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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

sets up the conscience above the Scriptures making every mans conscience even the polluted defiled seared consciences the rule of faith and holinesse before the pure and unerring Word of God crying out that men must do according to their consciences but never speaking of going according to the Word of God yea setting up mens fancies humours factions lusts under the name of conscience above the Word of God which is to set up the creature yea the corrupted defiled creature above God and to make mans conscience greater then God whereas God is greater then mens consciences 1 John 3. 20. 6. THESIS The complaints prohibitions comminations with the commands directions cautions against giving way unto tolerating of and following many wayes in religion and for contending for the Faith buying the truth c. though delivered and run in generall they bind as other Scriptures do all the severall sorts of men every one pro cujusque officii ratione the Minister in his way according to his office and the Magistrate in his way and the Master of a family in his place and every private Christian in his way to suppresse Error and promote the Truth yea the commands and precepts which in the letter and primarily belong to men of such a particular relation the Father Master Minister as being directed by name to them do also concern Magistrates by the common rules of Interpretation of Scripture given by Divi●es of a Synecdoche of Analogie and proportion of common equity and by the way of the Scripture it selfe in applying what 's spoken at first hand to particular persons in such a speciall relation to all Christians Joshua 1. 5. compared with Heb. 13. 5. what to Magistrates to Church Governours Deu. 13. 11. Deut. 17. 6. compared with 1 Tim. 5. 19 20. with many other such instances that might be given the commands of God being exceeding broad as David speaks Psal 119. The fifth Commandment which in the letter mentions the naturall parents as is evident by many other Scriptures particularly that of Ephes 6. 1 2 3 4. commands the duties of Magistrates to their subjects of Ministers to their people as all Divines upon that commandment grant The fourth Commandment that in the letter is directed to the Father of the family for his family to keep the Sabbath comprehends also the Magistrate The Father of the family is a Synecdoche including the Magistrate and therein the holy Ghost laies downe not only what lies upon the Master of every family but also what is the Magistrates duty as Zanchius Chemnitius and many other learned Divines show in their Expositions upon this fourth Commandement all of them upon this Commandement writing of the publick worship of God and the Magistrates duty to see it preserved and the prophanation of it punished and all under the name of the Father of the family 7. THESIS What God in his Word commands or forbids private single persons for themselves and their owne practise as considered personally viz. to learne to know God feare the Lord follow him only and not follow not serve any strange God to have no fellowship with Idols not the unfruitfull works of darknesse and such like unto all persons whom he hath set over others and in any Relation given them power and authority over them as Ministers Parents Masters Husbands be commands and forbids the same not only for themselves in their owne persons that 's not all that will not discharge them but to them for all under their command they must see to it and use their interest power and authority to cause all under them to do so likewise and not suffer them to go on in false wayes as these Scriptures among many other prove 〈◊〉 18. verse 19. Ezadus 20. verse 28. Deut 6. 45. 6 7. Ephes 6. 4. Every private servant of God must keep the wayes of God but Abraham who is set over others must command his children and his houshold after him to keep the way of the Lord every Israelite must keep the Sabbath day holy but the Governour of the family must besides his own keeping it see to it that all in his family sanctifie the Sabbath 't is the duty of all the Israel of God to love the Lord their God with all their heart and to feare the Lord only but parents must besides their personal loving and fearing God whet upon their children diligently and talk to them of the commands of God and bring them up in the 〈◊〉 and feare of the Lord each person should work out his own salvation but a Minister must save others besides himselfe and watch for other mens soules use authority for edification hence in many places we shall finde it written in Scripture of persons in relations of authority to others that they both undertake for their families and that their families walked as they walked so Joshu● I and my houshold will serve the Lord thus David Psal 101. verse 4 6 7. So the Centurion a devout man and one that feared God with all his house and in Timothy there was unfained faith which dwelt first in his