Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	anoint_v	elisha_n	199	3	12.2312	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42757	Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversie concerning the distinction of civill and ecclesiasticall government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlesnesse of the chief objections made against the Presbyteriall government in point of a domineering arbitrary unlimited power / by George Gillespie ...	Gillespie, George, 1613-1648.	1646 (1646)	Wing G744; ESTC R177416	512,720	654

and as they say cum grano salis between that which was ordinary and that which was extraordinary in the Jewish Government We can not from extraordinary cases collect and conclude that which was the fixed setled ordinary rule The examples which have been alledged for the administration of Church-Government the purging away of scandals the ordering of the Ministery in the old Testament by the Temporall Magistrate or civill powers onely and by their owne immediate authority how truly alledged or how rightly apprehended shall appeare by and by this I say for the present diverse of them were extraordinary cases and are recorded as presidents for godly Magistrates their duty and authority not in a reformed and constituted Church but in a Church which is full of disorders and wholly out of course needing reformation So that the Erastian Arguments drawn from those examples for investing the Magistrate with the whole and sole power of Government and jurisdiction in Ecclesiasticall affaires are no whit better than the Popish and Prelaticall Arguments for the lawfulnesse of the civill power and places of Clergymen as they called them drawne from some extraordinary examples of Aaron his joyning with Moses and Eleazer with Ioshua in civill businesse of greatest consequence of the administration and Government of the Commonwealth by Eli the Priest and by Samuel the Prophet of the anointing of Iehu to be King by Elisha of the killing of Athaliah and the making of Ioash King by the authority of Iebojada the Priest of the withstanding and thrusting out of King Uzziah by fourscore valiant men of the Priests and such like cases Master Prynne himself in his Diotrephes catechised pag. 4. noteth that Ezra the Priest received a speciall commission from Artaxerxes to set Magistrates and Judges which might judge all the people Ezra 7. 11 25. from all which it appeareth that as Priests did extraordinary some things which ordinarily belonged to Magistracy so Magistrats did extraordinarily that which ordinarily did not belong to their administration I conclude this point with a passage in the second book of the Discipline of the Church of Scotland Chap. 10. And although Kings and Princes that be godly sometimes by their own authority when the Church is corrupted and all things out of order place Ministers and restore the true service of the Lord after the example of some godly Kings of Judah and divers godly Emperours and Kings also in the light of the new Testament yet where the Ministery of the Church is once lawfully constituted and they that are placed doe their Office faithfully all godly Princes and Magistrates ought to beare and obey their voyce and reverence the Majesty of the Sonne of God speaking in them In the third place let us take a particular survey of such Objections from which the Erastians doe conclude that the power of Church-gov●rnment in the old Testament was onely in the hand of the Magistrate And first concerning Moses it is objected that he being the supreme Magistrate did give Lawes and Ordinances for ordering the Church in things pertaining to God Answ. This he did as a Prophet from the mouth of the Lord yea as a type of Jesus Chri●t the great Prophet Deut. 18. 15. 18. not as civill Magistrate 2. Object We read not of an Ecclesiasticall Sanhedrin adjoyned with Moses but onely of a civill Sanhedrin Num. 11. Neither doth the Talmud mention any supreme Sanhedrin but one Answ. 1. If those 70 Elders Num. 11. be understood onely of the civill Sanhedrin which some doe not admit though for my part I doe not gainsay it yet we read of the con●itution of another Sanhedrin or Assembly of 70 before them Which I have before proved from Exod. 24. 1. 