Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	samuel_n	saul_n	1,780	5	9.7755	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91185	The fourth part of The soveraigne povver of parliaments and kingdomes. Wherein the Parliaments right and interest in ordering the militia, forts, ships, magazins, and great offices of the realme, is manifested by some fresh records in way of supplement: the two Houses imposition of moderate taxes and contributions on the people in cases of extremity, without the Kings assent, (when wilfully denyed) for the necessary defence and preservation of the kingdome; and their imprisoning, confining of malignant dangerous persons in times of publicke danger, for the common safety; are vindicated from all calumnies, and proved just. Together with an appendix; manifesting by sundry histories and foraine authorities, that in the ancient kingdome of Rome; the Roman, Greeke, German empires; ... the supreame soveraigne power resided not in the emperours, or kings themselves, but in the whole kingdome, senate, parliament, state, people ... / By William Prynne, utter-barrester, of Lincolnes Inne. It is this tenth day of July, ordered ... that this booke .... be printed by Michael Sparke senior. John White.; Soveraigne power of parliaments and kingdomes. Part 4	Prynne, William, 1600-1669.; England and Wales. Parliament. House of Comomns.	1643 (1643)	Wing P3962; Thomason E248_4; ESTC R203192	339,674	255

WHICH YE SHALL HAVE CHOSEN you Hence Saul their first King though nominated and designed by God and Samuel was yet approved confirmed and made King by the People Who shouted and said God save the King when Samuel presented him to them 1 Sam. 10. 24. But the children of Belial despising and bringing him no presents Verse 27. after Saul had conquered the Ammonites who besieged Iabesh Gilead The people said unto Samuel who is he that said Shall Saul Reign over us bring the men that we may put them to death Then Saul said There shall not a man be put to death this day for this day the Lord hath wrought salvation in Israel Then said Samuel to the people Come let us go to Gilgal and renew the Kingdom there And ALL THE PEOPLE went to Gilgal and there THEY MADE SAVL KING before the Lord in Gilgal Where Samuel useth this speech to the people concerning Saul Now therefore behold THE KING WHOM YE HAVE CHOSEN and whom Ye have desired the Lord hath set a King over you So that the choice and election of him was as well theirs as Gods And Verse 25. he calls him Your King because chosen and made by as well as for the people Saul being slain by his owne hands the Crown descended not to his sonne by way of descent but David succeeded him by Gods designation and the Peoples election too by whose authority he was made and crowned king being formerly annointed by Samuel to succeed Saul This is irre●ragable by the 2 Sam. 2. 4. Where David going up to Hebron by Gods direction the men of Iudah came and there They Annointed David King over the House of Iudah After which 2 Samuel 5. 1. 105. ALL THE TRIBES OF ISRAEL came to David to Hebron and spake saying Behold we are thy bone and thy flesh Also in time past when Saul was King over us thou wast he that leddest out and broughtest in Israel And the Lord said to thee Thou shalt feed my people Israel and thou shalt be a Captain over Israel So AL THE ELDERS of Israel came to the King at Hebron and King David made a League or Covenant with them before the Lord and THEY ANNOINTED DAVID KING OVER ISRAEL And in the 1 Chron. 12. 23. to 40. Wee have a particular recitall of the numbers of the bands that were ready armed to the Warre and came to David to Hebron to TVRN the Kingdome of Saul TO HIM and came with a perfect heart to Hebron TO MAKE DAVID KING OVER ALL ISRAEL and ALL THE REST also of Israel were OF ONE HEART TO MAKE DAVID KING Whose title to the Crown being afterward shaken by his sonne Absalom who cunningly usurped it and that by the election of the people too as is evident by Hushai his speech unto him 2 Sam. 16. 18. Nay but whom the Lord and THIS PEOPLE AND ALL THE MEN OF ISRAEL CHOOSE his will I be and with him I will abide compared with 2. Sam. 29. 9 10. And all THE PEOPLE were at strife thorow all the Tribes of Israel saying Absalom whom WE ANOINTED OVER VS is dead c. A cleare evidence the kingdome was then held elective and that the people had the Soveraign power of electing and creating their kings all the people throughout all the Tribes of Israel and the men of Iudah to re-establish David in his Throne being fled out of the Land sent this Message to him Returne thou and all thy servants Whereupon the King returned and all the Tribes went as farre as Iordan to meet and bring him back again to Gilgal David growing old his son Adonijah against his consent accompanied with some great Officers and Courtiers of his party usurped the Crown and was by them saluted King but David hearing of it by Gods election and choise commanded Solomon though not his eldest sonne to be annointed and proclaimed King and to sit upon his Throne