Grandmother Loit and in his mother E●●ice and then in him 8. THESIS There can be no reason in the world given that all other persons in relations who have authority over others as Masters Fathers Mothers Tutors Husbands Ministers should be bound to have a care in matters of Religion over their children servants c. and a power of commanding and making them outwardly to worship God and keep his way So 't is said of Abraham he will command his children make his children and servants know that he is their Father and their Master so speaks the fourth Commandement to the Father of the family Thou nor thy sonne nor thy daughter thy m●n-servant c. T is not said do thou remember that thou keep holy the Sabbath day but thou shalt admonish thy sonne and thy daughter that they also sanctifie it God doth not say so but thus remember that thou sanctifie it and that all others that are thine sanctifie it and that Princes and Magistrates who are the highest pow-powers and have the greatest authority on earth who externally and politically have a power over Ministers Parents Masters to rectifie their male administration as is evident by many instances in Scripture who can also help and remedy evils in cases where Parents Masters Ministers cannot and have many advantages to bring men to good above others should not have a power over their subjects to command them to the worship of God and restraine them from Idolatry and Heresie Hence 't is a good saying of Zanchie on the fourth Commandement Every Father of a family can and ought to force his family to the outward worship of God why should not the Magistrate also his subjects I desire some reason may be showne why the talents of Authority and Power in all other hands must be made use of for God in

be remembred T is a frequent thing in the Prophets when they prophecie of Christs Kingdome to proclaime War to Idols and Images as in Micah 2 I will cause the Prophets to passe out of the Land he denounces destruction to the Prophets which is to be understood of false Teachers 3. I wil cause the uncleane Spirit to passe out of the Land that is all the workes of the Devil the uncleane Spirit often so called by which he withdrawes men from the true worship of God Upon which words Gualther writes The Prophet having spoken in the 1. v. of a full and absolute washing by Christs bloud both from original sin and the corruption of our nature under the name of uncleannesse and all actuall sins thoughts words and deeds under the name of sinne least any from hence should conceive a hope of carnall liberty and impunity he showeth this effect of the grace of Christ is yet to proceed further that by him also shall be taken out of the way from the midst of the Church whatsoever is against the true Religion and Word of God Zach. 14 20 21. In that day shall there be upon the bridles of the horses Holinesse unto the Lord and the pots in the Lords house shall be like the bowles before the Altar c. On which verses Gualter writes the summary meaning of all to be this That in those days of the Gospel all things shall be turned to the worship of God even those things which before have beene imployed to prophane uses and against him Now then there shall not be Holinesse unto the Lord written only on the forehead of the Priests but it shall appear eminently on the bridles of the horses And Horses are particularly instanced in Horses being in a special manner serviceable for War the horse is prepared for the battel saith Solomon to show that the Warrs under the Gospell should not be prophane and wicked such as are made by ambitious and covetous persons but such by which the worship and Church of God may be defended against wicked enemies by those whom God hath appointed nursing Fathers of his Church And such Warrs in times past Constantine made against Maxentius and Licinius and Theodosius against Eugenius and Arbogastus And for those words in that day there shall be no more the Canaanite in the House of the Lord of Hosts he show●s Canaanite signifies Merchant and that the Prophet speaks of those who sell and make merchandise of holy things as the false Teachers in Peter who made merchandise of the people These are to be driven away far from the Church because they both corrupt the worship of God subvert the faith of the simple and make void the merit of Christ these Christ sets not upon only with words or with denouncing woes but with a whip made of small cords as impudent greedy dogs he c●sts out of the Temple with publick disgrace By the Canaanite or Merchant in this place the Prophet seems to have a special relation to the abuse of merchandizing and selling which was used in the Temple Matth. 21. 12. 2. John 15. Malach. 3. 