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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89341	The necessity of Christian subjection. Demonstrated, and proved by the doctrine of Christ, and the Apostles; the practice of primitive Christians, the rules of religion, cases of conscience, and consent of latter orthodox divines, that the power of the King is not of humane, but of divine right; and that God onely is the efficient cause thereof. Whereunto is added, an appendix of all the chief objections that malice it selfe could lay upon His Majestie, with a full answer to every particular objection. Also a tract intituled, Christus Dei, wherein is proved that our Soveraign Lord the King is not onely major singulis, but major universis.	Morton, Thomas, 1564-1659.; Jones, John, d. 1600.	1643 (1643)	Wing M2844; Thomason E62_18; Thomason E93_11; ESTC R571	28,546	41

OXFORD 1643. CHRISTVS DEI OR A Theologicall Discourse wherein is proved that Regall Power is not of Humane but of Divine Right and that God only is the Efficient cause thereof and not the People Preface 1 THere is a Book come forth of late barely intituled Observations upon some of His Majesties late Answers and Expresses without any name of the Author or place where it was printed Wherein the Observer so I must call him not knowing him by any other name aimes chiefly and directly to prove that the Hereditary Regall and Monarchicall power of our now present dread Soveraigne King Charles is inferiour and subject to the power of the now present Parliament 2 Which to evince he undertakes to lay down the originall foundation of all Regall power whatsoever according to the efficient finall causes thereof And having made the finall cause to be the safety of the people together with their Civill or Politicall happinesse he also makes the efficient cause to be not God but only the people and the instrumentall cause of conveying and deriving this Regall Power to be not any divine law nor nothing else amongst Christians but the meere humane pactions and Agreements of the Politick body of the people And then arguing by a rule in nature that quicquid efficit tale est magis tale he issueth out this just infe●ence as he calleth it that though the King be singulis major yet he is universis minor and therefore inferior and subject in power to the Parliament 3 Having perused this discourse and finding it to be most injurious to Regall Power or Monarchy contrary to the true principles of State and Divinity or Orthodox Christian Doctrine I thought I might do my King and Country good service to confute these desperate and more than dangerous Positions by declaring and proving the true Originall foundation according to the finall and efficient causes of Regall or Monarchicall Power which with Gods good helpe I hope to do perspicuosly in the few ensuing Paragraphes SECT 1. Of the Primary Finall cause as also of the efficient cause of all Civill Societies or Republiques Because whatsoever is done is done for some end or purpose without which it should not have been done nor had a being therfore it is the constant Doctrine of all Philosophers that the end is the chief and Principall of all causes and therefore for methods sake I will begin with it Now to find out the Primary end of all Civill Societies or Commonwealths we that are Christians must reflect attentively upon those words of the holy Ghost Pro. 16.4 Universa propter semet ipsum operatus est Dominus By which we are ascertained that God Almighty created not only all other Creatures but all man-kind also as for their Primary end for himselfe and his own Praise and glory And as for man in particular God created him to his owne image and likeness endowing him with an understanding and a wil that he might know how to honour and love his Creator and by such love honour might finally become happy in the fruition of his eternall unspeakable and inestimable glory in heaven for means whereto first God dictated certaine Divine precepts and principles unto man imprinted them with his very creation upon his natural reason for which cause they are called divine natural Laws written in every mans heart saith St. Paul Rom. 2.15 that every man might be equally capable to know them and equally obliged to obey them Secondly God infused into him Faith hope and Charity and other supernaturall virtues all tending to this conducement that man following them as his guides might through his obedience to God attain to his owne salvation Thirdly to binde man more strongly to his subjection and to make it appeare more illustriously unto him that therein principally consisted his Welfare as the very End and Center for and to which he was created He gave him an expresse divine Law not to eate of the tree in the midst of Paradise upon pain of death Fourthly by Revelation he instructed him in many particular sacred formes and Rites of exteriour divine worship as sacrifice and other for though we read not any where in holy Writ that Adam offered Sacrifice no more than we doe of Isaac yet we read there that Cain and Abel did and that Abraham and Iacob did But it cnnot be imagined that Cain and Abel were the first Inventors of