Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	great_a	jerusalem_n	44	3	7.1193	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A83437	The casting down of the last and strongest hold of Satan. Or, A treatise against toleration and pretended liberty of conscience: wherein by Scripture, sound reason, fathers, schoolmen, casuists, Protestant divines of all nations, confessions of faith of the Reformed Churches, ecclesiastical histories, and constant practice of the most pious and wisest emperours, princes, states, the best writers of politicks, the experience of all ages; yea, by divers principles, testimonies and proceedings of sectaries themselves, as Donatists, Anabaptists, Brownists, Independents, the unlawfulnesse and mischeif [sic] in Christian commonwealths and kingdoms both of a vniversal toleration of all religions and consciences, and of a limited and bounded of some sects only, are clearly proved and demonstrated, with all the materiall grounds and reasons brought for such tolerations fully answered. / By Thomas Edvvards, Minister of the Gospel. The first part.; Casting down of the last and strongest hold of Satan. Part 1	Edwards, Thomas, 1599-1647.	1647 (1647)	Wing E225; Thomason E394_6; ESTC R201621	211,214	231

cases too hard and difficult for them are commanded to goe higher to some superior Court and Assembly as those words cleerly show thou shalt arise and get thee up into the place which the Lord thy God shall chuse This place afterwards was Jerusalem as t is said Psal 122. 5. there were set thrones of judgement and in Ierusalem did Iehoshaphat set of the Levites and of the Priests and the chiefe of the Fathers of Israel for the judgement of the Lord and for Controversies 2 Chron. 19. 8. 9. 10. Ainsworth upon the place writes that by the Iudge that shall be in those dayes is understood the high Councell and Senate of Iudges which were of the cheif of the Fathers of Israel as they who are called Priests verse 9. are called verse 12. Priest so many Iudges are called Iudge only as among the Priests one was cheife so among the Iudges one was Prince 2 Chron. 19. 11. The Hebrew records say when any doubt a●ose in any case to any one of Israel hee asked of the judgement H●ll that was in his Citie if they knew they told it him if not then hee that enquired together with the Synedrion or with the messengers thereof went up to Jerusalem and inquired of the Synedrion that was in the Mountaine of the Temple if they knew they told it them if not then they all come to the Synedrion that was at the door of the Court yard of the Temple if the● knew they told it them and if not they all came to the chamber of hewen stone to the great Synedrion and enquired and Interpreters generally understand these verses of Iudicatures and Courts in Israel and of the lower Courts going to the highest the great and high Synedrion Now I find no command no● example recorded in Scripture of any of the Iewish Courts Ecclesiast or Civil enquiring by Vrim of morall transgressions of what sort they were and what punishments the Committers of such sins should have but still they determined according to the Law and Iudgements Ezek. 44. 24. I never read of the high Synedrion either in Scripture or any other writers of it that they were wont to give their Answer by Vrim and Thummim If we observe those instances in Scripture of enquiring by Vrim wee shall see they are inquiries made of particular persons by the Priest not by a Court and of the high Priest not as sitting in Court nor as alwayes at Ierusalem nor of Criminall cases but of going in and out to warre and such like and whoever doth but consult with the Annotations of Ainsworth Diodate and Luther English Divines the Commentaries of Lyra Piscator and others on this place will confesse t is quite another thing is here spoken of then the judgement of Vrim 3. Amesius in his Cases of Conscience in his Answer to that question whether that Law Deut. 17. 12. of putting him to death who would not hearken to the Iudge and the Priest was just resolves it was and faith the equity of that Law will easily appeare and among other reasons gives this because that place speaks of disobedience in those things which out of the Law of God are cleerly and manifestly determined verse 11. so that wee see Ames judgement in the resolution of that case is that the Answer of the Iudge or Priest was made out of the Law of God and not by Vrim and it seems that learned men never dreamt of any such thing in this Deut. 17. for among all his reasons he mentions no such thing and certainly if that were the meaning of the place which Hagiomastix puts upon it that had been such a strong reason for the equity of putting those to death who would not hearken to the Priest giving them councell immediately and infallibly from God as that Dr. Ames could not have omitted