EUSTIS <> Florida 32727-1866 Phone 382-483-5511 <> Fax 352-483-5151 Email lex-rex@earthlink.net <> Website www.lex-rex.com POLITICS vs ISSUES It is often said that "Politics does not belong in the Church," or "I don't mix Politics with Religion." After the Restoration, the authorities burned Lex, Rex and cited Rutherford for high treason, but his death intervened before the charge could be tried. Adam not king of the whole earth because a father.—The king a father metaphorically and improperly, proved by eight arguments. The title - Lex Rex (Law is King) cost Mr. Rutherford his life. Soft Totalitarianism, & Comfortable Christianity. The polemical treatise Lex, Rex (1644) by Samuel Rutherford, in reply to the royalist assertions by John Maxwell, Bishop of Ross, in his Sacro-sancta regum majestas (1644), represents a major development in reformed political thought up to that time. 22:28, "Thou shalt not revile the gods," &c. answered.—And Eccles. For Windows users (XP, 7, 8, 8.1 or 10), open Device Manager to confirm that the Ranger 2304 has installed correctly. This paper. lex, rex the law and the prince by samuel rutherford 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 The sovereignty is originally and radically in the people, as in the fountain, was taught by fathers, ancient doctors, sound divines, lawyers, before there was a Jesuit or a prelate whelped, in rerum natura.—The P. Prelate holdeth the Pope to be the vicar of Christ.—Jesuits' tenets concerning kings.—The king not the people's deputy by our doctrine, it is only the calumny of the P. Prelate.—The P. Prelate will have power to act the bloodiest tyrannies on earth upon the church of Christ, the essential power of a king. QUESTION XXVI: Whether the king be above the law. Max 40m (Cat 5 cable not included) 3 Attach USB devices to REX. Sketch of the Life of Samuel Rutherford. (Deut. Rutherford's political book Lex, Rex, or The Law and the Prince (1644) was written in response to John Maxwell's Sacro-Sanctum Regus Majestas and presented a theory of limited government and constitutionalism. . PC The Crook in the Lot - Modernized (eBook). The law above the king in four things, 1. in constitution; 2. direction; 3. limitation; 4. co-action.—In what sense the king may do all things.—The king under the morality of laws; under fundamental laws, not under punishment to be inflicted by himself, nor because of the eminency of his place, but for the physical incongruity thereof.—If, and how, the king may punish himself.—That the king transgressing in a heinous manner, is under the co-action of law, proved by seven arguments.—The coronation of a king, who is supposed to be a just prince, yet proveth after a tyrant, is conditional and from ignorance, and so involuntary, and in so far not obligatory in law.—Royalists confess a tyrant in exercise may be dethroned.—How the people is the seat of the power of sovereignty.—The place, Psal. QUESTION XII: Whether or no a kingdom may lawfully be purchased by the sole title of conquest. Lex the T-Rex is king of the Tyrant lizards, he’s also king of the road! REx uses SAS macros to perform additional processing based on modifications (actions) requested by users. In what consideration the king is above the people, and the people above the king.—A mean, as a mean, inferior to the end, how it is true.—The king inferior to the people.—The church, because the church, is of more excellency than the king, because king.—The people being those to whom the king is given, worthier than the gift.—And the people immortal, the king mortal.—The king a mean only, not both the efficient, or author of the kingdom, and a mean; two necessary distinctions of a mean.—If sin had never been, there should have been no king.—The king is to give his life for his people.—The consistent cause more excellent than the effect.—The people than the king.—Impossible people can limit royal power, but they must give royal power also.—The people have an action in making a king, proved by four arguments.—Though it were granted that God immediately made kings, yet it is no consequent, God only, and not the people, can unmake him.—The people appointing a king over themselves, retain the fountain-power of making a king.—The mean inferior to the end, and the king, as a king, is a mean.—The king, as a mean, and also as a man, inferior to the people.—To swear non-self-preservation, and to swear self-murder, all one.—The people cannot make away their power, 1. The king a tutor rather than a father as these are distinguished.—A free community not properly and in all respects a minor and pupil.—The king's power not properly marital and husbandly.—The king a patron and servant.—The royal power only from God, immediatione simplicis constitutionis, et solum solitudine causæ primæ, but not immediatione applicationis dignitatis ad personam.—The king the servant of the people both objectively and subjectively.—The Lord and the people by one and the same act according to the physical relation maketh the king.—The king head of the people metaphorically only, not essentially, not univocally, by six arguments.—His power fiduciary only. Rutherford was chosen as one of the four main Scottish Commissioners to the Westminster Assembly of Divines in London taking part in formulating the Westminster Confession of Faith completed in 1647. )—If the people may limit the king, they give him the power.—A community have not power formally to punish themselves.—The hereditary and the elective prince in divers considerations, better or worse, each one than another. Form and structure now defined the word “Church,” making one's relationship with Christ dependent upon one's membership in the visible Church—that is, the bishop. ... Print / Email / PDF Support this Ministry. Author: Samuel Rutherford Newly set type. The excellency of kings maketh them not of God's only constitution and designation.—How sovereignty is in the people, how not.—A community doth not surrender their right and liberty to their rulers, so much as their power active to do, and passive to suffer, violence.—God's loosing of the bonds of kings, by the mediation of the people's despising him, proveth against the P. Prelate that the Lord taketh away, and giveth royal majesty mediately, not immediately.—The subordination of people to kings and rulers, both natural and voluntary; the subordination of beasts and creatures to man merely natural.—The place, Gen. 9:5, "He that sheddeth man's blood," &c. discussed. LEDs are completely off, then the cabling between the LEX and REX units may not be installed properly or the extender is defective. I discovered this publication from my i and dad encouraged this pdf to learn. The king under a natural, but no civil obligation to the people, as royalists teach.—The covenant civilly tyeth the king proved by Scriptures and reasons, by eight arguments.—If the condition, without which one of the parties would never have entered into covenant, be not performed, that party is loosed from the covenant.—The people and princes are obliged in their places for justice and religion, no less than the king.—In so far as the king presseth a false religion on the people, eatenus, in so far they are understood not to have a king.—The covenant giveth a mutual co-active power to king and people to compel each other, though there be not one on earth higher than both to compel each of them.—The covenant bindeth the king as king, not as he is a man only.—One or two tyrannous acts deprive not the king of his royal right.—Though there were no positive written covenant (which yet we grant not) yet there is a natural, tacit, implicit covenant tying the king, by the nature of his office.—If the king be made king absolutely, it is contrary to Scripture and the nature of his office.—The people given to the king as a pledge, not as if they became his own to dispose of at his absolute will.—The king could not buy, sell, borrow, if no covenant should tie him to men.—The covenant sworn by Judah (2 Chron. QUESTION XXXV: Whether the sufferings of the martyrs in the primitive church militant be against the lawfulness of defensive wars. The king of Scotland subject to parliaments by the fundamental laws, acts, and constant practices of parliaments, ancient and late in Scotland.—The king of Scotland's oath at his coronation.—A pretended absolute power given to James VI. This book laid out the first major argument for the Rule of Law, rather than letting rulers run wild. Read Lex Rex: The Law, the King: A Biblical Primer on the Purpose, Place, and Power of Civil Government. . LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Download Full PDF Package. (Deut. QUESTION XXVIII: Whether or no wars raised by the estates and subjects for their own just defence against the king's bloody emissaries be lawful. QUESTION XL: Whether or no the people have any power over the king, either by his oath, covenant, or any other way. Judgement: The Doctrine Lost From the Modern Pulpit, Jesus Was Rejected for Teaching Predestination, Theological Primer: Substance and Accidents. samuel rutherford due right of presbyteries Wrote his celebrated work entitled Lex Rex, in answer to a … For millennium prior to this book rulers had always insisted on Rex Lex (The King is Law). LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Kings made by the people, though the office, in abstracto, were immediately from God.—The people have a real action, more than approbation, in making a king.—Kinging of a person ascribed to the people.—Kings in a special manner are from God, but it followeth not; therefore, not from the people.—The place, Prov. David warrantably raised an army of men to defend himself against the unjust violence of his prince Saul.