2 3 4 5 the Prophet in this chapter prophecying of Christs comming into the world least men in his comming should p●●●●ise to themselves an earthly Kingdome and a lawlesse Libertie of doing any thing without punishment he tels them what a one Christ is and for what end he comes and what kind of persons they ought to be who desire to be be saved by him Who may abide the day of his comming for he is like a refiners fire and like fullers sope and he shall fit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver c that is as those who deal in mettals doe not cease to melt and purge their mettals til they see all the drosse taken away nor fullers leave to wash and rub the garments till all the spots and dirt be washed out So Christ doth not cease using his fire and fullers sope till we be sanctified and cleansed throughout The use of this Doctrine to us ought to be least we abuse our pretence of beleeving in Christ to a Libertie of sinning but rather we should give our selves to him to be purged that we may be made such as he would have us to be But of the scope of the Prophet in these verses and how severe Christ under the Gospell will be against transgressors of the first Table as Sorcerers false Swearers under the last of which are contained all those who abuse the name of God that they may deceive others not only those who in Civill matters and bargains falsly pretend the name of God but also such who in teaching abuse it and vent the fictions of their owne brains for divine Oracle● the Reader may find more in Gualther upon the place So 2. The new Testament speaks of Christs comming to destroy the workes of the Devil 1 John 38. among which false Doctrins Antichristianisme and seducing are spoken of by the Apostle in that Epistle and the foregoing chapter as cheife and Christ is brought in Revel 2. 18 20. described in a most terrible manner speaking against Toleration of Heresies Th●se things faith the Son of God who hath his eyes like unto a flame of fire and his feet like fine brasse I have a few things against thee because thou suffirest that woman Iesabel which calleth her selfe a Prophetesse to teach and to seduce my servants as also Christ and his Apostles in the new Testament in severall respects speak more against false Doctrines Herefies false Teachers Seducer● then against corrupt manners Neither can it be put off by saying that under the new Testament Christ hath brought Libertie a part whereof is the Toleration of Heresies c for the Apostle in Gal. 5. 1. where he exhorts Christians to stand fast in the Libertie wherewith Christ hath made them free expresly declares verse 13. this Libertie is not to be used for an occasion to the flesh which it must needs be if this Libertie were a Libertie of Heresies heresies being named in the same chapter a worke of the flesh verse 19. 20. Master Cartwright writing of certaine judiciall Lawes that cannot be changed as of putting to death a contemptuous Blasphemer and stubborne Idolater speaks thus of this pretended Ground of Christs comming As for that they alledge the cause of this Libertie now they are not to be put to death by reason of the comming of our Saviour Christ and his passion t is a weak one and injurious unto the comming and death of Christ for he appeared that he might destroy the workes of the Devil this makes our Saviour Christ to build againe that Kingdome of sin which he hath destroyed For when in common reason and by the manifest word of God the Lord giveth this blessing unto the punishment of such greivous offenders by death that

particulars must stil bind I shal give instances in the old and new Testament of morall and Evangelicall commands and examples that the things themselves are in force and yet many accessories acccidentals circumstantials accompanying them at such a time in such places and such a condition of the Church not binding And certainly if commands and rules confessed to bee morall and Evangelicall had such accessories accidentals circumstantials formes and manner of expressions accompanying them to which wee are not now tied though wee are to the commands and duties themselves then the commands cald judiciall in Deut. 13. 17. because consisting in judgements and matters of punishing offences may easily bee conceived upon severall reasons to have for the manner and forme of proceeding with the kinds and extent of punishments many accessories accidentals to which the Church of the new Testam is no ways bound although not free from the substance of the commands or those Iawes as containing such a Doctrine that in their generall nature and proportion of equity give us the best determination naturalis juris as Amesius speakes The Decalogue is in force and binding for the matter and substance of the commands of all Christians under the N. Testament as is confessed even by them that hold the judicial lawes totally abrogated and yet many of them plead that in divers respects and in severall particular things viz. accessories appendixes attending that time and that people the Jewes as under such considerations that law binds not us Now though the judgement of the generality of Orthodox Divines goes not along with them all their expressions about the māner of the abrogation yet al confesse that even in the Decalogue there are some things accessories accommodated to that time condition of that people the Jews which have the nature of ceremonials judicials as that clause in the preface which brought thee out of the Land of Egypt out of the house of Bondage upon which the ten commandements are inforced to the Jewes as that clause in the fifth command that thy dayes may be long upon the Land which the Lord thy God giveth thee was specially meant and had particular relation to the Land of Canaan though in the generall equity it was meant of a good and long life upon earth as is evident by Ephes 6. 