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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

contemned Fourthly Whereas punishment by the Magistrate and cutting off by death under the old Testament in cases of Apostasie Blasphemie c is made a Ceremonie and type of excommunication under the new Testament cutting off of casting out and of eternal damnation I may truly Answer this is gratis dictum said but not proved and therefore might deny it without giving any reason and bid the Patrons of Toleration prove it but that the Civill Magistrates punishing delinquents under the old Testament was no Ceremonie nor Type I shall give these reasons 1. Ceremonies shadowes Typical things under the old Law were either of things past or things to come the remembrances of things already done or the Praesignifications of future things but Ceremonies and Types were not the signification of things present and existent Now excommunication and eternal damnation were at that time under the old Law when those commands of punishing with death the Apostate faise Prophet c were given and in use That excommunication and cutting off from the Church were in the Church of the Iewe● in the times of the good Kings and Magistrates punishing Idolaters c with the Civil sword let the Reader Consult Aarons Rod blossoming 1 Book 4. 5 6 7. chapt That there was Hell and eternall damnation under the old Law as well as the new both before those commands in Deut. 13. 17. were given and all along after many places of Scripture show as Isaiah 30. 33. 2 Pet. 4. Jude 5. 6 7 that mention Hell for the evil Angels Sodomites the unbeleeving Israelites that came out of Egypt and the wicked Kings of Israel and Judah and therefore that which Hagiomastix saith that cutting off from his People under the Law it exchanged for casting out from his people under the Gospel is very false for there was casting out from the Church as well then as now yea cutting off spoken of in the old Testament in many places means nothing else but casting out of the Church by excommunication for full proofe of which I referre the Reader to Aarens rod blossoming 1. Book cap. 5. pag. 55. 56 57 58 59 As also that passage is not true that the expression of cutting off where ever t is found in the Gospel is m●tephorical and allusive only for cutting off is used in the new Testament for cutting of by bodily death as in Gal. 5. 12. and else where the proof of which I referre to the 20. Thesis where I shall handle it fully Secondly The same things may be said with as much reason against bodily outward punishments for breaches of the second Table Adultery Murder Theft as against outward punishing for Apostasie c and if they hold not good against the second Table neither do they against the first Thirdly The Civil Magistrates punishing for moral transgressions is no Ceremonie nor Type acts of morall justice though they may sometimes be extraordinary yet they never were accounted Typical or Figurative but by such as would transforme all the Scriptures into an Allegory and Master Cotton answering such a like evasion in the Bloudy Tenet saith Did ever any Apostle or Evangelist make the judicial Laws of Moses concerning life and death ceremonial and Typical Time was when humane inventions in Gods worship were accounted superstition But now humane inventions in Doctrine may passe for currant Evangelical Divinity And in another place To make a judicial Law a figure without some light from some Scripture is to make a mans selfe wise above that which is written Fifthly the making these expresse commands of God concerning punishing Idolaters false Prophets Blasphemers types and figures of spiritual and eternal punishments of excommunication damnation c is by turning the Scriptures into an Allegory and forsaking their literal sense against the rules of interpretation given by the most Orthodox Divines as Augustine and others a making them utterly void and as opening a wide doore to all errors and foolish conceits that as often as men know not how to answer the Scriptures that crosse their Opinions and lusts and yet have a mind to keepe their Opinions they may still fly to this and say This Scripture is not to be taken litterally but mystically and Allegorically Beza in that judicious Tractate of his De Haereticis a Magistratu puniendis in Answer to Montfortius a grand Patron of Toleration in those times who in many places of his writings made use of this Invention that corporall punishment under the old Law as stoning was no figure of any bodily punishment to be now inflicted but of eternal to which we ought to leave Hereticks or else of that punishment which is inflicted not by a corporal sword but a spiritual the lively word of God writes thus For this was the speciall subtiltie of Sathan of old which yet not one almost of the ancient Fathers observed that when he could not cast the Scripture out of the Church wholly yet by vaine Allegories he made the whole Scripture unprofitable and fabuloùs so as truely there was not one peice of Scripture left free of being contaminated with these Allegories which very course also the Anabaptists and Libertines take at this day But this I would that they should at length show us out of what place of Scripture they have learned that invention and device of the shadowes and figures of the judiciall Lawes Per in Ceremonies and so in some Histories from the Authoritie of Scripture I acknowledge these things But of judicial Lawes or corporall Idolatrie which might shadow out spirituall I remember not that I have ever read any thing But for further satisfaction in this particular I refer the Reader to the Tractate of Beza page 156. 