Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affect_v	zeal_n	zealous_a	47	3	9.3677	4	false

Text snippets containing the quad

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

the taking away of the evill from amongst the people be an act of love to God and man a vindication of the glory of God then the punishing of Blasphemie Idolatry and such like for the taking away of the evill is an act of love to God and our neighbour The punishing of menbers of the Church under the Gospel by excommunication is held an act of zeale to the glory of God and love to the Church the Reasons why such a censure ought to bee in the Church are refer'd to those heads by Divines yea by the Separatists and Independents themselves as Mr. Robinson and others and those very reasons and ends spoken of in Deut. of putting away the evill from among you as the people shall heare and feare and doe no more presumptuously are in the new Testament by Paul given as the reasons of Excommunication 1 Cor. 5. 2. 13. 1 Tim. 5. 20. 1 Tim. 1. 20. Those very phrases there used by Paul being alluded unto and taken from those in Deut●ronomie and therefore if love to God and men stands in these sentences under the Gospel borrowed from the Law of putting away the evil of others fearing and doing no more so then certainly love to God and men is contained in those reasons and ends under the Law the originall and fountaine from whence the Gospell took them nay yet further excommunication which I have shewed is founded on the reasons expressed in Deut. 13. 17. is made by Christ an act of brotherly love Matth. 18. 15 16 17. compared with Levit. 19. 17. Secondly because those Kings Magistrates and Persons recorded in Scripture above others for loving God and the people for being most zealous of Gods honour and glory used most this coercive power against Idolaters Seducers Blasphemers c. of all others and more especially at such times when they were at best for grace and goodnesse and commended by the spirit of God for their zeale and forwardnesse as Moses in the businesse of the golden Calf as the children of Israel in the case of the two Tribes and a halfe building an Altar as Asa Jehoshaphat Hezekiah Josiah then spoken of especially for zeale courage perfect hearts when they most exercised the power of the sword against Idolatry Apostasie and all Wil-worship When Jehu and Jehoash were at best had most zeale they destroyed Baal and his worshippers Manasses upon his conversion in his first love and zeale commanded Judah to serve the Lord God of Israel and took away the strange gods and all the Altars and cast them out of the City Nebuchadnezar Darius upon their hearts affected by the sight of the great works of God make Lawes for Gods honour against Blasphemy c. Christ out of his zeale of his Fathers House and love to his glory used coercive power upon those who made his Fathers House a house of Merchandise though he never used it in matters of the second Table but declined it John 2. 15 16 17. compared with Psal 69. 9. of which I shall speak more in the 20. Thesis Paul out of love and zeale to the glory of God and the salvation of the Galathians prayes for corporall capitall punishment upon false Teachers Gal. 5. 12. which place that t is so ●o be understood I shall prove it in the 20. Thesis And I desire the Patrons of Teleration to answer this question whether in their consciences they think not those godly Magistrates under the Old Testament as Moses Josiah c. punished Idolaters c. out of love to God and their Brethren whether love and zeale set them not awork which if they did certainly they were to continue under the Gospel For I would willingly know what good reason can be given that Magistrates under the Gospel should not have as much zeale and love to God and the publike as they had under the Law and if under the Law it made them restraine Blasphemers Idolaters c. if their zeale and love workt so why not now also when the glory of God and the safety of the Church requires it the Magistrate after other remedies used in vaine should draw the sword against Hereticks Apostates and Blasphemers Ames Casus Consc lib. 4. cap. 4. do Haeresi Thirdly the Magistrates punishing with the sword Traytors murtherers theeves adulterers that so God may not be dishonoured by those sinnes nor the Common-wealth and our neighbours hurt is an act of love to God and men as is evident by the Office Rom. 13. verse 3 4. compared with 8 9 10. verses and by other reasons that might be given if it were needfull Bullinger in his fifth Book chapter 6. page 177. against the Anabaptists showes that the punishing of offenders is according to Christian love that the Magistrates punishing is not only profitable for one man but for the whole Common-wealth the punishment of one guilty person preserving many alive and that just punishment is not against love neither doth true love abrogate punishments Zanchi● in his Tractate De Magistrat● Quaest secunda writes to this effect that to punish offenders who are injurious to God and our neighbour is a work of