CHARLES BY THE GRACE OF GOD king of England, Scotland France and Ireland defendor of the faith, etc:    

christus DEI, The LORDS Annoynted OR, A theological Discourse, wherein is proved, that the Regallor monarchical power of Our sovereign Lord KING CHARLES Is not of human, 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 mayor Singulis, but mayor universis.  
Written in Answer to a late Printed Pamphlet entitled, Observations upon some of His majesties late Answers and Expressess.  1 Pe. t 2.13. 
Subjecti estote omni humanae creaturae propter Dominum, sieve Regi quasi Praecellenti.  
Submit yourselves to every Ordinance of man, for the Lord's sake, whether it be to the King as supreme.  
Printed by His majesties Command AT OXFORD. 1643.   

christus DEI, OR, A theological Discourse, wherein is proved, that regal Power is not of human, but of Divine Right, and that God only is the Efficient cause thereof, and not the People.  

Preface.  
1 THere is a Book come forth of late, barely entitled, Observations upon some of His Majesties late Answers and Expresses, without any name of the Author or place where it was printed. Wherein the Observer( so I must call him not knowing him by any other name) aims chiefly and directly to prove, that the Hereditary, regal, and monarchical power of our now present dread sovereign King Charles, is inferior and subject to the power of the now present Parliament.  
2 Which to evince he undertakes to lay down the original foundation of all regal power whatsoever, according to the efficient & final causes thereof. And having made the final cause to be the safety of the people, together with their Civill or political happiness; he also makes the efficient cause to be, not God, but only the people, and the instrumental cause of conveying and deriving this regal Power to be, not any divine law, nor nothing else( amongst Christians) but the mere human pactions and Agreements of the politic body of the people. And then arguing by a rule in nature; that quicquid efficit tale est magis tale, he issueth out this just inference( as he calleth it) that though the King be singulis mayor, yet he is universis minor, and therefore inferior and subject in power to the Parliament.  
3 Having perused this discourse, and finding it to be most injurious to regal Power or Monarchy, contrary to the true principles of State and Divinity, or Orthodox Christian Doctrine: I thought I might do my King and Country good service, to confute these desperate and more than dangerous Positions, by declaring and proving the true original foundation, according to the final and efficient causes of regal or monarchical Power: which( with Gods good help) I hope to do perspicuosly in the few ensuing paragraphs.   

SECT. 1. Of the Primary final cause; as also of the efficient cause of all Civill Societies or republics.  
Because whatsoever is done, is done for some end or purpose, without which it should not have been done, nor had a being: therfore it is the constant Doctrine of all Philosophers, that the end is the chief and principal of all causes: and therefore, for methods sake I will begin with it. Now to find out the Primary end of all Civill Societies or Commonwealths, we, that are Christians, must reflect attentively upon those words of the holy Ghost. Pro. 16.4. Universa propter semet ipsum operatus est Dominus. By which we are ascertained, that God Almighty created not only all other Creatures; but all man-kind also, as for their Primary end, for himself, and his own Praise and glory.  
And as for man in particular, God created him to his own image and likeness, endowing him with an understanding and a will, that he might know how to honour and love his Creator, and by such love & honour might finally become happy in the fruition of his eternal, unspeakable and inestimable glory in heaven: for means whereto, first God dictated certain Divine precepts and principles unto man, & imprinted them with his very creation upon his natural reason( for which cause they are called divine natural Laws written in every mans heart, saith St. Paul. Rom. 2.15.) that every man might be equally capable to know them, and equally obliged to obey them. Secondly, God infused into him Faith, hope, and Charity, and other supernatural virtues, all tending to this conducement, that man following them as his guides, might, through his obedience to God, attain to his own salvation. Thirdly, to bind man more strongly to his subjection, and to make it appear 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 express divine Law, not to eat of the three in the midst of Paradise upon pain of death. Fourthly, by Revelation he instructed him in many particular sacred forms and Rites of exterior divine worship, as sacrifice and others; for though we red not any where in holy Writ, that Adam offered Sacrifice, no more than we do of Isaac; yet we red there that Cain and Abel did, ●nd that Abraham and jacob did. But it cannot be imagined that Cain add Abel were the first Inventors of this most, religious and divine worship,( no more than that Isaac did neglect it) but by paternal tradition and examdle they received it from Adam.  