167. Sixthly supposing all Hagiomastix saith were true that those bodily punishments commanded by God under the old Law to be inflicted upon false Prophets Idolaters Seducers Blasphemers had been in some sense typical and Praesignificative of those greater and more spiritual under the Gospel yet it followes not that they are ceased now and may not be lawfully practised for they may remaine and be made use of though the other sense intended be fulfilled too there is a compound sense of some Places of Scripture litteral and historical figurative and spirituall as Weems in his Christian Synagogue second Book page 223. 224 225 226 227 228 showes in which cases when the spiritual is fulfilled eminently the literal is not abolished of which I might give many instances but shall onely name one viz. that of Deut. 25. 4. Thou shalt not muzzle the mouth of the Oxe which treadeth out the Corne. Now though the spiritual sense of that place be the not muzling the mouth of the Ministers who labour in the Gospel 1 Cor. 9. 9. yet the litteral sense holds stil that a man should forbeare to muzzle the mouth of the Oxe which treadeth out the Cor●● or at least t is not unlawfull to forbeare besides by the

Magistrates power as Zanchius and others But if the Magistrate be also Christian we doe beleeve it specially belongs to him to take a peculiar care of the Christian Religion And I have set downe this Thesis thus distinctl● by it selfe because divers of the Patrons of Toler●tion especially Cretensis in his M. S. pag. 48 49. and in his Hagiom●stix 99 100. 125. doe on purpose snarle and make intricate the question about the Magistrates power in matters of Religion trouble the waters by falling upon that phrase often expressed by Divines in this Controversie the Christian Magistrate which how t is to be taken I have showed and should have here more fully opened it and taken off some cavils I foresee likely to be made against it but that I have spoken of it in the Prolegomen● and intend in the second or third part of Toleration to treat more fully of it 17. THESIS Besides all the proofes in the Old Testament of Magistrates power de facto in matters of Religion with commands given to them to look to see the true Religion settled in their Countries which I have given in former Theses there are many expresse commands given by God to the Magistrates to punish persons in their Territories for matters against the first Table viz. Idolaters Blasphemers false Prophets Seducers Witches and Wizards Prophaners of the Sabbath as in Exodus 22. verse 20. He that sacrificeth unto any God save unto the Lord only he shall be utterly destroyed Deut. 13. verse 1 2 5 If there arise among you a Prophet or a dreamer of dreams saying let us go after other Gods which thou hast not known and let us serve them Thou shalt not harken unto the words of that Prophet c. And that Prophet or that dreamer of dreams shall be put to death because he hath spoken to turn you away from the Lord your God which brought you out of the Land of Egypt and redeemed you out of the house of bondage to thrust thee out of the way which the Lord thy God commanded thee to walk in So shalt thou put away the evill from the midst of thee Deut. 17. 2 3 4 5. If there be found among you within any of thy gates which the Lord thy God giveth thee man or woman that hath wrought wickednesse in the sight of the Lord thy God in transgressing his Covenant and hath gone and served other gods and worshipped them either the Sun or Moon or any of the host of Heaven which I have not commanded and it be told thee and thou hast beard of it and inquired diligently and behold it be true and the thing certaine that such abomination is wrought in Israel then shalt thou bring forth that man or that moman which have committed that wicked thing unto the gates even that man or that woman and shalt stone them with stones untill they die verse 12 13. And the man that will doe presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord thy God or unto the Judge even that man shall die and thou shalt put away evill from Israel And all the people shall heare and feare and doe no more presumptuously Levit. 24. 