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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	hear_v	let_v	publican_n	3,418	5	11.3775	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56257	Of the nature and qualification of religion in reference to civil society written by Samuel Puffendorff ... ; which may serve as an appendix to the author's Duty of men ; translated from the original.; De habitu religionis Christianae ad vitam civilem. English	Pufendorf, Samuel, Freiherr von, 1632-1694.; Crull, J. (Jodocus), d. 1713?; Pufendorf, Samuel, Freiherr von, 1632-1694. De officio hominis et civis.	1698 (1698)	Wing P4180; ESTC R6881	106,116	202

Christian Churches St. Peter had in the abovementioned place made his Confession That Jesus was the Son of the living God This excellent Confession did deserve a suitable answer from Christ who said thou art Peter as if he would say persist in this thy Confession Peter which does in no wise imply that Peter should thereby have deserved those Prerogatives over the other Apostles as the Romanists do pretend to For St. Peter did not make this Confession for himself only but in the Name of all those unto whom Christ spoke at that time In the same manner as he spoke in the Name of the rest of the Disciples by St. John 6. 69. We believe and are sure that thou art Christ the Son of the living God Joh. 1. 34 36 42 45 49. Mat. 10. 32 33. John 11 27. Acts 4. 11. Neither was Peter the first that made this Confession For before him the same had been made by John the Baptist by St. Andrew Philip and Nathanael And it is no difficult Task to prove out of several passages of the holy Scripture that none could be taken for a true Disciple of Christ unless he had made this ● 8. ●● ● 9. ●0 22. Confession And our Saviour to shew of what consequence this Confession was added these Words Vpon this Rock I will build my Church Which is as much as to say this Doctrine that Jesus is the Son of God is the main Foundation Stone whereupon is to be built the mystical Edifice of the Christian Church So that no further inference can be made from these Words than what is expressed to the same purpose by St. John 20. 31. and in the 1 Epist of John 2. 22. c. 3. ●0 c. 4 2. viz That the fundamental Article of the Christian Religion is That Jesus of Nazareth is the true Messias and the Son of the living God § 27. It also is worth our Consideration Wh●th●r the Power of 〈…〉 any Sov●reign Right of Juri●●cation whether the Power of Excommunication which was used by the Apostles and in the Primitive Church implies any Sovereign Authority such as ought to be exercised in a State Unto this we answer in the Negative provided the same be taken according to the proper Use and End of its genuine and primitive Institution For that this Power may with conveniency enough be made use of if misapplied to serve an ambitious Design and to keep the poor People in awe is sufficiently proved by Experience It seems to me that there was a remarkable Difference betwixt the Excommunication of the Jews by virtue of which they were excluded from their Synagogues and the Excommunication used among the Primitive Christians For among the Jews where the Sovereigns and the People professed one and the same Religion which also was entirely united with the State it might easily happen that the Exclusion from the Synagogue did carry along with it several Inconveniencies in Civil Affairs and might therefore not unjustly be considered at the same time as a Civil Punishment which rendered the Offenders infamous in the Commonwealth Especially since according to the Fundamental Constitution of that Government there were several things belonging to Religion punishable by their civil Constitutions But it being already put beyond Question that neither our Saviour nor his Apostles did ever pretend to any Civil Power and that besides this the Primitive Christians lived under the Jurisdiction of other Princes how could their Excommunication Ban or what other sort of Ecclesiastical Censine was used among them be supposed to have any influence upon the Civil State and Condition of the Christians or to have been of the same nature and force properly speaking as Civil Punishments are This will more plainly appear if we examine those Passages where this Matter is compleatly treated of in the New Testament It is said in Matthew 18. 15. 16 17. If thy Brother shall trespass against thee go and tell him his Fault between thee and him alone If he shall hear thee thou hast gained thy Brother But if he will not hear thee then take with thee One or Two more that in the mouth of two or three Witnesses every Word may be established And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as a Heathen Man and a Publican Certainly out of this passage nothing can be inferr'd that has any relation to a Temporal Jurisdiction or Sovereignty but barely shews us how differences ought to be composed among Christians So St. Paul ordains 1 Cor. ● 1. 