3. All which duly considered, it will appear evidently, that the primary end for which all men are created, is to serve, honour, love, obey, and worship God. From whence it follows, that this being mans highest and principalest concern, it ought also to be his highest and pincipallest care to attend to it. But most certain it is, that men, living diided and scattered over the face of the world without the instruction and assistance one of another cannot possibly perform this for every particular mans behoof, as is requisite. And therefore from this final cause arose primarily a necessity amongst men to unite and combine themselves into civill Societies and Common-wealths. This end could not be prefixed by men; but men were created for this end by God. And therefore this is the primary, spiritual, supernatural, and divine final cause of all republics, to which every other end must be b● secondary, subordinate, and subservient.  
4 And from hence it followeth further, that since on the one side no natural agent can by it's natural power compass the attaining of a supernatural end; and on the other side Civill Societies ought not to be instituted in vain: we must needs conclude, that the Primary efficient cause of all Common-wealths is only God.   

PARAGR. 2. Of the Secondary final Cause, and also the only Efficient Cause of all Civill Societies and republics.  
1 Every Creature in the world strives to preserve its own kind. We see what pains and Care Beasts and Birds take to rear their younglings. Trees and Plants bear fruits and seeds to produce the like when they are perished. Yea, the inanimate Creatures( according to their predominant Element and mixture) strive every one to obtain and enjoy their Center. And all this not only for their own particular, but also for the harmonious Accommodation and preservation of the universe, the great and most excellent work of nature, wherein she doth nothing in vain. But in vain had man been, if he also had not been provided of necessary means towards the Preservation of his kind. For which cause God said it was not good for man to be alone: and therefore gave him a Woman to be his Helper, that so by means of generation he might propagate his offspring to the worlds end.  
2 This Preservation then of mankind, is the main natural 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 woeful experience) most true what God said to Adam and Eve; that he should eat his bread in the sweat of his brows, that she should bring forth her children in pain, found also presently, that every private family is not sufficient of itself to maintain this work of Preservation, without the help of one another. For first, to say nothing of womens deliveries in child-birth, which cannot possibly always and every where be performed requisitely by themselves and their families, without the help of some other, or others: and yet even upon this the Preservation of mankind holds a most necessary and principal dependence. I will only speak of mans part, who with the sweat of his brows, with extreme toil and labour must provide food and clothing, and all other necessary supports and sustentations for his family. But to do this, he must of necessity( I speak not of barbarous inhuman people) have some certain place of abode; and in this he must have some peculiar right, some propriety of possession, by virtue whereof he may reap the fruits of the earth, and maintain his cattle. And how shall every private family be able to do this with security? will not every one strive for the best possession? will not the shepherds of Abraham and Lot, and of Isaac and Gerara fall to contention for water and pastures, and such like other necessary elbow room? And in these uncivil 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 devour the weaker?  
3 Secondly God endowed man in his creation with an understanding and a will. This understanding is of that infinite capacity, that it hath for it's adequate Object omne ens as it is verum. And man therefore is in perpetual and restless search of knowledge, to perfect his understanding by experience and learning. The will also hath for her adequate Object omne ens as it is bonum. And man therefore is in perpetual pursuit of reciprocal love to perfect his will by friendship and Iustice. Over and above these, God gave to man the faculty of speech, to be the reciprocal conveyance of learning and friendship. So as for this very reason Aristotle 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 political happiness) nor safety or security( which is the only preservative of mans very being) can possibly be acquired and maintained in the division of men in their private families. And therefore for this very end it was naturally necessary for men to unite and associate themselves into Civill Societies and Communities, that so they might preserve their Kind.  
From the learning, Experience, and Industry of the understanding proceed all Arts, Tillage, Manufactures, Trade, and traffic, which bring in gain, and that brings plenty, from the friendship and justice of the will proceed Peace and security: in which secure peace and plenty consisteth perfect salus populi. Now since this this cannot be had in divided private families, & without this there can be no preservation of Man-kind, it follows; that Civill Societies or Commonwealths are naturally necessary. Whose natural final cause is truly and onely( in the manner as I have explicated) Salus populi.  