in his life time As soon as he was anointed and the Trumpet blew ALL THE PEOPLE said God save king Solomon And ALL THE PEOPLE came up after him and piped with fluits and rejoyced with great joy so that the earth rent with the sound of them So that all Adonijah his company forthwith deserted him and he and Ioab were glad to flee to the hornes of the Altar for shelter After which David assembled all the Princes of Israel the Princes of the Tribes the Captaines of Companies thousands and hundreds the Stewards Officers and mighty men with all the valiant men of his kingdome to Ierusalem then he declared to all the Congregation that God had chosen Solomon to sit upon the Throne of the kingdome of the Lord over Israel and to build him an house c. exhorting them to contribute liberally towards this building which they did and when they had blessed the Lord and offered Sacrifices to him ALL THE CONGREGATION MADE Solomon the sonne of David KING THE SECOND TIME AND ANOINTED HIM unto the Lord TO BE THE CHIEFE GOVERNOVR his first Coronation being but private without the presence and consent of the whole Realme but of those only then present in Ierusalem Then Solomon sate on the Throne of the Lord as king instead of David his Father and ALL ISRAEL OBEYED HIM and all the Princes and mighty men and likewise all the sonnes of David submitted themselves to him as th●●r king after he was thus generally elected and crowned king the 2. time by all the Congregation And after Davids death he was established and strengthened in his kingdome by the peoples voluntary admission and free submission to him From which History of Solomon it is cleare 1. That though David caused Solomon to be first crowned King privately to prevent Adonijah his usurpation yet hee thought that title not sufficient without a second Election admission and Coronation of him by all the People and generall Congregation 2. That till this his second inauguration by all the people he was not generally acknowledged nor obeyed by all as their lawfull king 3. That Gods and Davids designation of Solomon to the Crown did not take away the peoples liberty right and power freely to nominate make and choose their kings their preuious designation being thus accompanied with this tacit condition that the people likewise should freely elect constitute and crown him for their king else what need of this their subsequent concurrent acceptance and second coronation of him for their king by all the congregation if their consents and suffrages were not necessary or how could he have raigned over them as their lawfull king had not the people generally chosen accepted admitted him for their Soveraigne Solomon deceasing Rehoboam his eldest sonne went up to Sechem what to doe not to claime the crown by discent from his Father but by election from the people as the following History manifests FOR ALL ISRAEL were come to Sechem TO MAKE HIM KING if to make him

himself to these things more then is meet OBSTANDVM EST ne potentior fiat quam rebus vestris expedit HE IS TO BE RESISTED lest he become more potent then is expedient for your affairs So he Yea Zuinglius with B. Bilson expresly resolve that the people were bound to resist question and depose their kings for their idolatry and breach of these conditions and that God himself justly punished them for Manasses sins and wickednesse because they resisted and punished him not for them as they were obliged to do as I have elswhere manifested to which I shall refer you This condition most clearly appears in other Texts as in the 1 Sam. 12 13 14 15 25. Where when Saul the first king of the Israelites was crowned at their earnest importunity against Gods and Samuels approbation Samuel used these speeches to them Now therefore behold the King whom ye have chosen and whom ye have desired c. If ye will fear the Lord and serve him and obey his voyce and not rebell against the commandment of the Lord then shall both ye and also the King that reigneth over you continue following the Lord your God But if ye will not obey the voice of the Lord but will rebell against the voyce of the Lord then shall the hand of the Lord be against you as it was against your fathers c. But IF ye shall do wickedly ye shall be consumed both ye and your King After this Saul being distressed by the Philistines weary of staying for Samuel and presuming to offer sacrifice without him hereupon Samuel said to Saul Thou hast done foolishly for thou hast not kept the Commandment of the Lord thy God which he commanded thee for now would the Lord have established thy kingdom upon Israel for ever but NOW THY KINGDOM SHALL NOT CONTINVE for the Lord hath chosen him a man after his own heart and the Lord hath commanded him to be captain over his people BECAVSE THOV HAST NOT KEPT THAT WHICH THE LORD COMMANDED THEE Lo here the breach of Gods conditions by king Saul forfeited his Kingdom and disinherited his posterity of it So when he performed not Gods command in utterly destroying Amalek sparing Agag and the best of the things Samuel sharply reprehending