A92147:324
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 Conceive it to be evident that Royal dignity is not immediately, and without the intervention of the peoples consent given by God to any one person. 2. That conquest and violence, is no just title to a Crown. Now the question is, If Royalty flow from nature, if Royalty be not a thing merely natural, neither can subjection to Royal power be merely natural; but the former is rather civill, then natural: and the question of the same nature is, Whether subjection or servitude be natural?
I Conceive it to be evident that Royall dignity is not immediately, and without the intervention of the peoples consent given by God to any one person. 2. That conquest and violence, is no just title to a Crown. Now the question is, If Royalty flow from nature, if Royalty be not a thing meerly naturall, neither can subjection to Royall power be meerly naturall; but the former is rather civill, then naturall: and the question of the same nature is, Whether subjection or servitude be naturall?
I conceive, that there be divers subjections to these that are above1 us, some way natural, and therefore I rank them in order thus. 1. There is a subjection in respect of natural being, as the effect to the cause, so though Adam had never sinned, this morality of the fifth command, should have stood in vigour, that the son by nature, without any positive Law, should have been subject to the father, because from him he hath his being, as from a second cause: But I much doubt, if the relation of a father, as a father, doth necessarily infer a Royal or Kingly authority of the father over the son; or by natures Law, that the father hath power of life and death over, or above his children, and the reasons I give, are, 1. Because power of life and death is by a positive Law, presupposing2 sin, and the fall of man; and if Adam standing in innocency, could lawfully kill his son, though the son should be a Malefactor, without any positive Law of God, I much doubt. 2. I judge, that the power Royal, and the fatherly power of a father over his children, shall be found to be different, and the one is founded on