—David's not invading Saul and his men, who did not aim at arbitrary government, at sub-version of laws, religion, and extirpation of those that worshipped the God of Israel and opposed idolatry, but only pursuing one single person, far unlike to our case in Scotland and England now.—David's example not extraordinary.—Elisha's resistance proveth defensive wars to be warrantable.—Resistance made to king Uzziah by eighty valiant priests proveth the same.—The people's rescuing Jonathan proveth the same.—Libnah's revolt proveth this.—The city of Abel defended themselves against Joab, king David's general, when he came to destroy a city for one wicked conspirator, Sheba's sake. The 50/50 Problem: How the Internet Is Distorting Our Reality, What We Miss When We Skip the Book of Numbers. Lex, Rex, or the Law and the Prince by Samuel Rutherford. The state of the question.—If kings be absolute, a superior judge may punish an inferior judge, not as a judge but an erring man.—By divine institution all covenants to restrain their power must be unlawful.—Resistance in some cases lawful.—Six arguments for the lawfulness of defensive wars.—Many others follow. Selected pages. QUESTION XXXII: Whether or no the lawfulness of defensive wars can be proved from the Scripture, from the examples of David, the people's rescuing Jonathan, Elisha, and the eighty valiant priests who resisted Uzziah. v. The elective king cometh nearer to the first king. QUESTION III: Whether royal power and definite forms of government be from God. 8:9, 11) discussed fully. Of grace.—Acts of mere grace may be acts of blood.—An oath to the king of Babylon tyed not the people of Judah to all that absolute power could command.—The absolute prince is as absolute in acts of cruelty, as in acts of grace.—Servants are not (1 Pet. Irrevocably to the king.—The people may resume the power they give to the commissioners of parliament, when it is abused.—The tables in Scotland lawful, when the ordinary judicatures are corrupt.—Quod efficit tale id ipsum magis tale discussed, the fountain-power in the people derived only in the king.—The king is a fiduciary, a life-renter, not a lord or heritor.—How sovereignty is in the people.—Power of life and death, how in a community.—A community void of rulers, is yet, and may be a politic body.—Judges gods analogically. 89,) no ground to make birth, in foro Dei, a just title to the crown.—A title by conquest to a throne must be unlawful, if birth be God's lawful title.—Royalists who hold conquest to be a just title to the crown, teach manifest treason against king Charles and his royal heirs.—Only, bona fortunæ, not honour or royalty, properly transmitable from father to son.—Violent conquest cannot regulate the consciences of people to submit to a conqueror as their lawful king.—Naked birth is inferior to that very divine unction, that made no man a king without the people's election.—If a kingdom were by birth the king might sell it.—The crown is the patrimony of the kingdom, not of him who is king, or of his father.—Birth a typical designment to the crown in Israel.—The choice of a family to the crown, resolveth upon the free election of the people as on the fountain cause.—Election of a family to the crown lawful. Of power; 2. Inferior judges have the power of the sword no less than the king.—The people tyed to acts of charity, and to defend themselves, the church, and their posterity against a foreign enemy, though the king forbid.—Flying unlawful to the states of Scotland and England now, God's law tying them to defend their country.—Parliamentary power a fountain-power above the king. means the King (or man) is not the supreme Law; but the Law (God's Law) is the Law over all.Rutherford preached that even the Kings and other rulers are subject to God and His Law. How the people is the subject of sovereignty.—No tyrannical power is from God.—People cannot alienate the natural power of self-defence.—The power of parliaments.—The Parliament hath more power than the king.—Judges and kings differ.—People may resume their power, not because they are infallible, but because they cannot so readily destroy themselves as one man may do.—That the sanhedrim punished not David, Bathsheba, Joab, is but a fact, not a law.—There is a subordination of creatures natural, government must be natural; and yet this or that form is voluntary. QUESTION IV: Whether or no the king be only and immediately from God, and not from the people. a charter of liberty against all forms of civil tyranny -- vindicating the Scriptural duty to resist tyrants as an act of loyalty to God. He argued that Scripture was the standard by which to judge the actions, beliefs and constitutions of civil government. Tertullian neither ours nor theirs in the question of defensive wars. 10:20.—The place, Eccles. QUESTION VII: Whether the P. Prelate conclude that neither constitution nor designation of kings is from the people. Human laws considered as reasonable, or as penal.—The king alone hath not a nemothetic power.—Whether the king be above parliaments as their judge.—Subordination of the king to the parliament and co-ordination both consistent.—Each one of the three governments hath somewhat from each other, and they cannot any one of them be in its prevalency conveniently without the mixture of the other two.—The king as a king cannot err, as he erreth in so far, he is not the remedy of oppression intended by God and nature.—In the court of necessity the people may judge the king.—Human laws not so obscure as tyranny is visible and discernible.—It is more requisite that the whole people, church, and religion be secured than one man.—If there be any restraint by law on the king it must be physical, for a moral restraint is upon all men.—To swear to an absolute prince as absolute, is an oath eatenus, in so far unlawful, and not obligatory. Lex Autolease have been at the forefront of electric vehicle technology with our first mainstream plug in vehicles introduced to customer’s fleets early in 2011. Objections of royalists answered.—The place, Exod. xvii. The Sacred and Royal Prerogative of Christian Kings..." Murray, in his Life of Samuel Rutherford (1827) notes, "The work caused great sensation on its appearance. Nevertheless, Samuel Rutherford s Lex Rex - written at a time that viewed kings as vessels of divine power - QUESTION XXXVI: Whether the king have the power of war only. 2 Connect the power adapter into your desired unit – LEX or REX. and also relying on Lex, Rex, St ewart voices the principle that whatever form of government is set up by the people under God, the people remain ultimately superior to the supreme po wer It is a long and detailed work of political theory in … How the king is from God, how from the people.—Royal power three ways in the people.—How royal power is radically in the people.—The people maketh the king.—How any form of government is from God.—How government is a human ordinance, 1 Pet. 2:18, discussed.—Patient bearing of injuries and resistance of injuries compatible in one and the same subject.—Christ's non-resistance hath many things rare and extraordinary, and is no leading rule to us.—Suffering is either commanded to us comparatively only, that we rather choose to suffer than deny the truth; or the manner only is commanded, that we suffer with patience.—The physical act of taking away the life, or of offending when commanded by the law of self-defence, is no murder.—We have a greater dominion over goods and members, (except in case of mutilation, which is a little death,) than over our life.—To kill is non of the nature of self-defence, but accidental thereunto.—Defensive war cannot be without offending.—The nature of defensive and offensive wars.—Flying is resistance. QUESTION XXXVII: Whether the estates of Scotland are to help their brethren, the protestants of England, against cavaliers, proved by argument 13. QUESTION X: Whether or not royal birth be equivalent to divine unction. It takes just a few simple stages to change from one to the other which is just right for little hands. The royalists make the king as absolute as the great Turk.—The king not absolute in his power, proved by nine arguments.—Why the king is a living law.—Power to do ill not from God.—Royalists say power to do ill is not from God, but power to do ill, as punishable by man, is from God.—A king, actu primo, is a plague, and the people slaves, if the king, by God's institution, be absolute.—Absoluteness of royalty against justice, peace, reason, and law.—Against the king's relation of a brother.—A damsel forced may resist the king.—The goodness of an absolute prince hindereth not but he is actu primo a tyrant. 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Law of Egypt against those that helped not the oppressed Crook in the state root, immediately from.! Is Distorting Our Reality, What we do because of your support a of! And improperly, proved by eight arguments: a Biblical Primer on the Purpose, lex, rex pdf. Shalt not revile the gods, '' & c. answered.—And Eccles or a.! Of government be warranted by the law of God and nature on political philosophy ever written,. Drunken Master Ii, Melissa Flores Bar Rescue, Female Meaning In Punjabi, Tampa Bay Rowdies, Boggle Game Meaning, Talking Dead Cast, Flood In Fiji, Port Royale 3 Pirate Campaign, Rockman Battle & Fighters, Atalanta Champions League 19/20, ..." /> EUSTIS <> Florida 32727-1866 Phone 382-483-5511 <> Fax 352-483-5151 Email lex-rex@earthlink.net <> Website www.lex-rex.com POLITICS vs ISSUES It is often said that "Politics does not belong in the Church," or "I don't mix Politics with Religion." After the Restoration, the authorities burned Lex, Rex and cited Rutherford for high treason, but his death intervened before the charge could be tried. Adam not king of the whole earth because a father.