it For if Mr. Goodwin who is so kind and charitable to all Atheists Antiscripturists Blasphemers Idolaters c in his Queries upon the printed Paper entituled an Ordinance against Heresies and his Hagiomastix as that he would have no coercive power made use of against them doth yet grant there was an equity in that Law that sentence of death should passe on such that would not hearken to the Priest speaking immediately and infallibly from God and saith that for his part if the Inquisitors now can give any satisfying account of any sentence awarded against Blasphemers Hereticks that comes by infallible Revelation from God hee shall thinke it equall and meet that hee that shall doe presumptuously and not hearken unto it should be put to death then Dr. Ames who was fully for the Magistrates coercive power in matters of Religion and for putting Blasphemous Hereticks to death could not have forgotten this reason Fourthly on Deut. 17. 8 9 10 11 12. is founded by the judgement of many great Divines that which is called the Councell the great Sanhedrin at Jerusalem the Seventy Spanhemius in his third part Dubiorum Evangelicorum page 800. 801. showes that by the command of the Law this very place Deut. 17. 8 9. to this supreame Tribunall of the Synedrion were referred all things whatsoever that could not be determined of the inferior Courts or were doubtfull and had tried the severall judgements of the inferior judges Gersom Bucerus in his Dissertat de Gubernat Ecclesiae page 62. quotes this Deut. 17. 8. 9. for the generall Convention at Ierusalem to which the hardest things were brought which could not be determined in the lower judicatories Walaeus in his Tractate de Discrimine muneris politici Ecclesiastici brings this place to prove the Synedrion or Colledge at Ierusalem that if among the Iudges or Priests in the lesser Cities and Townes there fell out some things of greater moment or if any one would not rest in their sentence the cause was devolved to higher Iudges who after Davids time had their Synedrion at Ierusalem as the cheife Metrapolis of Iud●● Mr Gillespie in his Aarons rod blossoming 1. Book 3. chapt write● thus T is agreed upon both by Iewish and Christian Expositors that this place holds forth a supream civill Court of Iudges and the Authority of the civill Sanhedrim is mainly grounded on this very text And as the high civil Synedria is founded here so many Divines show a supream Ecclesiast Sanhedrim distinct from the Civill is held forth in this very place to which the People of God weere bound as to the supream Ecclesiasticall Court to bring all the difficult Ecclesiasticall causes which could not be determined in the lower Assemblies in which Court they were determined without any other appeale of which the Reader may find more in Walaeus Gerson Bucerus Apollonii jus Magistratus circa sacra first part page 374. and second part second chapter page 48. and aboue all others in Mr. Gillespie his Aarons Rod blossoming Book 1. chapt 3. who at large handles this point that the Iewes had an

in Samson and divers others Secondly when done upon morall grounds and reasons motives drawn from mercies blessings evils and judgements commands and messages from God experiences of God upon Gods convincing and converting men Thirdly when they of such an Order and office are reproved and punished for not doing such things or for not thoroughly doing them whereas I suppose persons typicall and whose actions are intended to be meerly typicall will and shall do such things though they may not know the meaning of them of which many instances might be given in some actions of Samson Jonas and others Fourthly when as their actions are sutable to those qualifications titles and descriptions given in Scripture of Magistrates and that office in generall Fifthly when what they do is agreeable and sutable to the commands and directions given by God to all of that order and rank and they do in the matter of Religion in commanding to good and suppressing evil what all other Magistrates have done in all times and ages who have cared for any Religion at all as Heathen Princes before they knew the true God and others after they have known him however through ignorance or superstition they might mistake about the true way and worship Now let the Reader but consider of all these notes of distinction and others of the like nature that might be given and he will find them agree to those Kings Jo●ia● Hezekiah Manasseh Asa c. for the substance of all they did in commanding their people to the right way and suppressing the false and so much for answering of this evasion of the practise of the Kings of Israel and Judah which I have been the larger in because so great a weight of this controversie on all the Sectaries part lies on this typicalnesse both of the Jewish Magistrates and people 14. THESIS