A57975:224
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.
that there is an innate fear and reverence in the hearts of all men naturally, even in Heathen toward their Sovereign; yea as we have a natural moral active power to love our Parents and superiors (though it be not Evangelically, or legally in Gods Court, good) and so to obey their commandments, only we are averse to penal Laws of superiors; but this proveth no way, that we have only by nature, a passive capacity to government; for Heathens have by instinct of nature both made Laws morally good, submitted to them, set Kings and Judges over them; which clearly proveth that men have an active power of Government by nature: ⟨p. 52⟩4. yea, what difference maketh the Prelate betwixt men and beasts, for beasts have a capacity to be governed, even Lyons and Tigers; but here is the matter, if men have any natural power of Government, the P. Prelate would have it with his brethren Jesuits and Arminians to be not natural, but done by the help of universal grace, for so do they confound nature and grace. But it is certain our power to submit to Rulers and Kings as to rectors, and guides and fathers, is natural, to submit to Tyrants in doing ills of sin, is natural, but in suffering ills of punishment its not natural. 5. No man can give that which he hath not, is true, but that people have no power to make their Governors, is that which is in question, and denied by us. 6. This argument doth prove that people hath no power to appoint Aristocratical Rulers more then Kings, and sooth Aristocratical and Democratical Rulers are all inviolable and sacred, as the King. 2. by this the people may not resume their freedom if they turn tyrants and oppressors; this the Prelate shall deny, for he averreth, p. 96. out of Augustine, that the people may without sin change a corrupt Democracy into a Monarchy.
that there is an innate feare and reverence in the hearts of all men naturally, even in Heathen toward their Severaign; yea as we have a naturall morall active power to love our Parents and superiours (though it be not Evangelically, or legally in Gods Court, good) and so to obey their commandements, only we are averse to penall Lawes of superiours; but this proveth no way, that we have only by nature, a passive capacity to government; for Heathens have by instinct of nature both made Lawes morally good, submitted to them, set Kings and Iudges over them; which clearely proveth that men have an active power of Government by nature: ⟨p. 52⟩