Now furthermore, seeing that Common-wealth is not the design of Art and Invention of particular men, nor of any positive law of theirs, but proceeds from the Common necessity of all man-kind, intimated unto them by the Law of nature, of which God is the sole cause and Author: it followeth that the efficient cause of all republics is onely God.   

SECT. 3. Of the final and Efficient cause of Civill Power in a Commonwealth.  
1. As for the final cause there is little or no difficulty; for seeing that the final cause of every thing must needs be that, which that thing necessary refers unto, as to its end for which it is done or hath its being: it is manifest, that since civill societies have for their natural and secondary final cause Salus populi; the power also which must not be ad destructionem, but ad aedificationem, to maintain those civill societies, can have no other final cause, but that whereunto they direct and are directed, which is Salus Populi.  
2. The material cause in which this power original, resides and inheres; as the former to make up a complete Body of a Common-wealth, is the people. And so the Observer saith very well in this kind of cause, power is originally inherent in the people: most certain then it is, that even at the very first uniting themselves into a Civill society, there is an inherent power in the people to govern themselves, and by such Government to preserve themselves in safety. For this is the onely necessary natural end for which they met( as I have very briefly shewene before) that they might bee able and powerful to secure themselves, and preserve their kind. But this meeting would have been in vain, and this preservation wholly made frustrate, if there were not this power inherent in them.  
3. If in the natural body of man there were not an interior Directive Governing Power to guide every particular member in the operative use of its function, and to contrive those operations to the mutual good of one another, and the conservation of the whole man; that body could not possibly but suddenly perish. For if the teeth will not chew, nor the throat swallow, nor the hands reach, nor the feet stir, nor the eyes look out, when nature requires her necessary food, she and they and all must starve. So in a political Body; if all members should do what they list, and should not be compelled by some absolute power to contribute their strengths and endeavours to the preservation of one another, and the whole Community, it would be but Regnum in se divisum, that of necessity must fall to desolation, as the holy Ghost confirms also else where, saying Prov. 11.14 Ubi non est Gubernator dssipabitur Populus.  
4 The main difficulty is: who is the efficient cause of this power, Wherein, not to be tedious to my Reader, but to yield him the satisfaction of his expectation in a brief and resolute answer, I present unto him this Decretory Assertion. This power is not a human but a divine Right; and God onely is the immediate efficient cause thereof. This I prove by five Arguments.  
5. Arg. 1. There is a rule in nature( to use the Observers own words) Quoddat esse dat consequentia ad esse. But the esse of a republic cannot have a simpliciter esse without the esse of this power. Therefore he that is the efficient cause of the republic, is also the efficient cause of this power. But( as I have proved before SECT. 2. n. 5.) God is the sole efficient cause of all republics, therfore he is also the sole efficient cause of this power.  
6 Arg. 2. The Primary final cause of Civill Societies( as I have proved SECT. 1.) is divine worship, which man could not prefix to himself as his end, but he was created by God for and to that end, and onely God prefixed that end to man. Therefore this is a divine end which cannot be achieved without a divine Power( as I have also proved in the same Section, n. 4.) onely God then is the immediate Efficient cause of this power.  
7. And from thence it proceeds, that Kings, acknowledging themselves to have received this divine power, principally for this primary end, their oaths at their Coronation are( as the Observer very grutchingly granteth) more precise in the care of canonical privileges, and of Bishops and Clergy men, than of the Commonalty: and not from the reason which he gives. viz. because they were penned by Popish Bishops. For whether the Bishops were Popish or Protestant, surely they are not to be blamed ex hoc capite, but most highly to be reverenced, that according to their profession and duty they put Kings in mind, in the first place, of divine worship, and their own and their peoples eternal salvation depending thereupon. And I cannot understand why the Observer should give that reason, but onely to seduce the Vulgar into a base and profane misconceiving and vilifying of the royal power of Kings, and their sacred oaths. 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 souls everlasting salvation, than of any other his temporal end or affair( see Section 1. n. 3.) in vain then have all Christians hitherto believed that they were in a true Religion. Let the Observer consider what censure he deserves for thus finding fault with Kings oaths, and whether he gives not just cause of suspicion, that he is rather an Atheist than a Christian. It is well known to all Christians, that Quaerite primùm Regnum Dei & justitiam ejus is no invention of Popish Bishops, but our Blessel Saviours own Doctrine and Rule, not only to Bishops, but to all Kings and people whatsoever, as the principal, to which as an Accessorium follows, & haec omnia adjicientur vobis. Mat. 6.33.  