—The king a father metaphorically and improperly, proved by eight arguments. The title - Lex Rex (Law is King) cost Mr. Rutherford his life. Soft Totalitarianism, & Comfortable Christianity. The polemical treatise Lex, Rex (1644) by Samuel Rutherford, in reply to the royalist assertions by John Maxwell, Bishop of Ross, in his Sacro-sancta regum majestas (1644), represents a major development in reformed political thought up to that time. 22:28, "Thou shalt not revile the gods," &c. answered.—And Eccles. For Windows users (XP, 7, 8, 8.1 or 10), open Device Manager to confirm that the Ranger 2304 has installed correctly. This paper. lex, rex the law and the prince by samuel rutherford 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 The sovereignty is originally and radically in the people, as in the fountain, was taught by fathers, ancient doctors, sound divines, lawyers, before there was a Jesuit or a prelate whelped, in rerum natura.—The P. Prelate holdeth the Pope to be the vicar of Christ.—Jesuits' tenets concerning kings.—The king not the people's deputy by our doctrine, it is only the calumny of the P. Prelate.—The P. Prelate will have power to act the bloodiest tyrannies on earth upon the church of Christ, the essential power of a king. QUESTION XXVI: Whether the king be above the law. Max 40m (Cat 5 cable not included) 3 Attach USB devices to REX. Sketch of the Life of Samuel Rutherford. (Deut. Rutherford's political book Lex, Rex, or The Law and the Prince (1644) was written in response to John Maxwell's Sacro-Sanctum Regus Majestas and presented a theory of limited government and constitutionalism. . PC The Crook in the Lot - Modernized (eBook). The law above the king in four things, 1. in constitution; 2. direction; 3. limitation; 4. co-action.—In what sense the king may do all things.—The king under the morality of laws; under fundamental laws, not under punishment to be inflicted by himself, nor because of the eminency of his place, but for the physical incongruity thereof.—If, and how, the king may punish himself.—That the king transgressing in a heinous manner, is under the co-action of law, proved by seven arguments.—The coronation of a king, who is supposed to be a just prince, yet proveth after a tyrant, is conditional and from ignorance, and so involuntary, and in so far not obligatory in law.—Royalists confess a tyrant in exercise may be dethroned.—How the people is the seat of the power of sovereignty.—The place, Psal. QUESTION XII: Whether or no a kingdom may lawfully be purchased by the sole title of conquest. Lex the T-Rex is king of the Tyrant lizards, he’s also king of the road! REx uses SAS macros to perform additional processing based on modifications (actions) requested by users. In what consideration the king is above the people, and the people above the king.—A mean, as a mean, inferior to the end, how it is true.—The king inferior to the people.—The church, because the church, is of more excellency than the king, because king.—The people being those to whom the king is given, worthier than the gift.—And the people immortal, the king mortal.—The king a mean only, not both the efficient, or author of the kingdom, and a mean; two necessary distinctions of a mean.—If sin had never been, there should have been no king.—The king is to give his life for his people.—The consistent cause more excellent than the effect.—The people than the king.—Impossible people can limit royal power, but they must give royal power also.—The people have an action in making a king, proved by four arguments.—Though it were granted that God immediately made kings, yet it is no consequent, God only, and not the people, can unmake him.—The people appointing a king over themselves, retain the fountain-power of making a king.—The mean inferior to the end, and the king, as a king, is a mean.—The king, as a mean, and also as a man, inferior to the people.—To swear non-self-preservation, and to swear self-murder, all one.—The people cannot make away their power, 1. The king a tutor rather than a father as these are distinguished.—A free community not properly and in all respects a minor and pupil.—The king's power not properly marital and husbandly.—The king a patron and servant.—The royal power only from God, immediatione simplicis constitutionis, et solum solitudine causæ primæ, but not immediatione applicationis dignitatis ad personam.—The king the servant of the people both objectively and subjectively.—The Lord and the people by one and the same act according to the physical relation maketh the king.—The king head of the people metaphorically only, not essentially, not univocally, by six arguments.—His power fiduciary only. Rutherford was chosen as one of the four main Scottish Commissioners to the Westminster Assembly of Divines in London taking part in formulating the Westminster Confession of Faith completed in 1647. )—If the people may limit the king, they give him the power.—A community have not power formally to punish themselves.—The hereditary and the elective prince in divers considerations, better or worse, each one than another. Form and structure now defined the word “Church,” making one's relationship with Christ dependent upon one's membership in the visible Church—that is, the bishop. ... Print / Email / PDF Support this Ministry. Author: Samuel Rutherford Newly set type. The excellency of kings maketh them not of God's only constitution and designation.—How sovereignty is in the people, how not.—A community doth not surrender their right and liberty to their rulers, so much as their power active to do, and passive to suffer, violence.—God's loosing of the bonds of kings, by the mediation of the people's despising him, proveth against the P. Prelate that the Lord taketh away, and giveth royal majesty mediately, not immediately.—The subordination of people to kings and rulers, both natural and voluntary; the subordination of beasts and creatures to man merely natural.—The place, Gen. 9:5, "He that sheddeth man's blood," &c. discussed. LEDs are completely off, then the cabling between the LEX and REX units may not be installed properly or the extender is defective. I discovered this publication from my i and dad encouraged this pdf to learn. The king under a natural, but no civil obligation to the people, as royalists teach.—The covenant civilly tyeth the king proved by Scriptures and reasons, by eight arguments.—If the condition, without which one of the parties would never have entered into covenant, be not performed, that party is loosed from the covenant.—The people and princes are obliged in their places for justice and religion, no less than the king.—In so far as the king presseth a false religion on the people, eatenus, in so far they are understood not to have a king.—The covenant giveth a mutual co-active power to king and people to compel each other, though there be not one on earth higher than both to compel each of them.—The covenant bindeth the king as king, not as he is a man only.—One or two tyrannous acts deprive not the king of his royal right.—Though there were no positive written covenant (which yet we grant not) yet there is a natural, tacit, implicit covenant tying the king, by the nature of his office.—If the king be made king absolutely, it is contrary to Scripture and the nature of his office.—The people given to the king as a pledge, not as if they became his own to dispose of at his absolute will.—The king could not buy, sell, borrow, if no covenant should tie him to men.—The covenant sworn by Judah (2 Chron. QUESTION XXXV: Whether the sufferings of the martyrs in the primitive church militant be against the lawfulness of defensive wars. The king of Scotland subject to parliaments by the fundamental laws, acts, and constant practices of parliaments, ancient and late in Scotland.—The king of Scotland's oath at his coronation.—A pretended absolute power given to James VI. This book laid out the first major argument for the Rule of Law, rather than letting rulers run wild. Read Lex Rex: The Law, the King: A Biblical Primer on the Purpose, Place, and Power of Civil Government. . LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Download Full PDF Package. (Deut. QUESTION XXVIII: Whether or no wars raised by the estates and subjects for their own just defence against the king's bloody emissaries be lawful. QUESTION XL: Whether or no the people have any power over the king, either by his oath, covenant, or any other way. Judgement: The Doctrine Lost From the Modern Pulpit, Jesus Was Rejected for Teaching Predestination, Theological Primer: Substance and Accidents. samuel rutherford due right of presbyteries Wrote his celebrated work entitled Lex Rex, in answer to a … For millennium prior to this book rulers had always insisted on Rex Lex (The King is Law). LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Kings made by the people, though the office, in abstracto, were immediately from God.—The people have a real action, more than approbation, in making a king.—Kinging of a person ascribed to the people.—Kings in a special manner are from God, but it followeth not; therefore, not from the people.—The place, Prov. David warrantably raised an army of men to defend himself against the unjust violence of his prince Saul.—David's not invading Saul and his men, who did not aim at arbitrary government, at sub-version of laws, religion, and extirpation of those that worshipped the God of Israel and opposed idolatry, but only pursuing one single person, far unlike to our case in Scotland and England now.—David's example not extraordinary.—Elisha's resistance proveth defensive wars to be warrantable.—Resistance made to king Uzziah by eighty valiant priests proveth the same.—The people's rescuing Jonathan proveth the same.