charity which requires that we should defend the glory of God and the safety of our neighbour by all meanes that may be As when theeves robbers murtherers are by the Magistrate taken away lest the City and our neighbour should be hurt this certainly is a work of charity So doubtlesse those obstinate Hereticks who go on to blaspheme the name of God who overthrow religion and piety who corrupt the true and sound Doctrine who disturbe the peace of the Churches who steak from their neighbours the members of the Church not their estates neither kill their bodies but endeavour to destroy their soules doe most of all wrong God and their neighbour therefore to punish them is the greatest work of love to God and their neighbour Now if the restraining of those who spoyle men of their goods temporall lives outward dignities that corrupt and embase coyne bee a work of love to God and man then to hinder Blasphemies Treasons immediately against the Supreame Majesty of God and his Kingdome the ruining of immortall soules and the eternall lives of men the adulterating the truth of God and the Faith once delivered to the Saints is an act of higher love to Gods glory and our Brethren in as much as such offences immediately against God transcend any Treason against earthly Kings and the killing of soules is a greater evill then the killing of bodies and the corrupting the truth more dangerous then counterfeiting or mixing baser mettals with Gold or Silver Wolphius in Deut. 13. Si quis human at Tabulas depravatet magnum est quid de Divinis In a City if any one seeke to draw away persons from the Prince and government and to draw men to their side they are punished and should they escape unpunished for drawing men away from the King of

Oxe or Asse and giving money to the Owner of them did not bind as much if a Horse or a Sheep fell into it and yet the words of the Law are only the Oxe or the Asse and not a Horse or Sheep Whether that command concerning the putting to death those children that did curse or strike their Parents though it expressed not in the letter death for killing of them did not include much more death upon those who killed their Parents and so I might instance in many more particulars But for a conclusion of this fourth Answer I shall end with a passage out of Maccovius in a Disputation of his De Lege judiciali that the perfection of the judicial Laws require that we should hold no case can fal out which cannot from the analogie of the Law for of like there is the same judgement be determined From the analogie and similitude of things t is easie to understand that the same Law and Right is to be observed referring the Reader for more satisfaction to page 31. 32 33. of this present Tractate Fifthly as to that brought by Hagiomastix and the rest that the Law of God made against false Prophets and worshippers of false Gods was not intended against those who otherwise held the Law of God was to be kept but were infected with some error because in former times among the Jewes who were affected with a vebement love and zeale towards their Law Hereticks notwithstanding were tolerated and particularly the Sadduces these were not exempted from being Magistrates The Scribes and Pharisees also that taught many dangerous errors yet were in great honor in this Church and State I answer 1. Hagiomastixs foundation upon which he raises this argument is unfound for the Scribes Pheri●ees and others in place in the time of tolerating the Sadduces Herodians and other Hereticks which was in Christs time were not zealous of the Law of God as is evident by many of Christs Sermons reproving them for want of love and zeale to the Law and the true worship of God Matth. 5. from the 19. verse to the end of the chapter Matth. 15. from verse 3. to the 10. Matth. 23. from verse 3. to the 29. verse They were zealous indeed of the traditions of the Elders and of their owne Superstitions and Devices but not of the Law of God they corrupted and transgressed the Lawes of God by their traditions and hypocrisies but had no true love nor zeale to the Law nor the Jewish Religion and therefore no wonder they tolerated Sadduces Herodians c but of this point how religion was then mightily corrupted and all things out of order I have spoken before in p. 30. of this Treatise and so wil not tautologize 2. Can Hagiomastix upon second thoughts think the Practise of the Rulers of the Jewes and the people that followed them in a time so desparately corrupt as that was when Church and State hastened to destruction and all things were amisse a safe Ground for Christian Magistrates to walke by and not rather judge they did amisse in that as well as in other things and that their Practice is not a probable Rule to be followed I shall mind him of one particular instanced in by himselfe viz their not hindring the Sadduces and other Hereticks from coming to the Temple or the Synagogues which if it were well done t is by this argument as unlawful for the Church to censure her members with Ecclesiasticall censures for any Hereticall Tenets as for the Civil Magistrate to punish and so all Church Censures for Heresies and false Doctrines are overthrown as well as civil whereas I took it for granted Church censures in matters of Religion had been Lawfull viz. A spiritual weapon suitable by their owne confession for a spirituall evill Heresie and M. S. a good Friend of Hagiomastixs in answer to that Argument against Toleration Revel 2. 