8. Arg. 3 When private families first joined themselves into a Common body of society, before any Condictum, Paction, or Agreement amongst themselves, to enact positive laws for their government, there was an inherent power in them to enact such laws. For who can make a Law without a power? But this power, not being the effect, but the most necessary cause of all human pactions, or positive laws, cannot have its origen from man, but onely from God. Ergo God is the sole Efficient cause of this power.  
9. Arg. 4. When men first associated themselves into a Common-wealth, they were all of equal Right and Power, so that none( I speak of several families still as before) could challenge superiority the one over the other. For, this divine natural power, viz. Se defendere, & vim vi repellere, was inherent in every one of them, and obliging them. The power then which accrued to to the aggregation of the whole society, was not made but brought, as being no other than what was in all and every particular Member of that society before. But that is a Divine power, and the immediate effect of God. Ergo. And indeed in the due mnnaging or excercising of this divine natural law of se defendendo, and vim vi repellendo consists totally the security and Salus Populi, and the power of the Common-wealth to maintain it.  
10. Arg. 5. God Almighty is so solely the Legislator and Author of his own laws, without the concurrence or consent of any other council,( quis enim consiliarius ejus fuit, aut quis prior dedit ei? Rom, 11.33.) That they have their establishment onely in and by his own will. So that no power whatsoever of his Creatures, can by any contraition against him, invalid or annul those laws. But non occides is a Divine natural Law and precept expressed in the Decalogue. Therefore no Pactions or agreements of men can give this power of putting a man to death, no more than Cain could kill Abel. But on the other side it is manifest, that republics have a lawful power of putting men to death, without which they could not preserve their own safety. Therefore they have it from God. And how soon God gave this power to men I know not, nor cannot find, until after the flood; when Gen. 9.6. we red this express positive divine Law and precept given to the Civill Magistrate. Quicunque effuderit humanum sanguinem, fundetur sanguis illius.   

SECT. 4.  
1. The final Cause of regal power must of necessity be the same that is of the Common-wealth, because the King is the administrator of the power of the Common-wealth, to the same end no doubt, for which it was first ordained: of which having spoken largely before, I have no need to say any thing here.  
2. The main question is, who is the efficient cause of regal or monarchical power? Which the Observer boldly avers to be, not God, but the people. And upon this false ground he vents all those swarms of false inferences throughout his whole discourse.  
3. But before I lay down the true Resolution or this question, I must desire my reader to mark with good heed the great difference that is between the power itself of a Common-wealth, and the authority to administer that power: for the people may be the Efficient Cause of this second, though not of the first. As for example, the Aldermen of London may elect, nominate, and constitute such or such a man to be their Lord mayor to administer the power that belongs to the Corporation of that City; and herein they may be the Efficient cause of his Authority to administer the power of the City, but not of his power; because that is the gift of the King by his Charter, of which his Majesty therefore is the onely efficient cause, and not the Aldermen, nor all the people of that Corporation whatsoever.  
4. I have proved all along in the precedent Sections, that the Civill power of a Common-wealth, is not a human, 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 mayor part alter their form of Gubernation into democratical oligarchical, aristocratical, or monarchical, as they please. And herein the Observer saith truly, that God is no more the Author of regal, than of aristocratical power: for whether this power be in many, or in one, it is still the same divine power of the Common-wealth, though diversely administered, of which God onely is the efficient cause. But when the people have once resigned up all their authority into the hands of one, and his heires for ever, so that now it is not any longer elective in them, but hereditary in him: then not onely the power, but the authority also to administer that power is solely inherent in him and his heires, unalterably and irrevocably for ever.  
5. This then is my first Assertion. The Efficient cause of regal or monarchical power, is not the people, but onely God. I speak in this Assertion, not of conditional Princes, but onely of absolute Kings and Monarchs. My first proof then is. When the people create a King, they elect his person, and authorize him with the administration of the absolute power which is inherent in the whole Common-wealth to govern itself: otherwise he is no absolute King, of whom onely I speak, and so doth the observer also. But this power( as I have proved) is not an human, but a divine power, of which God onely is the Efficient Cause. Therefore God onely, and not the people is the Efficient Cause of regal power.  