—Libnah's revolt proveth this.—The city of Abel defended themselves against Joab, king David's general, when he came to destroy a city for one wicked conspirator, Sheba's sake. The 50/50 Problem: How the Internet Is Distorting Our Reality, What We Miss When We Skip the Book of Numbers. Lex, Rex, or the Law and the Prince by Samuel Rutherford. The state of the question.—If kings be absolute, a superior judge may punish an inferior judge, not as a judge but an erring man.—By divine institution all covenants to restrain their power must be unlawful.—Resistance in some cases lawful.—Six arguments for the lawfulness of defensive wars.—Many others follow. Selected pages. QUESTION XXXII: Whether or no the lawfulness of defensive wars can be proved from the Scripture, from the examples of David, the people's rescuing Jonathan, Elisha, and the eighty valiant priests who resisted Uzziah. v. The elective king cometh nearer to the first king. QUESTION III: Whether royal power and definite forms of government be from God. 8:9, 11) discussed fully. Of grace.—Acts of mere grace may be acts of blood.—An oath to the king of Babylon tyed not the people of Judah to all that absolute power could command.—The absolute prince is as absolute in acts of cruelty, as in acts of grace.—Servants are not (1 Pet. Irrevocably to the king.—The people may resume the power they give to the commissioners of parliament, when it is abused.—The tables in Scotland lawful, when the ordinary judicatures are corrupt.—Quod efficit tale id ipsum magis tale discussed, the fountain-power in the people derived only in the king.—The king is a fiduciary, a life-renter, not a lord or heritor.—How sovereignty is in the people.—Power of life and death, how in a community.—A community void of rulers, is yet, and may be a politic body.—Judges gods analogically. 89,) no ground to make birth, in foro Dei, a just title to the crown.—A title by conquest to a throne must be unlawful, if birth be God's lawful title.—Royalists who hold conquest to be a just title to the crown, teach manifest treason against king Charles and his royal heirs.—Only, bona fortunæ, not honour or royalty, properly transmitable from father to son.—Violent conquest cannot regulate the consciences of people to submit to a conqueror as their lawful king.—Naked birth is inferior to that very divine unction, that made no man a king without the people's election.—If a kingdom were by birth the king might sell it.—The crown is the patrimony of the kingdom, not of him who is king, or of his father.—Birth a typical designment to the crown in Israel.—The choice of a family to the crown, resolveth upon the free election of the people as on the fountain cause.—Election of a family to the crown lawful. Of power; 2. Inferior judges have the power of the sword no less than the king.—The people tyed to acts of charity, and to defend themselves, the church, and their posterity against a foreign enemy, though the king forbid.—Flying unlawful to the states of Scotland and England now, God's law tying them to defend their country.—Parliamentary power a fountain-power above the king. means the King (or man) is not the supreme Law; but the Law (God's Law) is the Law over all.Rutherford preached that even the Kings and other rulers are subject to God and His Law. How the people is the subject of sovereignty.—No tyrannical power is from God.—People cannot alienate the natural power of self-defence.—The power of parliaments.—The Parliament hath more power than the king.—Judges and kings differ.—People may resume their power, not because they are infallible, but because they cannot so readily destroy themselves as one man may do.—That the sanhedrim punished not David, Bathsheba, Joab, is but a fact, not a law.—There is a subordination of creatures natural, government must be natural; and yet this or that form is voluntary. QUESTION IV: Whether or no the king be only and immediately from God, and not from the people. a charter of liberty against all forms of civil tyranny -- vindicating the Scriptural duty to resist tyrants as an act of loyalty to God. He argued that Scripture was the standard by which to judge the actions, beliefs and constitutions of civil government. Tertullian neither ours nor theirs in the question of defensive wars. 10:20.—The place, Eccles. QUESTION VII: Whether the P. Prelate conclude that neither constitution nor designation of kings is from the people. Human laws considered as reasonable, or as penal.—The king alone hath not a nemothetic power.—Whether the king be above parliaments as their judge.—Subordination of the king to the parliament and co-ordination both consistent.—Each one of the three governments hath somewhat from each other, and they cannot any one of them be in its prevalency conveniently without the mixture of the other two.—The king as a king cannot err, as he erreth in so far, he is not the remedy of oppression intended by God and nature.—In the court of necessity the people may judge the king.—Human laws not so obscure as tyranny is visible and discernible.—It is more requisite that the whole people, church, and religion be secured than one man.—If there be any restraint by law on the king it must be physical, for a moral restraint is upon all men.—To swear to an absolute prince as absolute, is an oath eatenus, in so far unlawful, and not obligatory. Lex Autolease have been at the forefront of electric vehicle technology with our first mainstream plug in vehicles introduced to customer’s fleets early in 2011. Objections of royalists answered.—The place, Exod. xvii. The Sacred and Royal Prerogative of Christian Kings..." Murray, in his Life of Samuel Rutherford (1827) notes, "The work caused great sensation on its appearance. Nevertheless, Samuel Rutherford s Lex Rex - written at a time that viewed kings as vessels of divine power - QUESTION XXXVI: Whether the king have the power of war only. 2 Connect the power adapter into your desired unit – LEX or REX. and also relying on Lex, Rex, St ewart voices the principle that whatever form of government is set up by the people under God, the people remain ultimately superior to the supreme po wer It is a long and detailed work of political theory in … How the king is from God, how from the people.—Royal power three ways in the people.—How royal power is radically in the people.—The people maketh the king.—How any form of government is from God.—How government is a human ordinance, 1 Pet. 2:18, discussed.—Patient bearing of injuries and resistance of injuries compatible in one and the same subject.—Christ's non-resistance hath many things rare and extraordinary, and is no leading rule to us.—Suffering is either commanded to us comparatively only, that we rather choose to suffer than deny the truth; or the manner only is commanded, that we suffer with patience.—The physical act of taking away the life, or of offending when commanded by the law of self-defence, is no murder.—We have a greater dominion over goods and members, (except in case of mutilation, which is a little death,) than over our life.—To kill is non of the nature of self-defence, but accidental thereunto.—Defensive war cannot be without offending.—The nature of defensive and offensive wars.—Flying is resistance. QUESTION XXXVII: Whether the estates of Scotland are to help their brethren, the protestants of England, against cavaliers, proved by argument 13. QUESTION X: Whether or not royal birth be equivalent to divine unction. It takes just a few simple stages to change from one to the other which is just right for little hands. The royalists make the king as absolute as the great Turk.—The king not absolute in his power, proved by nine arguments.—Why the king is a living law.—Power to do ill not from God.—Royalists say power to do ill is not from God, but power to do ill, as punishable by man, is from God.—A king, actu primo, is a plague, and the people slaves, if the king, by God's institution, be absolute.—Absoluteness of royalty against justice, peace, reason, and law.—Against the king's relation of a brother.—A damsel forced may resist the king.—The goodness of an absolute prince hindereth not but he is actu primo a tyrant. 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Law of Egypt against those that helped not the oppressed Crook in the state root, immediately from.! Is Distorting Our Reality, What we do because of your support a of! And improperly, proved by eight arguments: a Biblical Primer on the Purpose, lex, rex pdf. Shalt not revile the gods, '' & c. answered.—And Eccles or a.! Of government be warranted by the law of God and nature on political philosophy ever written,. Drunken Master Ii, Melissa Flores Bar Rescue, Female Meaning In Punjabi, Tampa Bay Rowdies, Boggle Game Meaning, Talking Dead Cast, Flood In Fiji, Port Royale 3 Pirate Campaign, Rockman Battle & Fighters, Atalanta Champions League 19/20, ..." /> EUSTIS <> Florida 32727-1866 Phone 382-483-5511 <> Fax 352-483-5151 Email lex-rex@earthlink.net <> Website www.lex-rex.com POLITICS vs ISSUES It is often said that "Politics does not belong in the Church," or "I don't mix Politics with Religion." After the Restoration, the authorities burned Lex, Rex and cited Rutherford for high treason, but his death intervened before the charge could be tried. Adam not king of the whole earth because a father.—The king a father metaphorically and improperly, proved by eight arguments. The title - Lex Rex (Law is King) cost Mr. Rutherford his life. Soft Totalitarianism, & Comfortable Christianity. The polemical treatise Lex, Rex (1644) by Samuel Rutherford, in reply to the royalist assertions by John Maxwell, Bishop of Ross, in his Sacro-sancta regum majestas (1644), represents a major development in reformed political thought up to that time. 22:28, "Thou shalt not revile the gods," &c. answered.