3. where the Apostle changes it from dayes being long in the land which the Lord thy God giveth to this that it may be well with thee and thou maiest live long on the earth as something in the fourth commandement which that Colos 2. 16 17. showes and so some other phrases might be instanced in which bind not and yet from hence to reason against the Decalogues binding Christians under the new Testament as Hagiomastix in page 48 49. against that command in Deut. 13. and to say as he does were frivilous and absurd Now if it be so in the matter of the Decalogue then the same reason holds more in Deut. 13. The Government Discipline and order of the visible Church laid downe in the new Testament for the essentials and substantials binds all Churches to the end of the world as the Reformed Churches hold and divers Ministers of that way as Gersom Bucerus Parker Danaeus Cartwright c have written and yet they doe not hold all accessories circumstantials occasionals c of Discipline spoken of in the new Testament to bind but distinguish of things showing what 's immutable and perpetuall and what not of which the Reader may consult Parker De Politia Ecclesiastica Danaeus on the first of Timothie who showes in divers places of that Book that the fundamentals essentials and substantials of Ecclesiasticall Discipline cannot bee increased nor diminished by any new constitutions of men but for accessories and accidentals they may be diminished increased and moderated according to the various circumstances of places things persons and times For Discipline being as a comely garment fitted to things persons and times as these may be changed viz times c so Discipline also in accessories and lighter things may be altered and if out of a folish zeal of observing all things practised in the Apostles times men will imitate all things then done without considering a difference of times places and state of things they must needs doe that which will bee to the great evill of the Church and detriment of consciences Independents themselves though they hold the substantials of Church Government and order ought to bee the same in our times that they were in the Apostles yet they doe not in all circumstantials nor accidentals judge Discipline now binds and I suppose if Hagiomastix had thus reasoned against their Independent Government and order that if that tied us in these dayes then wee are bound to all circumstances and accessories as to the number of seven Deacons c as to widowes just of such an age c or else the office of Deacons and widowes are ceased in the Church they would have laughed at him for his folly and yet this is the way of the mans reasoning against the command of God Deut. 13. 17. the command it selfe must be wholly abrogated or else all accessories and formalities accompanying it Christians are tied unto Baptism the Lords Supper Preaching of the word to speak properly are not points of Government and order but the worship of God Love Humility Hospitality are graces and morall duties commanded under the Gospell and yet all these with many others of the like kind that I could instance in had in the Apostles dayes those Primitive times some accessories and appendixes wayes of manifestations of them which are now ceased as the feasts of Love the Kisse of love washing the Saints feet c. in which humility brotherly love kindnes to strangers were expressed as proper peculiar to that condition the Church was then in the customes of those Countries c. Now if any Seeker should reason with Hagiomastix that these Ordinances were all antiquated or any Antinomian that these graces were not to be exercised by us now because these accessories and appendixes were laid aside or would inforce from the Practise of them a necessity of washing feet the Kisse of love and all other things proper and peculiar to the state of the Apostles I suppose he would laugh at them and in his answer jear them to purpose Now therfore if in Evangelicall Ordinances and Commands in points of worship and graces under the time of the new Testament where there is still one and the same manner of administration of the Coveenant of grace there may be such a non obligation in respect of accessories and accidentals though yet the Ordinances and graces themselves remain in full force and vigor we may then easily conceive in commands concerning punishments of sin against the first Table how under the new Testament being a divers manner of administratiō from the old though the same in