20. yeelds it saying that 's meant of Church censures but not of bodily outward punishment by the Magistrate and therefore I think the practise of the People and their Rulers suffering Sadduces and all other Hereticks to be no better argument for Justification of a Toleration then their practise of crucifying Christ a Justification of that 3. Besides that all may see what you and your party aime at in speaking of the Pharisees and Saduces being in honour in the Jewish State Magistrates and bearing civill offices not a bare Toleration of your consciences but that you may be in places of honour government and profit This gives us a cleare reason of the Toleration of Errors in those times namely that Scribes Pharisees and Saduces were in places of power and government had a great interest in Church and State and therefore no wonder if they would tolerate themselves and their owne Opinions can you think it a good argument that Adulterers and theeves ought to be tolerated because Adulterers and Theeves having power suffer such to goe unpunished Or can you thinke it reason to say many Papists Anabaptists being in places of Government suffered Papists Anabaptints therefore t is the duty of the godly Magistrate to suffer them and all other Hereticks Pray Master Hagiomastix resolve me this question seeing Scribes Pharisees and such like were Magistrates and in places of power and honour who should punish Pharisees and Saduces for their Errors and dangerous Opinions Sixthly as to that last clause that Christ did never charge this Church or State or those that bore office in either with ●in or unfaithfulnesse for not proceeding against the Sadduces Pharisees c. in regard of their Errors either by imprisonment or death and yet Christ did teach and presse upon men all and all manner of duties I answer First how is that proved he never did Can the Patrons of Toleration Minus Celsus Senensis Hagiomastix c make it follow by saying t is no where written in the Gospels and therefore he never reproved them can they reason from the Scriptures negatively in matters of fact such things never were because the● are not spoken of what think● they of that Axiome Anon dicto ad non fact●● no● valet consequentia were not there many things that Christ did which were not written Iohn 21. the last verse But if they will reply yes in some things but not in matters of judgement righteou●nesse such a weighty matter as this is made to be I rejoyne that in many weighty matters of the Law and justice Christ either spoke not particularly of them or if he did they are not written neither can be found in the Gospels more then this of punishing Sadduces and other Hereticks in matter of Religion I might instance in many things unquestionably forbidden or commanded by God in the Morall Law that are not particularly spoken of in the Gospels which yet from hence to reason against them wery vere bad Divinity What instances can be given of Christs giving any commands to those in place

same reason the Decalogue the whole ten commandements are overthrown too for both in Moses his giving the moral Law and in the commands themselves with the preface from the second verse of the 20. of Exod. to verse 18. there are divers particulars typical and figurative of things under the Gospel temporall corporall things of spiritual and heavenly of which I having spoken before in this Book pag. 24. 25 83 85. and many learned Divines giving instances in this kind * as Zepperus Rivitus Master Burgesse I shall inlarge no further but referre the Reader to those Books Having laid downe divers reasons to prove the commands under the old Law for Magistrates punishing false Prophets Apostates Blasphemers to be of common reason and equity given to all Nations and for all Ages and having answered the most materiall grounds brought by the Patrons of Toleration to make void those commands as not binding under the new Testament I come in the third place to answer those evasions and shifts brought by Iacobus Acontius Minus Celsus Senensis and Hagiomastix `that if it should be granted that all and every the Lawes contested about as well that for putting to death the false Prophet as those for inflicting punishment upon the Idolater and Blasphemer were moral and still in force under the Gospel yet these could not reach unto Hereticks and false Teachers among us at not being those false Prophets Idolaters Blasphemers spoken of in the old Law If it can be proved that Hereticks are those Blasphemers false Prophets Apostates which Moses commands to be killed then it shall be acknowledged Hereticks are to be killed but there is a large difference between a Heretick and such a false Prophet