A92147:122
A treatise of civil policy
A treatise of civil policy: being a resolution of forty three questions concerning prerogative, right and privilege, in reference to the supreme prince and the people. / By Samuel Rutherford professor of divinity of St Andrews in Scotland.A treatise of civil policy: being a resolution of forty three questions concerning prerogative, right and priviledge, in reference to the supream prince and the people. / By Samuel Rutherford professor of divintiy of St Andrews in Scotland.
London, : Printed and are to be sold by Simon Miller at the Star in St Pauls Church-yard near the West end., 1657 i.e. 1656
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. XIX. Whether or no the King be in Dignity and Power above the people? Neg. Impugned by 10. Argu. p. 139. In what consideration the King is above the people, and the people above the King. pag. 139, 140. A mean as a mean inferior to the end, how its true. ibid. The King inferior to the people. ibid. The Church because the Church is of more excellency then the King, because King. pag. 140, 141. The people being those to whom the King is given, worthier then the gift. pag. 141. And the people immortal, the King mortal. pag. 142. The King a mean only, not both the efficient or Author of the Kingdom and a mean. Two necessary distinctions of a mean. pag. 143, If sin had never been there should have been no King. pag. 142. The King is to give his life for his people. ibid. The consistent cause more excellent then the effect. pag. 143, 144, 145. The people then the King. pag. 144, 145. Unpossible people can limit Royal Power, but they must give Royal Power also. ibid. The people have an action in making a King, proved by four Arguments. ibid. Though it were granted that God immediately made Kings, yet it is no consequent God only, and not the people, can unmake him. pag. 146. The people appointing a King over themselves, retain the Fountain-power of making a King. pag. 147, 148, 149. The mean inferior to the end, and the King as King is a mean. pag. 149, 150, 153. The King as a mean, and also as a man inferior to the people, pag. 150. To swear non-selfe-preservation, and to swear self-murder, all one. pag. 151. The people cannot make away their power. 1. Their whole power, nor 2. irrevocably to the King. pag. 152. ⟨image 16⟩The people may resume the power they give to the Commissioners of Parliament, when it is abused, p. 152, The Tables in Scotland lawful, when the ordinary judicaturies are corrupt, p. 153. Quod efficit tale id•ipsum magis tale, discussed, the fountain-power in the people, the derived only in the King, p. 153, 154, 155. The King is a fiduciary, a life-renter, not a lord or heritor, p. 155, 156. How sovereignty is in the people, p. 156, 157. Power of life and death, how in a Community, ibid. A Community void of Ruiers, is yet, and may be a politic body, p. 157. Judges gods Analogically, p. 158.
QVEST. XIX. Whether or no the King be in Dignity and Power above the people? Neg. Impugned by 10. Argu. p. 139. In what consideration the King is above the people, and the people above the King. pag. 139, 140. A meane as a meane inferiour to the end, how its true. ibid. The King inferiour to the people. ibid. The Church because the Church is of more excellency then the King, because King. pag. 140, 141. The people being those to whom the King is given, worthier then the gift. pag. 141. And the people immortall, the King mortall. pag. 142. The King a meane only, not both the efficient or Author of the Kingdome and a meane. Two necessary distinctions of a meane. pag. 143, If sin had never been there should have been no King. pag. 142. The King is to give his life for his people. ibid. The consistent cause more excellent then the effect. pag. 143, 144, 145. The people then the King. pag. 144, 145. Ʋnpossible people can limit Royall Power, but they must give Royall Power also. ibid. The people have an action in making a King, proved by foure Arguments. ibid. Though it were granted that God immediately made Kings, yet it is no consequent God only, and not the people, can unmake him. pag. 146. The people appointing a King over themselves, retaine the Fountainepower of making a King. pag. 147, 148, 149. The meane inferiour to the end, and the King as King is a meane. pag. 149, 150, 153. The King as a meane, and also as a man inferiour to the people, pag. 150. To sweare non-selfe-preservation, and to sweare selfe-murther, all one. pag. 151. The people cannot make away their power. 1. Their whole power, nor 2. irrevocably to the King. pag. 152.