Apostles and Prophets in those Primitive times were infallible and immediately inspired of whose immediate infallibilitie how farre and in what way whether only in penning the holy Scriptures or how else whether ex hubituali asse●●entia Spiritus or only de particulere assistantia Spiritus I shall speake at large in the second part of my Anti-Toleration in answering that Objection we have now no externall infallible Iudge yet all those they w●●t unto in their Epistles every particular beleever man and woman were not neither are infallible not the Elect Lady and her children not all the beleeving Romans nor all those Christians to whom the Epistle generall of Iohn and Iude were written nor those Angels of the Churches of Pergamus and Thyatira nor Christians in our times to whom those commands and Rules are written and given by the Apostles as well as those who then lived for the Epistles did not concerne the times and the particular Churches and persons only to whom they were written as some wickedly affirme and yet these are commanded to stand fast in the Faith to avoid those who cause divisions contrary to the Doctrine which they have learned to prove al things are reproved found fault with by the Spirit of God for not censuring of Heresie false Doctrine c. which fully proves true Doctrine may be known from false false Teachers may be discovered and censured by persons not infallible and so the judging of what is Heresie Scism and who is a Heretick or a Scismatick and the punishing or not punishing of them depends not upon infallibilitie or fallibilitie of Spirit infallibilitie is not the ground of censure nor fallibilitie of non censure Thirdly The Apostles who were infallibly and immediately inspired yet in cases of Controversie arising in the Church and in censures and determinations thereupon did not act from infallibility and immediatenes of Answers from God but from Scripture grounds by way of reasoning and disputation deduced and in a Synodical way by the joint common resolution of Elders as well as themselves as is evident by Acts 15. Acts 21. 18 19 20 21. In that dissention that Paul and Barnabas had with certainemen that came downe from Judea about circumcision Paul and Barnabas were able to have determined it without their and others going up to Jerusalem to the Apostles and Elders Paul by his Apostolicall infallible Spirit could have determined as in Gal. 5. 2. Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing but the whole businesse is debated decreed and the decrees sent forth by Synodicall Authoritie determined according to the word of God and not by extraordinary immediate infallible inspiration of the Spirit the proofe of which seing the Reader may find so fully and largely in many learned Authors I shall spare to write anything of it So upon Pauls comming to Hierusalem Acts 21. and the offence that many thousands of the Iewes which beleeved and were zealous of the Law took at him Paul went not upon his own infallibilitie of Spirit or immediate Revelation but upon the joint councell and direction of Iames and all the Elders verse 18. 20 21 23 24 25 26. Now if the Apostles in judging of false Doctrine and Scisme censuring the Authors of these and imposing upon the Churches their Decrees to be kept all which are spoken of in A●ts 15. proceeded not in the way of infallible immediate Revelation from God laid it aside as it were but in an ordinary way by Scripture reason experience upon and after much debate as is apparent from verse 6. to verse 30. then t is evident that immediatnesse of Revelation with infallibilitie of Spirit is not the sole judge of Heresies and Errors and the only just reason of inflicting punishments upon Hereticks and Scismaticks Seventhly besides the other false Suppositions laid down by Hagiomastix in his 36. Sect. as the enquiring by Vrim and Thummim in cases of Idolatrie Blasphemie as that Inallibilitie is the ground of coercive power c this also is false that he supposeth under the new Testament there is no Infallibilitie nor certaintie to be had in difficult doubtfull matters of Religion but that in those things we walk at midnight in comparison of those under the old Law who walked at noon day which assertion of the uncertaintie and darkenesse of the Church in points of Religion under the new Testament compared with the old is contrary to these grounds First to many prophecies of the state of the Church after Christs comming which speak that then the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the Sea and the light of the Moon shall bee as the light of the Sunne and the light of the Sun shall be seven sold as the light of seven dayes and unto the manner of the Administration of the Covenant of Grace under the new Testament which however for substance was but one and the same under the Law and the Gospel yet for manner of Dispensation and Application differed and is various as many Divines show and one of the main differences between them in manner of Administration stands in this that the Covenant of Grace under the new differs from the old in Cleernesse and Evidence in that the Doctrine of grace and salvation by Christ and of faith in him together with the Appendixes is more distinct and expresse then before it was not being now under a vaile but beheld with open face 2 Cor. 3. 