this most religious and divine worship no more than that Isaac dd neglect it but by Paternall tradition and example they received it from Adam 3. All which duely considered it will appeare evidently that the primary end for which all men are created is to serve honour love obey and worship God From whence it followes that this being mans highest and principallest concerne it ought also to be his highest and pincipallest care to attend to it But most certaine it is that men living divided and scattered over the face of the world without the instruction and assistance one of another cannot possibly performe this for every particular mans behoofe as is requisite And therefore from this finall cause arose primarily a necessity amongst men to unite and combine themselves into civill Societies and Common-wealths This end could not be prefixed by men but men were created for this end by God And therefore this is the primary spirituall supernaturall and divine finall cause of all Republikes to which every other end must be but secondary subordinate and subservient 4 And from hence it followeth further that since on the one side no naturall agent can by it's naturall power compasse the attaining of a supernaturall end and on the other side Civill Societies ought not to be instituted in vaine we must needs conclude that the Primary efficient cause of all Common-wealths is only God PARAGR 2. Of the Secondary finall Cause and also the only Efficient Cause of all Civill Societies and Republiques 1 Every Creature in the world strives to preserve its own kind We see what paines and Care Beasts and Birds take to reare their younglings Trees and Plants beare fruits and seeds to produce the like when they are perished Yea the inanimate Creatures according to their predominant Element and mixture strive every one to obtaine and enjoy their Center And all this not only for their own particular but also for the harmonious Accommodation and preservation of the Vniverse the great and most excellent work of nature wherein she 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 therefore gave him a Woman to be his Helper that so by meanes of generation he might propagate his ofspring to the worlds end 2 This Preservation then of mankind is the maine naturall and secondary end of man And to ths end God gave him his blessing

can over-master us for so men suffer injuries from private men because they cannot withstand them but the Apostle teacheth that a Christian is bound to subjection to his Soveraigne by the Word of God and the tye of conscience more firme and close then by a Souldiers Belt or Jaylors Bolts and Manacles Ambros Theophylact So that Etiamsi certò constaret nos manus illorum alioqui valde longas posse effugere Marlorat Although we were assured that we could scape their reach or oppose their power Yea Etiamsi exarmatus esset magistratus quem impune lacescere Calv. contemnere liceret nihilo magis id tentandum quàm si poenam statim imminere cerneremus Although the Magistrate had neither Armes nor Armies so that men might provoke and contemne his power in respect of punishment must we not presume to neglect him any more then if we did see Armes and Armies Racks and Gibbets and all engines for execution prepared before us Quia nisi omnino subjiciamini Principi polluta esset conscientia vestra obvians divinae ordin●tioni Bruno Because unlesse we be absolutely subject to our Prince pretend what purity we will our conscience is defiled and every step wee march against him we set our selves in battell array against the Ordinance of God And indeede I cannot but wonder what hard hearts and cauterized consciences those men have who doe not presently smite themselves and their hearts die within them like Nabals when they find themselves guilty of subtracting subjection from their Prince 1 Sam. 25.37 a greater ingratitude then which cannot be excogitated and ingratitude is one of the greatest sinnes for Subjects are obliged 1. By the rule of right Reason to obey him without whom we cannot be safe but without the King the Common-weale cannot bee safe no more then a ship without a Pilot in a stormy my Ocean And therefore by the rule of right reason we must obey him 2. By naturall equity which bindes to do good to them which do good to us but Kings and Princes do good to us for by their meanes we obtaine great quietnesse and by their providence many worthy things are done to our Nation Act. 24.2 By them we receive honour enjoy riches peace plenty and freely professe and practice piety and therefore even for naturall equity We must needs be subject which is the least good we can doe to them 3. By morall civility we are bound to be subject to him who protects us But Kings and Princes protect us from evill doers who would violently take away our lives insolently usurpe our lands prodigally mispend our goods laciviously deflowr and ravish our wives mercilesly slave our children yea they are the Protectors and defenders of our faith and therefore we are bound at least not to rebell sithence all these mischiefes have been are will be the effects of such disobedience from which Good Lord deliver us 4. By Christian Religion and