since he hath alwayes imposed moderate and necessary Taxes according to the publicke occurrences and occasions and now onely such as are ratified and established by the last Parliament this Impostor may put up his Pipes and set down by weeping Crosse The eighth Character is that they make Warre to divert and buisy the people and besides to have a pretence to raise money and to make new Levies if they mistrust their own Forces or think them not sufficient But the words of Aristotle are they make Warre least the people should be idle Arist Pol. 5. c. 11. and that they may have need of a General and varyeth nor a little from his alledged Authority to intrude his own Inventions but herein also must we shake hands with our Master being taught by experience that as Bodin nihil est utilius quam externis bellis implicari Bodin de repub l. 4. c. 1. there is nothing more profitable then to make Warre with Forrainers And first to invert Aristotles reason that idleness in people may be taken away for idleness is the Mother of all vices and begetteth vicious persons in a Commonwealth which unless they be expunged the body will be vitiated and corrupted Therefore it is necessary to make Warre whereby such nefarious and facinerous persons may be exonerated Tholosan Synt. l. 41. 22. and those which remain imbettered and more glorious for them Valiantly to hazzard their Lives for the honor of their Countrey abroad then ignominously to endanger themselves by loose living at home An other reason is drawn from Annibal that ancient circumspect and couragious Captain that Warre is to be made with Forrainers to prevent intestine seditions which was his State Aphorisme Nulla magna civitas diu consistere potest Livii si foris hostem non habet domi invenit No great City can long continue if it have not an Enemy abroad it will find one at home as prevalid bodies are secure from external hurts yet are they burdned and laden with their own strength which was the principal cause that Scipio Africanus the younger would not destroy Carthage Bodin de rep l. 4. c. 10. least if there were no Warre against the Enemy it would begin at home and therefore to avoid some Warre at home or some eminent and supposed Warre abroad a Prince may well support a just quarrel in any such Countrey by way of prevention so as it is no Tyranny but preventing Policy to make Warre with an ambitious Enemy Non cuivis homini contingit and this Impostor is uncapable of this imperial mystery But mark his malitious inference The Warre with Spain serves his Highness to this purpose and upon no other Justice was it begun at first or is still continued what Pander can be more impudent as it may be he is to the Whore of Babylon who savors much of her Conclave to deny the justness of the undertaking that Warre which is so plainly and evidently demonstrated in the Declaration of his Highness in the year 1655. that the prudent and Protestant Princes of Christendom embrace and believe it and so do all others who are not simply ignorant or wilfully blinded but let us hear the Advice of Master Pymm that

that all just Power of Government is not founded upon those two bases of Gods immediate appointment or the peoples consent as he would have it but datur tertium to wit Warre and Victory which he might have learned of the ancient Father Tertullian Imperia armis quaeri Apoll. Resp ad Apollo Jur. F. 124. Victoriis propagari that Empires are purthased by Armes and pronagated by Victories or else of his new Master Suares Solent i●terdum provinciae seu populi liberi involuntarie subjici regibus per bellum Provinces and free people are unwillingly sometimes made subject by Warre but this hapneth to be done justly or injustly when therefore Warre hath a just Title the people is justly deprived of the power they had and the Victor that prevaileth against them hath true Right and Dominion over them For jus est in Armis there is Right in Armes and it is the most potent Right which the Roman Civilian Cicero was at the last forced to confesse Ep. ad Atticum Nullum Jus plus potest quam arma ut enim quisque potentissimus est it a justissime dicere facere omnia videtur no Law hath more power then Armes for as every one is more potent so doth he seem to say and do all things most justly By this it is perspicuous that there are three bases of all just power of Government the immediate appointment of God Warre and Victory and the Election and consent of the people And therefore this Impostor shall give me leave to inferre his conclusion that whosoever doth arrogate to himself that power or any part of it and cannot produce any of these three Titles is not a Ruler but a Tyrant And now let this Impostor dare to ask his Highness Quis te constituit Principem Judicem super nos who made the Prince and Judge over us and he shall be fully answered to wit that he was made a Prince and Judge over us by the immediate appointment of God by the Right of Warre and by the consent of the people which two Titles dimane also from the Divine providence as shall be in the sequel showed but first of the immediate appointment of God The power of all Kings Princes and Rulers immediately proceeds from God though not by his special revelation which was onely incident to some of the Kings of Israel Rom. 13.1 yet by particular designation which is common to all and is a matter