12 13 17 18. Secondly then the Church of Christ under the new Testament should be in a far worse condition then the Iewes were under the old for whereas they were sure and certaine in their Religion and had an infallible way of being resolved in all doubts Christians now should be in continuall doubts and uncertainties in matters of faith not knowing what to doe or whether to turne themselves which must needs be a most miserable condition and the Iewes case in the time before Christs comming in the flesh was to be much preferred before ours for the burden of being under the Pedagogy of the Law with a certaintie and infallibilitie of knowing what to hold and beleeve is a light burden in comparison of being freed from the Ceremoniall Law and in the meane time to be without all certaintie and assurance in points of faith and worship Who would not chuse rather to undergoe some burden with an infallibilitie and certaintie of Religion then to enjoy a Libertie from a Yoake with an uncertaintie and continuall feares Is not the bondage of feare worse then a bondage of ceremonies and many outward Legal observations If the deliverance of us from the Pedagogie of the Law hath brought us into this condition out burden is greater in this thing then any that the Law laid upon the Iewes Hath Christ delivered us from one burden to lay a greater upon us Have wee

of that knowne axiome A particulari ad universale non valet consequentia and therefore though that particular reason be ceased although I haue fully shown that never was any reason of those Laws under the old Testament for punishing of false Prophets but a meer device and a fancie t is no good consequence all the other reasons yea and the commands themselves should cease also Seventhly to that Hagiomastix saith that the punishments enjoyned by God then under the Law to be inflicted in his Church upon delinquents were more bodily and afflictive to the outward man then the punishments enjoyned under the Gospel and consequently were not only carnall or bodily but typicall also and prefignificative of those greater and more spirituall under the Gospel cutting off from his people then as of casting out from his people now cutting off under the Gospel being no where found to be used but in a metaphorical and allusive sense also to what Minus Celsus Senensis writes that that corporall punishment in Deut. 13. was a Type of eternall damnation and therefore that Law with all the rest given for the future signification of things by the comming of Christ ceased I answer as followes First I deny the punishments enjoyned by God under the Law to be inflicted in his Church upon delinquents to be bodily or afflictive at all to the outward man as by donfiscation of goods or by death but they were spirituall and inflicted upon the soules by suspension excommunication and such like spirituall censures as well as now under the Gospel T is true there were bodily outward punishments in the Civill Iudicatories inflicted then on the bodies of false Prophets Idolaters c but by the Magistrates the Civil Governors and not by the Priests the Ecclesiastical Governors in the Church of the Iewes For under the Law the Jewish Church and Common-wealth the Civil Government and Ecclesiastical the censures and punishments of Church and State were formally distinct as Master Gillespie hath fully and excellently proved in his Aarons rod blossoming in many places particularly 1. Book cap. 2. 3 4 5 and the Church of the Iewes proceeded then against false Prophets only with the sword of the Spirit and spirituall weapons and the State with the materiall Sword and bodily punishments Which truth is fully acknowledged also by Master Cotton however differing from Presbyterians about a National Church in his Answer to Master Williams Bloudy Tenet saying I should think mine eye not only obscured but the fight of it utterly put out if I should conceave as he doth that the National Church State of the Jewes did necessarily call for such weapons a speaking of a Sword of Iron or Steel to punish Hereticks more then the Congregetional State of particular Churches doth call for the same now in the dayes of the new Testament For was not the National Church of the Iewes as compleatly furnished with spirituall Armor to defend it selfe and to offend men and Divels as the particular Churches of the new Testament be Had they not power to convince false Prophets as Eliah did the Prophets of Baal Had they not power to seperate all evil doers from the fellowship of the Congregation what power have our particular Churches now which their National Church wanted or what efficacie is there found in the exercise of our power which was wanting to them It is therefore a Sophistical imagination of mans Braine to make a mans selfe or the world believe that the National Church State of the Iewes required a Civil Sword whereas the particular State of the Gospel needs no such helpe And was not the National Church of Israel as powerfully able by the same spirit to doe the same surely it was both spoken and meant of the National Church of the Jewes not by might nor by Power but my Spirit saith the Lord of Hosts Zach. 4. 