16. And he that blasphemeth the name of the Lord he shall surely he put to death and all the Congregation shall certainly stone him As well the stranger as he that is borne in the Land when he blasphemeth the name of the Lord shall be put to death verse 23. And Moses spake to the children of Israel that they should bring forth him that had cursed out of the Camp and stone him with stones and the children of Israel did as the Lord commanded Moses Levit. 20. 2 3 4. And the Lord spake unto Moses saying Againe thou shalt say to the children of Israel whosoever he be of the children of Israel or of the strangers that sojourne in Israel that giveth any of his seed to Molech he shall surely be put to death Exod. 22. 18. Levit. 20. 27. Thou shalt not suffer a Witch to live A man also or woman that hath a familiar spirit or that is a Wizard shall surely be put to death they shall stone them with stones their bloud shall be upon them Yee shall keep the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any work therein that saule shall he cut off from among his people Deut. 18. 20. 22. But the Prophet which shall presume to speak ● word in my name which I have not commanded him to speak or that shall speak in the name of other gods even that Prophet shall die When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him that is afraid to put him to death either for his threatning words or for his signes or for his showes of holinesse or because he hath the name of a Prophet of the Lord and speaks in the name of the Lord or is indeed a Prophet as that old Prophet was 1 Kings 13. 11 18 20 21 30. Ainsw upon this place saith the Hebrewes explain it saying Whosoever withdraweth himselfe from killing a false Prophet because of his dignity for that he walketh in the ways of Prophecy behold he transgresseth against this prohibition thou shalt not be afraid of him And so he that with draweth himself from teaching concerning him what he is guilty of or that dreadeth and feareth for his words c. Now in all these commands as their subject matter consists of things forbidden in the ten Commandements as Blasphemie Apostasie Witchcraft Prophanation of the Sabbath c. So that the commands for punishing such for the substance of them are moral too of common reason and equity given to all Nations and for all ages as to the Jewes and their times I shall prove by these following Reasons and for the most materiall things brought of old or of late by the grand Patrons of Toleration Minus Celsus Senensis Acontius Bloudy Tenet M. S. Hagiomastix to make void these places of Scripture as that these commands either are abrogated by Christ the things commanded in those lawes belonging to the Jewes only but not the Gentiles nor Christians or if they be any way morall yet they extend not to Hereticks and false-teachers but concern only Apostates Blasphemers such false Prophets who endeavoured to perswade men to the worship of a false God and that by affirming that they spake by the inspiration of some deity to them also I shall returne asatisfying Answer For the first let the Reader lay together these particulars 1. that t is evident some of these commands as against offering their children to Molech as against dealing and contracting with a familiar Spirit deserve punishing among Christians and

Malefactors for offences against the second Table should not bee in force now and whatever is said by Hagiomastix in this reason against all bodily and civill punishment for transgressions of the first Table holds in all respects as strongly against the Magistrates punishing for killing stealing c and the Anabaptists Socinians and other Hereticks who wholly deny the Christian Magistrates sword or at least the use of it in point of death under the N. Testament against any transgression viz. Treason Murder adulterie c as well as Blasphemie Idolatrie may say the same for themselves and among all other Arguments brought by them against the Christian Magistrates killing or punishing Murder Theft Adulterie c they may adde this new one of Master Goodwins There is this cleere Reason why the old Testament Law for punishing of Murtherers Theeves Adulterers c should not now be in force upon any such terms as it was when and where it was given because in all difficult cases that happened about matters of the Second Table the Jewes to whom this Law was given had the opportunitie of immediate consultation with the mouth of God himselfe who could and did from time to time infallibly declare what his owne mind and pleasure was in them So that except those that were to give sentence in cases of bloud theft c had been desperately wicked and set upon bloud and had despised that glorious Ordinance of the Oracle amongst them they could not do injustice because God himselfe was alwayes at hand to declare unto them what was meet to be done and what kind of man-slayer was to be put to death and whether the person killed the man casually or wilfully c whereas now the best Oracles that Magistrates and Iudges have to direct them in doubtfull cases about matters of life estate c are men of very fallible judgements and the Lawes