A57975:857
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.
can be a power to which we submit our selves on earth, as next unto God, without controlment. 5. That passive obedience falleth formally under no commandment of God, I prove thus: All obedience liable to a divine commandment, doth commend morally the performer of obedience, as having a will conformed to Gods moral Law, and deformity betwixt the will of him who performeth not obedience, involveth the non-obedient in wrath and guiltiness. But non-passive subjection to the sword of the Judge doth not morally commend him that suffereth not punishment, for no man is formally a sinner against a moral law, because he suffereth not the ill of punishment; nor is he morally good, or to be commended, because he suffereth ill of punishment, but because he doth the ill •f sin. And all evil of punishment unjustly inflicted hath Gods volun•as beneplaciti, the instrumental and hidden decree o• God, which ordereth both good and ill, Ephes. 1.11. for its rule and cause, and hath not Gods will of approbation called, voluntas signi, for its rule, both is contrary to that will; I am sure Epiphanius li. 1. tom. 3. heres. 40. Basilius in Psal. 32. Nazianzen Orat. ad subd. & imperat. Hilar. li. ad Constant. August. citeth these words, and saith the same. If then passive subjection be not commanded, non subj•ction passive cannot be forbidden, and this text, Rom. 13. and 1 Pet. 2. cannot a whit help the bad cause of Royalists; All then must be reduced to some action of resisting, arguments for passive subjection though there were ship-fulls of them, they cannot help us.
can be a power to which we submit our selves on earth, as next unto God, without controlment. 5. That passive obedience falleth formally under no commandement of God, I prove thus: All obedience lyable to a divine commandement, doth commend morally the performer of obedience, as having a will conformed to Gods morall Law, and deformity betwixt the will of him who performeth not obedience, involveth the non-obedient in wrath and guiltinesse. But non-passive subjection to the sword of the Judge doth not morally commend him that suffreth not punishmnt, for no man is formally a sinner against a morall law, because he suffereth not the ill of puishment; nor is he morally good, or to be commended, becuse hee suffereth ill of punishment, but beause he doth the ill f sin. And all evil of punishment ujustly inflicted hath Gods volunas beneplaciti, the instrumenall and hidden dcree o God, which orderth both good and ill,