6. So that by what I have already said Hagiomastix must either I suppose recall what he hath written of carnal bodily punishments enjoyned by God then to be inflicted in his Church upon delinquents or else must joyne with the Erastians in holding the Iewish Church and Common-wealth their Governement and Censures all one and the same Secondly The foundation upon which Hagiomastix rears this building of outward punishments under the old Testament being typical of spiritual under the new viz the Land of Canaan with the external happinesse and peace there being typical and therefore reasons a compara●is and from the Analogie is sandie and unsound for the Land of Canaan with the external happinesse and long life in it whatsoever it was typical of was from what God had put into the Land being a Land healthful pleasant flowing with milke and honey abounding in excellent precious fruits the immediate blessings of God upon it and not from what came to it by the Magistrates Laws and their good Government for further satisfaction of which I wish Master Goodwin to resolve me this question whether the Land of Canaan were not typical as well in times of wars and troubles and under bad Princes as in dayes of peace and under good Princes and so to reason a comparatis to use his owne Phrase and adidem if temporall threatnings and bodily punishments inflicted upon delinquents under the old Testament were typicall and Praesignificative of greater under the Gospel they must be threatnings and bodily punishments inflicted from God upon false Prophets c not thoe executed by the Magistrates on them Thirdly Granting both Hagiomastixs foundation and the building reared upon it to be good yet they no whit prove bodily and outward punishments to be wholly taken away under the new Testament for suppose the temporal happinesse and the temporal punishments had typified more spiritual happinesse and lesse of the earth more spiritual judgements and lesse of outward or bodily sufferings under the Gospel yet it followes not they take away all outward happinesse and blessings and all outward bodily punishments there may be greater or lesser degrees of things under the old and new Testament suitable to some difference in the manner of Administration betweene the old and the new and yet not the substance of the things taken away These are knowne axioms Gradus non tollunt substantiam Magis Minus non variant speciem T is apparent by sense and experience that how much soever spirituall blessings and spiritual judgements in the dayes of the Gospel abound above the times under the Law yet they take not away all temporal outward blessings nor all temporal outward judgements but God for all that gives many outward blessings and sends many temporal judgements on the earth So supposing God should inflict more spiritual judgements on the soules of men under the new Testament and the Church greater spiritual censures then under the old it no way followes the Magistrates may inflict none at all especially when all spiritual judgements on the soule are slited and with a high hand

Scotland Second part cap. 8. Master Rutherfurds Due right of Presbyteries Acts. 15. A pattern of a juridicall Synod Diodat Annot. in Acts 15. The Divine Right of Church government first edit page 223 224 125. Because the manner of proceeding in this Synod convened was not extraordinary and Apostolicall as when they acted by an immediate infallible inspiration of the spirit in penning the holy Scripture without all disputing examining or judging of the matter that they writ so farre as we can read 2 Tim. 3. 16 17. 2 Pet. 1. 20. 21. but ordinary Presbyteriall and Synodall by ordinary helpes and meanes as after shall appeare more fully stating the Question proof and evidence from Scripture what was the good and acceptable will of God concerning the present Controversie and upon evidence of Scripture concluding It seemed good to the holy Ghost and to us Act. 15. 