A92147:180
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.
I see no reason why bBarclaius should here distinguish a power of choosing a King, which he granteth the people hath, and a power of making a King, which he saith is only proper to God. Answ. Choosing of a King, is either a comparative crowning of this man, not this2 man; and if the people have this, its a creating of a King under God, who principally disposeth of Kings and Kingdoms: and this is enough for us. The want of this, made Zimri no King: and those whom the Rulers of Jezreel at Samaria, 2 King. 10. refused to make Kings, no Kings. This election of the people made Athaliah a Princess: the removal of it, and translation of the crown by the people ⟨p. 14⟩to Joash, made her no Princess: for I beseech you, what other calling of God hath a race of a family, and a person to the crown, but only the election of the States? There is now no voice from heaven, no immediately inspired Prophets, such as Samuel and Elisha, to anoint David, not Eliab; Solomon, not Adoniah. The [Greek or Hebrew] or the heroic spirit of a Royal faculty of governing, is, I grant, from God only, not from the people: but I suppose that maketh not a King; for then many sitting on the throne this day, should be no Kings; and many private persons should be Kings. If he mean by the peoples choosing, nothing but the peoples approbative consent, posterior to Gods act of creating a King; let them show us an act of God making Kings, and establishing royal power in such a family, rather then in such a family; which is prior to the peoples consent, distinct from the peoples consent, I believe there is none at all.
I see no reason why bBarclaius should here distinguish a power of choosing a King, which he granteth the people hath, and a power of makinga King, which he saith is only proper to God. Answ. Choosing of a King, is either a comparative crowning of this man, not this2 man; and if the people have this, its a creating of a King under God, who principally disposeth of Kings and Kingdomes: and this is enough for us. The want of this, made Zimri no King: and those whom the Rulers of Iezreel at Samaria,