conscience which enjoyns that we must not resist the Ordinance of God but Kings and Princes are the Ordinance of God and therefore we must not resist them vers 1 2. And doe 1. Right reason 2. Naturall equity 3. Morall civility 4. Christian Religion and conscience oblige us to subjection Oh then take heed and never trust any though never so faire Professors who pretend conscience to countenance disobedience at least to cast off subjection as it is hard to disobey and not to rebel Yet such alwayes have been the faire pretence of the foulest practises Thus the colour of the common good to free the people from Subsidies Taxes and Oppressions which then seemed by their Governours to lye upon them led the people of the Iews yea and some Romans too to follow Theudas Iudas of Galile Iosep Antiq Iudai l. 18. c. 1. l. 20. c 6. Salust conjurat Catilin Speed Catiline and their companions Thus the Rebels of elder times in this Island christned their Insurrections the Army of God the holy Church making Religion the Patronesse of their impiety Iack Straw Iack Cade Wat Tyler Fryer Ball alias Wall and such others made 1. The oppression of the Commons 2. The insolencie of the Nobility 3. The covetousnesse of the Priests and the inequality of men of equall merit the vail of all their violence and villany Hollinshed Rich. 2. p. 429. Graston p. 330 331. Thus the Rebellion in the North Lincolnshire and Norfolke were raised under pretence of 1. Reforming Religion 2. Freedome of Conscience and 3. Bettering the Common-weale yea and they are alwayes masked under the vizard of 1. Pro Lege 2. Pro Grege 3. Pro Rege whereas indeed they are against the King L. 2. de Bello Iudaic c. 16. break the Laws and make spoile of the people as Iosephus relates the story of the Rebellious Iews pretending onely against Florus harsh unjust and cruell usage and not against the Romanes Naucler But as King Agrippa cleares it by his Remonstrance They did but onely say so for their actions were such as worse could not have beene done by the greatest Enemies of the Romane Empire for they sacked the Townes robbed the Treasuries burnt the Houses wasted the Fields neither were they the Townes the Treasuries the Houses the Fields of Florus but of the Roman Empire I will not make Application but sit hence these things have ever beene so Prov. 24.21 22. I will onely conclude with Solomons Admonition My son feare God and the King and meddle not with them that are seditious for suddenly shall their destruction come and who knoweth the ruine of them Yet certaine it is that ruined they shall be and perhaps when themselves least suspect it suddenly as with the Arrow of Lightning shot from the Bow of God which may serve as a Corollary to our Apostles premises to inforce this conclusion Wherefore ye must needs be subject not onely for wrath but even for conscience sake Which God grant us all grace to be for Jesus Christs sake the Patterne and Patron of perfect obedience to whom with the Father and the holy Ghost be all honour glory power might majesty and dominion from this time forth for evermore Amen FJNJS CHRISTVS DEI The LORDS Annoynted OR A Theologicall Discourse wherein is proved that the Regall or Monarchicall power of Our Soveraigne Lord KING CHARLES 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 Singulis but Major Vniversis Written in Answer to a late Printed Pamphlet intituled Observations upon some of His MAIESTIES late Answers and Expresses 1 Pet. 2.13 Subjecti estote omni humanae creaturae propter Dominum sive Regi quasi Praecellenti Submit your selves to every Ordinance of man for the Lord's sake whether it be to the King as supreme Printed by HS MAIESTIES Command AT

THE NECESSITY OF Christian Subjection Demonstrated and proved by the Doctrine of Christ and the Apostles the practice of Primitive Christians the rules of Religion cases of conscience and consent of latter Orthodox Divines That the power of the King is not of Humane but of Divine Right and that God onely is the efficient cause thereof Whereunto is added An Appendix of all the chief Objections that malice it selfe could lay upon His Majestie with a full Answer to every particular Objection Also a Tract intituled CHRISTVS DEI Wherein is proved that our Soveraign Lord the King is not onely Major singulis but Major universis 1 PET. 2.17 Feare God Honour the King OXFORD Printed in the Yeere 1643. THE NECESSITY OF CHRISTIAN SUBJECTION ROM 13.5 Wherefore ye must needs be subject not onely for wrath but also for conscience sake WOuld men but meditate or were they perswaded of the truth of the Prophets speech 1 Sam. 15.22.23 Behold to obey is better then Sacrifice to hearken then the fat of Rams for Rebellion is as the sinne of Witchcraft and stubbornnesse is as Iniquity and Idolatry Were they I say perswaded of this truth there would not be so little hearkening to the commands of Authority nor so little obeying what they heare nor would men runne so fiercely into the fearefull sin of Rebellion onely to maintaine and justifie their owne sacrifice of fooles Eccle. 