Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	aaron_n	according_a	life_n	22	3	4.3255	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42389	Moses and Aaron brethren, or, The excellencie, necessity, consistencie, and vsefulnesse of magistracy and ministery under the Gospel opened in a sermon preached at the assizes held at Darby the eighth of March, MDCLIII / by Samuel Gardiner ... published not for contention, but satisfaction.	Gardiner, Samuel, 1619 or 20-1686.	1653 (1653)	Wing G247; ESTC R30401	15,886	26

Moses The hand was Moses Esay 63.11 ô but the glorious arm wrapt in the cloud was Gods Thou leddest God is indeed the great State-holder the upholder of Government in the World Psal 47.9 The Cap of Maintenance fits onely his head Cujus nutu geruntur omnia The shields of the earth are the Lords they beare his arms image and inscription he holds them up and over the world Dan. 4.3 Omne regnum sub gravtori In ipsos reges Imperium est Jovis The Kingdome is the Lords and he is the chief Governour among the Nations Psal 22.28 and this Kingdome rules over all Psal 103.19 even in and over the Kingdomes of me● disposing of Crowns and Scepters as he pleases leading his people by them that are their Leaders though not by miraculous or immediate yet by special and over-ruling providence This is old doctrine and therefore I like it the better Christianus nullius hostis ne dum Imperatoris quem scit à Deo suo constitui Colimus ergo Imperatorem ut hominem à Deo secundum quicquid est à Deo consecutum Tertul. ad Scap. Indè Imperator unde homo indè potestas illa unde spiritus Apolog. Cujus jussu animae nascuntur reges conflituuntur c. Iren. lib 5. ad finem as old as Tertullian A Christian say● he is no mans enemy much less the Emperours whom ●e knows to be appointed by his God Go therefore reverence the Emperour as a man next to God and as one that has obteined whatever he has gotten from God And elswhere Thence comes the Emperour whence comes his power whence comes his spirit which he learned from Irenaeus before him He whose powerful Word creates souls the same creates Princes and Potentates his Word whose saying is making who has said of these men Ye are gods Psal 82.6 That popular saying then that all power is from the people must be wisely and warily understood else it will be found both dangerous and irreligious For though it 's true government of men over men is usually cōmitted for execution to men by the free consent and choice of men yet we must still firmly hold unless we deny providence that it 's primarily principally and originally from God from whom though in part by the good wils of men descends every good and perfect gift Jam. 1.17 And seeing the power or dominion of men over beasts and creeping things is on all hands acknowledg'd so divine as that it 's made a special part of Gods image or likeness in man certainly the power and dominion of men over their fellow-creatures men must need be much more divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter quasi juvans pater the very image that fell from Jupiter mention'd Acts 19.35 Yea the image of the living God the true helping Father of the World falne on men causing them to shine like Moses with the glorious beams of his own power communicated to them In a word to close this particular Government of men is nothing for the substance but a power over m●ns estates and lives But this power must necessarily come primarily and originally from God for who shall exempt the Magistrate taking away any mans life and estate from those general and by men uncontrolable Laws Thou shalt not kill Thou shalt not steal but a divine dispensation and a law equal in authority to the former A willing agreement and submission of men is not alone sufficient For though I be willing to be kill'd desire yea command another man to kill me yet he may not take away my life Neither does the heinousness or notoriousness of mens crimes authorize men to punish for if one were going to suffer for killing his own father a private man cannot without murther put him to death But there is a divine Law impowring some men to these great actions recorded Gen. 9.6 He that sheds mans bloud by man shall his bloud be shed God has resolved and enacted that in case of murther one man shall have power by vertue of this grant and grand Charter to take away Gen 9.6 Magna Charta Magistratûs even the life of his fellow-creature and that lawfully Neither are we to conceive that God will himself punish every murderer as Socinus would evade for it 's cleerly express'd By man shall his bloud be shed God has authorized and deputed men to be his Ministers and Administrators o● judgement on men The Magistrate or power is Gods Minister impowered and ordained by him to execute wrath i e. severe punishment even to death on evil doers For he bears not the sword in vain and the sword we know is the instrument of death Jehoshaphat in his charg to his Judges 2 Chron. 19.6 tels them they judg'd not for men i.e. primarily or onely but for and in the room of the Lord as his Deputies and Vice-gerents ministers and instruments so that what they do according to his powers and instructions he does by them Thou leddest though by the hand of Moses and Aaron Let the fear of God then fall upon all your hearts this day Every thing that 's divine springs from God bears his Name and appointment is sacred and reverend Power of some men over others naturally their equals is from God his order and institution They could have no power over us our lives and estates were it not given and granted them not onely from beneath by the will of men but chiefly from above by the will of God as our Saviour acknowledges concerning even Pilates jurisdiction over him which was usurped or at least impos'd without the free consent of the people as all Histories manifest The powers that be are ordained of God John 19.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no power but is so Rom. 13.1 The God of gods has said They are gods and we must reverence him and his power in them What then our Saviour said concerning John Baptist What went ye out to see a man clothed in soft raiment c. Matth 11.9 We may apply to the present occasion What come ye out for to see men clothed in Scarlet meer men yea I say unto you These are more then men for God hath said of these men that they are Gods and all children of the most High So that I hope I may use in a better sense the words of those of Lystra The gods Acts 14 11. or rather God is come down to us in the likenesse of men Truly my Lords the solemn sound of the Trumpet a good Memoranaum of the grand Assize whereat Judges themselves must be judg'd your scarlet dip't in the blood of Malefactors Vox capitis in ore membri your erected seat of Justice and solemne attendance are apt to breed awe in the hearts of men But alas this is but the outside the ceremonie and trappings of honour ad populum phaleras The sacred majesty of God whose person

