Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	authority_n	priest_n	20	3	5.8259	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41745	Three sermons preached at the cathedral in Norwich, and a fourth at a parochial church in Norfolk humbly recommending I. True reformation of our selves, II. Pious reverence toward God and the King, III. Just abhorrence of usurping republicans, and, IV. Due affection to the monarchy / by John Graile ...	Graile, John.	1685 (1685)	Wing G1479; ESTC R38763	64,056	194

the Hand of Aaron And after the Death of Moses the Supreme Authority of the Jewish Nation was still in a single Person being committed by God either to the High Priest or to some Eminent Man whom he was pleased to raise up such as Joshuah and the several Judges For that the High Priest or the Judge when there was one in those days had the Soveraign Power invested in him is evident from that Command of God Deut. 17. 12. And the man that will do presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord viz. to the High Priest as the scope of the place plainly shews or unto the Judge even that man shal die and thou shalt put away the evil from Israel and all the People shall hear and fear and do no more presumptuously Is not this as great an Authority as any Monarch in the World can desire thus to have all Persons obliged to acquiesce in his determinative Sentence and final Decree and to have a Power to punish all wilful and presumptuous disobedience with Death Josephus expresly calls their Judges Monarchs and Grotius supposeth them to have all things belonging to Kings except their pompous Train and external Grandeur Isti verò Judices planè similes erant Romanis Interregibus nisi quòd Satellitium Pompam Regiam non habebant ac propterea nec Vectigalia exigebant If it be objected That in those days as some Texts speak there was no King in Israel The meaning of those places is not that the Judges were not real Monarchs but that at some certain times there was no particular Judge who sat as their Supreme Dictator and exercised regal Authority among them as also that the High Priest whose Office it was to govern when there was no Judge was negligent and careless of the publick Affairs And the great Blessings of Kings and Monarchs may be understood even by the horrid Impieties and Disorders that happened in those Days when there was no King in Israel such as was the detestable Idolatry of Micha in making himself Gods and consecrating one of his Sons to be his Priest the Sacrilegious Theft of the Danites who stole Micha's Gods and his Priest too the monstrous wickedness of the Benjamites of Gibeah towards the travelling Levite and his Concubine the dire effusions of Blood in the Civil War that ensued the extinction of the whole Tribe of Benjamin except six hundred Men the Destruction of forty thousand Men of Israel and the allowed Rape of six hundred young Women against their wills without the consent of their Parents and contrary to a publick and solemn Oath These and no better than these were the unhappy concomitants and consequents of having no King in Israel that is to say of having no Supreme Ruler who exercised a Soveraign Power among them as the Judge and when there was no Judge the High Priest ordinarily did The last of their Judges was Samuel and when he had governed many years the Infirmities of his Age and the Iniquities of his Sons whom he placed over them gave them occasion to desire a King that they also might be like all the other Nations and that their King might go our before them and fight their Battels Hereupon the Soveraign Power was translated from Judges to Kings and so it still was lodged in the Hands of a single Person Neither had their Kings any more Power than their High Priests and Judges had For Samuel and his Predecessors had as ample Authority as any Soveraign Princes although they were not called Kings But now like all other Nations their Governour was not only a King by the Supremacy of his Power but had the very Name and Title with all the pompous Magnificence and Ensigns of Royalty But here in the History of the Jewish State we meet with a remarkable Passage which deserves to be the more considered because divers have thought it a great Objection against Kingly Government The sum of it is this That God was extreamly angry with the Israelites for desiring a King and proclaimed his Indignation by loud Thunder-claps and a violent tempestuous Rain in Wheat-Harvest which made them confess that they had added to all their Sins this evil in asking a King From whence some of our Republicans conclude That Regal Power and Authority is so far from being of Divine Appointment that it is such a humane Invention as is displeasing unto God To this I answer That although God was angry with them for asking a King it was not for this Reason because he hath any dislike of Kingly Government He was not offended at the Act it self of desiring a King which is in it self very innocent and may often be most just and necessary but he was displeased at the manner and circumstances of it In desiring a King they asked a good yea an excellent Thing and a great Blessing from Heaven But God was angry because they asked this good Thing with an ill mind and at a time when they ought not to have desired it For First It may be conceived that they asked a King out of the Pride of their Hearts They thought it a disparagement to be subject to a Judge who ●ived among them without any great Pomp or State And although his divinely inspired Wisdom and immediate direction from Heaven abundantly com●●ensated all the defects of External Magnificence they were unwilling to be under such a Governour but being ambitious of worldly Glory they would have such a Soveraign Prince as the other Nations had they would have a King to go out and in before them with all the visible Splendor of Royal Majesty Secondly Their desiring a King was accompanied with Infidelity and Distrust of Gods Providence and Protection For it was when they were in fear of an Invasion by Nahash King of Ammon And that it was this Diffidence of theirs rather than the Form of Kingly Government that God was displeased at is evident from Samuels Expostulation with them in which he briefly recounts Gods constant care for their Preservation in all their former Dangers and how by the Hands of Moses and Aaron and Jerubbaal and Jeptha and Samuel he had delivered them from all their Enemies on every side Thirdly They desired a King without any just Cause or legal Warrant or due Advice in a rash Tumultuous and Seditious manner at such a time when they had a Supreme Judge who was a Lawful Soveraign of Gods own Appointment Even in his Life and Reign they desired a King They had not the Patience to expect his natural Exit by Death but they would have this excellent Governour who deserved so well of their Nation Deposed and some other Advanced in his place God might therefore very justly be angry with them for rejecting so worthy and eminent a Person who was not only their rightful Prince but one who had Ruled with great Prudence