him for this offence said unto him Behold to obey is better then sacrifice and to hearken than the fat of Rams for Rebellion namely king Sauls rebellion against Gods command not subjects rebellion against their Prince not so much as once dreamed off in this Text as Court Doctors grosly mistake and so miserably pervert this Scripture contrary to the sence and meaning translating it from kings to subjects from king rebellion against God to subjects rebellion against men is as the sin of Witchcraft and stubbornnesse is as iniquity and Idolatry BECAVSE thou hast rejected the Word of the Lord he hath also REIECTED THEE FROM BEING KING I will not return with thee for thou hast rejected the word of the Lord and the Lord HATH REIECTED THEE FROM BEING KING over Israel the Lord HATH RENT THE KINGDOM of Israel FROM THEE this day and hath given it to a neighbour of thine that is better then thou Also the strength of Israel will not lie nor repent for he is not as men that he should repent to wit of renting the kingdom from him though he repented that he had made Saul king over Israel because he turned back from following him and performed not his Commandments 1 Sam. 15. 11. 35. After which God said to Samuel How long wilt thou mourn for Saul seeing I have reiected him from Reigning over Israel Fill thine horn with Oyl and I will send thee to Iesse the Bethlemite for I have provided me a king among his sons whereupon he went and annoynted David who succeeded him in the kingdom Sauls posterity being utterly disinherited for his recited sins After this when God setled the kingdom upon David and his seed after him it was upon condition of obedience and threatning of corrections even by men if they transgressed The Lord telleth thee that he will make thee an house and when thy dayes be fulfilled and thou shalt sleep with thy fathers then I will set up thy seed after thee which shall proceed out of thy bowels and I will establish the Throne of his kingdom for ever I will be his father and he shall be my son If he commit iniquity I will chastife him with the Rod of men and with the Stripes of the Children of Men that is I will not chasten him immediately by my self but by men my instruments even by Ieroboam and his own subjects the ten Tribes or other enemies whom I will raise up against him and his posteritie 1 Kings 11. 9 to 41. But my mercy shall not depart away from him as I took it from Saul whom I put away before thee And thine house and thy kingdom shall be established for ever before thee yet still upon condition of obedience as is most apparent by Davids speech to king Solomon 1 Chron. 28. 5 6 7 8 9. And the Lord hath chosen Solomon my son to set him upon the throne of the kingdom of the Lord over all Israel And he said to me c. Moreover I will establish his kingdom for ever If he continue constant to do my Commandments and my ●udgements as at this day Now therefore in the sight of all Israel the Congregation of the Lord and in the audience of our God keep and seek for all the Commandmens of the Lord your God that ye may possosse the good land and leave it for an inheritance for your Children after you for ever And thou Solomon my son know thou the Lord God of thy father and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts If thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever notwithstanding the former Covenant and establishment which was but conditionall not absolute as the renting of the ten Tribes from his son and the determining of the very kingdom of Iudah it self in Zedekiah after which it never returned any more to Davids Line infallibly evidence Hence we read in the 1 Kings 11. that Solomons idolatrous wives turning away his heart from following the Lord and drawing him to commit idolatry in his old age hereupon the Lord grew angry with Solomon Wherefore the Lord said unto him for as much as this is done of thee and thou hast not kept my Covenant and my Statutes which I have commanded thee I will surely rend the Kingdom from thee and will give it to thy servant Notwithstanding in thy dayes I will not do it for David thy fathers sake but I will rend it out of the hand of thy son Howbeit I will not rend away all the kingdom but

afterwards by them So Daniel 6. Darius King of the Medes and Persians was over-ruled by his Lords and Princes even against his will to Signe a Decree and to cast Da●iel into the Lyons Den for breach of it and though the King were sore displeased with himself for Signing this Decree and set his heart on Daniel and laboured till the going down of the Sun to deliver him yet the Princes assembling and telling the King Know O King that the Law of the Medes and Persians is that no Decree nor Statute which the King establisheth by the advice of his Nobles may be changed to wit by the king alone without their advise a clear evidence that the greatest Persian Monarchs were subject to the Laws of their Kingdoms as well as other Princes Whereupon the King commanded and they brought Daniel and cast him into the Den of Lyons and a stone was brought and laid upon the mouth of the Den and the King Sealed it with his own Signet and with the Signet of the Lords THAT THE PVRPOSE MIGHT NOT BE CHANGED concerning Daniel Here this great king was even against his will constrained to be subject both to his Laws and Lords The like we read of Pharaoh king of Egypt Exod. 1. 