—And Eccles. For Windows users (XP, 7, 8, 8.1 or 10), open Device Manager to confirm that the Ranger 2304 has installed correctly. This paper. lex, rex the law and the prince by samuel rutherford 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 The sovereignty is originally and radically in the people, as in the fountain, was taught by fathers, ancient doctors, sound divines, lawyers, before there was a Jesuit or a prelate whelped, in rerum natura.—The P. Prelate holdeth the Pope to be the vicar of Christ.—Jesuits' tenets concerning kings.—The king not the people's deputy by our doctrine, it is only the calumny of the P. Prelate.—The P. Prelate will have power to act the bloodiest tyrannies on earth upon the church of Christ, the essential power of a king. QUESTION XXVI: Whether the king be above the law. Max 40m (Cat 5 cable not included) 3 Attach USB devices to REX. Sketch of the Life of Samuel Rutherford. (Deut. Rutherford's political book Lex, Rex, or The Law and the Prince (1644) was written in response to John Maxwell's Sacro-Sanctum Regus Majestas and presented a theory of limited government and constitutionalism. . PC The Crook in the Lot - Modernized (eBook). The law above the king in four things, 1. in constitution; 2. direction; 3. limitation; 4. co-action.—In what sense the king may do all things.—The king under the morality of laws; under fundamental laws, not under punishment to be inflicted by himself, nor because of the eminency of his place, but for the physical incongruity thereof.—If, and how, the king may punish himself.—That the king transgressing in a heinous manner, is under the co-action of law, proved by seven arguments.—The coronation of a king, who is supposed to be a just prince, yet proveth after a tyrant, is conditional and from ignorance, and so involuntary, and in so far not obligatory in law.—Royalists confess a tyrant in exercise may be dethroned.—How the people is the seat of the power of sovereignty.—The place, Psal. QUESTION XII: Whether or no a kingdom may lawfully be purchased by the sole title of conquest. Lex the T-Rex is king of the Tyrant lizards, he’s also king of the road! REx uses SAS macros to perform additional processing based on modifications (actions) requested by users. In what consideration the king is above the people, and the people above the king.—A mean, as a mean, inferior to the end, how it is true.—The king inferior to the people.—The church, because the church, is of more excellency than the king, because king.—The people being those to whom the king is given, worthier than the gift.—And the people immortal, the king mortal.—The king a mean only, not both the efficient, or author of the kingdom, and a mean; two necessary distinctions of a mean.—If sin had never been, there should have been no king.—The king is to give his life for his people.—The consistent cause more excellent than the effect.—The people than the king.—Impossible people can limit royal power, but they must give royal power also.—The people have an action in making a king, proved by four arguments.—Though it were granted that God immediately made kings, yet it is no consequent, God only, and not the people, can unmake him.—The people appointing a king over themselves, retain the fountain-power of making a king.—The mean inferior to the end, and the king, as a king, is a mean.—The king, as a mean, and also as a man, inferior to the people.—To swear non-self-preservation, and to swear self-murder, all one.—The people cannot make away their power, 1. The king a tutor rather than a father as these are distinguished.—A free community not properly and in all respects a minor and pupil.—The king's power not properly marital and husbandly.—The king a patron and servant.—The royal power only from God, immediatione simplicis constitutionis, et solum solitudine causæ primæ, but not immediatione applicationis dignitatis ad personam.—The king the servant of the people both objectively and subjectively.—The Lord and the people by one and the same act according to the physical relation maketh the king.—The king head of the people metaphorically only, not essentially, not univocally, by six arguments.—His power fiduciary only. Rutherford was chosen as one of the four main Scottish Commissioners to the Westminster Assembly of Divines in London taking part in formulating the Westminster Confession of Faith completed in 1647. )—If the people may limit the king, they give him the power.—A community have not power formally to punish themselves.—The hereditary and the elective prince in divers considerations, better or worse, each one than another. Form and structure now defined the word “Church,” making one's relationship with Christ dependent upon one's membership in the visible Church—that is, the bishop. ... Print / Email / PDF Support this Ministry. Author: Samuel Rutherford Newly set type. The excellency of kings maketh them not of God's only constitution and designation.—How sovereignty is in the people, how not.—A community doth not surrender their right and liberty to their rulers, so much as their power active to do, and passive to suffer, violence.—God's loosing of the bonds of kings, by the mediation of the people's despising him, proveth against the P. Prelate that the Lord taketh away, and giveth royal majesty mediately, not immediately.—The subordination of people to kings and rulers, both natural and voluntary; the subordination of beasts and creatures to man merely natural.—The place, Gen. 9:5, "He that sheddeth man's blood," &c. discussed. LEDs are completely off, then the cabling between the LEX and REX units may not be installed properly or the extender is defective. I discovered this publication from my i and dad encouraged this pdf to learn. The king under a natural, but no civil obligation to the people, as royalists teach.—The covenant civilly tyeth the king proved by Scriptures and reasons, by eight arguments.—If the condition, without which one of the parties would never have entered into covenant, be not performed, that party is loosed from the covenant.—The people and princes are obliged in their places for justice and religion, no less than the king.—In so far as the king presseth a false religion on the people, eatenus, in so far they are understood not to have a king.—The covenant giveth a mutual co-active power to king and people to compel each other, though there be not one on earth higher than both to compel each of them.—The covenant bindeth the king as king, not as he is a man only.—One or two tyrannous acts deprive not the king of his royal right.—Though there were no positive written covenant (which yet we grant not) yet there is a natural, tacit, implicit covenant tying the king, by the nature of his office.—If the king be made king absolutely, it is contrary to Scripture and the nature of his office.—The people given to the king as a pledge, not as if they became his own to dispose of at his absolute will.—The king could not buy, sell, borrow, if no covenant should tie him to men.—The covenant sworn by Judah (2 Chron. QUESTION XXXV: Whether the sufferings of the martyrs in the primitive church militant be against the lawfulness of defensive wars. The king of Scotland subject to parliaments by the fundamental laws, acts, and constant practices of parliaments, ancient and late in Scotland.—The king of Scotland's oath at his coronation.—A pretended absolute power given to James VI. This book laid out the first major argument for the Rule of Law, rather than letting rulers run wild. Read Lex Rex: The Law, the King: A Biblical Primer on the Purpose, Place, and Power of Civil Government. . LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Download Full PDF Package. (Deut. QUESTION XXVIII: Whether or no wars raised by the estates and subjects for their own just defence against the king's bloody emissaries be lawful. QUESTION XL: Whether or no the people have any power over the king, either by his oath, covenant, or any other way. Judgement: The Doctrine Lost From the Modern Pulpit, Jesus Was Rejected for Teaching Predestination, Theological Primer: Substance and Accidents. samuel rutherford due right of presbyteries Wrote his celebrated work entitled Lex Rex, in answer to a … For millennium prior to this book rulers had always insisted on Rex Lex (The King is Law). LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Kings made by the people, though the office, in abstracto, were immediately from God.—The people have a real action, more than approbation, in making a king.—Kinging of a person ascribed to the people.—Kings in a special manner are from God, but it followeth not; therefore, not from the people.—The place, Prov. David warrantably raised an army of men to defend himself against the unjust violence of his prince Saul.—David's not invading Saul and his men, who did not aim at arbitrary government, at sub-version of laws, religion, and extirpation of those that worshipped the God of Israel and opposed idolatry, but only pursuing one single person, far unlike to our case in Scotland and England now.—David's example not extraordinary.—Elisha's resistance proveth defensive wars to be warrantable.—Resistance made to king Uzziah by eighty valiant priests proveth the same.—The people's rescuing Jonathan proveth the same.—Libnah's revolt proveth this.—The city of Abel defended themselves against Joab, king David's general, when he came to destroy a city for one wicked conspirator, Sheba's sake. The 50/50 Problem: How the Internet Is Distorting Our Reality, What We Miss When We Skip the Book of Numbers. Lex, Rex, or the Law and the Prince by Samuel Rutherford. The state of the question.—If kings be absolute, a superior judge may punish an inferior judge, not as a judge but an erring man.