Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	enter_v	world_n	4,060	5	4.8464	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47772	The blessing of Iudah explained, and applied to the present times, in a sermon preached at S. Maries, Oxford, March 27, 1644 : being the anniversary of His Majesties inauguration to his crowne ... : wherein by Henry Leslie ...	Leslie, Henry, 1580-1661.	1644 (1644)	Wing L1161; ESTC R21216	30,794	49

but onely the regall and therefore certainly he speakes particularly of Kings and stileth them the ordinance of God And yet I confesse that the equity of the Apostles reason doth bind us by analogie to be subject unto other Governours and to our spirituall rulers but onely Kings are there spoken of in the Text. This I desire may be observed because of a false principle that is laid and taken for granted namely that Government in generall is the Ordinance of God because the edict of nature for that men cannot live without society and no society can be safe or durable without Lawes and Lawes are improfitable without Magistrates but say they the determination of the government and the severall kinds of it whether by one or by few or by many is the invention of men so that Monarchy is no otherwise the ordinance of God then is Democracie and Aristocracie This is an unsure foundation which they lay for the Apostle speaking of Kings calls them the Ordinance of God 1. Pet. 2.13 and St Peter requires subjection unto them For the Lords sake and he knew of no other governours but such as were sent by the King and in that respect to be obeyed Yea in the whole volume of Gods Booke there is not one word to commend or that doth so much as favour either Aristocracie or Democracie Here if the time would permit me and if so large a discourse could be contained within the compasse of a Sermon I would prove unto you first that the government of Kings is Ductu naturae there being in all things a naturall propension unto the government of one Secondly that it is Exemplo Divino it being the government which God established over his owne People he being their King never derived the supreame power over them immediatly from himselfe unto many nor setled it in any body collective but still in the Person of one and more then one successively was never designed by God to be the Prince and Ruler of his People Thirdly that it is Institutione divinâ Almighty God did institute the government of one in the Creation of mankind for he made all mankind of one Hom. 34. in 1. ad Corin. 13. that there might be saith St Chrysostome not a Democracie but a Kingdome If God had created at first more men then one all these equally should have had rule over their posterity but he created onely one and in the Person of that one he fixed a Soveraignty not onely over the Beasts of the field but also over his Wife and Children which before his death grew unto a great number and prospered even into a Kingdome So that albeit Adam had continued in the State of innocency there should have been government order and superiority as there is amongst the Angells and this had been the government of one but if sinne had never entred into the world Democracie nor Aristocracie had never beene knowne it was sinne that gave occasion to these governments and it was the corruption of Monarchie that produced them in the world or rather the perverse and fickle disposition of the People who are impatient of subjection prone to change and desirous of innovation wherein they were stirred up too by the instigation of ambitious men who sought to raise fortunes unto themselves as they now doe by changing of the government That it is so may evidently appeare by this that we know the first originall of all Republickes the first founders of them in Greece and other parts where they were most ancient are recorded in histories But there is none of those histories can tell us who were the first Kings nor what was the very originall of Regall power The reason is this all popular governments came late within the memory and knowledge of ancient writers and their beginning could not but be observed it being an innovation and defection from the ancient and naturall way of government but the first Kings were long before there were any writers and it was not easie to observe the beginning of their power because it did naturally and insensibly flow from that power which was paternall The power of a Father by the increase of his Family his Children and Childrens Children multiplying and many servants being bought and borne unto him did grow unto the power of a King and that Ex vi juris naturae when Fatherly authority could not reach them in regard of their number and extent nor command them because of their unrulinesse it inlarged it selfe into a Kingly power and as by the law of nature they did at first obey him as a Father and Master of the Family so the People growing into a full body and perfect community that subjection was continued and they did obey him as a King I could further shew unto you that this government of Kings is of all other most ancient and universall that it is most perfect as carrying a resemblance of the government of the whole World by one God that it is best for order best for Peace best for strength best for stability and duration and finally best for facility of administration But I have pressed these things formerly in another place * In a Sermon before the King which hereafter may be published in a full Treatise and will not repeat them here but proceed unto the next point which is As the Office of Kings is from God so the advancement of men unto that Office is from him it is he who brings Iudah unto his people We are told thrice by Daniel in one Chapter That the Kingdomes be Gods Chap. 4. vers 24 25 32. and he giveth them to whomsoever he will And this is said to be Sententia vigilum sermo sanctorum So that they are neither holy nor well awake who hold the contrary The same Prophet Chap. 2.20 saith Blessed be the name of God for ever for wisedome and might are his he changeth the times and the seasons he removeth Kings and setteth up Kings he giveth wisedome and knowledge he revealeth secret things Where the advancement of Kings is ascribed unto God no lesse then infinite wisdome power which are his Attributes incommunicable and it is made as proper unto God to set up Kings and remove Kings as it is to change the times and seasons to give wisedome and understanding and to reveale secret things which none but God onely can do To this purpose speak the rest of the Prophets I say saith The royall Diademe is in Gods hand Chap. 62.3 God sets it upon his head saith David Psal 21.3 Their Scepter is his and Gods rod is in their hand Exod. 17.9 Their Thrones be Gods Solomon sate upon the Throne of God 1. Chron. 29.23 They have their commission from God Ioh. 10.35 He called them gods unto whom the word of God came that is a commission from God the power which they exercise is Gods so our Saviour acknowledged to Pilate Ioh. 19.11 that Power