8 9 10 11. who consulted with his people how to oppresse the Israelites as being unable to do it without their consents And Exod. 10. Pharaohs Councellors and Lords after sundry Plagues on the Land said unto him How long shall this man Moses be a snare unto us Let the men go that they may serve the Lord their God Knowest thou not that Egypt is destroyed Whereupon Moses and Aaron were brought before Pharaoh who said unto them Go serve the Lord your God And Esay 19. 11. to 16. Surely the Princes of Zoan are fool● the counsell of the wise Counsellors of Pharaoh is become brutish They have also seduced Egypt even they that are the stay of the Tribes thereof They then had an overruling power above their kings So the great King of Nineveh Ionah 3. 7 8 9. proclaimed and published a generall fast thorowout the City by the Decree of the King and of his great men making no publike Laws but by their advice and assents In like manner we read in the 2 Sam. 5. 3 4 5. That the Princes of Hanun King of the Ammonites co●selled and overruled him out of overmuch suspition to abuse Davids messengers sent to him in love And in the 1 Kings 22. 47. There was then no King in Edom a Deputy was King the kingdom appointing a Deputy then to rule them in stead of a king and giving him royall authority And in the 2 Kings 8. 22. 2 Chron. 21. 8. In the dayes of Ioram Edom revolted from under the hand of Iudah which had conquered it and MADE A KING OVER THEMSELVES and though Ioram smote the Edomites who encompassed him yet they revolted from under the hand of Iudah till this day The electing and constituting of a king being in their own power See Gen. 23. 3. to 20. and c. 34. 20. to 25. to like purpose These being all Pagan Kings and States I come to the Israelites themselves wherein for my more orderly proceeding and refutation of the many grosse erronious Assertions of * Court Doctors and Royallists touching the estate and Soveraignty of their Kings whom they would make the world beleeve to be absolute Monarchs subject to no Laws to derive all their royall authority from God alone and no wayes from the people to be meerly hereditary and elective to be above all their people irresistible in their Tyrannicall wicked proceedings and no wayes subject to their Realms and Congregations overruling controll much lesse to their defensive oppositition or deprivation I shall digest the whole History of their Kings and Kingdoms Iurisdictions and power into these ensuing propositions which I shall clearly make good out of Scripture as I propound them in their order First That the originall Creation and Institution of the Israelites Kings and Kingdoms proceeded onely from the power and authority of the people and that solely by Divine permission rather then institution This is most apparent by Deuter. 11. 14 15. When thou art come unto the land which the Lord thy God giveth thee and shalt possesse it and dwell therein and shalt say I WILL SET A KING OVER ME like as ALL THE NATIONS THAT ARE ABOVT ME THOV SHALT in any wise SET HIM KING OVER THEE whom the Lord thy God shall chuse one from among thy brethren SHALT THOV SET OVER THEE THOV MAIST NOT SET A STRANGER OVER THEE which is not thy Brother Where God himself by way of prophesie of what afterwards should come to passe expresly declares first that the primary motion of changing the government of the Iews from Iudges and an Aristocracy into a Kingdom should proceed from the peoples inclination as the words and shalt say I will set a King over me c. import Secondly that the authority to change the Government into a Regality to creat and make a King resided in and the authority of the King proceeded meerly from the people as the words I will set a King over me Thou shalt set him over thee four times recited in two Verses manifest beyond dispute Thirdly that all Nations about them who had Kings had the like power to create and make their kings as the words Like as all the Nations that are about me witnesse All which is evi●ently confirmed by Iosephus Antiqu. Iudaeorum l. 4. c. 8. by Carolus Sigonius de Repub. Hebraeorum l. 7. c. 3. Bertram Cunaeus Schikardus and divers Commentators on this Text The History of the change of their State into a Kingdom and of their Iudges into kings added to this Prophesie and precept will leave no place for any scruple We read in the 1 Sam. 8. that the people growing weary of Samuels government who judged them by reason of the ill government of his sonnes who tooke Bribes and perverted judgement thereupon ALL THE ELDERS OF ISRAEL GATHERED THEMSELVES TOGETHER and came to Samuel unto Ramah and said unto him Behold thou art old and thy sons walk not in thy wayes now MAKE VS A KING TO IVDGE VS LIKE ALL THE NATIONS But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel HEARKEN VNTO THE VOYCE OF THE PEOPLE IN ALL THAT THEY SAY VNTO THEE for they have not rejected thee but they have rejected me that I should not reign over them According to all the works that they have done since the day that I brought them out of Egypt even unto this day wherewith they have forsaken me and served other gods so do they also unto thee Now therefore hearken to their voyce howbeit yet protest solemnly unto them and shew them the manner of the King that shall reign over them And Samuel told all the words