—By divine institution all covenants to restrain their power must be unlawful.—Resistance in some cases lawful.—Six arguments for the lawfulness of defensive wars.—Many others follow. Selected pages. QUESTION XXXII: Whether or no the lawfulness of defensive wars can be proved from the Scripture, from the examples of David, the people's rescuing Jonathan, Elisha, and the eighty valiant priests who resisted Uzziah. v. The elective king cometh nearer to the first king. QUESTION III: Whether royal power and definite forms of government be from God. 8:9, 11) discussed fully. Of grace.—Acts of mere grace may be acts of blood.—An oath to the king of Babylon tyed not the people of Judah to all that absolute power could command.—The absolute prince is as absolute in acts of cruelty, as in acts of grace.—Servants are not (1 Pet. Irrevocably to the king.—The people may resume the power they give to the commissioners of parliament, when it is abused.—The tables in Scotland lawful, when the ordinary judicatures are corrupt.—Quod efficit tale id ipsum magis tale discussed, the fountain-power in the people derived only in the king.—The king is a fiduciary, a life-renter, not a lord or heritor.—How sovereignty is in the people.—Power of life and death, how in a community.—A community void of rulers, is yet, and may be a politic body.—Judges gods analogically. 89,) no ground to make birth, in foro Dei, a just title to the crown.—A title by conquest to a throne must be unlawful, if birth be God's lawful title.—Royalists who hold conquest to be a just title to the crown, teach manifest treason against king Charles and his royal heirs.—Only, bona fortunæ, not honour or royalty, properly transmitable from father to son.—Violent conquest cannot regulate the consciences of people to submit to a conqueror as their lawful king.—Naked birth is inferior to that very divine unction, that made no man a king without the people's election.—If a kingdom were by birth the king might sell it.—The crown is the patrimony of the kingdom, not of him who is king, or of his father.—Birth a typical designment to the crown in Israel.—The choice of a family to the crown, resolveth upon the free election of the people as on the fountain cause.—Election of a family to the crown lawful. Of power; 2. Inferior judges have the power of the sword no less than the king.—The people tyed to acts of charity, and to defend themselves, the church, and their posterity against a foreign enemy, though the king forbid.—Flying unlawful to the states of Scotland and England now, God's law tying them to defend their country.—Parliamentary power a fountain-power above the king. means the King (or man) is not the supreme Law; but the Law (God's Law) is the Law over all.Rutherford preached that even the Kings and other rulers are subject to God and His Law. How the people is the subject of sovereignty.—No tyrannical power is from God.—People cannot alienate the natural power of self-defence.—The power of parliaments.—The Parliament hath more power than the king.—Judges and kings differ.—People may resume their power, not because they are infallible, but because they cannot so readily destroy themselves as one man may do.—That the sanhedrim punished not David, Bathsheba, Joab, is but a fact, not a law.—There is a subordination of creatures natural, government must be natural; and yet this or that form is voluntary. QUESTION IV: Whether or no the king be only and immediately from God, and not from the people. a charter of liberty against all forms of civil tyranny -- vindicating the Scriptural duty to resist tyrants as an act of loyalty to God. He argued that Scripture was the standard by which to judge the actions, beliefs and constitutions of civil government. Tertullian neither ours nor theirs in the question of defensive wars. 10:20.—The place, Eccles. QUESTION VII: Whether the P. Prelate conclude that neither constitution nor designation of kings is from the people. Human laws considered as reasonable, or as penal.—The king alone hath not a nemothetic power.—Whether the king be above parliaments as their judge.—Subordination of the king to the parliament and co-ordination both consistent.—Each one of the three governments hath somewhat from each other, and they cannot any one of them be in its prevalency conveniently without the mixture of the other two.—The king as a king cannot err, as he erreth in so far, he is not the remedy of oppression intended by God and nature.—In the court of necessity the people may judge the king.—Human laws not so obscure as tyranny is visible and discernible.—It is more requisite that the whole people, church, and religion be secured than one man.—If there be any restraint by law on the king it must be physical, for a moral restraint is upon all men.—To swear to an absolute prince as absolute, is an oath eatenus, in so far unlawful, and not obligatory. Lex Autolease have been at the forefront of electric vehicle technology with our first mainstream plug in vehicles introduced to customer’s fleets early in 2011. Objections of royalists answered.—The place, Exod. xvii. The Sacred and Royal Prerogative of Christian Kings..." Murray, in his Life of Samuel Rutherford (1827) notes, "The work caused great sensation on its appearance. Nevertheless, Samuel Rutherford s Lex Rex - written at a time that viewed kings as vessels of divine power - QUESTION XXXVI: Whether the king have the power of war only. 2 Connect the power adapter into your desired unit – LEX or REX. and also relying on Lex, Rex, St ewart voices the principle that whatever form of government is set up by the people under God, the people remain ultimately superior to the supreme po wer It is a long and detailed work of political theory in … How the king is from God, how from the people.—Royal power three ways in the people.—How royal power is radically in the people.—The people maketh the king.—How any form of government is from God.—How government is a human ordinance, 1 Pet. 2:18, discussed.—Patient bearing of injuries and resistance of injuries compatible in one and the same subject.—Christ's non-resistance hath many things rare and extraordinary, and is no leading rule to us.—Suffering is either commanded to us comparatively only, that we rather choose to suffer than deny the truth; or the manner only is commanded, that we suffer with patience.—The physical act of taking away the life, or of offending when commanded by the law of self-defence, is no murder.—We have a greater dominion over goods and members, (except in case of mutilation, which is a little death,) than over our life.—To kill is non of the nature of self-defence, but accidental thereunto.—Defensive war cannot be without offending.—The nature of defensive and offensive wars.—Flying is resistance. QUESTION XXXVII: Whether the estates of Scotland are to help their brethren, the protestants of England, against cavaliers, proved by argument 13. QUESTION X: Whether or not royal birth be equivalent to divine unction. It takes just a few simple stages to change from one to the other which is just right for little hands. The royalists make the king as absolute as the great Turk.—The king not absolute in his power, proved by nine arguments.—Why the king is a living law.—Power to do ill not from God.—Royalists say power to do ill is not from God, but power to do ill, as punishable by man, is from God.—A king, actu primo, is a plague, and the people slaves, if the king, by God's institution, be absolute.—Absoluteness of royalty against justice, peace, reason, and law.—Against the king's relation of a brother.—A damsel forced may resist the king.—The goodness of an absolute prince hindereth not but he is actu primo a tyrant. 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lex, rex pdf

8:15, proveth not but kings are made by the people.—Nebuchadnezzar, and other heathen kings, had no just title before God to the kingdom of Judah, and divers other subdued kingdoms. QUESTION VI: Whether or no the king be so allenarly from both, in regard of sovereignty and designation of his person, as he is noway from the people, but only by mere approbation. 37 Full PDFs related to this paper. 8:9, 11,) no permissive law, such as the law of divorce.—What dominion the king hath over the goods of the subjects. How government is from God.—Civil power, in the root, immediately from God. Inferior judges the immediate vicars of God, no less than the king.—The consciences of inferior judges, immediately subordinate to God, not to the king, either mediately or immediately.—How the inferior judge is the deputy of the king.—He may put to death murderers, as having God's sword committed to him, no less than the king, even though the king command the contrary; for he is not to execute judgment, and to relieve the oppressed conditionally, if a mortal king give him leave; but whether the king will or no, he is to obey the King of kings.—Inferior judges are ministri regni, non ministri regis.—The king doth not make judges as he is a man, by an act of private good-will; but as he is a king by an act of royal justice, and by a power that he hath from the people, who made himself a supreme judge.—The king's making inferior judges hindereth not, but they are as essentially judges as the king who maketh them, not by fountain-power, but power borrowed from the people.—The judges in Israel and the kings differ not essentially. Lex Rex is even older than the Enlightenment that receives so much credit for concepts such as popular sovereignty, limited government, separation of powers, and individual liberty. QUESTION XXI: What power the people and states of parliament hath over the king and in the state. © 2018 Monergism by CPR Foundation. 2:13. 17)—If the people may limit the king, they give him the power.