5.1 Olympio do● in lo● which is indeed no other then their foolish imaginations have devised and their vaine thoughts have set up as an Idoll to themselves Or were wee not fallen into those last and worst of times prophecied of by the Apostle 2 Tim. 3.1.5 wherein men that make shew of godlinesse yea many that most shew of it have onely a shew but deny the power of it being proud cursed speakers disobedient to parents Proud indeed when they dare exalt themselves against Gods Vicegerent His Majesties large Declaration p. 12. 13 225. 256. 257. c. Cursed speakers when they dare libell and slander Prince and Prelate Disobedient to Parents Naturall Ecclesiasticall and Politicall were we not I say fallen into such times I should not need to 〈◊〉 the Apostles inference which the unseasonable sins of these seasons make so seasonable Wherefore ye must needs be subject c. In which words Infert conclusionem Principaliter intentam Aq. wherein Concludit Paraenesin subjectionis ejusque necessitatem Rol. shewing that we must obey the Magistrate not onely for feare of punishment but much more because that although the Magistrate hath no power over the conscience of man yet seeing he is Gods Minister he cannot be resisted by any good conscience Gen Notes ex Calv Bez. In qua duas potissimum urget causas ob quas potestatibus necessariò obediendum Marlor First their power to cause feare of wrath Secondly our conscience to obey Gods ordinance In respect of both which we must be subject not onely for wrath but also for conscience sake Wherein I shall consider these 5 particulars 1. The Illation Wherefore 2. The Duty subject 3. The Necessity must needs 4. The persons obliged Ye 5. The Reasons perswading and those twofold 1. From feare of wrath although not onely for wrath 2. For conscience But also for conscience sake Aquin. Lyr. Calv. Bez. Marlor Rolloc 1. The Illation and inference in this word Wherefore being a conclusion wherein Quod initio praeceperat de praestandâ Magistratibus obedientiâ nunc per modum collectionis repetit sed cum expositione Calv. It will be convenient for conceiving fully the Apostles meaning and the force of his Arguments and the drift of this conclusion that we reflict back as farre as the beginning of this Chapter where besides those two mentioned verse 4. Of 1. Terror to the ill which I reserve to be handled under that of wrath 2. And Reward to the good which I referre to that of conscience We shall finde foure Reasons premised to inforce this conclusion Wherefore ye must needs be subject c. 1. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. for there is no power but of God How much soever we may perhaps dislike them and how ill soever they may sometimes use their power As Pilate did his Jo. 19.20 Matth. 27.26 in crucifying him whom he should have closed and loosing him whom he should have crucified yet our Saviour himself acknowledgeth that even this abused power was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given him from above Ioh. 19.11 For misery comes not out of the dust neither doth affliction spring out of the earth Iob. 5.6 But as Omne bonum desuper August de Civitat Dei l. 5. c. 21. Every good gift is from above Iam. 1.17 so is there no evil in the City and the Lord hath not done it Amos 3.6 i.e. Majum poena no evil of punishment Per me Reges regnant By me Kings raigne is the generall ground of the Charter both of good and evil Princes and Nobles and all the Judges of the earth Prov. 8.15.16 He it is that raiseth unto David a righteous branch a King who shal raigne prosper and execute judgement and justice upon the earth Jer. 33.5 6. Hos 13.11 in whose dayes the people shal be safe And he it is that gives an evil King in his anger takes a good King away in his wrath Qui regnare facit hominem hypocritam propter peccata populi Iob. 34.30 vulg So that whether they be good or evil we must be subject sithence there is no power but of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we will be found fighters against God Act. 5.39 whose power none is able to resist whether it bee for protecting or for punishing Wherefore we must needs be subject 2. Secondly they are not onely not without God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citat and so of him permissivè but they are the ordinance of God himself and so of him positivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained of God v. 1. whereupon they worthily use in their stile not onely Permissione Divinâ or Providentiâ Divinâ although those be good titles taken in a good sense yet they imply some intermediate meanes betwixt God and those who beare them But Princes write Dei Gratiâ for by the Grace of God no favour of man they are what they are so that I may say of their government Gal. 1.1 as Saint Paul said of his Apostleship It is not of man nor by man but by Jesus Christ God the Father For Cujus jussu homines nascuntar hujus jussu Reges constituuntur apti his qui in illo tempore ab ipsis regantur Iren. lib 5 cap. 24. Which may be demonstratively evidenced if we shall take a survey of the Series and succession of Governours from the first man that was placed upon the earth whom we finde created with an intention to make him Gods Vicegerent Gen. 1.26 and at his very first