will give one Tribe to thy Sonne for my servant Davids sake and for Jerusalems sake which I have chosen In pursuance whereof the Prophet Ahijah rending Ieroboams garment into 12 peeces said to Ieroboam Take thee ten peeces for thus saith the Lord the God of Israel Behold I will rend the kingdom out of the hand of Solomon and will give ten Tribes to thee BECAVSE THAT THEY HAVE FORSAKEN ME and have worshipped the Goddesse of the Zidonians c. AND HAVE NOT WALKED IN MY WAYES to doe that which is right in mine eyes to keep my Statuts and my judgements as did David his Father howbeit I will not take the whole Kingdome out of his hands but I will make him Prince all the dayes of his life for David my servants sake whom I chose because he kept my Commandements and my Statutes But I will take the Kingdome out of his sonnes hand and give it unto thee even ten tribes And unto his sonne will I give one tribe that David my servant may have a light alway before me in Ierusalem the City which I have chosen to put my name there And I will take thee and thou shalt reigne according to all that thy soule desireth and shalt be King over Israel But what without any limitation or condition at all think you No such matter And it shall be IF THOV WILT HEARKEN VNTO ALL THAT I COMMAND THEE and wilt walk in my wayes and doe that is right in my sight to keep my Statutes and my Commandements as David my servant did that I will be with thee and build thee a sure house as I built for David and will give Israel to thee And I will for this afflict the seed of David but not for ever Loe here both Kingdomes of Iudah and Israel are given and entailed on David Solomon and Ieroboam onely upon condition of good behaviour which not performed they shall be rent from either And was this only a vain idle condition as some deem the Covenants and Coronation oathes of Kings to God and their Kingdoms Surely no for we read experimentall verifications of them in King Rehoboam Who answering all the people and Ieroboam when they came to Sechem to make him King roughly according to the Counsell of the young men and threatning to adde to their yoake instead of making it lighter and hearkning not unto the people FOR THE CAVSE WAS FROM THE LORD that he might perform his saying which he spake by Abijah the Shilomite unto Ieroboam the sonne of Nebat thereupon when all Israel saw that the King hearkned not unto them the people answered the king saying What portion have we in David neither have we inheritance in the son of ●esse to your tents O Israel now see to thine own house David so Israel departed to their tents stoned Adoram who was over the tribute whom Rehoboam sent to appease them Whereupon Rehoboam made speed to get him into his Chariot to flee to Ierusalem So all Israel fell away from the house of David to this day and calling Ieroboam unto the congregation made him King over all Israel there was none that followed the house of David but the tribe of Iudah onely Vpon this revolt when Rehoboam was come to Ierusalem he assembled all the House of Iudah with the tribe of Benjamin an hundred and fourescore thousand chosen men which were Warriers to fight against the house of Israel to bring the Kingdome again to Rehoboam the sonne of Solomon But the Word of God came unto Shemaiah the man of God saying speake unto Rehoboam the sonne of Solomon King of Iudah and unto all the house of Iudah and Benjamin and to the remnant of the people saying Thus saith the Lord Yee shall not goe up nor fight against your brethren the children of Israel return every man to his house For this thing is done by mee They hearkned therefore unto the Word of the Lord and returned to depart according to the Word of the Lord. Behold here an experimentall for feiture of a kingdome and translation of the major part of it to another family for Solomons idolatry executed by the peple through Gods appointment which being fore-threatned in the generall by God himselfe to David and by David to Solomon in case he transgressed predicted by way of menace to Solomon and Ieroboam by God himselfe and his Prophets after Solomons transgression executed by the people by Gods speciall direction and approbation and thus owned and justified by God in the peoples behalfe after the execution when Rehoboam would have made war against them for this revolt must certainly be acknowledged not only a iust and warrantable action in respect of God himselfe but likewise of the people unlesse we will make God himselfe the Author and approver of rebellion By all which it is apparant that Solomon and Rehoboam held their Crownes onely upon condition from God the breach whereof might and did forfeit them to the people in some measure And so did Ieroboam too hold the kingdome of Israel newly erected by the people after this revolt upon the conditions of obedience already mentioned which being violated by his setting up 2 calves in Dan and Bethel out of an unwarrantable policy to keep the people from returning to Rehoboam if they went up to Ierusalem to worship this thing became sin to the house of Ieroboam even to cut it off and destroy it from off the face of the earth 1 King 13. 