A92147:863
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.
Symmons, p. 24. The King himself may use this distinction. As a Christian, he may forgive any that offendeth against his person: but as a Judge, he must punish, in regard of his office. Ans. Well then, Flatterers will grant the distinction, when the King doth good, and pardoneth the blood of Protestants, shed by bloody Rebels: But when the King doth acts of injustice, he is neither man, nor King, but some in dependent absolute God.
Symmons, p. 24. The King himselfe may use this distinction. As a Christian, he may forgive any that offendeth against his person: but as a Iudge, he must punish, in regard of his office. Ans. Well then, Flatterers will grant the distinction, when the King doth good, and pardoneth the blood of Protestants, shed by bloody Rebels: But when the King doth acts of injustice, he is neither man, nor King, but some in dependent absolute God.
Symmons, p. 27. Gods Word tieth me to every one of his personal commandments, as well as his legal commandments: nor do I obey the Kings law, because it is established, or because of its known penalty▪ nor yet the King himself, because he ruleth according to Law. But I obey the Kings law, because I obey the King: and I obey the King, because I obey God: I obey the King, and his Law, because I obey God and his Law. Better obey the Command, for a reveren• regard to the Prince, then for a penalty. Ans. It is hard to answer a sick man. It is blasphemy, to seek this distinction of Person and Office, in the King of Kings; because by (Person) in a mortal King, we understand a Man that can sin. 1. I am not obliged to obey his personal commandment, except I were his domestic: nor his unlawful personal commandments, because they are sinful. 2. It is false that you obey the Kings Law, because you obey the King: for then you say but this, I obey the King, because I obey the King. The truth is, ⟨p. 278⟩Obedience is not formally terminated on the person of the King; Obedience is relative to a precept▪ and it is Men-service, to obey a Lew, not because it is good and just; but upon this formal motive, because it is the will of a mortal man to command it. And Reverence, Love, Fear, being acts of the Affection, are not terminated on a Law, but properly on the Person of the Judge: and they are modifications, or laudable qualifications of acts of obedience; not motives, not the formal reason why I obey, but the manner how I obey. And the Apostle maketh expressly,