2. that we shall rather leave Differences to the Arbitration of a Brother or rather take wrong than to go to Law with a Brother before the Unbelievers to the great shame of the Christian Name So that tho' it is else required from the Offender to beg the Pardon of and Vid. Mat 5. 40. offer Satisfaction to the Person offended nevertheless if he neglect his Duty in this Point Christ commanded that the offended Party shall first offer a Reconciliation and try before he brings his Action against the Offender whether Satisfaction for the Injury received and a Reconciliation may not be obtained by a private Arbitration If this prove fruitless he says he ought to take along with him two or three Witnesses to try whether they can prevail with his Adversary to bring him to a more pliable Temper and at the same time may testifie That the offended Party did offer every thing which might tend towards a Reconciliation betwixt them But if after all this he remain obstinate the Difference ought to be referr'd to the whole Congregation of the Believers residing in that Place for I see no reason why by the word Ecclesia or Church the Presbyters only should be understood But if they also cannot prevail with their Authority over his Stubborness let him then be unto thee like a Heathen man and Publican unto whom his Trespasses will not be remitted because he refuses to acknowledge his Offence or to give Satisfaction for it which is as much as to say fly his Conversation like that of a vile Person which e●●ry one may freely do without being thereu●●● compelled by any Superior Power For that the Jews did not converse with the Hea●●ns and Publicans except in Civil 〈…〉 of no great force against us it being ce●●ain that the Heathens and Publicans were no● so infamous in themselves by any Civil Constitution the Jews being at that time subject to the Heathens who matter'd not their Conversation Besides this it is left to every ones free Choice whom he will admit into his familiar Conversation and always was a certain Rule among the wiser Sort not to be familiar with People of a perversed Humour and an ill Life whose Conversation every body may avoid as he finds it most convenient So the Apostle bids us to reject a Man that is a Heretick after the first and

Decemviri And because Christians do not build their Faith upon any Human Authority but upon the Word of God alone they are Joh. 6. 1● 1 Thes 4● said to be taught of God For which Reason S. Paul utterly denied that they had any Dominion over the Faith of the Corinthians or which is the same in effect that they could exercise any Dominion over them under the 〈◊〉 of Faith For the rest as Christians 〈…〉 which are well versed in the Scriptures may without great difficulty try their Teacher's Doctrine by the Touchstone of the Holy Scripture So the Catechism and other compendious Instructions relating to the chiefest Articles of the Christian Faith may be sufficient for those of a meaner Capacity wherein all Christians ought to be well instructed in their younger Years both by their Parents and Teachers of the Church this being likely to prove more useful to those of an indifferent Capacity than all the other Subtilities and Controversies which in themselves are not absolutely necessary or requisite to be understood by every Christian in particular And if we duely consider what is required by the Apostle for the obtaining of Rom. 10. 9 10. ●●m 1. ● 2 ●●m 2. ●● Salvation we shall find that this Knowledge may be attained to without much Difficulty because the Confession that Jesus was Christ the Son of God is the Foundation Stone and as it was the Center of the Christian Religion and that this Article was chiefly 〈◊〉 20. 3. opposed by the Gates of Hell in the time of the Primitive Christians the Apostle S. John prescribes this as a general Rule to be particularly taken notice of by such as are of a mean Capacity Hereby know you said he the Spirit of God Every Spirit that confesseth 〈◊〉 4 ● ● that Jesus Christ is come in the Flesh is of God and every Spirit that confesseth not that Jesus Christ is come in the Flesh is not of God Though from hence no Inference ought to be made as if Christian may neglect or ought not also to be well instructed concerning all the other Articles of Faith or that it is indifferent for any Christian to believe what he please● concerning the rest of the Articles of the Christian Doctrine § 34. It being then evident that there 〈…〉 is a great difference betwixt the condition of particular Churches and that of a State or Commonwealth It may further he enquired into whether perhaps those Churches united don 't make up a Body like to that of a gr●●t State For it is certain that the Word Church is in the Scriptures attributed to the whole Body of the Believers wheresoever dispersed throughout the World yet so that there is not the least appearance if a du● regard he had to our Saviour's Intention of a Design to erect a State Go you into all the World and Mark 16. ●● Preach the Gospel to every Creature are the Words of our