or Apostate as the Presbyterians in their owne definition of Hereticks make A Heretick does not deny God the Creator of heaven and earth neither doth he teach that other gods are to be worshipped a Heretick does not deny the name of Christ a Heretick does not deny the word of God which an Apostate does So that the word of God may be used as a weapon against Hereticks which against an Apostate cannot A Heretick therefore is not mentioned nor touched in any one word of these Lawes But if any will go about to draw these Lawes unto an Heretick that cannot be done by the proper force of the words but as the Lawyers speake per extensionem latamque interpretationem by stretching of them and far fetched interpreation And it would first be well considered of whether every Law does admit of such extensions and if not every one which of them then does admit and wherfore and whether in this Law there are those things for which an extension is to be made By the false Prophet who was commanded to be put to death Deut. 13. 5. was not meant every Heretick or erroneous person nor yet those who taught or published any false Doctrine though of dangerous consequence but only those who endeavoured to perswade men to the worship of a false god that by affirming that they spake by the inspiration of some deitie and that their sayings were to be esteemed Oracles What Doctrine it was which made the Prophet or Teacher of it guilty of death is expresly determined in the Law it selfe and asserted to be this Let us goe after other gods which thou hast not known and let us serve them And that the Law of God made against false Prophets and worshippers of false Gods was not intended against those who otherwise held that the Law of God was to be kept but were infected with some other error is sufficiently evident from hence because in former times among the Iewes who were affected with a vehement love and zeale towards their law Hereticks notwithstanding were tolerated and particularly the Sadduces These although the greatest part of the people and the Rulers beleeved them to erre exceedingly neverthelesse they were not expelled the Citie neither exempted from being Magistrates or bearing any other Civill office yea they were not hindred from coming to the Temple or the Synagogues The Scribes and Pharisees also both held and taught many most dangerous and erroneous Doctrines yet were they also in great honor and esteeme in this Church and state And though our Saviour upon occasion reasoned against yea and reproved them all for holding and teaching these errors and gave warning to take heed of them yet did he never charge this Church or State or those that bare office in either with sin or unfaithfulnesse in their places for not proceeding against them in regard of their errors either by imprisonment or death And yet we know that the Zeale of his Fathers House did eat him up and that he attempted a reformation amongst them yea Christ did teach and presse upon men all and all manner of duties from judgement mercy and faith even to the paying tithe of Mint Annise and Cummin Now unto these and other such like besides some hints I have already given upon the 14. Thesis which may serve in part for satisfaction to some of these evasions I desire the Reader to mind these following Answers First there are other places of Scripture both of commands or else examples approved by God concerning the punishing with death or restraining by Civil power the last of which makes good the point in hand against Hagiomastix and other Libertines as well as that of death for other faults in matters of Religion besides Blasphemie Apostasie and false Prophecying in the sense now alledged by Hagiomastix and his Compeers which these following instances prove First in Deut. 13. 6 7 8 9 10 that very chapter verse 5. brought by Hagiomastix to prove only those were to be put to death who endeavoured to perswade men to the worship of a false God and that by affirming that they spake by the inspiration of some deitie and that their sayings were to be esteemed by Oracles the Holy Ghost layes downe the contrary giving a distinct Precept and command from that of the false Prophet or dreamer of dreams who publickly and openly sollicites to Apostasie concerning the killing of such who in a hidden and clancular way seduce T is observed by learned Junius in his Analytical explication on Deut. 13. that there are two sorts of Seducers to Apostasie commanded to be put to death the one of such who publickly and boldly sollicite who are spoken of in the 5 first verses the other of such who secretly intice in verse 6. and the five following Now however the false Prophet or dreamer of dreames might pretend to speak by the inspiration of some deitie for which the 5 verse of the 13. is quoted by Hagiomastix yet the private enticers to Apostasie as the daughter the wife of the bosome the Son besides that they are made a different sort from the Prophet and dreamer of dreams and those six verses from the sixt to the twelfth containe a distinct command from the five first