Exod. 4.14 15. then not to be religious men and to be no people then not to be Gods When Israel Gods people here were to be led out of Egypt Moses whom the very Heathen commend as a prudent and gallant man would not undertake this service alone wherefore for the facilitating the work God tels him Aaron the Levite his brother was comming to meet him and would be glad in his heart to see him They meet and kiss each other and both are commissioned by God to bring Israel out of Egypt Thou leddest thy people by the hand of Moses and Aaron And it 's here by the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manu in or by the hand in the singular not hands to intimate the unity and consistencie of these two persons and their functions distinct though not opposite together Moses and Aaron may be severall fingers and his may be the longest and yet they may well make up still one hand of Government Matth. 17.3 by the hand of Moses and Aaron There is no inconsistency 'twixt Moses and Aaron Magistracie and Ministerie There 's no jarring in the Mount 'twixt Moses the supreme Law-giver and Elijah the King-reproving Prophet Exod. 7.12 Revel 11.8 Moses his rod though it may devoure the rods of the Egyptian Sorcerers of Rome which is spiritually Egypt that draw people to the obedience of another supream Head yet not Aarons rod. Numb 17. 1 Cor. 4.21 And Aaron had a rod laid by the pot of Manna So had S. Paul Shall I come unto you with the rod The rod of information and correction are not inconsistent but subservient each to other Lightning should go before Thunder informe convince then think of punishing men Moses and Aaron we know were brethren and brethren naturally love one another and are helpfull each to other When Israel was intangled in the warre with Amaleck in the Wilderness Exod. 17.12 Moses's hands grew weary and heavy Aaron then held them up Had not Aaron helped Moses Moses had not held out nor Israel prevailed against their enemies They were led but still by the hand of Moses and Aaron Whether is it any hinderance to this so desirable and useful harmony that Aaron pleads a divine right for his office as Moses for his is it any wonder that brethren lay claim to the same Father Moses and Aaron are Brethren But to shew the weakness of this exception Are not all Magistrates by divine right as well as the Supream Does not the Apostle say There 's no power but of God Rom. 13.1 Beza in locum and Let every soul be subject to the higher powers The Apostle sayes not as Beza observes Let every soul be subject to the highest power but to the higher powers And inferiour Magistrates are higher powers in respect of the people as well as the Supream Will they therefore undermine the Supream or must the Supream Magistrate to shew his Supremacy over all perform all Offices in his own person Have not Masters a cleer divine right to rule their servants Parents to rule their children are they therefore inconsistent with the Supremacy of the civil Magistrate May they not with subordination and declared subjection mould up into one civil Politie Society and Government I have stuck a little in this in regard there are evil envious men who go up and down sowing the tares of division in the Nation betwixt Brethren even these two Moses and Aaron As if they were Cadmei fratres brethren that cannot stand together but must destroy one another surely there is no such antipathy as these men fearing their own shadow imagine 'twixt Magistracie and Ministery If so surely it would have appeared long ago in the government of Gods people but there 's no such complaint yea contrarily we have in this very text a thankful acknowledgement of Gods singular mercy in and by the government of both subscrib'd in the behalf of himself and all God's people by the undoubted Prophet Asaph Thou leddest amongst other special mercies thy people by the hand of Moses and Aaron And this leads me to the fourth particular the subjects of this divine Government Gods own people Thy people The people whom he chose out of all the Nations of the earth to be his peculiar people a people to whom he was not onely a God but a King for their Government was a Theocracy as Philo calls it The Lord was their Law-giver the Lord was their King as they acknowledge Esay 33.22 A people to whom he not only gave most excellent Laws without them to guide them for their Laws were all divine of Gods own framing but also his holy Spirit within to rule and govern them yea who enjoyed extraordinary manifestations of the Spirit in Dreams Visions and Revelations Vrim and Thummim Gods miraculous presence going before them and leading them by the Cloud by day and the Pillar of fire by night yet notwithstanding all this God would not leave even this people to their own private spirit and self-government but committed them to the guidance and publick direction of Moses and Aaron men subject to the same passions weaknesses and miscartiages with themselves Thou leddest thy people by the hand of Moses and Aaron By what hath been said honoured and beloved ye may easily discern the self-conceit or at least deceit of those who because they are as they say Gods people have his grace and Spirit within to teach and govern them despise all outward instruction or government as below them bitterly scorn and revile the Ministery both of Moses and Aaron For Moses the Law-giver they have the Law written in their hearts They need none of your outward dead killing letter They have the Spirit and no question the Spirit of God is as able to make a man on a sudden without study or meditation an accomplisht Lawyer Physician Husbandman c. as a Minister and makes in that manner in these dayes as many of one sort as another But for Aaron they are all Priests and why not Kings too as well as John of Leiden all Prophets taught of God and shall they be put to charges to be taught of men But such Anabaptistical fancies as these are sufficiently discover'd by the light of this Text to honest mindes that seek nothing but truth and the saving their souls not their tithes For we see here plainly that God setled this way of governing by Moses and Aaron ruling and teaching Elders over his own people it 's cleerly divine and dare any man think God setled a Government over his people tyrannical oppressive or prejudicial to their temporal or spiritual concernments yea though in those dayes the Canon or Rule of divine Writ not being fully compleated The true spirit of prophecie not that boorish apish sprite that scares Ranters and Quakers out of all sense and reason was more generally bestowed then now it is or need to be yet God would still