Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	good_a	king_n	people_n	3,603	5	4.8197	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56187	Jus populi, or, A discourse wherein clear satisfaction is given as well concerning the right of subiects as the right of princes shewing how both are consistent and where they border one upon the other : as also, what there is divine and what there is humane in both and whether is of more value and extent.	Parker, Henry, 1604-1652.	1644 (1644)	Wing P403; ESTC R13068	55,808	73

this proves not that Kings are more or lesse inspired by God as they are more or lesse limited by man Howsoever wee know by woefull experience that the Major part of Kings are so farre from being the best Judges the profoundest Statesmen the most expert soldiers that when they so value themselves they prove commonly most wilfull and fatall to themselves and others and that they ever govern best when they most relye upon the abilities of other good Counsellors and Ministers 7. Where Soveraigne power is as in Kings there is authority and Majesty and a ray of divine glory but this cannot be found in the people they cannot be the subject of it either jointly or severally considered not singly for all by nature are equall and if not singly not jointly for all have but the contribution of so many individuals Answ. What ridiculous things are these if Majesty and authority accompany supremacy of power then it is residing at Geneva aswell as at Constantinople or else we must take it for granted that there is no supremacy of power but in Monarchies All men will explode this but suppose the Crowne escheated in a Monarchy will you say because all have but the contribution of so many individuals therefore there is no more vertue in the consent of all then there is in the vote of one must the wheeles of government never move againe except some miraculous ordinance from heaven come to turne and actuate them must such a fond dreame as this confound us in an eternall night of Anarchy and forbid us to wind up our weights again how poore a fallacy is this you cannot subject me nor I you nor one hundred of us one hundred of other men but by consent it follows therefore that all of us joyntly consenting cannot subject ourselvs to such a law such a Prince such a condition 8. Potestas vitae necis is only his who only gives life ergo Kings which only have this can only derive this from God Answ. This destroyes all government but Monarchicall this denies all Aristocraticall or Democraticall States to bee capable of doing justice or proceeding against delinquents what can be more erroneous or pernitious the power of life and death in a legall sence is committed to man by God and not to Kings only For if the Crowne of England were escheated the community even before a new restauration of government during the inter-regnum might joyne in putting to death murderers and capitall offenders and perhaps this it was which Cain stood in feare of Nay it may be thought ex officio humani generis they ought to prosecute all the common disturbers of mankind And if this without some orderly tribunall were not lawfull or possible to bee done yet what right or power is there wanting in the people to erect such a Tribunall Grotius tells us that as man is the generall subject of the vis●ve facu'ty though the eye of man be its particular seat so the whole body politick is the generall subject of authority though it bee more intimately contracted sometimes into such a Chaire such a Bench such an Assembly and if it be so after government setled it is much more so before 9. The actions of Kings aswell of mercy as justice are owned by God and therefore when God blesses a people hee sends good Kings when he scourges them he sends evil Kings Answer If God be said to send evill Kings and to harden them for our punishment in the same manner as he sends good Kings c. we must acknowledge the hand of God in these things but not as over-ruling secondary causes when the lot is cast into the lap the event is from the Lord but it does not alwayes so fall out from the immediate sole causality of God so as the second cause is forced thereby or interrupted in its ordinary operation Wherefore if the immediate hand of God does not violent such hidden contingent effects sure it is more gentle to more rationall and free causes and where the effect is evill we must not make it too causall 10. God is stiled a King and represented on a Throne therefore let us not make him a derivative of the people also Answer Demand what security you please for this and we will give it 11. Kings Priests Prophets were anointed but no fourth thing and since Priests and Prophets are sacred by immediate constitution why not Kings Answer Wee have instanced in a fourth thing upon which the unction of God hath been powred if not visibly yet spiritually if not in the externall ceremony yet in the internall efficacy We do not deny also but Kings are sacred by immediate constitution as well as Priests but we deny that Kings only or absolute Kings only excluding other conditionate Princes and Rulers are thus sacred and as for Priests they are not so properly a power as a function neither doe I perfectly understand how farre they disclaime all humane dependence in their functions nor is the dispute thereof any way pertinent in this case 12. Disobedience to Princes is taken as disobedience to God and therefore God sayes to Moses and Aaron they murmure not against you but me Answ. Cursed for ever bee that doctrine that countenances disobedience to Magistrates much more such disobedience against such Magistrates in such things as that was which God so severely chastised in the Israelites our dispute at this present is not about obedience but the measure of obedience for if the Kings will be the sole rule thereof wee cannot disobey God in obeying the King but this we know is false and if any other rule be either in the law of God or man to that we will conforme in our actions and to that we ought to be confin'd in our disputes 13. The last result is Priests and Kings have their offices if not personall designations immediately and solely from Gods donation and both as to their persons and functions being lawfully invested with sacred power are inviolable Answ. We need not doubt but this great ostentatious undertaker and this wide gaping promissor was some Cathedralist within orders he does so shuffle Priests and Princes together He will needs have Princes as inviolable as Priests but hee could wish much rather I believe that Priests were as unpunishable as Princes He doth admit Princes to have their offices as immediately from God as Priests but then his intent is that Priests shall claime a power too as independent as Princes Caecus fert Claudum c. If Kings will bee but as willing to carry Bishops as they are to guide Kings 't is no great matter whether any body else have legs to walk or eyes to see But what if we grant Ministers to have persons as inviolable as Magistrates and Magistrates offices as sacred as Ministers what doth this prove against limited Monarchy how doth this devest the people of God of all right and liberty Thus we see he that answers one argument answers