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Kings made by the people, though the office, in abstracto, were immediately from God.—The people
The excellency of kings maketh them not of God's only constitution and designation.—How sove-
foro Dei, a just title to the crown.—A title by conquest to a throne must be unlawful, if birth be
The elective king cometh nearer to the first king. (Deut. xvii.)—If the people may limit the king,
Seven sorts of superiority and inferiority.—Power of life and death from a positive law.—A dominion
The king under a natural, but no civil obligation to the people, as royalists teach.—The covenant
Page Whether or no a despotical or masterly dominion agree to the king, because he is king, 64
The king hath no masterly dominion over the subjects as if they were his servants, proved by four arguments.—The king not over men as reasonable creatures to domineer.—The king cannot give away his kingdom or his people as if they were his proper goods.—A violent surrender of liberty tyeth not.—A surrender of ignorance is in so far involuntarily as it oblige not.—The goods of the subjects not the king's, proved by eight arguments.—All the goods of the subjects are the king's in a fourfold sense.
Whether or no the prince have properly the fiduciary or ministerial power of a tutor,
husband, patron, minister, head, master of a family, not of a lord or dominator, 69
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 causes primm, 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.
What is the law or manner of the king (1 Sam. viii. 9, 11) discussed fully, . 72
The power and the office badly differenced by Barclay.—What is ?[V)Qp1 nDJi^D the manner of the king, by the harmony of interpreters, ancient and modern, 'protestants and papists.—Crying out (1 Sam. viii.) not necessarily a remedy of tyranny, nor a praying with faith and patience.—Resisting of kings that are tyrannous, and patience, not inconsistent.—The law of the king not a permissive law, as was the law of divorcement.—The law of the king (1 Sam. xii. 23, 24) not a law of tyranny.
Whether or no the king be in dignity and power above the people, . . 77
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. Their whole power, nor 2. 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 eflicit 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.
Whether inferior judges be essentially the immediate vicegerents of God, as kings, not
differing in essence and nature from kings, .... 88
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