2. And if there had been no dis●inct Ecclesiasticall Sanhedrin in Moses his time yet by the Law Deut. 17. when the people came into the Land of promise they were to have two distinct Courts in the place which the Lord should choose Of which also before And whereas M r Prynne in his Diotrephes catechised quaest 2. intimateth that by the Law Deut. 17. the Priests were onely ●oyntly and together with the temporall Judges to resolve hard civill cases or controversies this sence can neither agree with the dis●unction in the Text verse 12. the man that will not hearken unto the Priest or unto the Judge nor yet with the received interpretation of those words between stroke and stroke that is between leprosie and leprosie the decision whereof is no where in Scripture found to be either committed unto or assumed by the civill Judge As for the Talmud that of Babylon was not begun to be compiled before the yeere of 〈◊〉 367 nor finished before the yeere of Christ 500. The Ierusalem Talmud can pretend to no greater antiquity than the yeere of Christ 230. So that both were collected long after the dissolution of the Sanhedrin and government of the Jewes No marvell therefore if these declining times did weare out the memory of some part of their former government 3. Object The King was by Gods appointment entrusted with the custody of the booke of the Law Deut. 17. 18. 2 King 11. 12. Answ. 1. The principall charge of the custody of the Law was committed to the Priests and Levites Deut. 31. 9 24 25 26. Of the King it is onely said Deut. 17. 18. That he shall write him a coppy of this law in a Booke out of that which is before the Priests and Levites 2. I heartily yeeld that a lawfull Magistrate whether Christian or Heathen ought to be a keeper or guardian of both Tables and as Gods V●cegerent hath authority to punish haynous sinnes against either Table by civill or corporall punishments which proves nothing against a 〈◊〉 Church-government for keeping pure the Ordinances of Christ. 4. Object King David did appoint the Offices of the Levites and divided their courses 1 Chr●… 23. So likewise did Solomon appoint the courses and charges of the Priests Levites and Porters in the Temple Answ. David did not this thing as a King but as a Prophet 2 〈◊〉 8. 14. For so bad David the man of God commanded the same thing being also commanded by other Prophets of the Lord 2 hro 29. 25. According to the commandement of David and of G●…d the Kings seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets Which cleareth also Solomons part for beside that himselfe also was a Prophet he received from David the man of God a patterne of that which he was to doe in the worke of the house of the Lord and directions concerning the courses of the Levites 1 Chro. 28. 11 12 13. 2 Chro. 8. 14. 5 Object King Solomon deposed Abiathar from his Priesthood and did put 〈◊〉 in his place Answ. Abiathar was guilty of high treason for assis●ing and ayding Adonijah against Solomon whom not onely his father David but God himselfe had designed to the Crowne So that

shall not finde councell nor the understanding of the law saith Sanctius Polanus upon the place draweth an Argument against the infallibility of counsels because the law and counsell did perish not onely saith he from the Priests here and there in the Cities but also from the high Priest and the other Priests and Elders who were together at Ierusalem If this Text be rightly applied by him and so it is by other Protestant Writers to prove against Papists that Councels may erre then here was an Ecclesiasticall councell Eightly even without Ierusalem and I●…da there was a Senate or assembly of Elders which did assist the Prophets in overseeing the manners of the people censuring sin and deliberating of the common affairs of the Church This C. Bertramus de polit Jud. c. 16. collecteth from 2 Kings 6. 32. But Elisha sate in his house and the Elders sate with him I know some think that those Elders were the Magistrates of Samaria but this I cannot admit for two reasons 1. Because Iosephus Antiq. lib. 9. cap. 2. cals them Elishaes disciples and from him Hugo Cardinalis Carthusianus and others doe so expound the Text. They are called Elishas Disciples as the Apostles were Christs Disciples by way of Excellency and eminency all the disciples or sonnes of the Prophets were not properly Elders but those onely who were assumed into the Assembly of Elders or called to have a share in the mannaging of the common affaires of the Church 2. Cajetan upon the place gives this reason from the Text it selfe to prove that these Elders were spirituall men as he speaketh because Elisha asketh them See ye how this sonne of a murderer hath sent to take away my head What expectation could there be that they did see a thing then secret and unheard of unlesse they had been men familiar with God Now these Elders were sitting close with Elisha in his house It was not a publike or Church assembly for worship but for counsell deliberation and resolution in some case of difficulty and publike concernment So Tostatus and Sanctius on the place A paralell place there is Ezech. 