Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	king_n	son_n	4,367	5	5.1460	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50678	A sermon preacht at the Cathedral Church in Norwich, upon the 11th of April, 1696, the day of His Majesties coronation / by Henry Meriton ...	Meriton, Henry, d. 1707.	1696 (1696)	Wing M1815; ESTC R32083	23,018	40

seem to favour the contrary Opinion such as the deservedly Celebrated Saunderson and Vsher it was when they saw a King so coursely handled by his People and the just Prerogative forced to vail and make court to every Buff-coat Mechanick In the heat of opposition they might strain the point too far and to set the stick right bend it so much on the other side Had they lived in our days I doubt not but these good Men would either have renounc't their Doctrine if yet it were their Doctrine or explain'd it to Mr. Hooker's sense 2. Methinks again it 's very natural to conceive when People began to multiply into such a number as to overstock that portion of that vast Common of the World their first Plantation they should as Bees streightned for room swarm and look for a new Hive Now as soon as they begin to settle there I pray what must be done by them to keep them from the disorder of the state of Nature where every one is Judge and King equal and independent upon one another as to any political Subjection they could owe to one another Must they stand gazing to Heaven for a Governour to be sent from thence to them with all his implements of Arbitrariness even the Yoak and Pack-saddle for the working and loading of the Beast as also the Curb and the Barnacle to tame him with if he kick Or Must they be like those Men that sprung from Cadmus's Teeth fall a killing one another or fall to cutting of Throats for the Government Would not Right reason which is the voice of God as before direct them to place a supream Authority upon some or other of themselves to be an umpire of their Controversies and keep them in peace according to such measures and limitations as were thought fittest for the attaining the ends of Government the Preservation of the People Even in absolute Monarchies where People put the greatest trust in Kings they can yield up no Power but to those great Ends and if they have unwarily contracted to other purposes it is ipso facto Null being contrary to the obligation of a superiour Law the Law of Nature which is the Law of God whose chief end is the preservation of the People And thus it will be plain without vexing the Scripture with strained interpretations how Government can be an Ordinance of God according to St. Paul and yet an human Rom. 13. 2. Creature according to St. Peter 1 Pet. 2. 13. Because God makes use of this human means the consent of the People for setting up Governments in the World so that the Supream Power in Common-wealths comes though by Men yet not from Men but from God's Command exprest by the Law of Nature or right Reason to promote the good and safety of Mankind Thus also all the Objections against the incapacity of the People to confer the power of Life and Death not being vested with such an Authority themselves are easily answered this Power of Life and Death being from God though by the People as much as the Government is For the same Law of Nature which as I have said is the Law of God that directs Men to put the Government must also direct them to put such a Power into the Rulers hands as might enable him to attain the ends of Government which he could not do if he had not Power over the lives of his Subjects in some Cases 2. I shall prove to you that 't is impossible that political Government should ordinarily arise from any other source but this There are but these 4 or 5 ways that offer at any plausible competition 1. Paternity 2. The divine Donation to the Heir of Adam 3. Providence 4. Conquest 5. Prescription But I shall prove none of these Five can be the Foundations of political Authority 1. Not Paternity for 1. That 's no Obedience to a political Authority unless by way of Analogy that 's enjoyned in the 5th Command if it were so I see not but such an Authority might derive from maternity as well as paternity the same honour being to be given to the Mother by that Command that 's to be given to the Father unless we have a Salique Law against the Fifth Commandment 2. Paternal Authority is but of a short Duration being only necessary to Discipline and govern the weakness of the Child in Non-age till he be arrived at the use of his Reason to guide himself though a filial Reverence and Honour ought to continue indispensably till Death 3. Political and paternal Authority are vastly different for the Son may be a political Head to his Father while his Father hath a Paternal Authority over him as is evident in the instance of my Lord Darnly and King James as also in Kish and Saul 4. If political Authority arose from Paternity it could extend no surther then Paternity a relation founded upon Paternity cannot be transferred but you must transfer its foundation the same Paternity with it and so your Governour must be your natural Father as well as your King 5. If political Authority arose from Paternity every Father would be a King and so we should have Kings enough Every Town would not only be an Heptarchy but an Hecatontarchy if there were so many Families there I won't deny but Fathers might be the first Monarchs of the World when Children were Men and so out of the state of pupillage they were like enough to submit to their Fathers as their Law-makers and Governours the Father must sure be fittest to be trusted with such a charge Paternal affection must engage him to have a tender regard to the Properties of his Children He also may be supposed to be endowed with greater Wisdom and to be furnish't with a larger Estate that might fit him for the more chargeable parts of Government Besides the custom of commanding them when Children made it an easie transition from Paternal to Political Authority and therefore right reason might direct the Children to such a Choice and from thence Paternal Authority passes into Political and so though Fathers might be Kings yet they were not so as Fathers 2. Political Authority cannot arise from the Divine Donation to the Heir of Adam 1. For then we should be left in great perplexity who that Heir should be whether Daughters or Brothers or younger Sons Sons should wear the Crown in case of Competition with 100 other Difficulties we should be entangled in that are not determined in Scripture Besides We could certainly have but one King in the World The Kings of the Earth I believe will give them but little thanks for this Doctrine for it dismounts them all but one and sends them to Plow nay that one I fear will be in danger too who can derive his Pedigree perhaps no more from Adam then a Cromwel or a Massaniello Besides if it were our good Fortune to find out this Heir all the Kings of the Earth were bound to