of Faith if we will believe St. Paul who saith There is no power but of God which he useth as a reason to perswade due obedience to the Prince and that God is the immediate Dispensator of that power he proveth by the Authority God hath given to a Prince to revenge and execute wrath upon him that doth evil Ib. 2.4 by depriving him of life if it be requisite as he saith that he beareth not the Sword in vain which is onely in the gift and power of God who is Dominus vitae necis the Lord of life and death for no man hath power to take away his own life without the guilt of being a Murderer and therefore are Princes called by the Prince of Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Son and Schollers and by a more Divine Poet Homer Gods Dixi quod dii estis I have said you are Gods because they immediately have their power from God Solomon the Wisest of Kings acknowledged this By me Kings Raign and Princes degree Justice Prov. 14.21 And Daniel who was wiser then all the Astrologers and Magitians taught Nebuchadnezzar this lesson Thou O King art King of Kings for the Lord of Heaven hath given thee a Kingdom power strength Dan. 2.21 Apology fetcht out of Allen. and glory and that he changeth the times and seasons he removeth Kings and setteth up Kings which none will deny but he that saith in his heart there is no God but nature to which purpose speaks some of the Papists and Jesuits and especially Bellarmine Bellarm. de conc l. 2. c. 19. In regnis hominum potestas Regis est à populo c. In the Kingdom of men the power of the King is from the people which power is immediately in the multitude as in the Subject and Suares second to none in subrility says that God is said to give this power to the Prince because he hath immediately given it to the people who transferres it to the Prince and this saith he is modus maxime connaturalis optimus qui intra latitudinem naturalis rationis cogitaripotest the most connatural and best meanes Resp ad Apollo Jur. fidel F. 127. which can be thought or found within the Latitude and extent of natural reason Which to confirme he produceth Scripture that whereas St. Paul saith there is no power but of God he doth not say that every Prince is constituted of God for his saying is not of any Prince but of the power and so as he said before the power being immediately in the people from God is immediately by them conveyed to the Prince yet will he not allow the power to be immediately in the people Ex peculiari institutione donatione divina from the peculiar institution and Divine gift sed per naturalem consequutionem ex vi primae creationis but by natural consequence from the force of his first creation in which they seem to ascribe more to natural reason and production then to Divine patesaction But St. Paul is his own Interpreter for after his general Doctrine of obedience to the power he expoundeth it in the singular and applyeth it to the Prince in particular as he is the Minister of God to thee and then again that he beareth not the Sword for nought and least they should forget it he reiterateth it for he is a Minister of God c. But it is objected that though St. Peter makes the King Supreame yet he tells us the King is an humane Ordinance or creature of the people for the words are Submit your selves to every Ordinance of man for the Lords sake but it is answered 1 Pet. 2.11 Kings may be called an humane Ordinance for being made of one of the people and not by the people and are humane in regard of their material cause though not of their efficient and if Peter had meant that Kings had been made by the people he must also have meant that the Governors had been made by the people for he saith they are sent by him not by them for the punishment of evil Doers so as the Governors are sent by the King not by the people This needs no application were it not for this Impostors exprobations for who but such a blind Bayard will question who made his Highness a Prince and Judge over us and cannot see what wondrous works the immediate hand of God hath wrought by him who as Moses delivered this captive Nation from the bondage and Tyranny

is nihil ad rhombum for his Highness since his power hath maintained the Estate of the Church and advanced Learning though it may be not in that Superstitious kind this Impostor would have him The thirtenth Character is They pretend inspirations from God and responses from Oracles to Authorize what they do but how doth he apply this His Highness saith he hath ever been an Enthusiast as if it were Enthusiasme for him to believe and avouch his power to be of God and of Christ himself upon whose Shoulders the Government is layed and not to attribute the contrivance and Production of this mighty Work to himself or any other person and not to judge of Gods Revolutions as the products of mens Inventions and if this be Enthusiasm then all our precedent Kings and Princes have been Enthusiast's who by their Title Dei gratia professe to have received and held their Scepter of none but God and that their power dimaned immediately from him as the first cause and mediately by second causes from him also as before hath been asserted or that if were Enthusiasm to pray and beleeve and to receive returns from God or to be spoken unto by the Spirit of God who though he speaks with the written word sometimes yet according