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
           .