consent He will not have the People acted like Machines or ridden as brute Beasts against their Wills but allows them the natural Liberty of Men to be Governed by their own free Choice and owns their concurrence for the Establishing of such their King For instance 1. David Tho' he were Anointed of God yet he never acted as King after Saul's Death till he was fully Established in his Throne by the mediate call of God the consent of the People 2 Sam. 2. 4. 1. Then the Men of Judah make him King at Hebron Still the House of Israel stand up zealously for Ishbosheth the Son of Saul their Lord and Master neither are they treated by the House of David as Rebels in that Seven years War between those two Competitors and the reason was David was never Established King in Israel all that time by the mediate call of God the consent of Israel as Ishbosheth was and therefore when Ishbosheth was Treacherously slain by his Two Captains the Sons of Rimmon and they officiously bring his Head to David He is so far from rewarding them for Executing Ch. 4. v. 2. Justice upon a Traitor that he gives Ishbosheth the Character of a Righteous Person which I see not Verse 11. how he could have done if David had been at that time King of Israel and dealt with the Assassinates just as he had before done with the Amalekite that slew Saul Ishbosheth's Verse 12. Father and yet there wanted nothing to have made David a King and Ishbosheth a Rebel but the Consent of the People of Israel which was presently given unto David upon the Death of Ishbosheth After he had made a League with them that is taking a Coronation Ch. 5. 3. Oath or promised them a temperate Reign the People of Israel also made him King Saul was immediately called of God to the Throne but yet I don't see him over-forward to make claim to the Government upon that call We find him coming after that not from his Pallace or the Council-Table attended with his Guard de Corps his 1 Sam. 11. 6. Band of Pensioners but as a Shepherd or Herdsman leading of his Sheep or driving his Oxen to Pasture staying till he should have an opportunity put into his Hands of approving himself a valiant Hero fit to go in and out before the People which the Ammonites did immediately by that bold affront they had provok'd him with which when he had so gloriously Revenged presently there was superadded to the immediate the mediate Call of God the Consent of the People They went to Gilgal and 1 Sam. 11. ult there they made Saul King 1 Kings 11. 29 30. Jeroboam is another instance 'T is true there was a Prophesie that Jeroboam should be King over Ten Tribes but this did not make him King upon Solomon's death and thefore he was too wary to jump into the Throne upon the right that Prophesie gave him but waits for the ordinaiy Call of God the Consent of the People having reason to conclude that God that had promised would so dispose of matters as to serve his Providence for the bringing it about in his good time Now observe by what a Chain of Providence he at last comes to obtain that Call the Peoples Consent All Israel go to Sichem to make Rehoboam King all this while here 's not the least thought of Jeroboam nay Jeroboam goes along with them to pay his respects to the 1 Kings 12. 1 3. Heir apparent there they transact with him for the administring Verse 15. the Government Justly and Righteously Well Rehoboam answers the People very hussingly he bids them depart and be gone commanding them together with Jeroboam to wait his pleasure Three days hence Jeroboam with the People obediently and peaceably depart he does not as yet snap at the Crown but Verse 12. waits till Providence by fair and regular ways set it upon his Head Jeroboam and the People come again the day appointed when he and the People receive but a very churlish answer from Rehoboam What meddle with his Prerogative offer to restrain his Sacred and Irresistible Tyranny such Vassals and Slaves to be so bold to present their Adresses and Petitions to the Son of Solomon He threatens them the higher tells them plainly he would Rule them as he pleased measure all right as one of our Kings did once the Yard-wand by the length of his own Arm he would gall them with his Yoak and flea them with V. 13. 14. his Scorpions This was infinitely more ingenuous then to flamm the People off with fair Promises Oaths and Protestations of a just and temperate Government which were never intended but as Sirens Songs to draw them securely upon the Rocks of danger Immediately the People think themselves fairly discharged Verse 15. of their Allegiance and set up Jeroboam King This act of Israel seems to be approved of God he owns it as from himself and charges a mighty Army raised for the reduction of Jeroboam to his Obedience to disband again without doing him any hurt So that Hushai said very well whom the Lord and 1 Kings 12. 24. the People and all the Men of Israel shall chuse his 2 Sam. 16. 18. will I be Agreeable to that of Moses thou shalt set him to be Deut. 77. 14 15. King over thee whom the Lord shall chuse which plainly shews that notwithstanding God's immediate Call and he hath chosen a Person to be King he yet requires a concurrence of that Call that is ordinary the Consent of the People for setting him in the Throne thou shalt set up him whom the Lord shall chuse But we are told by some that this Hypothesis would make Government precarious to let the People know they are so necessary for the modelling of it 't will make them resty and wanton with their Rulers if they displease them never so little that 't is another Faux with his Lanthorn ready to give fire to a train of Powder and blow up all But I hope this fright will soon be over if we assure them we never yet supposed the People that gave could resume the Government though if a Governour abandon his Government by taking up another inconsistent with it that is if he takes up a Government by Will and so quits the Government by Law which by the way is the Government of our Constitution I conceive the People are not only at liberty but under the obligation of the Law of Nature to provide for themselves To me its one of the greatest inducements to believe the truth of this Doctrine that political Authority is derived from God by the Consent of People that it is certainly the only means to preserve Government and keep it steddy without tottering or shaking Had that Doctrine been inculcated upon the minds of Princes that they are originally from the People and therefore are to Rule according to such