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.
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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.
[2], 17 p.
Printed by H. Hall ...,
Oxford :
1642.
Attributed to John Jones. Cf. DNB.
Attributed also to Thomas Morton, Bp. of Durham. Cf. NUC pre-1956.
Reproduction of original in Bodleian Library.
eng
Parker, Henry, 1604-1652. -- Observations upon some of His Majesties late answers and expresses.
Divine right of kings.
Theology, Doctrinal.
A47055 R14104 (Wing J961). civilwar no Christus dei, or, A theologicall discourse wherein is proved, that regall or monarchicall power is not of humane, but of divine right, and t Jones, John 1642 5495 2 0 0 0 0 0 4 B The rate of 4 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words.
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CHRISTUS
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
Singulis
,
but
Major
Universis
.
Written
In
Answer
to
a
late
Printed
Pamphlet
intituled
,
Observations
upon
some
of
His
Majesties
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
.
OXFORD
,
Printed
by
H.
Hall
.
An.
Dom.
M.
DC
.
XLII
.
CHRISTUS
DEI
,
OR
,
A
Theologicall
Discourse
,
wherein
is
proved
,
that
Regall
Power
is
not
of
Humane
,
but
of
Divine
Right
,
and
that
GOD
onely
is
the
Efficient
cause
thereof
,
and
not
the
People
.
Preface
.
THere
is
a
Booke
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
(
soe
I
must
call
him
not
knowing
him
by
any
other
name
)
aimes
cheifly
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
.
Which
to
evince
he
undertakes
to
lay
downe
the
Originall
foundation
of
all
Regall
Power
whatsoever
,
according
to
the
efficient
and
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
onely
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
Politique
Body
of
the
people
.
And
then
arguing
by
a
rule
in
nature
;
that
quicquid
efficit
tale
est
magts
tale
,
he
issueth
out
this
just
inference
(
as
he
calleth
it
)
that
though
the
King
be
singulis
major
,
yet
he
is
universis
minor
,
and
therefore
inferiour
and
subject
in
Power
to
the
Parliament
.
Having
perused
this
discourse
,
and
finding
it
to
be
most
injurious
to
Regall
Power
or
Monarchie
,
contrary
to
the
true
Principles
of
State
and
Divinitie
,
or
Orthodox
Christian
Doctrine
:
I
thought
I
might
doe
my
King
and
Country
good
service
,
to
confute
these
desperate
and
more
then
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
perspicuously
in
the
few
ensuing
Paragraphes
.
§.
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
beene
done
,
nor
had
a
being
:
therefore
it
is
the
constant
Doctrine
of
all
Philosophers
,
that
the
End
is
the
cheif
and
Principall
of
all
causes
:
and
therefore
,
for
methods
sake
I
will
begin
with
it
.
now
to
find
out
the
Primarie
end
of
all
Civill
Societies
or
Commonwealthes
,
we
,
that
are
Christians
,
must
reflect
attentively
upon
those
words
of
the
Holy
Ghost
.
Prov.
16
:
4.
universa
propter
semetipsum
operatus
est
Dominus
.
By
which
we
are
ascertaind
,
that
God
Almighty
created
not
only
all
other
Creatures
,
but
all
mankind
also
,
as
for
their
Primarie
end
,
for
himselfe
,
and
his
owne
Praise
and
Glorie
.
And
as
for
man
in
particular
,
God
created
him
to
his
owne
image
and
likenesse
,
endowing
him
with
an
understanding
and
a
will
,
that
he
might
know
how
to
honour
and
love
his
Creator
,
and
by
such
love
and
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
,
and
imprinted
them
with
his
very
Creation
upon
his
naturall
reason
(
for
which
cause
they
are
called
divine
naturall
Lawes
written
in
every
mans
heart
,
saith
Saint
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
,
attaine
to
his
owne
Salvation
.
Thirdly
to
bind
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
paine
of
death
.
Fourthly
,
by
Revelation
he
instructed
him
in
many
particular
sacred
formes
and
Rites
of
exterior
divine
worship
,
as
sacrifice
and
others
;
for
though
we
read
not
anywhere
in
holy
Writ
,
that
Adam
offered
Sacrifice
,
no
more
then
wee
do
of
Isaac
;
yet
wee
read
there
that
Cain
and
Abell
did
,
and
that
Abraham
and
Iacob
did
.
But
it
cannot
be
imagined
that
Cain
and
Abell
were
the
first
Inventors
of
this
most
,
religious
and
divine
worship
,
(
noe
more
then
that
Isaac
did
neglect
it
)
but
that
by
Paternall
Tradition
and
example
they
received
it
from
Adam
.
All
which
duely
considered
;
it
will
appeare
evidently
,
that
the
primary
end
for
which
all
men
are
created
,
is
to
serve
,
honour
,
love
,
obey
,
&
worship
God
.
From
whence
it
followes
;
that
this
being
mans
highest
and
principallest
Concern
,
it
ought
also
to
be
his
highest
and
principallest
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
therfore
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
therfore
this
is
the
Primary
,
spirituall
,
supernaturall
,
and
divine
finall
cause
of
all
Republiques
,
to
which
every
other
end
must
be
but
secondary
,
subordinate
,
and
subservient
.
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
mustneeds
conclude
,
that
the
Primary
efficient
Cause
of
all
Common-wealths
is
only
God
.
§.
2.
Of
the
Secondary
finall
Cause
,
and
also
the
onely
Efficient
Cause
of
all
Civill
Societies
and
Republiques
.
Every
Creature
in
the
World
strives
to
preserve
its
owne
kind
.
Wee
see
what
paines
and
Care
Beasts
and
Birds
take
to
reare
their
Younglings
.
Trees
and
Plants
beare
fruites
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
enioy
their
Center
.
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
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
.