6. My second proof, God saith expressly, Prov. 8.15. Per me Reges regnant, &c. Then their Dominion or power by which they reign is immediately from God. Christ saith to Pilate, Joh. 19.11. Non haberes potestatem, &c. nisi tibi datum esset desuper. Then this power is not from below from men; but from above, from God. St. Paul saith, Rom, 13.1. Omnis anima potestatibus sublimionibus subd. ta 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 regal Power is Divine power and the Ordinance of God, wherein the King is not the peoples, but Gods Ministers, as being invested and annoynted interiorly in his person by him with a Divine power; of which the exterior unction is a sacred, Ceremonous, Commonefactive and solemn Testimony. And for this cause Gyrus though a Heathen King is called by God himself. Isay 45.1. Christus meus, Gods own annoynted. The holy King Josaphat saith to those whom he had constituted Judge. 2. Paralip. 19.6. Non hoins exercetis judicium, said Domini. Then it is not a human power, but a divine power by which the King doth judge and rule his people.  
From hence I infer two Corollaries.  
7. The first: That there is a two-fold trust in the King. The one of his power. The other of the administration of his power. The first is Gods trust unto him, to exercise his divine judgements. The second, is the peoples, to administer it Propter salutem populi. But if he swerve herein; seeing that the power is divine and residing and inhering onely in him, and not in the people, he is not liable to the people, but onely to God.  
8. The second corollary. As God is the sole efficient cause of regal power; so the instrumental cause which conveighes this power, is the divine natural Law obliging men to unite themselves into Civil societies. For God gives a power to men to govern themselves by obliging them to unite themselves. And consequently the election of the people( with all the Observers pactions and agreements) is but Causa sine qua non, by way of approximation, that this divine power may reside in those few, or more, or one rather than in any other. As in my former example n. 3. The efficient cause of the Lord Majors power is onely the King. The instrumental cause by which this power is derived unto him, is the Charter of the City, granted to them at pleasure, more strictly or more largely by the King. And the Aldermens election of this or that particular man, is but the approximation, that the Kings power may reside in him to govern the City, rather than in any other.  
9, My second Assertion. Every absolute King( invested and anointed with a divine power by God himself to exercise his judgements through the election of the people to be sole administrator therof) is in power supper totam Rempublicam; superior absolutely over the whole Common-wealth. And therefore is not only mayor singulis, but mayor universis, and supper omnes simul. This Assertion is evident out of the former. For the power that was inherent in the whole Common-wealth to exercise Gods judgements, and to govern and preserve itself, was a divine power, not only supper singulos, but supper omnes simul, and therefore mayor Universis. But this power is now totally and absolutely inherent in the King only. Ergo he is supper totam Rempublicam: and mayor Universis.  
10. In confirmation of this argument, I argue thus. Either the whole power of the Common-wealth is in one, or no. If no, then he is no absolute King or Monarch, contrary to our supposition. But if he be a Monarch, I ask again; if there be a powet in the Common-wealth, which is not in him, is it subordinate to his power, or no? if it be subordinate, then his power is above that power, and so supper totam Rempublicam, and mayor Universis. If it be not, then there are simul & semel two supreme Civill powers in a Common-wealth, two supreme contrary Masters at once to be obeied, one and the same individual Kingdom and Gubernation, and yet divided against itself, which are most absurd and impossible.  
11. From hence it is evident, that his Majesty said most truly, and most learnedly; that the administration of the whole power of the Common-wealth being committed in trust absolutely and irrevocably to him and his heires for ever, it is impossible that a power above that trust should be committed to others.  
12. This the Observer in effect plainly confesseth. But relapsing into his wonted paroxysms of strong malice against regal Power, he labours( by his most false erroneous Principle Rex est minor Universis) and tyre himself in vain 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 Universis; and I have manifestly confuted them both: I presume I have also sufficiently confuted all the rest; and therefore conclude in those sacred words, Data est a Domino Potestas Regibus, & virtus ab Altissimo. Power is given to Kings of the Lord, and sovereignty from the highest. Sapient. 6.3.  
FINIS.