to that of Job God speaketh once yea twice for though God doth not speak to men in these dayes by Revelations or by the voice of a Prophet yet speaketh he by the secret operation of the Spirit though it doth not visibly appear to us as it is said in the same place of Job Job 33.14 God speaketh once yea twice yet man perceiveth it not and that by prayer we may obtain the returns and comfort of the Spirit is clear by the simile of our Saviour If ye then saith he being evil know how to give good gifts to your Children how much more shall your Heavenly Father give the Holy Spirit to them that ask him whosoever therefore doth exclude the Spirit Luke 11.13 without whose concurrence or teaching all ordinances are ineffectual is like to the Disciples of John who had not so much as heard whether there was an Holy Spirit by which as the Apostle saith Acts 19.2 1 Corinth 12.13 we are all baptized into one Spirit and made to drink into the same Spirit and have one and the same Spirit with the Apostles though in a different measure But Lingua quo vadit his tongue runs at randome and idely blurteth a nonsensical simile And as saith he Hugh Capet in taking the Crown pretended to be admonished to it in a dream by the Instigation of St. Vallery and St. Richard so I believe his Highness will do the same at the Instigation of St. Henry and St. Richard his two sonnes A meer bull a nominal conceit without sense or reason for what correspondence hath my Lord Richard with St. Richard or my Lord Henry with St. Vallery they being no such superstitions Saints and dreaming Spirits But what if his Highness at the Instigation of my Lord Henry and my Lord Richard should have taken the Crown which this Impostor did but dream of he had taken no more then he hath merited and he were worse then an Infidel if he should not provide for his own and especially for these of his own houshold And my Lord Henry and my Lord Richard may be St. Pauls Saints that is Holy men if they follow his Doctrine by Faith in Christ and works of Salvation The fourteenth Character is Arist Pol. 5. c. 11. they love God and Religion and in this doth he also rack Aristotles words from the sense for his meaning is that if a Tyrant will prolong his power he most imitate a good pious Prince which he preposterously calleth Artem Tyrannorum potissimam the best Art of Tyrants for piety and justice are the two pillars of a principality otherwise by this Character David a man after Gods own heart might be a Tyrant and Numa Pompilius also who was the Founder of Religion among the Romans and for his piety advanced to that Royalty as his Highness likewise partly was to this supream Magistracy for protecting and cleansing true Religion of its superstitions And indeed as he saith His Arms were Pious Arms and conquered most by those of the Church Prayers and Tears for his Prayers and Tears prevailed more with God then his Arms and Force with Men and that as he also saith Godliness hath bin great gain to him for which the Lord hath honoured him with a Temporal principality as in all probability he will with his Heavenly Kingdom Thus are this Impostors prophane Scoffs against his Highness piously inverted to his honor who not onely as he likewise saith Romanlike but Brittainlike being a Prince and Priest for by our Law also Rex est persona mixta cum Sacerdote hath and doth as a Prince protect our Temporal Estates And as a Priest preserve the Tythes-offrings duties of the Church and not cost us all as he maliciously slandereth him No other marks of a Tyrant can be found in Aristotle Plato and his familiar Machiavel saith He which are suitable to his Highness but those two as he conceiveth The first to use Aristotles own words which he commonly changeth and wresteth to his own conce it is that he would not have him impulst with anger to fight and strike for as Heraclitus it is a difficult matter to resist anger which may cost ones life Arist Pol. l. 5. c. 16. which is also a precept for a Prince by the practice of which a Tyrant may the longer subsist For as St. Ambrose saith Dum justo amplius irascimur volumus aliena corrigere peccata graviora committimus when we are angry above measure and would restraine and represse offences Ambros de Sancto Josepho wee commit greater And therefore Theodosius after the furious slaughter of the Thessalonians ordained that Sentences of Princes should be deferred for thirty dayes from execution yet Aristotle saith in another place Arist 9. c. 8. Anger is a virtue in a Valiant man and spurs him on to dangerous attempts Vires injicit ira and by consequence in a General and Prince And therefore as Solomon saith We ought not to provoke a King to anger because the anger of a King is like the roaring of a Lyon Prov. 20.2 And therefore as this Impostor saith seeing his Highness is naturally cholerick and will call men Rogues and go to Cuffs let him beware he falls not into his Highness clutches least he handle him like a Rogue and serve gim as Agamemnon did Thersites a bawling Captain of the Grecians who for his impudent railing slew him with a cuff of his fist And the last is that a Tyrant should not be really good nor absolutely bad but half one and half toother but herein also he falfieth Aristotle Arist 15. c 11. whose words are that he so fashion himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