8. 1. I sate in mine house and the Elders of Iudah sate before me Whether those Elders came to know what God had revealed to the Prophet concerning the state of Iudah and Ierusalem as Lavater upon the place supposeth or for deliberation about some other thing it is nothing like a civill Court but very like an Ecclesiasticall senate Now if such there was out of Ierusalem how much more in Ierusalem where as there came greater store of Ecclesiasticall causes and controversies concerning the sence of the Law to be judged so there was greater store of Ecclesiastical persons ●it for government whatsoever of this kind we finde elsewhere was but a Transsumpt the Archetype was in Ierusalem Ninthly that place Ze●…h 7. 1 2 3. helpeth me much The Jews sent Commissioners unto the Temple there to speake unto the Priests which were in the house of the Lord of Hosts and to the Prophets the Chaldee hath and to the Scribes saying Should I weepe in the first moneth c. Here is an Ecclesiasticall assembly which had authority to determine controversies concerning the worship of God Grotius upon the place distinguisheth these Priests and Prophets from the civill Sanhedrin yet he saith they were to be consulted with in controverted cases according to the Law Deut. 17. 9. If so then their sentence was authoritative and binding so far that the man who did presumptuously disobey them was to die the death Deut. 17. 12. Tenthly let it be considered what is that Moshav Zekenim consessus or Cathedra seniorum Psal. 107. 32. for though every argument be not an inf●llible demonstration yet cuncta juvant let them exalt him also in the Congregation or Church of the people and praise him in the Assembly of the Elders Compare this Text with Psalm 115. 9 10 11. as likewise with Psalm 118. 2 3 4. In all the three Texts there are three sorts of persons distinguished and more especially called upon to glorifie God Oh that men would praise the Lord for his goodnesse saith the Text in hand Psalm 107. 31. for that you have in the other two places Ye that feare the Lord c. for the congregation of the peple you have in the other two places Israel and the house of Israel For the Assembly of the Elders you have in the other Texts the house of Aaron I will not here build any thing upon the observation of Hugo Cardinalis on Psalm 107. 32. that the congregation of the Princes is not mentioned in this businesse because not many mighty not many noble c. One thing I am sure of there were Elders in Israel clearly distinct both from the Princes Judges and civill Magistrates Ios. 23. 2. 2 Kings 10. 1. Ezra 10. 14. Acts 4. 5. and elsewhere And the parallel Texts afore cited doe couple together these Elders and the house of Aaron as Pastors and ruling Elders now are and as the Priests and Elders are found conjoyned elsewhere in the old Testament Exod. 24. 1. Deut. 27. 1. with vers 9. Ezech. 7. 26. Ier. 19. 1. So Matth. 26. 59. The work also of giving thanks for mercies and deliverances obtained by the afflicted and such as have been in distresse the purpose which the Psalmist hath in hand extended also to the deliverances of particular persons is more especially commended to those who are assembled in an Ecclesiasticall capacity Even as now among our selves the civill Courts of Justice or Magistrates and Rulers or Judges assembled by themselves in a politick capacity use not to be desired to give thanks for the delivery of certain persons from a danger at Sea or the like But it were very proper and fit to desire thanks to be returned 1. by those that feare God for as we should desire the prayers so likewise the praises of the Saints 2. By the Church or Congregation of which they that have received the mercy are members 3. By the Eldership yea if therebe occasion by a Synod of Elders who as they ought to watch over the City of God and to stand upon their watch-tower for observing approaching dangers so they ought to take speciall notice of exemplary mercies bestowed upon the afflicted members of the Church and be an ensample to the flocke in giving thanks as well as in other holy duties The eleventh place which seemeth to hold forth unto us an Ecclesiasticall Sanhedrin is Ezech. 13. 9. where its said of the Prophets that did see vanity and Divine lies they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they inter into the Land of Israel Where as Diodati and Grotius observe the speech riseth by degrees 1. they shall not any more be admitted into the assembly or councell to have any voice there as Prophets in those daies had saith