34. For Ieroboam committing idolatry with the Calves Ahijah the Prophet sent him this sharp message by his wife 1 K. 14. 7 8 9 10 11. Go tell Jeroboam Thus saith the Lord God of Israel for as much as I exalted thee from among the people and made thee prince over my people Israel and rent the Kingdom away from the house of David and gave it thee yet thou hast not been as my servant David who kept my Commandements and who followed me with all his heart to do that onely which was right in mine eyes but hast done evill above all that were before thee for thou hast gone and made thee other gods and molten images to provoke me to anger and hast cast me behinde thy backe Therefore behold I will bring evill upon the house of Ieroboam and will cut off from Ieroboam him that pisseth against the wall and him that is shut up and left in Israel and will take away the remnant of the house of Ieroboam as a man taketh away dung till it be gone Him that dieth of Ieroboam in the the Citie shall the dogs eat and him that dieth in the field shall the fowls of the ayre eat for the Lord hath spoken it Moreover the Lord shall raise him up a King ●ver Israel who shall cut off the house of Ieroboam in that day Neither was this an unexcuted commination for Ieroboam dying and Nadah his sonne succeding him both in his kingdom and idolatri●s wherewith

will proceed against them according to his lust and slay whom he pleaseth but it is a glorious thing to die for justice and the truth of God and it is better to die for the defence of justice then afterwards to be slain with the wicked by assenting to injustice or by dissembling Those who cannot endure this let them indure a lustfull and insolent Tyrant expecting extream punishment together with him yet the hand of the Lord is stretched out still and threatneth a stroke But when with the consent and suffrage of the whole or certainly of the better part of the multitude a Tyrant is removed Deo fit auspice it is done by God approbation If the Children of Israel had thus deposed Manasseh they had not been so grievously punished with him So Zuinglius Hence Stephanus Iunius Brutus in his Vindiciae contra Tyrannos in answer to Machiavels Princeps a most accursed mischievous Treatise and justification of the Protestant defensive wars in France to preserve their Religion and Liberties Anno 1589. determines positively That as all the people are Superiour to the King so are those Officers of State and Parliaments who represent them Superiour to Kings collectively considered though every of them apart be inferiour to them In the Kingdom of Israel which by the judgement of all Polititians was best instituted by God there was this order The King had not onely private Officers who looked to his family but the Kingdom likewise had 71 Elders and Captains elected out of all the Tribes who had the care of the Commonweale both in time of peace and war and likewise their Magistrates in every Town who defended their severall Cities at the others did the whole kingdom These when ever they were to deliberate of greatest affairs assembled together neither could any thing be determined without their advice which much concerned the commonwealth Therefore David called these all together when he desired to in vest Solomon in the Kingdom when he desired the policy restored by him should be examined and approved when the Ark was to be reduced c. And because they represented all the people all the people are then said to have assembled together Finally the same rescued Ionathan condemned to death by Sauls sentence from whence it appears that an appeale lay from the King to the people But from the time the Kingdome was divided through the pride of Rehoboam the Synedrin of Ierusalem consisting of 71 men seems to be of that authoritie that they might judge the King in their assembly as well as the King judge them when they were apart The Captain of the House of Iudah was President over this assembly that is some chief man chosen out of the Tribe of Iudah as even the chief man for the City Ierusalem was chosen out of the Tribe of Benjamin This will be made more evident by examples Ieremie being sent by God to denounce the overthrow of the City Ierusalem is for this first condemned by the Priests and Prophets that is by the Ecclesiasticall judgement or Senate after this by all the People that is by the ordinary Iudges of the Citie to wit by the Captains