28. which words any Assembly having like cleare evidence of Scripture for their determination may without presumption use as well as this Synod did They proceeded deliberatively by discourses and disputes deliberating about the true state of the Question and the remedy of the Scandall They proceeded after all their deliberative inquiries and disputes decisively to conclude and determine the matter Master Cotton in his Tractate of the Keyes of the Kingdom of Heaven though of the Independent way page 48 49 writes thus of Act● 25. Neither did the Apostles determine the matter as hath been said by the Apostolicall authority from immediate revelation but they assembled together with the Elders to consider of the matter verse 6. and a multitude of brethren together with them verse 12 22 23. and after searching out the cause by an ordinary means of disputation verse 7. Peter cleared it by the witnesse of the spirit to his Ministery in Cornelius his family Paul and Barnabas by the like effect of their Ministery among the Gentiles James confirmed the s●meby the Testimony of the Prophets wherewith the whole Synod being satisfied they determined of a judiciall sentence and of a way to publish it by letters and Messengers in which they censure the false Teachers as troublers of their Church and subverters of their soules they reject the Imposition of Circumcision a Yoake which neither they nor their Fathers were able to beare they impose upon the Churches none but some necessary observations and them by way of that Authoritie which the Lord had given them verse 28. * Ames medul Theolog. lib 1. cap. 38. cap. 39 Administrati● novi Testam differt ab administratione priori qualitate quantitate Qualitas differens qua pollet est vel claritas vel libertas ☜ * Vrsini Catechis Quaest 1. de Consolat Quae est vnica tua consolatio in vita in morte * Vriah the Priest made an idolatrous Altar 2 King 16. 11 16. Willets Synops Contro of the Scriptures 2. part 6 quaest c. * Vnto all I have said in page 102. and page 112. of the way of answering by Vrim I shall add as followes Dr. Maines Sermon of false Prophets Page 30. 31. The Priest wore two precious stones in his Breast-Plate cald the Vrim and Thummim through which according as they did at times cast a bright or di●●er lustre God revealed his pleasure or displeasure to the People and spoke to them by the sparcle of a Iewell as he did at other times by the mouth of a Prophet Suppose the Priest who wore the Breast-Plate should have belied his Jewels and when the People came to enquire of him should have interpreted a Pale for a bright Ray to the People or suppose he should have taken out the true and have placed two counterfeit Iewe● in his Breast Plate and should have taught them not to sparcle by the certainty and holinesse of their owne impartiall fires but according to the desires and Plots of the Consulters Ainsworth on Exod. 28. 15 30. Breast-Plate in Hebrew Choshen it hath affinitie with Chashah that signifieth silence as implying a silent Oracle to be seen on the Breast of the high Priest rather then heard The manner of asking councell is recorded by the Hebrewes to be thus When they inquired the Priest stood with his face before the A●k and he that enquired stood behind him with his face to the back of the Priest and the Inquirer said shall I go up or shall I not And forthwith the Holy Ghost came upon the Priest and he beheld the Breast Pla●e and saw therein by the vision of Prophecie Goe up or not goe up in the letters that showed themselves upon the Breast-Plate before his face * A Postscript or Appendix to a Treat intituled Hagiomastix page 21. 22 24 25. * Si de judici● divino loquantur affirmamus extare in Ecclesia firmum perpetuum judicium de omnibus fidei dogmatibus nimirum judicium Dei loquentis in Scripturis non enim argumentis refellendùs sed interal 〈◊〉 reputandu● est qui neg●t in Scripturis de rebus fidei esse ab ipso 〈◊〉 sententiam eamque intelligibilem firmam i●fallibilam pag. 104. * Gerson in compend Theolo Fidei nec falsum nec dubium subesse potest Davenant de judice ac norma fidei pag. 6. Omnia fidei dogmata ex parte materiae credendae debent habere certam infallibilem indubitabilem veritatem * Principium norma fidei est veritas revelatio divina Voet. Select Disput de Petribus Davenant de Judice ac norma fidei pag. 7. tolle authoritatem Dei revelantis cuicunque dogmati poterit fortasse opinioni sive scientiae subesse fidei autem Christianae non poterit Baron Apol. pro Disput de formali objecto fidei Tractat. 3. de Revel divina c 3. 4. * Cloppen Disputat de Cano. Th●olog Thesis pri Certitudinem infallibilitatem Canoni● flagitat ipsa metaphora qua nomen translatum est a Mensura non privata quavis sed publica authentica illa ad quam lege Edicto Magistratus commensuratae esse debent Rivet Catholi Orthodox Tract Prim. Quaest 17. Bellar. de Verbo Dei l. x. c. 2. Regula catholicae fidei certa notaque esse debet nam si nota non sit regula nobis non erit si certa non sit nec regula quidem erit Daven De Jud. ac nor fidei c. 11. Regula fidei firma ac constans esse debet a Whitak Contro 1. de Scripturae Authoritate Interpretatione Perfectione b Chamier Panstrat Cathol De Cano. 6 Summa Regul Fidei c Rivet Cathol Orthod Tract Prim. De Scripiurae Perspicu de judice Controvers de Regul Infallib controvers de Canone Scripturae d Ames Bellar encrvat De confessione Bellar circa Scripturam sacram De Scripturae perspicuitate sufficientia de Judice controversiarum e Davenant De Judice ac norma Fidei Cultus Christiani f Whites way to the Church from pag. 31. to 63. g