Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	aaron_n	israel_n	levite_n	2,899	5	11.9722	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87137	The prerogative of popular government. A politicall discourse in two books. The former containing the first præliminary of Oceana, inlarged, interpreted, and vindicated from all such mistakes or slanders as have been alledged against it under the notion of objections. The second concerning ordination, against Dr. H. Hamond, Dr. L. Seaman, and the authors they follow. In which two books is contained the whole commonwealth of the Hebrews, or of Israel, senate, people, and magistracy, both as it stood in the institution by Moses, and as it came to be formed after the captivity. As also the different policies introduced into the Church of Christ, during the time of the Apostles. By James Harrington.	Harrington, James, 1611-1677.	1657 (1657)	Wing H820; Thomason E929_7; ESTC R202382	184,546	252

not from humane prudence nor those of other Common-wealths the Priest of Iupiter having been elected after the same manner in the Common-wealth of Syracusa the Augustales and the Vestals in that of Rome and if the right of bearing holy Magistracy being in Israel confined unto one Tribe or order may seem to make any difference it was for some time no otherwise in Athens nor in Rome where the Patritians or Nobility assumed these Offices or the greatest of them to themselves till the people in those Cities disputed that custome as introduced without their consent which the people of Israel could not fairly do because it was introduced by their consent To come unto the Levites in their Original Ordination God commanded Moses saying Thou shalt bring the Levites before the Tabernacle of the Congregation thou shalt gather the whole assembly of the children of Israel and they shall put their hands upon the Levites This in the sound of the words may seem to imply the Chirothesia or Imposition of Hands but take heed of that Divines will not allow the Chirothesia to be an Act of the people but in this proceeding the whole people acted in the Ordination of the Levites wherefore the Levites also were ordained by the Chirotonia consent vote or suffrage of the whole people implyed in this action But for the Ordination of Priests and Levites whatever it were it is not unto the present purpose Divines deriving not theirs from Priests and Levites but from Dukes Generals and Magistrates from that of Joshua and of the Sanhedrin alwaies provided that this were of the same nature with the former that is hy the Chirothesia or Imposition of Hands and not by the Chirotonia of the People However the Ordination of the Magistracy was certainly Political and so in this deduction they themselves confess that their Ordination also is a Political Constitution yet whereas Moses is commanded by God to bring Aaron and his sons unto the door of the Tabernacle of the Congregation and having washed them there to adorn them with the Priestly Robes with the Mitre and to annoint them whereas he is commanded the Children of Israel having first laid their Hands upon the Levites to cleanse them and offer them for an Offering Divines of the Hierarchy and the Presbytery though it be otherwise with Wallaeus and such as acknowledge Popular Government give the Congregation or consent of the People for nothing and put the whole Ordination of the Priests and Levites upon the washing and cleansing or other Ceremonies of their Consecration as if to put the Ordination of Saul up on the Ceremony of annointing by Samuel though performed by the immediate command of God were not absolutely contradictory to Scripture and unto the known Law of Israel which speaking of the people expresly saith One from among thy Brethren shalt thou set King over thee upon which place saith Philo Most wise Moses never intended that the royal dignity should be acquired by lot but chose rather that the Kings should be elected by the Chirotonia or suffrage of the whole people the Congregations of the people assembled upon this as upon other publick affairs required a signe or confirmation from God for as much as by his will man is to the rest of nature as the face unto the body Whereunto agrees that of the Heathens Os homini sublime dedit Coelumque tueri jussit and their divinations upon the like occasions by entrails none of which were ever understood as destructive of the liberty of the people or of the freedom of their Chirotonia Where Solomon is made King and Zadock Priest by the people albeit the ceremony of anointing was doubtlesly performed and perhaps by the Prophet Nathan it is wholly omitted in the place as not worth the speaking of The opinion that the Ordination of the Priests and Levites lay in the Ceremonies of their consecration is every whit as sober and agreeable unto reason as if a man should hold the Kings of England to have been made by the unction of the Bishops Israel from the institution of Moses to the Monarchy was a Democracy or popular Government in popular Government the consent of the people is the power of the people and both the Priests and Levites were ordained by the consent of the people of Israel To bring these things unto the Cities in the perambulation of the Apostles which by the former Chapter I have proved to have been popular Governments it is acknowledged by Grotius unto the Cities of Asia not only that they used the Chirotonia but in the strictest sense of the word that is to give their suffrage by the holding up of Hands that they had the liberty of their Religion the choice of their Magistrates both Civil and Ecclesiastical in their Ecclesiae or Congregations hath been also undeniably evidenced whence it must needs follow that there were Cities in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chirotonizing or ordaining them-Elders that is Magistrates and Priests in every Congregation with Reverence be it spoken long before Christ was in the flesh or the Apostles any of them were born Wherefore to sum up what in this Chapter I conceive to be sufficiently proved I may boldly conclude that the Chirotonia deriveth from popular constitution and that there was a way of Ordination by the Chirotonia CHAP. IV. The deduction of the Chirothesia from Monarchical or Aristocratical Government and of the second way of Ordination from the Chirothesia In which is contained the Common-wealth of the Iews as it stood after the Captivity WHat pleaseth the Prince saith Justinian hath the force of a Law seeing the people in his Creation have devolved their whole power upon his person which is which the most But when Popular Government is changed into Monarchical either the whole power of the people or a great part of it must of necessity accrue unto the King Hence saith Samuel he will appoint him Captains over Thousands and Captains over Fifties in which words perhaps is intimated the Judges of the inserior Courts or Jethonian prefectures so that hereby Samuel tells the people they shall no more have the Election of their Rulers but the King will have it who it may be changed the nature of some of these Magistracies or added others for when David came to reign over all Israel Joab was over the host his Strategus or General Jehoshaphat was Recorder Zadoc and Abi●elec were the Priests Seraiah was the Scribe and Benaiah was over the Pelethites and the Cerethites that is was Captain of his Regiments of Guard called perhaps by these names as those of Romulus were called Celeres But it should seem that few or none of these Officers were elected by the Chirotonia that is by the people but by the Prince which kind of Election as will be shewn anon may be called Chirothesia For the deduction of this kind of Ordination or