Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	israel_n	king_n	tribe_n	3,514	5	9.6944	5	true

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

THE BLESSING OF IVDAH 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 Before some of the Lords and the Honourable Members of the House of Commons there assembled Wherein amongst other things is strongly proved that the King is immediately dependent from God and receiveth not His power from the people By HENRY LESLIE Bishop of Downe Published by Command of Authority And King David sent to Zadok and to Abiathar the Priests saying Speak unto the Elders of Iudah saying Why are yee the last to bring the King backe to his house 2 SAM 19.11 OXFORD Printed by LEONARD LICHFIELD Printer to the Vniversity 1644. DEUT. 33.7 And this is the blessing of Iudah and he said heare Lord the voyce of Iudah and bring him vnto his People Let his hands be sufficient for him and be thou an help to him from his enemies THe first words of this Text containe the Title and stand as it were an Inscription written over the head of the Verse And this is the blessing of Iudah touching which blessing three things are expressed 1. Quis the Person blessing and that is Moses And he said 2. Cui the Person to whom the blessing is given is Iudah 3. Quid the blessing it selfe it is a Prayer unto God for Iudah consisting of foure Petitions the first is that God would heare the Prayer of Iudah Heare Lord the voyce of Iudah 2. That God would set Iudah as King over his People and establish a firme union betweene him and them And bring him unto his People 3. That he would grant him strength and wealth Let his hands be sufficient for him 4. That God would give him Victory in the day of Battle And be thou an helpe to him from his Enemies The Person who blesseth is Moses and he said even he who is mentioned in the first verse of this Chapter And this is the blessing wherewith Moses the Man of God blessed the Children of Israel before his death The Apostle saith without all contradiction the lesse is blessed of the greater Heb. 7.7 which is to be understood of that blessing which is ex authoritate for there is also a blessing ex Devotione wherewith an inferiour may blesse his Superiour a Subject doth blesse his Prince and man doth blesse God in hearty devotion But the blessing which is ex authoritate commeth alwayes from the greater And such was Moses his blessing a blessing with authority for he blesseth them in the name of the Lord beginning his blessing after this manner The Lord came from Sinai c. vers 2. He blesseth the Sonnes of Iacob in the name of the God of Iacob And he had good authority to blesse in Gods name if we doe but consider what he was Moses the man of God vers 1. The servant of the Lord Iosh 1.1 Gods chosen one Psal 106.23 Gods Secretary who spake with God face to face Exod. 33.11 and saw him who is invisible Heb. 11.27 Moses the leader of Gods People out of Aegypt and his Law-giver as it is vers 4. Moses commanded us a Law Moses a Prophet and the greatest amongst Prophets before Christ came Chap. 18.15 and not onely a Prophet but a King also as it is in the fifth verse He was a King in Iesurun In all these respects Moses had good right to blesse especially before his death it being the custome of the Patriarches to blesse their Children on their death-bed The Partie blessed is Iudah Iudah was the fourth sonne of Iacob unto whom by the forfeiture of Ruben the birth-right did descend and in whose posterity the Crowne was established according to the prophecie of Iacob Iudah Thou art he whom thy Brethren shall praise Thy Fathers Children shall bow downe before thee The Scepter shall not depart from Iudah Gen. 49.8 and 10. And God himselfe sayes Iudah is my Law-giver Psal 108.8 The like you have 1. Chron. 5.2 Judah prevailed above his Brethren and of him came the chiefe rulers So David acknowledgeth 1. Chron. 28.4 The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever for he hath chosen Iudah to be the ruler And Psal 78.67 He refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim But chose the Tribe of Iudah Iudah in all their Battells had the Vanguard by Gods own direction and was to go up first against the Enemy as you will find Num. 11.3 Chap. 10.14 Iudg. 1.2 Chap. 20.18 The first Iudge whom God raised to deliver the Children of Israel was Othoniel of the Tribe of Iudah Iud. 3.9 And the first King in whose line the Kingdome was established was of Iudah and when the ten Tribes made defection after Ieroboam there was none that followed the house of David but the Tribe of Judah onely 1. King 12.20 so that by Iudah here we shall understand the Kings Tribe his Familie and Person too for in the words following in my Text he is distinguished from his People introduc eum ad populum suum In the third place we come unto the blessing it selfe which is a prayer for Iudah and indeed we can blesse no other wayes but by praying God to blesse our Benedicere is bene-precari When God is said to blesse us his blessing is Operative making us blessed indeed when we are said to blesse God our blessing is Declarative pronouncing him to be blessed and when we blesse others our blessing is Optative wishing blessednesse unto them And yet this blessing of Moses is not onely a prayer but also a prophecy as was the blessing of Iacob Gen. 49.1 And Iacob called unto his sonnes and said gather your selves together that I may tell you that which shall befall you in the last dayes So Moses here sheweth unto them those things which should befall them in the last dayes that which he prayes for unto Iudah he foretels shall happen unto him namely that God shall heare his voice bring him unto his people make his hands sufficient for him and helpe him against his enemies The first petition is Heare Lord the voice of Iudah that is the prayer of Iudah as the Chaldee Paraphrase translates it But shall Iudah need to pray Yes Iudah signifies Confession or Praise and there is no man hath more need to call upon God than Iudah hath for the strength of Iudah lyeth in his God In this short petition three things are implied 1. That Iudah shall be in distresse 2. That in his distresse he shall utter his voice and call upon God 3. That God shall heare his prayer First I say Iudah shall be in distresse for albeit he be exalted farre above the ranke of other men yet is he not exempted from the common condition of mortals Nebuchadnezzars Image may teach us that the feet of every Empire are of clay Dan. 2.33 that is very

