Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	ephraim_n	hand_n	left_a	2,932	5	12.0419	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

Election we shall do well to hearken first unto Doctor Hammond who in his Quaere or Discourse concerning Ordination by the Imposition of Hands puts it thus To lift up the Hands was a Ceremony in Prayer and accordingly to lay hands on any differing no otherwise from lifting up than by the determining that action to a peculiar object the person that was prayed for was generally among the Iews a Ceremony of benediction used first by the Father to the Children in bestowing the blessing upon them and with that the succession to some part of his Estate or Inheritance as appears in Iacobs blessing the Children of Ioseph he stretched out his right hand and laid it upon Ephraims head and so his left hand on Manasses and so he blessed c. From thence it was accomodated among them to the communicating of any part of power to others as assistants or to the deriving of any successive Office from one to another Thus when Moses had from Heaven received and long used his Commission to be under God the Ruler of the People the seventy Elders were by Gods appointment assumed to assist him it being certain from the Iewish writings though the sacred Scripture have no occasion to mention it that the succession of the seventy Elders under the name of San●edrim o Council was continued through all Ages by their creating others in the place of those that dyed by this Ceremony of Imposition of Hands To this purpose are the clear words of Maimonides Moses our master created the seventy Elders by Imposition of Hands and the Divine Majesty rested on them and those Elders imposed Hands on others and others on others c. So a little before the departure of Moses out of his life when a Successor was to be provided for him God commands him to take Joshua and lay his hands upon him And Moses laid his Hands upon him and gave him a Charge as the Lord commanded by the hand of Moses that is derived unto him by this Ceremony the Authority which himself had and constituted him his Successor in that Government And so it is repeated Joshua was full of the spirit of wisdom for Moses had laid his Hands upon him This is the Doctors deduction of the Chirothesia or ordination by the Laying on of Hands from the Common-wealth of Israel and saith he from the three Vses of this Ceremony there that is first in praying for another secondly in paternall benediction thirdly in creating successors in power either in whole or in part derive three sorts of things in the New Testament to which this Ceremony of Laying on of Hands is accomodated that of prayer simply taken was of two sorts either for the cure of Diseases or pardoning of sins For Diseases They shall lay hands on the sick and they shall recover For sins they were done away also by this Ceremony in the absolution of Penitents to which belongs that Exhortation of Paul to Timothy Lay Hands suddenly on no man that is not without due examination and proof of his penitence least thou be partaker of other mens sins From the second that of Paternal benediction was borrowed first that of blessing Infants with the Ceremony of Imposition of Hands as it differ'd from Baptisme And secondly that of confirming those of fuller age that had been formerly Baptized Lastly to create Successors in any power or communicating any part of power to others as to Assistants is answerable that Imposition of Hands in Ordination so often mentioned in the New Testament sometimes in the lower degree as in the ordaining of Deacons Elsewhere in the highest degree setting Governors over particular Churches as generally when by that laying on of Hands it is said they received the Holy Ghost whereas the Holy Ghost contains all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 required to the pastoral function and so signifies power from on high the Authority and function it self so it being given by Imposition of Hands makes the parallel exact between this of Christian Ordination and that observed in the Creating Successors in the Jewish Sanhedrin So far the Doctor Now say I if the Scripture be silent as to the Ordination of the Elders in Israel what meaneth that place Take the wise men and understanding and known among your Tribes and I will make them Rulers over you once in their lives let them give us the sense of it or of that other where Eldad and Medad are of those that were written and yet went not up unto the Tabernacle Otherwise that we hear no more of these is from the silence of Divines and not of the Scripture But if the Scripture be not silent in this point is there not a great deal of fancy in going on to cure the sick to pardon sins to bless Infants confirm the Baptized ordain Ministers nay give the Holy Ghost and all the graces belonging unto the pastoral Function from a place that hath no such thing in it for if the Sanhedrim according to Scripture were not ordained by the Chirothesia there is no such thing to be derived by the Chirothesia from the Sanhedrim The first Chirotonia indeed of the Sanhedrim was accompanied with miraculous indowments wherefore if they will derive these gifts and graces from the Sanhedrim why are they sworn enemies to the Chirotonia Again the Sanhedrim was a Civil Court or Senate wherefore then by this title should not these gifts and graces be rather pretended unto by the Civil Magistrate than by Divines what becomes of the Priest Aaron and his Lots is he left unto the Civil Magistrate while Divines derive themselves from General Ioshua and his Chirothesia But if the Sanhedrim and inferior Judicatories were otherwise ordained originally then no Magistrate in Israel was originally ordained by the Chirothesia but only Ioshua It is admirable that Divines should look upon God as if in the institution of a Common-wealth he had no regard at all unto humane prudence but were altogether fix'd upon their vain advantages Who made humane prudence or to what end was it made Any man that understands the politicks and considers that God was now proceeding according unto this art as in his constitution of the Senate and of the people or Congregation is most obvious must needs see that this power he indulged unto Moses of making his own choice of one man could not possibly be intended as a permanent constitution for whereas he intended Popular Government nothing is plainer then that a people not electing their own Magistrates can have no popular Government How absurd is it to conceive that God having already made an express Law that the people if at any time they came under Monarchy should yet have the election of their King should now make a Law that the people being under a Common-wealth should no longer have the election of their Magistrates for who seeth not that to introduce the Chirothesia as a