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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. viii. 15, proveth not but kings are made by the people.—Nebuchad-
nezzar, and other heathen kings, had no just title before God to the kingdom of Judah, and divers
other subdued kingdoms.

chosen to a crown as a single person is chosen, but the tie is conditional in both.-The throne, by

special promise, made to David and bis seed, by God, (Psal. lxxxix.,) 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, pro-

The elective king cometh nearer to the first king. (Deut. xvii.)—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,

Adam not king of the whole earth because a father.- The king a father metaphorically and impro-

perly, proved by eight arguments.

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,

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 consti-
tutionis, et solum solitudine cause primce, but not immediatione applicationis dignitatis ad perso-

:- 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.

Whether or no the king be in dignity and power above the people,

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 distinc-

tions 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 peo-

ple 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

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.

Whether inferior judges be essentially the immediate vicegerents of God, as kings, not

differing in essence and nature from kings,

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

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