A57975:434
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.
Arnisaeus, a more learned Jurist and Divine then the P. Prelate, answereth the other Maxim,1 The end is worthier then the mean leading to the end, because it is ordained for the end. These means, saith he, which refer their whole nature to the end, and have all their excellency from the end, and have excellency from no other thing but from the end, are less excellent then the end; that is true, such an end as medicine is for health. And Hugo Grotius, l. 1. c. 3. n. 8. Those means which are only for the end, & for the good of the end, and are not for their own good, also are of less excellency, and inferior to the end. But so the assumption is false. But those means which beside their relation to the end, have an excellency of nature in themselves, are not always inferior to the end. The Disciple, as he is instituted, is inferior to the Master; but as he is the son of a Prince, he is above the Master. But by this reason, the shepherd should be inferior to brute beasts, to sheep. And the master of the family is for the family, and referreth all that he hath for the entertaining of the family: but it followeth not therefore the family is above him. The form is for the action, therefore the action is ⟨p. 150⟩more excellent then the form, and an accident then the subject or substance? And Grotius saith; Every government is not for the good of another, but some for its own good, as the government of a master over the servant, and the husband over the wife.
Arnisaeus, a more learned Iurist and Divine then the P. Prelate, answereth the other Maxime,1 The end is worthier then the meane leading to the end, because it is ordained for the end. These meanes, saith he, which referre their whole nature to the end, and have all their excellencie from the end, and have excellencie from no other thing but from the end, are lesse excellent then the end; that is true, such an end as medicine is for health. And Hugo Grotius, l. 1. c. 3. n. 8. Those meanes which are only for the end, & for the good of the end, and are not for their own good, also are of lesse excellencie, and inferior to the end. But so the assumption is false. But those meanes which beside their relation to the end, have an excellencie of nature in themselves, are not alwayes inferior to the end. The Disciple, as he is instituted, is inferior to the Master; but as he is the sonne of a Prince, he is above the Master. But by this reason, the shepherd should be inferior to bruit beasts, to sheep. And the master of the familie is for the familie, and referreth all that he hath for the entertaining of the familie: but it followeth not therefore the familie is above him. The forme is for the action, therefore the action is