conservationem Iustitiae For a fatherly reformation of offendors a loveing protection of the obedient and the preservation of Justice for both Yet we must consider and confesse that Ad utilitatem Gentilium terrenum Regnum positum est à Deo non à Diabolo qui nunquam omnino quietus est Imo qui nec ipsas quidem gentes vult in tranquill● agere ut timentes regnum humanum Earthly Kingdomes are erected by God not by the Divel who as he is never quiet himself so would he not have the people live in peace as appeares by his late practices which government is the meanes to procure and preserve preventing men from devouring those that are more righteous then themselves Hab. 1.13.14 And for being like the fishes of the Sea or the creeping things who have no Ruler over them for Per legum positiones repercutiant multiplicem gentilium injustitiam Kings and Princes by their Laws restraine and bridle the fury and violence of our naturall corruptions yea and the worst of Princes is never worse then Quemadmodum populi digni sunt Dei justo judicio in omnibus aliqualiter superveniente Iren. l. 5. c. 24. such as the people have provoked God to set to afflict them whose just judgement alwayes interposeth it self in such weighty cases Although sometimes we know it not oft-times we will not acknowledge it which being so may oblige every one of us to be subject to all powers of all qualities conditions dispositions tempers religions under whom the Lord hath placed us Sive 1. Nutriciis sive 2. Hypocritis sive 3. Haereticis sive 4. Tyrannis Whether they be noursing fathers for whom we must praise God or dissembling Hypocrites or obstinate Heretickes or bloudy Tyrants for all which we must pray to God Whatsoever Sanders Allen Stapleton Parsons Mariana Boucherius Santarellus c. on the Romish part And Knoxe Buchanan Gilbey Goodman and Daneus on the other extreame have formerly taught Calderwood hath followed and some too fiery spirits of late have seditiously and scandalously put in practice of whom I may say in the Apostles language 1. Tim. 6.3 4 5. If any man teach otherwise then what I have affirmed he consenteth not to the wholsome words of our Lord Jesus Christ and to the Doctrine which is according to godlinesse but is puffed up knoweth nothing as he ought to know but doateth about questions and strife of words whereof commeth envy strife railings evil surmiseings froward disputations of men of corrupt mindes and destitute of the truth which think that gaine is godlinesse howsoever they pretend godlinesse rather then gaine from such separate thy selfe For howsoever we must performe active obedience to such Princes onely so far as lawfully we may Calv. Bez. Marl. Roloc. Genev. usque adaras so long as Cum Deo non comparabuntur Scorpias they are not set in competition with God Tertul. Yet we must performe passive obedience and absolute subjection suffering without resistance Act. 4.19 being subject without rebellion even if they should command the most unjust superstitious idolatrous prophane or irreligious things which can be imagined yet I say we must not rebell unlesse we will renounce Christianity Gloss inte●lin but we must let this be Probatio subjectionis the touch-stone of our subjection even our patient and constant sufferings For Quae passos Apostolos scimus manifesta est Doctrina Tertul. ubi s●pr The truth of this Doctrine is sealed by the Apostles sufferings who indured of Heathen Princes and for not renouncing Christianity Carceres Vincula Flagella Saxa Gladios Impetus Indaeorum Coetus Nationum Tribunorum Elogia Regum auditoria Proconsulum Tribunalia Caesaris nomen interpretem non habent Imprisonment Bonds Stripes Stoning Wounds Violence of the Jews Conventing before the Gentiles Questioning in the Courts of Tribunes Examinations and Answers before Kings Arraignments at the Tribunals of Proconsuls yea and could not find an Appeale to the Emperour any protection for their innocencie yet they not onely submitted themselves and possessed their own soules with patience but also taught all pious people so to doe as here our Apostle makes it apparent and Titus 3.1 2. presseth it to all posterity Put them in remembrance for indeed we are too apt to forget that they be subject to the Principalities Powers and that they be obedient ready to every good work that they speak evill of no man His Majesties Declaration ubi supra much lesse of Princes and Prelates as some of late have done That they be no fighters much lesse Armed Rebels but soft lowly gentle shewing all meeknesse to all men much more to Rulers yea and such effect did this Doctrine produce that Sanguis Martyrem semen Ecclesiae Cypr. The blood of the Martyrs was the seed of the Church The bloud not the sword that were too Turkish And however Circa majestatem Imperatoris infamemur Tert. ad Scap. l. 2. They were slandred as disloyall to the Emperour yet Nunquam Albiniani vel Nigriani vel Cassiani inveniri potuerunt Christiani Never any Nigrian who made Religion the stalking-horse for Rebellion Nor never any Cassian who assaulted his Soveraign by Assassination could be found amongst the Christians Christianus nullus est hostis nimirum Imperatoris quem sciens à Deo suo constitui necesse est ut ipsum diligat revereatur