Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	great_a	king_n	people_n	9,166	5	4.4099	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85293	The anarchy of a limited or mixed monarchy. Or, A succinct examination of the fundamentals of monarchy, both in this and other kingdoms, as well about the right of power in kings, as of the originall or naturall liberty of the people. A question never yet disputed, though most necessary in these times.	Filmer, Robert, Sir, d. 1653.	1648 (1648)	Wing F910; Thomason E436_4; ESTC R202028	34,573	45

is no nonage if a man be not borne free she doth not assigne him any other time when he shall attaine his freedome or if she did then Children attaining that age should be discharged of their Parents contract So that in conclusion if it be imagined that the people were ever but once free from subjection by nature it will prove a meer impossibility ever lawfully to introduce any kind of government whatsoever without apparent wrong to a multitude of people It is further observable that ordinarily Children and Servants are far a greater number then Parents and Masters and for the major part of these to be able to vote and appoint what government or Governours their Fathers and Masters shall be subject unto is most unnaturall and in effect to give the Children the government over their Parents To all this it may be opposed what need dispute how a People can chuse a King since there be multitude of examples that Kings have been and are now adaies chosen by their People The answer is 1. The question is not of the fact but of the right whether it have been done by a naturall or by an usurped right 2. Many Kings are and have bin chosen by some small part of a People but by the whole or major part of a Kingdom not any at all Most have been elected by the Nobility Great men and Princes of the bloud as in Poland Denmarke and in Sweden not by any collective or representative body of any Nation sometimes a factious or seditious City or a mutinous Army hath set up a King but none of all those could ever prove they had right or just title either by nature or any otherwise for such elections we may resolve upon these two propositions 1. That the People have no power or right of themselves to chuse Kings 2. If they had any such right it is not possible for them any way lawfully to exercise it You will say There must necessarily be a right in some body to elect in case a King die without an Heir I answer No King can die without an Heir as long as there is any one man living in the world it may be the Heir may be unknown to the people but that is no fault in nature but the negligence or ignorance of those whom it concerns But if a King could die without an Heir yet the Kingly power in that case shal not escheat to the whole people but to the supream Heads and Fathers of Families not as they are the people but quatenus they are Fathers of people over whom they have a supream power divolved unto them after the death of their soveraign Ancestor and if any can have a right to chuse a King it must be these Fathers by conferring their distinct fatherly powers upon one man alone Chief fathers in Scripture are accounted as all the people as all the Children of Israel as all the Congregation as the Text plainly expounds it self 2 Chr. 1. 2. where Solomon speaks to All Israel that is to the Captains the Judges and to every Governour the CHIEF OF THE FATHERS and so the Elders of Israel are expounded to be the chief of the Fathers of the Children of Israel 1 King 8. 1. and the 2 Chr. 5. 2. If it be objected That Kings are not now as they were at the first planting or peopling of the world the Fathers of their People or Kingdoms and that the fatherhood hath lost the right of governing An answer is That all Kings that now are or ever were are or were either Fathers of their People or the Heirs of such Fathers or Usurpers of the right of such Fathers It is a truth undeniable that there cannot be any multitude of men whatsoever either great or small though gathered together from the severall corners and remotest regions of the world but that in the same multitude considered by it self there is one man amongst them that in nature hath a right to be the King of all the rest as being the next Heir to Adam and all the others subject unto him every man by nature is a King or a Subject the obedience which all Subjects yeild to Kings is but the paying of that duty which is due to the supream fatherhood Many times by the act either of an Usurper himself or of those that set him up the true Heire of a Crown is dispossessed God using the ministry of the wickedest men for the removing and setting up of Kings in such cases the Subjects obedience to the fatherly power must go along and wait upon Gods providence who only hath right to give and take away Kingdomes and thereby to adopt Subjects into the obedience of another fatherly power according to that of Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Monarchy or Kingdome will be a fatherly government Ethic. l. 8. c. 12. However the naturall freedome of the People be cried up as the sole means to determine the kind of government and the Governours yet in the close all the favourers of this opinion are constrained to grant that the obedience which is due to the fatherly power is the true and only cause of the subjection which we that are now living give to Kings since none of us gave consent to government but only our Fore-fathers act and consent hath concluded us Whereas many confesse that government only in the abstract is the ordinance of God they are not able to prove any such ordinance in the Scripture but only in the fatherly power and therefore we find the Commandement that enjoynes obedience to Superiours given in the tearms of Honour thy Father so that not onely the power or right of government but the form of the power of governing and the person having that power are all the ordinance of God the first Father had not onely simply power but power Monarchicall as he was a Father immediately from God For by the appointment of God as soon as Adam was Created he was Monarch of the World though he had no Subjects for though there could not be actuall government untill there were Subjects yet by the right of nature it was due to Adam to be Governour of his posterity though not in act yet at least in habit Adam was a King from his Creation And in the state of innocency he had been Governour of his Children for the integrity or excellency of the Subjects doth not take away the order or eminency of the Governour Eve was subject to Adam before he sinned the Angels who are of a pure nature are subject to God which confutes their saying who in disgrace of civill government or power say it was brought in by sin Government as to coactive power was after sin because coaction supposeth some disorder which was not in the state of innocency But as for directive power the condition of humane nature requires it since civil society cannot be imagined without power of Government for although as long as men continued in