A57975:167
Lex, Rex
Lex, rex The law and the prince : a dispute for the just prerogative of king and people : containing the reasons and causes of the most necessary defensive wars of the kingdom of Scotland and of their expedition for the aid and help of their dear brethren of England : in which their innocency is asserted and a full answer is given to a seditious pamphlet entitled Sacro-sancta regum majestas, or, The sacred and royal prerogative of Christian kings, under the name of J. A. but penned by Jo. Maxwell the excommunicate P. Prelate. : with a scriptural confutation of the ruinous grounds of W. Barclay, H. Grotius, H. Arnisœus, Ant. de Domi P. Bishop of Spalata, and of other late anti-magistratical royalists, as the author of Ossorianum, D. Fern, E. Symmons, the doctors of Aberdeen, &c. : in XLIV questions.Lex, rex The law and the prince : a dispute for the just prerogative of king and people : containing the reasons and causes of the most necessary defensive wars of the kingdom of Scotland and of their expedition for the ayd and help of their dear brethren of England : in which their innocency is asserted and a full answer is given to a seditious pamphlet intituled Sacro-sancta regum majestas, or, The sacred and royall prerogative of Christian kings, under the name of J. A. but penned by Jo. Maxwell the excommunicate P. Prelat. : with a scripturall confutation of the ruinous grounds of W. Barclay, H. Grotius, H. Arnisœus, Ant. de Domi P. Bishop of Spalata, and of other late anti-magistratical royalists, as the author of Ossorianum, D. Fern, E. Symmons, the doctors of Aberdeen, &c. : in XLIV questions.
London: printed for John Field, 1644London: printed for Iohn Field, 1644
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Ans. 1. Apostles both according to their Office, and the designation of their person to the Office w•re immediately and only from God, without any act of the people, and therefore are badly coupled with the royal power of David and King Saul, who were not formally made Kings, but by the people at Mizpeh and Hebron, 2. The second way God giveth Royal Power by moving the peoples hearts to confer royal power, and this is virtually in the people, formally from God. Water hath no influence to produce grace, Gods institution and promise doth it; except you dream with your ⟨p. 19⟩Jesuits, of opus operatum, that water sprinkled, by the doing of the deed conferreth grace, nisi ponatur obex, what can the child do, or one child more then another baptized child, to hinder the flux of remission of sins, if you mean not that Baptism worketh as Physic on a sick man, except strength of humours hinder? and therefore this comparison is not alike. The people cannot produce so noble an effect as royalty, a beam of God. True, formally they cannot, but virtually it is in a society of reasonable men, in whom are left beams of authoritative Majesty, which by a divine institution they can give, Deut. 17.14. to this man, to David, not to Eliab; and I could well say the Favourite made the Lord, and placed honour in the man whom he made Lord, by a borrowed power from his Prince; and yet the honour of a Lord is principally from the King. 3. It is true, the election of the people containeth not formally Royal dignity, but the Word saith, they made Saul, they made David King: so virtually election must contain it. Samuel's oil maketh not David King, he is a subject after he is anointed; the peoples election at Hebron maketh him King; 2. differenceth him from his brethren; 3. putteth him in Royal state; yet God is the principal agent. What immediate action God hath here, is said and dreamed of, no man can divine, except Prophet P. Prelate. The [Greek or Hebrew] Royal authority is given organically by that act by which he is made King: another act is a night-dream, but by the act of election David is made of no King, a King. The collation of [Greek or Hebrew] Royal gifts, is immediately from God: but that formally maketh not a King, if Solomon saw right, servants riding on horses, Princes going on foot. 4.
Ans. 1. Apostles both according to their Office, and the designation of their person to the Office wre immediatly and onely from God, without any act of the people, and therefore are badly coupled with the royall power of David and King Saul, who were not formally made Kings, but by the people at Mizpeh and Hebron, 2. The second way God giveth Royall Power by moving the peoples hearts to confer royall power, and this is virtually in the people, formally from God. Water hath no influence to produce grace, Gods institution and promise doth it; except you dream with your