of thousands and hundreds at last by the Princes of Iudah that is by the 71 men sitting in the new Porch of the Temple his cause being made known he is acquitted Now they in that very judgement expresly condemn King Iehoiakim who a little before had most cruelly slain the Prophet Uriah threatning like things Also we reade elsewhere that King Zedekiah did so much reverence the Authoritie of this Sanhedrin that he durst not free the Prophet Jeremie thrust by these 71 men into a filthy prison but likewise 〈◊〉 dared to translate him into the Court of the Prison from thence yea when they perswaded him to consent to Jeremiah his death he answered that he was in their hands and that he could not contradict them in any thing Yea he fearing lest they should enquire into the conference which he privately had with Ieremie as if he were about to render an account of the things which he had spoken forgeth a lie Therefore in this Kingdom the States or Officers of the Kingdom were above the King I say in this Kingdome which was instituted and ordaintd not by Plato or Aristotle but by God himself the Author of all order and the chiefe institutor of all Monarchy Such were the seven Magi in the Persian Empire the Ephori in the Spartan Kingdom and the publike Ministers in the Egyptian Kingdome assigned and associated to the King by the People to that onely end that He should not commit any thing against the Lawes Thus and much more this Author together with Con. Superantius Vasco who published this Treatise to all pious and faithfull Princes of the Republike giving large Encomiums of its worth as also the Author of the Treatise De Iure Magistratus in Subditos p. 253 254 255 256. 268 to 275. whose words for brevity I pretermit Bp. Bilson in his forecited passages and Hugo Grotius De Iure Belli pacis l. 1 c 3. sect 20. p. 63 64. where he confesseth That if the King of the Israelites offended against the Lawes written concerning the Office of a King he was to be scourged for it and that the Sanhedrin had a power above their king in some cases Finally the Kings of Israel and Iudah were not superior to nor exempted from the Lawes but inferiour to and obliged by them as well as Subjects This is evident not onely by the premises but by sundry impregnable Texts As Deut. 17. 18. 19. 20. where God himselfe in the very description of the office and duty of their King prescribes this in direct termes as a part of his duty And it shall be when He sitteth on the Throne of this Kingdome that he shall write him a Copy of This Law in a Booke out of that before the Priestic and Levites And it shall be with Him and He shall read therein All the dayes of his life that he may learn to feare the Lord his God To keep all the words of the Law and these Statutes to doe them that his heart be not lifted up above his brethren and that He turn not aside from the Commandement to the right hand or to the left seconded by Iosh 7. 8. This Booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to doe according to all that is written therein turne not to it from the right hand or to the left for then thou shalt make thy way prosperous and then thou shalt have good successe Hence it was that as soon as ever Saul was elected and made King by Samuel and the people he being the first of their Kings Samuel told the people the manner of the Kingdom and wrote it in a Booke and laid it up before the Lord which Booke

22. 80. n. 4. 108. n. 29. 141. n. 2. Covarunius Quaest Illust. T. 2. 396. n. 2. 4. Hugo Grotius de Jure Belli l. 1. c. 4. sect 7. l. 2. c. 14. sect 11. and elsewhere Marius Salamonius de Principatu Eccardus de lege Regia with others cited by them Hookers Ecclesiasticall Polity l. 1. sect 10. p. 69 70 71. a pregnant place Albericus Gentilis de Iure Belli l. 3. c. 10. 15. Ioannes Mariana de Rege Regum Instit l. 1. c. 1. to 10. Sparsim Iunius Brutus Vindiciae contra Tyrannos Quaest 3. p. 83. to 94. with whose words I shall close up this observation having elle where particularly proved the verity thereof and answered all Obiections against it from misinterpreted Scriptures We say now writes he that the people constitute Kings deliver Kingdoms approve Kings elections with their suffrages which God would have to be thus that so whatsoever authority and power they should have they should next to him referre it to the people and therefore should bestow all their care thoughts industrie for the peoples profit neither verily should they think themselves advanced above other men for their excellency of nature no otherwise then men are over Heards and Flocks but should remember that being born in the same condition with others they were lifted up from the ground unto that condition by the suffrages as it were by the Shoulders of the people upon whose Shoulders the burthen of the Common-weale should for a great part rest After which he proves by Deut. 17. and divers forecited presidents in Scripture that God gave the Election and Constitution of the kings of Israel to the people and that notwithstanding the succession of the kingdom