3 Arg. If the people as Gods instruments, bestow the benefit1 of a Crown on their King, upon condition that he will rule them according to Gods word; then is the King made King by the people conditionally: but the former is true; Ergo, so is the latter. The assumption is proved thus: because to be a King, is to be an adopted father, tutor, a Politic servant and Royal watchman of the State; and the Royal honour, and Royal maintenance given to him, is a reward of his labours, and a Kingly hire. And this is the Apostles argument, Rom. 13. 6. For this cause pay you tribute also; (there is the wages) for they are Gods ministers, attending continually upon this very thing; There is the work. Qui non implet conditionem à see promissam, cadit benefi•io. It is confirmed thus. The people either maketh the man their Prince conditionally, that he rule according to Law; or absolutely, so that he rule according to will or lust: or, 3. without any vocal transactions at all, but only brevi manu, say, Reign thou over us, and, (God save the King.) And so there be no conditions spoken on either side; Or, 4. The King is obliged to God for the condition which he promiseth by oath to perform toward the people; but he is to make no reckoning to the people, whether he perform his promise or no; for the people being inferior ⟨p. 106⟩to him, and he, solo Deo minor, only next and immediate to God, the people can have no jus, no law over him by virtue of any covenant. But the first standing, we have what we seek; The second is contrary to Scripture. He is not Deut. 17. 15, 16. made absolutely a King to rule according to his will and lust; for, [Reign thou over us] should have this meaning; Come thou and play the Tyrant over us, and let thy lust and will be a law to us: which is against natural sense: nor can the sense and meaning be according to the third, That the people without any express, vocal, and positive covenant, give a Throne to their King to rule as he pleaseth; because, 1. it is a vain thing for the Prelate and other Mancipia Aulae, Court bellies, to say Scotland and England must produce a written authentic covenant betwixt the first King and their People, because, say they, its the Laws word, De non apparentibus & non existentibus eadem lex; that covenant which appeareth not, it is not.
3 Arg. If the people as Gods instruments, bestow the benefit1 of a Crown on their King, upon condition that he will rule them according to Gods word; then is the King made King by the people conditionally: but the former is true; Ergo, so is the latter. The assumption is proved thus: because to be a King, is to be an adopted father, tutor, a Politick servant and Royall watchman of the State; and the Royall honour, and Royall maintenance given to him, is a reward of his labours, and a Kingly hire. And this is the Apostles argument, Rom. 13. 6. For this cause pay you tribute also; (there is the wages) for they are Gods ministers, attending continually upon this very thing; There is the worke. Qui non implet conditionem à se promissam, cadit benefi•io. It is confirmed thus. The people either maketh the man their Prince conditionally, that he rule according to Law; or absolutely, so that he rule according to will or lust: or, 3. without any vocall transactions at all, but only brevi manu, say, Reigne thou over us, and, (God save the King.) And so there be no conditions spoken on either side; Or, 4. The King is obliged to God for the condition which he promiseth by oath to performe toward the people; but he is to make no reckoning to the people, whether he performe his promise or no; for the people being inferiour ⟨p. 106⟩to him, and he, solo Deo minor, only next and immediate to God, the people can have no jus, no law over him by vertue of any covenant. But the first standing, we have what we seeke; The second is contrary to Scripture. He is not Deut. 17. 15, 16. made absolutely a King to rule according to his will and lust; for, [Reigne thou over us] should have this meaning; Come thou and play the Tyrant over us, and let thy lust and will be a law to us: which is against naturall sense: nor can the sense and meaning be according to the third, That the people without any expresse, vocall, and positive covenant, give a Throne to their King to rule as he pleaseth; because, 1. it is a vain thing for the Prelate and other Mancipia Aulae, Courtbellies, to say Scotland and England must produce a written authentick covenant betwixt the first King and their People, because, say they, its the Lawes word, De non apparentibus & non existentibus eadem lex; that covenant which appeareth not, it is not.
- 1The covenant between King and people conditional.The covenant between King and people conditionall.
