A57975:97
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.
QUEST. XXI. What power the People, and States of Parliament, hath over the King, and in the State? p. 172. The Elders appointed by God, to be Judges, p. 173. Parliaments may convene, and judge without the King, p. 173, 174. Parliaments are essentially Judges, and so their consciences neither dependeth on the King, quoad specificationem, that is, That they should give out this sentence, not this, nec quoad exercitium, That they should not in the morning execute judgement, p. 174, 175. Unjust judging, and no judging at all, are sins in the States, p. 175. The Parliament coordinate Judges with the King, not advisers only, By eleven Arguments. p. 176, 177, Inferior Judges not the Kings Messengers or Legates, but public Governors, p. 176. The Jews Monarchy mixed, p. 178. A Power executive of Laws more in the King, a Power legislative more in the Parliament, p. 178, 179.
QUEST. XXI. What power the People, and States of Parliament, hath over the King, and in the State? p. 172. The Elders appointed by God, to be Iudges, p. 173. Parliaments may conveen, and judge without the King, p. 173, 174. Parliaments are essentially Iudges, and so their consciences neither dependeth on the King, quoad specificationem, that is, That they should give out this sentence, not this, nec quoad exercitium, That they should not in the morning execute judgement, p. 174, 175. Vnjust judging, and no judging at all, are sins in the States, p. 175. The Parliament coordinate Iudges with the King, not advisers onely, By eleven Arguments. p. 176, 177, Inferior Iudges not the Kings Messengers or Legates, but publike Governours, p. 176. The Jews Monarchie mixt, p. 178. A Power executive of Laws more in the King, a Power legislative more in the Parliament, p. 178, 179.
QUEST. XXII. Whether the power of the King as King, be absolute, or dependent, and limited by Gods first mould and pattern of a King? Negatur, Prius, Affirmatur, Posterius, p. 179. The Royalists make the King as absolute as the Great Turk, p. 180. The King not absolute in his power, proved by nine Arguments, p. 181.182, 183, seq. Why the King is a living Law, p. 184. Power to do ill, not from God, ibid. Royalists say, power to do ill is not from God, but power to do ill as punishable by man, is from God, p. 186.