they are to proceede by of doubtfull Interpretation in many cases and therefore to goe about to prove that the Law for punishing Murtherers Theeves c is now or amongst us in force because it was once given unto the Jewes is as if men should prove that a man may safely and without danger walk among ●ogs Praecipices and ditches at midnight because he may well doe it at noon day I will undertake to make it good against Master Goodwin that whatsover he saith in this his cleere Reason for the Magistrates punishing in matters of Religion under the old Testament but against it now to show it was the same in matters of Iustice and Right among men then and is as strong against Magistrates coercive Power now in those things as in matters of Religion yea upon that head of difficult and doubtfull cases and danger of Magistrates erring and mistaking in judgement thereupon to give severall Reasons of the danger of Magistrates mistaking rather in difficult cases of the second then of the first Table Whoever hath but read and observed the Scriptures yea but the five Books of Moses must acknowledge there were many difficult and doubtfull cases under the old Law upon the commandements of the second Table as well as of the first and therefore superior and higher Courts divers one above another were appointed by God under the Law to which in hard matters concerning the second Table as of the first they might resort for advice and resolution Whoever doth but consider the many Questions and cases handled and written upon by the School-men Casui●ls Canonists Civilians upon matters of the second Table as well as of the first together with the errrors and diversitie of Opinions that have been in the Church from the Apostles dayes down to this time upon every one of the commandements of the second Table as about Magistracie Polygam●e Communitie of Wives and Communitie of Goods about Christians being Magistrates the Lawfulnesse of Christians going to war about the Lawfulnesse of Lying dissimulation and aequivocation in divers cases c must confesse there are many Controversies and doubts about the Contents of the second Table That place in Deuteronomy 17. from the eigth verse to the twelfth brought by Master Goodwin for the judgement of Vrim in difficult cases about matters of Religion and so made the ground of Magistrates punishing for Religion then but not now speaks as well of hard matters in civill things betweene man and man as in the things of God There are some Divines who understand the Place wholly or Principally of hard matters and Controversies about the second Table so Luther upon the place laboring to free it from the corrupt Interpretation and sense put upon it by the Papists saith Moses doth here deale not concerning● the word or Doctrine or as they speake of the questions of faith which they would have referd to the Pope but of the sentence of Publick and Prophane Crimes So A●●sworth and our English Divines on the Place by blood and blood understand Murder of which the Iudges may be doubtfull and unable to find out whether it were wilfull which deserved death or unwilling for which exile into the Cities of Refuge was appointede by Plea and Plea pleading for and against in the same cause some accusing some denying as in 1 Kings 3. 16. 17. 18. by stroake and stroake may be also meant stroaks and Wounds that one man gave unto another whether of Malignitie or Casualtie and Hagiomastix in Section 107. in Answer to the Vindication of the Ordinance against Heresies which brought Deut. 17. 12. for a proofe of God making controverted points in Religion a matter of death or imprisonment carries his first and second Answers so as if that place were understood wholly or Principally of Controversies about the second Table between blood and blood between stroake and stroake Plea and Plea and if he meant not so those Answers are nothing to the Position of the Vindicator affirming that God in the old Testament gave Authority to make a controverted point in Religion for of Religion he speaks a matter of death or imprisonment But all Divines generally who write upon the place by way of exposition or who have written of the Judicatories among the Jewes and of Appeales from lower Courts to higher and of the distinction between Civill and Ecclesiasticall Courts do understand the hard matters in judgment and the matters of Controversie within the gates to bee meant of criminall matters in Civill things belonging to the second Table as sixth and eight Commandement as well as of Ecclesiasticall things the matter too hard between blood and blood between Plea and Plea is interpreted by learned J●nius in his Analysis upon Deuterononie of shughter and killing and of contention in Civill causes about such things as belong to the accommodations of life as between stroak and stroak is of diseases as of the plague of Leprofie which was in an Ecclesiasticall and ceremoniall way according to the Law to be distinguished and therefore in this place the argument