honoret salvum velit cum toto Romano Imperio quousque seculum stabit tam diu enim stabit Colimus ergo Imperatorem sic quomodo nobis licet ipsi expedit ut hominem à Deo secundum quicquid est à Deo consecutum solo Deo minorem For no true Christian can be an enemie to his King or Emperour whom he knows to be placed over him by God and therefore upon necessity must love him reverence him honour him pray for him and desire and indeavour his safety as the safety of the Kingdome as being next to God lesser onely then God and endowed with the power which he hath from God over all the men in his Dominions Hereupon was it that the Christians fought so many valiant battels and obtained so many glorious victories even for Heathen and persecuting Emperours yea even for Iulian the Apostata himselfe but never did they fight any battel pitched any Field arrayed any Army armed any Legions or so much as entred into consultation against their Emperour And thus you see Qualibus to what manner of Princes we must be subject And I think all will willingly conclude Si parendum est magistratui prophano certè multo magis obedire oportet Sancto Christiano In Matth. 22.21 Bez. If Heathens were thus obeyed much more should Christians If persecuting much more pious Princes such as our Gracious Soveraigne whose clemencie may challenge our love as wel as his power command our duty whom God preserve and prosper long over us

in honour and felicity and give us the grace and gratitude to be subject not onely for feare but even for conscience sake And so I come to consider 2. In Quibus In what things we must be subject Wherein the true stating of the Question is much differenced from the mistaken and mistaking Tenents of many of these times who conceive and would beare the world in hand 1. That they are bound no further to Subjection then with a Rightly Regulated Conscience they may performe Active Obedience to all their Superiours Edicts and Commands 2. That they are not bound to Active Obedience where they have a doubting conscience although not fully informed by the right rule of Reason or expresse authority of Gods word 3. That the Supreame Magistrate must have expresse affirmative warrant in the word of God for all his injunctions or else the Subject needs not obey them Whereas the truth is 1. Concerning the first That although Active Obedience binds onely in the Lord yet absolute subjection is due without any resistance for the Lords sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. ● To humane Ordinances 1 Pet. 2.13 Even when man ordaines not the Load 1 Cor. 7.12 yet such a man as is ordained of the Lord and so presumed to ordain according to the Lord wee may not in any wise resist 2. And as concerning the second Although when man is left to his own liberty The rule is to be observed Quod dubitas ne feceris because he that doubteth is condemned of his own Conscience yet when we are Commanded by Authority Rom. 14.23 and wee onely doubt in our selves whether that bee good and lawfull which is comanded or not The Rule of Saint Augustine must be observed Si dubitas feceris If you onely doubt doe it except you have expresse warrant out of Gods word or the Analogie of faith and undeniable necessary Consequence to the contrary Authority must turne the scale of thy doubting conscience and weigh downe thy Judgement to Active obedience so that 3. The Magistrate is not bound to expresse Text for warrant of each of his particular edicts It is sufficient that it is contained in his generall Commission Dixi Dii estis I have said ye are Gods Psal 82.6 and therefore have committed my delegated power to you Per me Reges Regnant By me Kings Raigne Pro. 8.15 And therefore by my authority may lay injunctions upon their Subjects and they are obliged to Active Obedience except they can produce a negative Act of Parliament out of the high Court of Heaven for Princes are not onely instead of God by representation Exodus 4.16 but they have the power of God over those to whom they have commission Exod. 7.1 I have made thee Pharoahs God yea and put case the Subject could produce a contradictory command of God to that of his King yet is not his passive obedience dispensed withall nor any part of his absolute subjection dissolved or cancelled Ambros To. 3. Epis l. 5. Orat. But wee must needes be Subject at least by suffering if not by doing in all things even against the dictate of a doubting yea or a discerning conscience 3. But then in the next place it remains to be resolved by what meanes or in what manner this subjection is to be expressed which must be by these seven meanes following where there are not Iura Regni by mutuall consent of Prince and people to supersede them or dispence with any of them 1. First by praying for them 1 Tim. 2.1.10.4 I exhort therefore that first of all Supplications Prayers Intercessions and giving of thankes be made for all men for Kings and all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour who wil have all men to be saved and to come unto the knowledge of the truth Where observe we must pray 1. To the end that we may live godly and peaceably when we did not live so before 2. That they may come to the knowledg