Where we shall see, that the whole power of appointing and setting a King over them, was given unto that people (as other Nations had it) by God himself. For first, God directing them herein, doth not say thus: When thou dwellest in the land which I shall give thee, Take heed that thou do not set a King over thee, which thing belongs not to thee; but as a matter belonging to the people, he saith, when thou shalt say, I will set a King over me, be sure that he be a good one, and such as is pleasing to me. Secondly, In that he doth take away the power from them of making a stranger, he granteth them a power to make a brother, asl Mendoza well observes. Now saith God to them, thou mayest not set a stranger over thee, which is not thy brother. Thirdly, what can be more plain then the words themselves? In the 15. verse the words are reduplicated, Ponendo pones, according to the Hebrew, in placing thou shalt place: And that there might be no mistake in the matter, God is pleased to explain the former word [Greek or Hebrew], which we translate, set or place, by an afterward in the •5. verse, [Greek or Hebrew], which signifies to give, Thus, thou mai•st not give a stranger over thee, so that setting and giving in these two verses, are all one, showing that is firstly in the people to set or give a power unto others to rule over them. Secondly the Apostle Peter calais this civill power [Greek or Hebrew]. Now it is not therefore called so, only because it concerns men, or because it is conversant about men, or appointed for the good of men: for then the governmentm of the Church also should be so called but because the way of governing is raised appointed, established by ⟨p. 7⟩man himself, as is observed out of Oecumeniusn. Thirdly, this derivation of authority from the people will appear also, if men do seriously consider the state of Jewish government. There was no people nnder heaven whom God did so immediately reign over, as their King; yet if we observe those Kings that were the most immediately appointed by God himself, we shall find the intervening choice of the people, insomuch as it is said of Saul expressly, that the people did choose him, 1 Sam. 12. 13.
Where we shall see, that the whole power of appointing and setting a King over them, was given unto that people (as other Nations had it) by God himselfe. For first, God directing them herein, doth not say thus: When thou dwellest in the land which I shall give thee, Take heed that thou do not set a King over thee, which thing belongs not to thee; but as a matter belonging to the people, he saith, when thou shalt say, I will set a King over me, be sure that he be a good one, and such as is pleasing to me. Secondly, In that he doth take away the power from them of making a stranger, he granteth them a power to make a brother, asl Mendoza well observes. Now saith God to them, thou mayest not set a stranger over thee, which is not thy brother. Thirdly, what can be more plaine then the words themselves? In the 15. verse the words are reduplicated, Ponendo pones, according to the Hebrew, in placing thou shalt place: And that there might bee no mistake in the matter, God is pleased to explaine the former word 〈non-Latin alphabet〉, which we translate, set or place, by an afterward in the •5. verse, 〈non-Latin alphabet〉, which signifies to give, Thus, thou mai•st not give a stranger over thee, so that setting and giving in these two verses, are all one, shewing that is firstly in the people to set or give a power unto others to rule over them. Secondly the Apostle Peter calis this civill power 〈non-Latin alphabet〉. Now it is not therefore called so, onely because it concerns men, or because it is conversant about men, or appointed for the good of men: for then the governmentm of the Church also should be so called but because the way of governing is raised appointed, established by ⟨p. 7⟩man himselfe, as is observed out of Oecumeniusn. Thirdly, this derivation of authority from the people will appeare also, if men do seriously consider the state of Jewish government. There was no people nnder heaven whom God did so immediatly reigne over, as their King; yet if we observe those Kings that were the most immediatly appointed by God himselfe, we shall finde the intervening choice of the people, insomuch as it is said of Saul expresly, that the people did chuse him,
- lAuferendo potestatem ad faciendum externum supponit ad faciendum naturalem nam qui potestarem solam excipit ad regem ex peregrina natione constituendum plane illam supponit ad constituendum expropria. Mendoza in Sam. 1. 8. 12.
- mEt sic •angitur prima differentia inter has duas potest ates quia Ecclesiastica estimmediate a Ob▪ sto instituente, sed lava quamvis sit a D•o ex ordinatione quantum ad debitum nu•qu•m tameness. a Leo regula•iter & immediate instituendum. Almain. de potest. Ecccles. & laic cap. 1.Et sic •angitur prima differentia inter has duas potest ates quia Ecclesiastica estimmediate a Ob▪ sto instituente, sed laua quamvis sit a D•o ex ordinatione quantum ad debitum nu•qu•m tamene•. a Leo regula•iter & immediate instituendum. Almain. de potest. Ecccles. & laic cap. 1.
- nVocatur human a ordinatio non respectuprime originis & principalis causae efficient is, sed respectu cause instrumentalis, quia per bominem sapius constituitur magistratus ut Oecumenum in Commeut. humanam [Greek or Hebrew] opponit per [Greek or Hebrew] quod constitutus & positus sit magistratus ab hominibus Deo tamen sic innuente & sanctiente Gererd loc. come. fol. 481.Vocatur human a ordinatio non respectuprime originis & principalis causae efficient is, sed respectu cause instrumentalis, quia per bominem sapius constituitur magistratus ut Oecumenum in Commeut. humanam 〈non-Latin alphabet〉 opponit per 〈non-Latin alphabet〉 quod constitutus & positus sit magistratus ab hominibus Deo tamen sic innuente & sanctiente Gererd loc. com. fol. 481.