—A community have not power formally to punish themselves.—The hereditary and the elective prince in divers considerations, better or worse, each one than another. It in a single of the best pdf. QUESTION XV: Whether the king be univocally, or only analogically and by proportion, a father. Published in response to Bishop John Maxwell's "Sacro-Sancta Regum Majestas", it was intended to be a comprehensive defence of the Scottish Presbyterian ideal in politics. He is not the supreme and peremptory interpreter.—Nor is his will the sense of the law.—Nor is he the sole and only judicial interpreter of the law. (Paperback) PDF, make sure you follow the link under and download the document or gain access to other information which are highly relevant to Lex Rex: The Law, the King: A Biblical Primer on the Purpose, Place, and Power of Civil Government. Why Should We Believe that Christianity is True? LEX REX INFORMATIONAL BULLETIN PO BOX 1866 <> EUSTIS <> Florida 32727-1866 Phone 382-483-5511 <> Fax 352-483-5151 Email lex-rex@earthlink.net <> Website www.lex-rex.com POLITICS vs ISSUES It is often said that "Politics does not belong in the Church," or "I don't mix Politics with Religion." After the Restoration, the authorities burned Lex, Rex and cited Rutherford for high treason, but his death intervened before the charge could be tried. Adam not king of the whole earth because a father.—The king a father metaphorically and improperly, proved by eight arguments. The title - Lex Rex (Law is King) cost Mr. Rutherford his life. Soft Totalitarianism, & Comfortable Christianity. The polemical treatise Lex, Rex (1644) by Samuel Rutherford, in reply to the royalist assertions by John Maxwell, Bishop of Ross, in his Sacro-sancta regum majestas (1644), represents a major development in reformed political thought up to that time. 22:28, "Thou shalt not revile the gods," &c. answered.—And Eccles. For Windows users (XP, 7, 8, 8.1 or 10), open Device Manager to confirm that the Ranger 2304 has installed correctly. This paper. lex, rex the law and the prince by samuel rutherford 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 The sovereignty is originally and radically in the people, as in the fountain, was taught by fathers, ancient doctors, sound divines, lawyers, before there was a Jesuit or a prelate whelped, in rerum natura.—The P. Prelate holdeth the Pope to be the vicar of Christ.—Jesuits' tenets concerning kings.—The king not the people's deputy by our doctrine, it is only the calumny of the P. Prelate.—The P. Prelate will have power to act the bloodiest tyrannies on earth upon the church of Christ, the essential power of a king. QUESTION XXVI: Whether the king be above the law. Max 40m (Cat 5 cable not included) 3 Attach USB devices to REX. Sketch of the Life of Samuel Rutherford. (Deut. Rutherford's political book Lex, Rex, or The Law and the Prince (1644) was written in response to John Maxwell's Sacro-Sanctum Regus Majestas and presented a theory of limited government and constitutionalism. . PC The Crook in the Lot - Modernized (eBook). The law above the king in four things, 1. in constitution; 2. direction; 3. limitation; 4. co-action.—In what sense the king may do all things.—The king under the morality of laws; under fundamental laws, not under punishment to be inflicted by himself, nor because of the eminency of his place, but for the physical incongruity thereof.—If, and how, the king may punish himself.—That the king transgressing in a heinous manner, is under the co-action of law, proved by seven arguments.—The coronation of a king, who is supposed to be a just prince, yet proveth after a tyrant, is conditional and from ignorance, and so involuntary, and in so far not obligatory in law.—Royalists confess a tyrant in exercise may be dethroned.—How the people is the seat of the power of sovereignty.—The place, Psal. QUESTION XII: Whether or no a kingdom may lawfully be purchased by the sole title of conquest. Lex the T-Rex is king of the Tyrant lizards, he’s also king of the road! REx uses SAS macros to perform additional processing based on modifications (actions) requested by users. In what consideration the king is above the people, and the people above the king.—A mean, as a mean, inferior to the end, how it is true.—The king inferior to the people.—The church, because the church, is of more excellency than the king, because king.—The people being those to whom the king is given, worthier than the gift.—And the people immortal, the king mortal.—The king a mean only, not both the efficient, or author of the kingdom, and a mean; two necessary distinctions of a mean.—If sin had never been, there should have been no king.—The king is to give his life for his people.—The consistent cause more excellent than the effect.—The people than the king.—Impossible people can limit royal power, but they must give royal power also.—The people have an action in making a king, proved by four arguments.—Though it were granted that God immediately made kings, yet it is no consequent, God only, and not the people, can unmake him.—The people appointing a king over themselves, retain the fountain-power of making a king.—The mean inferior to the end, and the king, as a king, is a mean.—The king, as a mean, and also as a man, inferior to the people.—To swear non-self-preservation, and to swear self-murder, all one.—The people cannot make away their power, 1. The king a tutor rather than a father as these are distinguished.—A free community not properly and in all respects a minor and pupil.—The king's power not properly marital and husbandly.—The king a patron and servant.—The royal power only from God, immediatione simplicis constitutionis, et solum solitudine causæ primæ, but not immediatione applicationis dignitatis ad personam.—The king the servant of the people both objectively and subjectively.—The Lord and the people by one and the same act according to the physical relation maketh the king.—The king head of the people metaphorically only, not essentially, not univocally, by six arguments.—His power fiduciary only. Rutherford was chosen as one of the four main Scottish Commissioners to the Westminster Assembly of Divines in London taking part in formulating the Westminster Confession of Faith completed in 1647. )—If the people may limit the king, they give him the power.—A community have not power formally to punish themselves.—The hereditary and the elective prince in divers considerations, better or worse, each one than another. Form and structure now defined the word “Church,” making one's relationship with Christ dependent upon one's membership in the visible Church—that is, the bishop. ... Print / Email / PDF Support this Ministry. Author: Samuel Rutherford Newly set type. The excellency of kings maketh them not of God's only constitution and designation.—How sovereignty is in the people, how not.—A community doth not surrender their right and liberty to their rulers, so much as their power active to do, and passive to suffer, violence.—God's loosing of the bonds of kings, by the mediation of the people's despising him, proveth against the P. Prelate that the Lord taketh away, and giveth royal majesty mediately, not immediately.—The subordination of people to kings and rulers, both natural and voluntary; the subordination of beasts and creatures to man merely natural.—The place, Gen. 9:5, "He that sheddeth man's blood," &c. discussed. LEDs are completely off, then the cabling between the LEX and REX units may not be installed properly or the extender is defective. I discovered this publication from my i and dad encouraged this pdf to learn. The king under a natural, but no civil obligation to the people, as royalists teach.—The covenant civilly tyeth the king proved by Scriptures and reasons, by eight arguments.—If the condition, without which one of the parties would never have entered into covenant, be not performed, that party is loosed from the covenant.—The people and princes are obliged in their places for justice and religion, no less than the king.—In so far as the king presseth a false religion on the people, eatenus, in so far they are understood not to have a king.—The covenant giveth a mutual co-active power to king and people to compel each other, though there be not one on earth higher than both to compel each of them.—The covenant bindeth the king as king, not as he is a man only.—One or two tyrannous acts deprive not the king of his royal right.—Though there were no positive written covenant (which yet we grant not) yet there is a natural, tacit, implicit covenant tying the king, by the nature of his office.—If the king be made king absolutely, it is contrary to Scripture and the nature of his office.—The people given to the king as a pledge, not as if they became his own to dispose of at his absolute will.—The king could not buy, sell, borrow, if no covenant should tie him to men.—The covenant sworn by Judah (2 Chron. QUESTION XXXV: Whether the sufferings of the martyrs in the primitive church militant be against the lawfulness of defensive wars. The king of Scotland subject to parliaments by the fundamental laws, acts, and constant practices of parliaments, ancient and late in Scotland.—The king of Scotland's oath at his coronation.