of the truth when they knew it not before 3. And that they may be saved when they were not in that state before None so bad then to and for whom we are not to expresse our subjection by this duty 〈◊〉 Tit. 3.1 2. Citat 2. Secondly we must speake no evill of them Exod. 22.28 Thou shalt not revile the Gods nor curse the ruler of the people Is it fit to say to a King thou art wicked and to Princes ye are ungodly Iob. 34.18 No certainly nothing lesse and therefore follow the counsel of Martialis who lived in the Primitive times learned of the Apostles and taught to succession A murmuratione custodite corda vestra Keepe not onely your hands from mutiny and your tongues from muttering but even your hearts from repining 3. Thirdly we must not dispute their Commands for where the word of a King is there is power and who may say unto him what doest thou Eccles 8.4 i. e. Not publikely and illegally to raise opposition against him onely we may privately informe our own judgement to prepare as peaceably either for active obedience or for Martyrdome Josh 1.16 17 4. Fourthly we must expresse our subjection by doing all their commands which are not directly against God resolving with the Israelites All that thou commandest us we wil do and whithersoever thou sendest us we will goe onely the Lord thy God be with thee Fiftly we must expresse it by suffering all punishments patiently without any resistance for those things which we dare not do when they command them because they appeare not seem to be directly against God as hath been before demonstrated imitating S. Chrysostome Epist ad Cyriacum Cum à civitate fugarer dicebam intra meipsum si quidem vult Regina me exulem agere agat in exilium Domini est Terra plenitudo ejus si vult secare secet idem passus est Isaias c. Et si substantiam auferre auferat nudus exivi ex utero matris meae nudus etiam revertar If the Queene will have me go into banishment let her banish me The earth is the Lords and all that therein is If she will have me sawen in sunder I submit my self Isaias suffered so before me Apoc. 13.10 If she will confiscate my goods I am contented Naked came I out of my mothers wombe and naked must I returne again Behold this must be the patience of the Saints Sixtly by supplying meanes Ad necessaria secundum statûs sui conditionem Lyr. paying due tribute to our Princes for this is the manner Quomodo velit te subjici protestatibus redere jubens cui Tributum Tributum cui Vectigal Vectigal i. e. quae sunt Caefaris Caesari quae Dei Deo Tertul. Which tribute must be paid without limitation of the quantity before or accompt of the disposing

cause of all Republiques therfore he is also the sole efficient cause of this power 6 Arg. 2. The Primary finall cause of Civill Societies as I have prov'd SECT 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 onely God prefixed that end to man Therefore this is a divine end which cannot be atchieved without a divine Power as I have also proved in the same Section n. 4. onely God then is the immediate Efficient cause of this power 7. 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 Clergy men than 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 and duty 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 onely to seduce the Vulgar into a base and profane misconceiving and vilifying of the royal 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 than of any other his temporall end or affaire see Section 1. n. 3. in vaine then have all Christians hitherto believed 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 Atheist than a Christian It is well knowne 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 haec omnia adjicientur vobis Mat. 6.33 8. Arg. 3 When private families first joyned themselves into a Common body of society 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 its origen from man but onely from God Ergo God is the sole Efficient cause of this power 9. Arg. 4. When men first associated themselves into a Common-wealth they were all of equall Right and Power so that none I speake of severall families still as before could challenge superiority the one over the other For this divine naturall power viz. Se defendere vim vi repellere was inherent in every one of them and obligeing them The power then which accrewed to to the aggregation of the whole society was not made but brought as being no other than 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 mnnaging or excercising of this divine naturall law of se defendendo and vim vi repellendo consists totally the security and Salus Populi and the power of the Common-wealth to maintain it 10. Arg. 5. God Almighty is so solely the Legislator and Author of his owne Lawes without the concurrence or consent of any other Councell quis enim consiliariu●●●us fuit aut quis prior dedit ei Rom 11.33 That they have their establishment onely in and by his own will So that no power whatsoever of his Creatures can by any contraition against him invalid or annull those Lawes 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 than Cain could kill Abel But on the other side it is manifest that Republikes have a lawfull power of putting men to death without which they could not preserve their owne safety Therefore they have it from God And how soon God gave this power to men I know not nor cannot find untill after the floud when Gen. 9.6 we read this expresse positive divine Law and precept given to the Civill Magistrate Quicunque effuderit humanum sanguinem fundetur sanguis illius SECT 4. 