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A Hind Let Loose by Alexander Shields

They conveen and make David king

the indiction of the ruler,

as in that, Josh. xxii. They conveen without him; and without advice or knowledge of Samuel, the ruler, they conveen to ask a king, 1 Sam. viii. And without any head or superior, they conveen and make David king, notwithstanding of Ishbosheth's hereditary right. Without and against tyrannous Athaliah's consent, they conveen and make Joash king, and cared not for her Treason, treason, 2 Kings xi. But now the king alone challenges the prerogative power of calling and dissolving parliaments as he pleases, and condemns all meetings of estates without his warrant, which is purely tyrannical; for, in cases of necessity, by the very law of nature, they may and must conveen. The power is given to the king only by a positive law, for order's sake; but otherwise, they have an intrinsical power to assemble themselves. All the forecited commands, admonitions, and certifications, to execute judgment, must necessarily involve and imply a power to conveen, without which they could not be in a capacity for it: not only unjust judgment, but no judgment, in a time when truth is fallen in the streets, and equity cannot enter, is charged as the sin of the state; therefore they must conveen to prevent this sin, and the wrath of God for it: God hath committed the keeping of the commonwealth, not to the king's only, but also to the people's representatives and heads. And if the king have power to break up all conventions of this nature, then he hath power to hinder judgement to proceed, which the Lord
commands: and this would be an excuse, when God threatens vengeance for it. We would not execute judgment, because the king forbade us. Yet many of these forementioned reproofs, threatnings, and certifications were given, in the time of tyrannous and idolatrous kings, who, no doubt, would inhibit and discharge the doing of their duty; yet we see that was no excuse, but the Lord denounces wrath for the omission. (4.) They had power to execute judgment against the will of the prince. Samuel killed Agag against Saul's will, but according to the command of God, 1 Sam. xv. 32. Against Ahab's will and mind Elijah caused kill the priests of Baal, according to God's express law, 1 Kings xviii. 40. It is true it was extraordinary, but no otherwise than it is this day; when there is no magistrate that will execute the judgment of the Lord, then they who have power to make the magistrate, may and ought to execute it, when wicked men make the law of God of none effect. So the princes of Judah had power, against the king's will, to put Jeremiah to death, which the king supposes, when he directs him what to say to them, Jer. xxxviii. 25. They had really such a power, though in Jeremiah's case it would have been wickedly perverted. See Lex Rex, q. 19, 20. (5.) They had a power to execute judgment upon the king himself, as in the case of Amaziah and Uzziah, as shall be cleared afterwards. I conclude with repeating the argument: if the king be accountable, whensover this account shall be taken, we are confident our disowning him for the present will be justified, and all will be obliged to imitate it: if he be not, then we cannot own his authority, that so presumptuously exalts himself above the people.

10. If we will further consider the nature of magistracy, it will appear what authority can conscientiously be owned,

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