As for that which is said by M. S. pag. 51. that Idolatry and Idolaters were the adaequate object of the coercive power of the Kings of Judah in matters of Religion and that Idolatry meant not of those who worshiped the true God though in a false manner with the violation of the second Commandement but of such who Apostatized from the God of Israel to serve strange gods the gods of other Nations those neither simply as such but as drawing others away unto the same Idolatries with them but we never read of any coercive power or punishment inflicted upon Hereticks or Sismaticks which abounded in great variety and numbers amongst them as the Pharisees Herodians c. I answer First Idolatry and Idolaters were not the adaequate object of the Kings and Magistrates coercive power under the Old Testament but generally the matter of the Covenant the whole worship and truth of God as is apparent by the examples of Josiah Hezekiah Asa and Jehosaphat in putting downe and suppressing other evils besides Idolatry as will-worship things abused to Idolatry prophanation of the Sabbaths marrying of strange wives abuses in Discipline and Church Government prophaning chambers in the Courts of the house of God in commanding to keep the Passeover which though their subjects had not kept they might not have been Idolaters in punishing those who were guilty only of wilworship not of Idolatry as also those who married strange wives who did common works on the Sabbath day who dealt with familiar spirits and Wizards of al which the Reader may find proofs at large in these following Script● 2 Cro. 34. 31 32 33. There 's a Covenant made to keep al the Testimonies and Statutes of God and the people are made to stand to it From 2 Kings 23. verse 8 9. compared with 2 Chron. 14. 3. 5. 2 Chron. 15. 17. 2 Chron. 33. 17. 't is evident there were in Judah two sorts of high places some on which was God worshipped others on which Idols were worshipped the one sort was the high places of Idolatry the other the high places of will-worship yet the Priests of the latter as well as of the former were punished by Josiah though not with the punishment of death as they were for he caused them to go out of all the Cities of Judah and to cease from the Priests office so that they durst not come up to the Altar of the Lord at Jerusalem So Nehem. 13. 7 8. 15 16 17. 25. 28. 30. Ezra 10. 3. 5. 2 Kings 23 24 25. Secondly the Idolatry removed and punished by the Jewish Kings and Magistrates was as well of worshipping the true God in a false manner as of those who worshipped false gods the gods of the Nations and were Apostates from the true God to other gods as is evident by the instances of worshipping the golden Calfe made by Aaron and worshipping of the golden Calves at Dan and Bet●el set up by J●ro●oam called Idolatry as in severall places of Scripture by Moses and some of the good Kings as Josiah removed and the Worshippers punished and yet the people of Israel in worshipping these did not go serve the gods of the Nations but served the God of Israel as appears by those speeches of theirs Exod. 32. 4 5 6. To morrow is a Feast to the Lord not to the golden Calfe 1 Kings 12. 27 28. It is too much for you to go ●p to Ierusalem behold thy gods O Israel which brought thee up out of the Land of Egypt and our most learned Protestants in their writings against the Papists do prove the Papists to be formall Idolaters from their adoration of God and Christ in Images though they do not worship false gods the gods of the Heathen by these two examples of Aarons golden calfe and Ier●●oams golden Calves showing the people of the Jewes were not so mad as to beleeve those Calves to be their God or that brought them out of the ●and of Egypt being brought up hundreds of yeeres before but only outward representations and remembrancers of God to them in which they worshipped the true God their worship being terminative related to God and not to the Image Ioshua 22. 11 12. All the children of Israel gathered themselves together to go up to warre against the children of Ruben the children of Gad and the halfe Tribe of Manasse● upon supposition of their building an Altar not to strange Gods but for burnt offerings or for sacrifices besides the Altar of the Lord God that was before his Tacernacle verse 21. 26. 28 29. which they were diverted from upon being satisfied it was not an Altar for burnt Offerings c. but for a witnesse betweene them and the rest of the Tribes that the Lord is God verse 17. 34. Thirdly the Scripture is contrary also to that that the grosest Idolaters were not to be punished if not Sed●cers drawing others away from the true God to strange gods for we read that Moses was so angry with the people that were seduced unto a lower kind of Idolatry viz. worshipping the true God by a Calfe that besides the three thousand