1. The Finall Cause of Regall power must of necessity be the same that is of the Common-wealth because the King is the administrator of the power of the Common-wealth 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 2. 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 he vents all those swarmes of false inferences throughout his whole discourse 3. But before I lay down the true Resolution of this question I must desire my reader to mark with good heed the great difference that is between the power it selfe of a Common-wealth 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 gift 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 4. I have proved all along in the precedent Sections that the Civill power of a Common-wealth 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 truely that God is no more the Author of Regall than 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 5. This then is my first Assertion The Efficient cause of Regall or Monarchicall power is not the people but onely God I speak in this Assertion not of conditionall Princes but onely 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 the absolute power which is inherent in the whole Common-wealth to governe it selfe otherwise he is no absolute King of whom onely I speak 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 6. My second proofe God saith expressely Prov. 8.15 Per me Reges regnant c. Then their Dominion or power by which they reigne is immediately from God Christ saith to Pilate Joh. 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 St. Paul saith Rom 13.1 Omnis 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 v●ndex 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 annoynted interiorly in his person by him with a Divine power of which the exteriour Vnction is a sacred Ceremonous Commonefactive and solemne Testimony And for this cause Gyrus though a Heathen King is called by God himselfe Isay 45.1 Christus meus Gods own annoynted The holy King Josaphat saith to those whom he had constituted Judge 2. Paralip 19.6 Non hominis exercetis judiciam sed Domini Then it is not a humane power but a divine power by which the King doth judge and rule his people From hence I infer two Corollaries 7. The first That there is a two-fold 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 judgements The second is the peoples to administer it Propter salutem populi But if he swerve herein seeing that the power is divine and residing and inhering onely in him and not in the people he is not liable to the people but onely to God 8. The second Corollarie As God is the sole efficient cause of Regall power so the instrumentall cause which conveighes this power is the divine naturall Law obliging men to unite themselves into Civil societies For God gives a power to men to govern themselves by obliging them to unite themselves And consequently the election of the people with all the Observers pactions and 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 than in any other As in my former example n. 3. The efficient cause of the Lord Majors power is onely the King The instrumental cause by which this power is derived unto him is the Charter of the City 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 City rather than in any other 9 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 therof is in power super totam Rempublicam Superiour absolutely over the whole Common-wealth And therefore is not only Major singulis but Major Vniversis and super omnes simul This Assertion is evident out of the former For the power that was inherent in the whole Common-wealth 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 absolutely inherent in the King only Ergo he is super totam Rempublicam and Major Universis 10. In confirmation of this argument I argue thus Either the whole power of the Common-wealth 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 powet in the Common-wealth 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 Universis If it be not then there are simul semel two supream Civill powers in a Common-wealth two supream contrary Masters at once to be obeyed one and the same individuall Kingdom and Gubernation and yet divided against it selfe which are most absurd and impossible 11. From hence it is evident that his Majesty sayd most truely and most learnedly that the administration of the whole power of the Common-wealth 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 12. This the Observer in effect plainly confesseth But relapsing into his wonted Paroxismes of strong malice against Regall Power he labours by his most false erroneous Principle Rex est minor Universis and tires himselfe 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 Regall power And that Rex est minor Universis 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