of Iudah was by God entailed afterwards to the Linage of David yet the Kings thereof actually reigned not before they were ordained by the people Whence we may conclude that the Kingdom of Israel if we respect the stock was certainly hereditary but if we regard the persons altogether elective But to what end was this if the Election appear as it is confessed but that the remembrance of so great a dignitie conferred by the people should make them alwayes mindefull of their duty So likewise among the Heathens we read that Kings were constituted by the people for when they had wars abroad or contention at home some one man of whose fortitude and justice the multitude had a great opinion was by common consent assumed for King And among the Medes saith Cicero Deioces was of an Arbitrator made a Iugde of a Iudge created a King and among the Romanes the first Kings were elected Therefore when Romulus being taken away the Inter-regnum of the hundred Senators was displeasing to the Romans they accorded that afwards Kings should be chosen by the Suffrages of the people the Senate approving it And Tarquin the proud was therefore reputed a Tyrant for that being created neither by the people nor Senate he held the Empire onely by force and power Wherefore Caesar although he invaded the Empire by force yet that he might cosen the people at least with some pretext of Law would seem to have received the Empire from the Senate and people But Augustus although he was adopted by Caesar yet he never bare himselfe as heire of the Empire by divise but rather received it as from the Senate and people as did also Caligula Tiberius Claudius whereas Nero who first invaded the Empire by force and wickednesse without any colour of Law was condemned by the Senate Since then no man could be born an absolute King no man can be a King by himselfe no man can reigne without the people Whereas on the contrary the people may both be and are by themselvs and are in time before a King it most certainly appears that all Kings were first constituted by the people Now albeit that from the time that Sons or Nephews imitated the vertues of their parents they seem to have made kingdomes as it were hereditary to themselves in certain Countries where the free power of Election may seem in some sort to have ceased yet that custome hath continued in all well constituted kingdomes that the children of the deceased kings should not succeed untill they were as de nono newly constituted by the people nor should not be acknowledged as heires to their Fathers but should onely then at length be reputed kings when they had as it were received investiture of the Realme from those who represent the Majesty of the people by a Scepter and Diadem In Christian kingdomes which at this day are said to be conferd by succession there are extant most evident footsteps of this thing For the kings of France Spain England and others are wont to be inaugurated and as it were put into possession of the Realm by the States Senators Nobles and great men of the Realm who represent the universality of the people in the same manner as the Emperours of Germany are by the Electors and the kings of Poland by the Vaynods or Palatines where the intire right is onely by election neither is royall Honour yeelded to them in the Cities of the kingdomes before they have been duly inaugurated Neither also heretofore did they compute the time of the reigne but from the day of the inauguration which computation was accurately observed in France And that we may not be deceived by reason of any continued stories of succession even in those very kingdoms the States of the Realme have oft times preferred a kinsman before a sonne the second sonne before the eldest is in France Lewis the brother before Robert Earl of Dreux also Henry the second brother before Robert Capet the Nephew with others elsewhere Yea and the same kingdome by Authority of the People hath been translated from one Nation and Family to another whiles there were lawfull heires extant from the Merouingi to the Carlingi from the Carlingi to the Capets which hath been likewise done in other Realms as it sufficiently appears out of the truest Histories And that we may not recede from the kingdome of France which hath ever been reputed the pattern of the rest in which I say succession seemes to have obtained greatest strength We read that Pharamond was elected Anno 419. Pipen An. 751. Pipens sonnes Charles the great and Charlemain 768. not having respect of the Father Charlemain being at last taken away 771. the Brothers part did not immediatly accrue to Charli the Great as is usually done in inheritances but by the determination of the people and publike Councell and by them Ludovicus pius was elected An. 812. although he were the sonne of Charles the great Yea in the very Testament of Charles which is extant in Nauclerus he Intreats the People by the Common Councell of the Realm to elect one of his nephews whō they pleased as for his Vncles he bids thē rest satisfied with the Decrée of the people Whence