—A pretended absolute power given to James VI. This book laid out the first major argument for the Rule of Law, rather than letting rulers run wild. Read Lex Rex: The Law, the King: A Biblical Primer on the Purpose, Place, and Power of Civil Government. . LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Download Full PDF Package. (Deut. QUESTION XXVIII: Whether or no wars raised by the estates and subjects for their own just defence against the king's bloody emissaries be lawful. QUESTION XL: Whether or no the people have any power over the king, either by his oath, covenant, or any other way. Judgement: The Doctrine Lost From the Modern Pulpit, Jesus Was Rejected for Teaching Predestination, Theological Primer: Substance and Accidents. samuel rutherford due right of presbyteries Wrote his celebrated work entitled Lex Rex, in answer to a … For millennium prior to this book rulers had always insisted on Rex Lex (The King is Law). LEX REX 1 Place the units where desired, and connect the CAT 5e/6/7 (solid core) extension link cabling into the Link ports (RJ45) of the Local Extender (LEX) and the Remote Extender (REX). Kings made by the people, though the office, in abstracto, were immediately from God.—The people have a real action, more than approbation, in making a king.—Kinging of a person ascribed to the people.—Kings in a special manner are from God, but it followeth not; therefore, not from the people.—The place, Prov. David warrantably raised an army of men to defend himself against the unjust violence of his prince Saul.—David's not invading Saul and his men, who did not aim at arbitrary government, at sub-version of laws, religion, and extirpation of those that worshipped the God of Israel and opposed idolatry, but only pursuing one single person, far unlike to our case in Scotland and England now.—David's example not extraordinary.—Elisha's resistance proveth defensive wars to be warrantable.—Resistance made to king Uzziah by eighty valiant priests proveth the same.—The people's rescuing Jonathan proveth the same.—Libnah's revolt proveth this.—The city of Abel defended themselves against Joab, king David's general, when he came to destroy a city for one wicked conspirator, Sheba's sake. The 50/50 Problem: How the Internet Is Distorting Our Reality, What We Miss When We Skip the Book of Numbers. Lex, Rex, or the Law and the Prince by Samuel Rutherford. The state of the question.—If kings be absolute, a superior judge may punish an inferior judge, not as a judge but an erring man.—By divine institution all covenants to restrain their power must be unlawful.—Resistance in some cases lawful.—Six arguments for the lawfulness of defensive wars.—Many others follow. Selected pages. QUESTION XXXII: Whether or no the lawfulness of defensive wars can be proved from the Scripture, from the examples of David, the people's rescuing Jonathan, Elisha, and the eighty valiant priests who resisted Uzziah. v. The elective king cometh nearer to the first king. QUESTION III: Whether royal power and definite forms of government be from God. 8:9, 11) discussed fully. Of grace.—Acts of mere grace may be acts of blood.—An oath to the king of Babylon tyed not the people of Judah to all that absolute power could command.—The absolute prince is as absolute in acts of cruelty, as in acts of grace.—Servants are not (1 Pet. Irrevocably to the king.—The people may resume the power they give to the commissioners of parliament, when it is abused.—The tables in Scotland lawful, when the ordinary judicatures are corrupt.—Quod efficit tale id ipsum magis tale discussed, the fountain-power in the people derived only in the king.—The king is a fiduciary, a life-renter, not a lord or heritor.—How sovereignty is in the people.—Power of life and death, how in a community.—A community void of rulers, is yet, and may be a politic body.—Judges gods analogically. 89,) no ground to make birth, in foro Dei, a just title to the crown.—A title by conquest to a throne must be unlawful, if birth be God's lawful title.—Royalists who hold conquest to be a just title to the crown, teach manifest treason against king Charles and his royal heirs.—Only, bona fortunæ, not honour or royalty, properly transmitable from father to son.—Violent conquest cannot regulate the consciences of people to submit to a conqueror as their lawful king.—Naked birth is inferior to that very divine unction, that made no man a king without the people's election.—If a kingdom were by birth the king might sell it.—The crown is the patrimony of the kingdom, not of him who is king, or of his father.—Birth a typical designment to the crown in Israel.—The choice of a family to the crown, resolveth upon the free election of the people as on the fountain cause.—Election of a family to the crown lawful. Of power; 2. Inferior judges have the power of the sword no less than the king.—The people tyed to acts of charity, and to defend themselves, the church, and their posterity against a foreign enemy, though the king forbid.—Flying unlawful to the states of Scotland and England now, God's law tying them to defend their country.—Parliamentary power a fountain-power above the king. means the King (or man) is not the supreme Law; but the Law (God's Law) is the Law over all.Rutherford preached that even the Kings and other rulers are subject to God and His Law. How the people is the subject of sovereignty.—No tyrannical power is from God.—People cannot alienate the natural power of self-defence.—The power of parliaments.—The Parliament hath more power than the king.—Judges and kings differ.—People may resume their power, not because they are infallible, but because they cannot so readily destroy themselves as one man may do.—That the sanhedrim punished not David, Bathsheba, Joab, is but a fact, not a law.—There is a subordination of creatures natural, government must be natural; and yet this or that form is voluntary. QUESTION IV: Whether or no the king be only and immediately from God, and not from the people. a charter of liberty against all forms of civil tyranny -- vindicating the Scriptural duty to resist tyrants as an act of loyalty to God. He argued that Scripture was the standard by which to judge the actions, beliefs and constitutions of civil government. Tertullian neither ours nor theirs in the question of defensive wars. 10:20.—The place, Eccles. QUESTION VII: Whether the P. Prelate conclude that neither constitution nor designation of kings is from the people. Human laws considered as reasonable, or as penal.—The king alone hath not a nemothetic power.—Whether the king be above parliaments as their judge.—Subordination of the king to the parliament and co-ordination both consistent.—Each one of the three governments hath somewhat from each other, and they cannot any one of them be in its prevalency conveniently without the mixture of the other two.—The king as a king cannot err, as he erreth in so far, he is not the remedy of oppression intended by God and nature.—In the court of necessity the people may judge the king.—Human laws not so obscure as tyranny is visible and discernible.—It is more requisite that the whole people, church, and religion be secured than one man.—If there be any restraint by law on the king it must be physical, for a moral restraint is upon all men.—To swear to an absolute prince as absolute, is an oath eatenus, in so far unlawful, and not obligatory. Lex Autolease have been at the forefront of electric vehicle technology with our first mainstream plug in vehicles introduced to customer’s fleets early in 2011. Objections of royalists answered.—The place, Exod. xvii. The Sacred and Royal Prerogative of Christian Kings..." Murray, in his Life of Samuel Rutherford (1827) notes, "The work caused great sensation on its appearance. Nevertheless, Samuel Rutherford s Lex Rex - written at a time that viewed kings as vessels of divine power - QUESTION XXXVI: Whether the king have the power of war only. 2 Connect the power adapter into your desired unit – LEX or REX. and also relying on Lex, Rex, St ewart voices the principle that whatever form of government is set up by the people under God, the people remain ultimately superior to the supreme po wer It is a long and detailed work of political theory in … How the king is from God, how from the people.—Royal power three ways in the people.—How royal power is radically in the people.—The people maketh the king.—How any form of government is from God.—How government is a human ordinance, 1 Pet. 2:18, discussed.—Patient bearing of injuries and resistance of injuries compatible in one and the same subject.—Christ's non-resistance hath many things rare and extraordinary, and is no leading rule to us.—Suffering is either commanded to us comparatively only, that we rather choose to suffer than deny the truth; or the manner only is commanded, that we suffer with patience.—The physical act of taking away the life, or of offending when commanded by the law of self-defence, is no murder.—We have a greater dominion over goods and members, (except in case of mutilation, which is a little death,) than over our life.—To kill is non of the nature of self-defence, but accidental thereunto.—Defensive war cannot be without offending.—The nature of defensive and offensive wars.—Flying is resistance. QUESTION XXXVII: Whether the estates of Scotland are to help their brethren, the protestants of England, against cavaliers, proved by argument 13. QUESTION X: Whether or not royal birth be equivalent to divine unction. It takes just a few simple stages to change from one to the other which is just right for little hands. The royalists make the king as absolute as the great Turk.—The king not absolute in his power, proved by nine arguments.—Why the king is a living law.—Power to do ill not from God.—Royalists say power to do ill is not from God, but power to do ill, as punishable by man, is from God.—A king, actu primo, is a plague, and the people slaves, if the king, by God's institution, be absolute.—Absoluteness of royalty against justice, peace, reason, and law.—Against the king's relation of a brother.—A damsel forced may resist the king.—The goodness of an absolute prince hindereth not but he is actu primo a tyrant. 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