Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	saul_n	1,839	5	10.0881	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86417	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes.; De cive. English	Hobbes, Thomas, 1588-1679.; Vaughan, Robert, engraver.	1651 (1651)	Wing H2253; Thomason E1262_1; ESTC R202404	220,568	406

submitted themselves to be protected and judged by reason of the great esteem they had of Prophecies The Reason of this thing was because that though penalties were set and Judges appointed in the institution of Gods priestly Kingdome yet the Right of inflicting punishment depended wholly on private judgement and it belonged to a dissolute multitude and each single Person to punish or not to punish according as their private zeale should stirre them up And therefore Moyses by his own command punisht no man with death but when any man was to be put to death one or many stirred up the multitude against him or them by divine authority and saying Thus saith the Lord. Now this was conformable to the nature of Gods peculiar Kingdome For there God reignes indeed where his Lawes are obeyed not for fear of men but for fear of himselfe and truly if men were such as they should be this were an excellent state of civill government but as men are there is a coercive power in which I comprehend both right and might necessary to rule them and therefore also God from the beginning prescribed Lawes by Moyses for the future Kings Deut. 17. vers 14. and Moyses foretold this in his last words to the people saying I know that after my death ye will utterly corrupt your selves and turn aside from the way that I have commanded you c. Deut. 31. 29. when therefore according to this prediction there arose another generation who knew not the Lord nor yet the works which he had done for Ispael the children of Israel did evill in the sight of the Lord and served B●laam Iud. 2. 10 11. to wit they cast off Gods government that is to say that of the Priest by whom God ruled and afterward when they were overcome by their enemies and opprest with bondage they looked for Gods will not at the hands of the Priest any more but of the Prophets These therefore actually judged Israel but their obedience was rightly due to the High Priest Although therefore the Priestly Kingdome after the death of Moyses Ioshuah was without power yet was it not without Right Now that the interpretation of Gods word did belong to the same High Priest is manifest by this That God after the Tabernacle the Ark of the Covenant was consecrated spake no more in mount Sinai but in the Tabernacle of the Covenant from the propitiatory which was between the Cherubims whether it was not lawfull for any to aproach except the High Priest If therefore regard be had to the Right of the Kingdome the supreme civill power and the authority of interpreting Gods word were joyned in the High Priest If we consider the fact they were united in the Prophets who judged Israel For as Iudges they had the civill authority as Prophets they interpreted Gods word and thus every way hitherto these two powers continued inseparable XVI Kings being once constituted it s no doubt but the civill authority belonged to them for the Kingdome of God by the way of Priesthood God consenting to the request of the Israelites was ended which Hierom also marks speaking of the books of Samuel Samuel sayes he Eli being dead and Saul slain declares the old Law abolisht Furthermore the Oaths of the new Priesthood and new Soveraignty in Zadok and David do testifie that the Right whereby the Kings did rule was founded in the very concession of the People The Priest could Rightly doe whatsoever every man could rightly doe himselfe for the Israelites granted him a Right to judge of all things and to wage warre for all men in which two are contained all Right whatsoever can be conceived from man to man Our King say they shall judge us and goe out before us and fight our battails 1. Sam. 8. 20. Iudicature therefore belonged to the Kings but to judge is nothing else then by interpreting to apply the facts to the Lawes to them therefore belonged the interpretation of Lawes too and because there was no other written word of God acknowledged beside the Law of Moyses untill the Captivity the authority of interpreting Gods word did also belong to the Kings Nay forasmuch as the word of God must be taken for a Law if there had been another written word beside the Mosaicall Law seeing the interpretation of Lawes belonged to the Kings the interpretation of it must also have belonged to them When the book of Deuteronomie in which the whole Mosaicall Law was contained being a long time lost was found again the Priests indeed asked Counsell of God concerning that book but not by their own authority but by the Commandement of Iosiah and not immediately neither but by the meanes of Holda the Prophetesse whence it appears that the authority of admitting books for the word of God belonged not to the Priest neither yet followes it that that authority belonged to the Prophetesse because others did judge of the Prophets whether they were to be held for true or not for to what end did God give signes and tokens to all the People whereby the true Prophets might be discerned from the false namely the event of predictions and conformity with the Religion ●stablisht by Moyses if they might not use those marks The authority therefore of admitting books for the word of God belonged to the King thus that book of the Law was approved and received again by the authority of King Iosiah as appears by the fourth book of the Kings 22. 23. Chap. where it is reported that he gathered together all the severall degrees of his Kingdome the Elders Priests Prophets and all the people and he read in their cares all the words of the Covenant that is to say he caused that Covenant to be acknowledged for the Mosaicall Covenant● that is to say for the word of God and to be again received and confirmed by the Israclites The civill power therefore and the power of discerning Gods word from the word of men and of interpreting Gods word even in the dayes of the Kings was wholly belonging to themselves Prophets were sent not with authority but in the form and by the Right of Proclaimers and Preachers of whom the hearers did judge and if perhaps these were punisht who did not listen to them plainly teaching easie things it doth not thence follow that the Kings were obliged to follow all things which they in Gods name did declare were to be followed for though Iosiab the good King of Iudah were slain because he obeyed not the word of the Lord from the mouth of Neobo King of Aegypt that is to say because he rejected good Counsell though it seemed to come from an enemy yet no man I hope will say that Iosiah was by any bond either of divine or humane Lawes obliged to beleeve Pharoah Neobo King of Aegypt because he said that God had spoken to him But what some man may object against Kings that for want of learning they are seldome