and set it upon his head to shew that power is given him of the Lord and Soveraignty from the most High And so much all Kings doe professe stiling themselves in their Writs Dei Gratiâ but now Iesuits and Puritants will teach them to change their stile and for Dei Gratiâ to write Favore populi From all this that I have said I may safely conclude that Kings are from God receive their power from him onely and are no way dependant from the people Now if God give them their authority if it be God onely who puts them in Commission then it is onely God who can turne them out for in Law Institution and Destitution belong both to one are both done by the same power And therefore for people even the whole representative body of the Kingdome to take upon them to depose their King or to dispose of these things that are his is a sacrilegious usurping of Gods prerogative who onely is King of Kings and Lord of Lords he removeth Kings and setteth up Kings he only brings Iudah unto his people and he onely can take Iudah from his people And now to returne to my text you have yet heard but the first part of the meaning of these words bring him unto his People that is set him as King over his people In the next place I will shew you that the words will beare a further sense namely that if Iudah at any time be driven from his people it would please God to bring him backe unto them againe So Tremelius reads it Reduc eum ad populum Suum It was Davids case he was banished from his kingdome by his unnaturall Sonne Absolom for the treason was so great that he was forced to flye from Ierusalem with his familie and the Priests for the Priests did suffer in that Rebellion with their King as they doe at this day after a time God brought him back again in peace according to that trust which he put in God in his greatest distresse for when he commanded Zadock to carry back againe the Arke unto Ierusalem 2. Sam. 15.25 he said if I shall find favour in the eyes of the Lord he will bring me againe and shew me both it and his habitation In the last place to make up the full sense of the words I say Moses prayeth that God would establish a firme union betweene Iudah and his People this is indeed to bring the King unto his People and his People unto him wherein consists the safety and security of a Kingdome for unity is the perfection of all things Salust Concordiâ res parvae crescant discordiâ maximae dilabuntur without concord Peace cannot continue Warre cannot prosper In the naturall body the Spirit holds the members together if they be separated and divided one from another the Spirit cannot animate them as we are taught by Ezechiels vision of scattered bones which were to be revived first the bones came together every bone to his bone then the sinewes grew and knit them after the flesh and skin covered them Ezech. 37.7 9. and when they were thus united and not before he called for the Spirit from the foure winds to enter into them and give them life It is so in the body Politicke if the members be separated and divided amongst themselves and from their head there is little life in that Kingdome Math. 12.25 for every Kingdome divided against it selfe is brought to desolation and every City and house divided against it selfe shall not stand Unity is that which both makes and preserves a Citie for Civitas est civium vnitas Plaeto saith this is the strength of the Republicke Rempub. facit firmissimam Civium inter se concordia consensus Lib. 3. de repub Agesilaus being asked a reason why the Citie of Sparta was not walled about he pointed at the Citizens all in their armour and well agreeing among themselves Loe these be the walls of our Citie saith he Plut. in Apoph Lacon signifying thereby that Cities and Kingdomes are not safer by any walls and Bull-warkes then by the mutuall consent and concord of the Citizens The Psalmist commends Ierusalem for her unity Psal 122.3.4 Ierusalem is builded as a Citie that is compact together whither the Tribes go up the Tribes of the Lord. And therefore he exhorts us to pray for her Peace Pray for the Peace of Ierusalem they shall prosper that love thee Silurus taught his sons what great strength is in unity by delivering unto them a bundle of arrowes which no man was able to breake while they were fast bound up together but being taken asunder it was an easie matter to breake them one by one wherein he taught his sons by the light of nature that lesson which the Psalmist hath taught us by the Spirit of God Behold how good Psal 133.1 and how pleasant it is for brethren to dwell together in unity c. And as it is in the body naturall and politicke So it is likewise in Christs mysticall body the Church Vnlesse there be an union of the members amongst themselves there can be no union of the members with the head The Church is not Babel but Ierusalem It is not a number of stragling sheepe but a Communion of Saints A flock united under one shepheard having but one Lord Ephes 4.5 Act. 4.32 one Faith one Baptisme one God and Father of all yea and but one heart too Thus were the Disciples prepared for the receiving of the holy Ghost They were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 with one accord in one place And afterwards it is noted of the company of Beleevers that when they prayed Act. 4.24 Act. 8.6 Act. 2.46 they prayed altogether when they heard the word they heard altogether when they brake bread they did it altogether It was the legacie that Christ left in his last will to his Disciples Peace I leave with you my peace I give unto you Ioh. 14.27 not as the world giveth give I unto you But who so considers what little Peace is now amongst us may justly suspect that Christs will is not proved his legacie is not paid And indeed it is our owne fault who have driven Peace from us we were weary of our Peace and loathed it as the Israelites did their Manna so that it is no wonder we have lost it And yet it is certaine that unity is necessary for all societies especially unity betweene the King and his Subjects as being that which preserves Peace both in Church and Common-wealth And this union is from God It is he who brings Iudah unto his people and his people unto him for God is the author of Peace and lover of concord as the Church hath taught us to pray he maketh men to dwell together in one house to speake the same thing and to be all of one mind In such God doth delight Psal 76.2 For in Salem