Saviour to his Disciples Here is no mention made of any Persons who should be the supream Governours over the rest as is usual and absolutely necessary in a State nor any certain Place of Residence appointed for these Governours from whence the rest should receive their Orders Neither is the least care taken by what means they should maintain a Correspondency with their capital City And truly considering the vast Extent of the World and the prodigious Distance of those Countries where the Apostles Preached the Gospel besides that there was a mortal Enmity betwixt some of these States these were unsurmountable Obstacles for the settling and maintaining a Correspondency betwixt them So that it does not appear by what means all the Christians could be united under one State It is not denied but that there is often mention made in the Scripture of the Union of the Christians as in the 1 Cor. c. 12. 12 13. As the body is one and had many members and all the members of that one body being many are one body So also is Christ For by one Spirit are we all baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit Christ says in the 10. Chap. of S. John ver 16 My Sheep hear my voice and there shall be one fold and one shepherd Which shews that all the Sheep are brought into one Flock by hearing the Voice of their Pastour who is Christ So it is said in the Epistle to the Ephesians ch 4. ver 2 3 4 5 6. Forbearing one another in love endeavouring the Vnity of the Spirit in the bond of peace There is one body and one Spirit even as you are called in one hope of your calling One Lord one Faith one Baptism one God and Father of all And Christ in his farewel Sermon does Joh. 13 chiefly recommend to his Disciples Charity and Unity as the true Badges of Christianity And the Name of Brother which particularly Vid. 1 Cor. 13. Colos 3. 14. Gal. 6. 10. belongs to the Christians seems to imply a general union betwixt them But if we consider the Nature of these holy Tyes we may easily observe them to have been in no ways adapted to the Constitution of a temporal Government but properly belonging to the Establishment and Union of a mystical Body For as none of them requires of implies any dependency from a Temporal Power so they may belong in common to all Christians tho' living in far distant Countries and several Jurisdictions § 35. Neither does it appear for what end 〈…〉 for Ch●●stians 〈…〉 united under one State or purpose all the Christians in General should be reduced under one State For each Congregation or Church may with more ●ase and conveniency constitute Teachers in their Churches sitly qualified for the Ministry of the Gospel and have a more watchful Eye over those who are known and near at hand than can be expected from one single Person tho' never so wise living at a great distance who being besides this ovewhelmed with multitude of Businesses is forced to see with other Peoples Eyes and to hear with other Peoples Ears Neither is it a sufficient Reason what is alledged that for the composing and determining of such Differences as may arise betwixt the Teachers of the Church or betwixt them and others a General Court ought to be established in the Christian Church it being evident that such Cases can be no where determined with more conveniency than in the same Government where they live and that there cannot any sufficient reason be given why they should not acknowledge the same Jurisdiction with the rest of their fellow Subjects There is one objection which has something of colour in it for it is alledged That if all the Christian Churches throughout the World were united under one Head whether under one Person or a certain Assembly matters not the unity of Faith might be better preserved

propagating of this Doctrine They destroy the very Essential part of our Faith which being a Gift of the Holy Ghost and a Belief founded in our Hearts is transmuted into an outward Confession where the Tongue to avoid Temporal Punishment is forced to speak those things which are in no wise agreeable to the Heart This however admits again of a Limitation For herein are not comprehended these Points which proceeding from Natural Religion are also contained in the Christian Doctrine and all of them imply a profound Reverence to be paid to the Supream BEING For it is beyond all question that those that act against the very Dictates of Reason ought to be subject to Civil Punishments since they strike at the very Foundation of Civil Societies Such are Idolatry Blasphemy Profanation of the Sabbath where nevertheless great care is to be taken that a due difference be made betwixt the Moral part of that Precept concerning the Sabbath which is unalterable and the Ceremonial part of it Princes therefore at their first entrance into the Communion of the Christian Church might Lawfully destroy the Images and Temples of the Idols and the Groves and other Meeting-places dedicated to their superstitious Worship Neither can it be called in question but that Christian Soveraigns