Indeed, the title of the royal house of Judah rested upon Divine appointment. “Jehovah ... turned the kingdom unto David; ... and they anointed David king over Israel, according to the word of Jehovah by the hand of Samuel.”(182) But the Divine choice was confirmed by the cordial consent of the nation; the sovereigns of Judah, like those of England, ruled by the grace of God and the will of the people. Even before David’s accession the Israelites had flocked to his standard; and after the death of Saul a great array of the twelve tribes came to Hebron to make David king, “and all the rest also of Israel were of one heart to make David king.”(183) Similarly Solomon is the king “whom God hath chosen,” and all the congregation make him king and anoint him to be prince.(184) The double election of David by Jehovah and by the nation is clearly set forth in the book of Samuel, and in Chronicles the omission of David’s early career emphasises this election. In the book of Samuel we are shown the natural process that brought about the change of dynasty; we see how the Divine choice took effect through the wars between Saul and the Philistines and through David’s own ability and energy. Chronicles is mostly silent as to secondary causes, and fixes our attention on the Divine choice as the ultimate ground for David’s elevation. The authority derived from God and the people continued to rest on the same basis. David sought Divine direction alike for the building of the Temple and for his campaigns against the Philistines. At the same time, when he wished to bring up the Ark to Jerusalem, he “consulted with the captains of thousands and of hundreds, even with every leader; and David said unto all the assembly of Israel, If it seem good unto you, and if it be of Jehovah our God, ... let us bring again the ark of our God to us; ... and all the assembly said that they would do so, for the thing was right in the eyes of all the people.”(185) Of course the chronicler does not intend to describe a constitutional monarchy, in which an assembly of the people had any legal status. Apparently in his own time the Jews exercised their measure of local self-government through an informal oligarchy, headed by the high-priest; and these authorities occasionally appealed to an assembly of the people. The administration under the monarchy was carried on in a somewhat similar fashion, only the king had greater authority than the high-priest, and the oligarchy of notables were not so influential as the colleagues of the latter. But apart from any formal constitution the chronicler’s description of these incidents involves a recognition of the principle of popular consent in government as well as the doctrine that civil order rests upon a Divine sanction.