have a Right to inflict Civil Punishments upon such as revile the whole System of the Christian Religion and ridicule the Mysteries of the Christian Faith at least they may Banish them the Country But for the rest it is in vain to believe that the true enlightning of our Mind and the inward consent to such Articles of Faith as surpass our Understanding can be procured by violent means or temporal punishments For supposing you force a Man to dissemble his thoughts to speak contrary to what he conceives in his own Opinion let his Confession be never so formal and his Gestures never so well composed and conformable to certain prescribed Rules this has not the least affinity with true Religion unless he at the same time does feel an inward motion and hearty compliance with what he professes Neither ought People according to the true Genius of the Doctrine of Christ be enticed to receive the Christian Religion by Temporal Interest Honours or other such like Advantages for Christ did promise that those that followed him should receive their Reward in the Life to come but fore-told them nothing but Crosses and Tribulations in this And those that embrace any Religion out of a Motive of Temporal Advantages do plainly shew that they have a greater Value for their own ●erest than Religion And certainly scarce any body that has but common sense can perswade himself that such a sort of Worship can be pleasing to God Almighty Sovereigns being not constituted for Religion's sake they cannot under that colour exact from their Subjects a blind Obedience in matters of Religion it being unquestionable that if Subjects should blindfold follow the Religion of their Sovereign they cannot by all his Authority be assured of their Salvation from whence it is evident that in case any Subject be fully convinced that he can out of the Holy Scripture discover any Errors which are crept into the Church even that by Law established especially concerning any Principal Point of Faith he neither can nor ought to be hindered in his design by the Sovereign Authority before his Reasons be heard and well debated in the presence of the best and ablest Judges and if by them he be legally and plainly convicted of his Error then and 〈◊〉 before ought he to be silenced To force People into the Church ●y the bare Civil Authority must needs fill the Commonwealth with Hypocrites who cannot be supposed to Act according to the Dictates of their Consciences For since in Religions Matters an absolute Uniformity betwixt the Heart and Tongue is required how can it otherwise be but that such as profess a Religion disagreeable to their Opinion should never be satisfied in their Consciences when they consider that they impose upon God Almighty § 49. The Care of preserving the Publick What Prerogatives belong to Sovereigns as being Protectors of the Publick Tranquility Peace belonging in a most peculiar manner to Sovereigns has furnished some with a specious Pretence to affirm that since differences in Religion cause frequent Convulsions in the State and it is to be deemed one of the greatest Happinesses of a Government if its Subjects in general are of one Religion all means tho' never so violent may be put in execution to extirpate these Differences in Religion They alledge that as much more precious our Souls are before our Bodies the more Sovereigns are obliged to be watchful over them and that the true Love which a Sovereign bears to his Subjects can never be more conspicuous than when he takes effectual care of their Salvation These it must be confess'd are very specious Pretences and have sometimes had such powerful influence over Princes who were else naturally not inclined to Severity that they have nevertheless by these plausible Arguments been prevailed upon to assist with their Authority the cruel Designs of Priests It will therefore not be beyond our scope to make a strict Enquiry what account ought to be made of these so specious Reasons in a well constituted Government In the first place then it is to be considered that it has been foretold by our Saviour that there should always be in the Church Weeds amongst the Wheat that is to say that there should be false Doctrines raised in the Church and these according to the Commands of our Saviour were not to be extirpated Root and Branch but to be reserved for the Day of Judgment For a Sovereign that takes to such violent courses may make a havock among his Subjects which commonly proves equally pernicious to the Innocent and Guilty nevertheless he will find it impracticable quite to abolish all Errors and Differences in the Church Never did any body shew a greater Love to Mankind than our Saviour who sacrificed himself for our Salvation Yet he made use of no other ways to propagate his Doctrine than Teaching when he might have commanded Twelve Legions of Angels to force Mankind to Obedience How can a Prince be esteemed to follow the Foot-steps of Christ who makes such profligate Wretches as the Dragoons his Apostles for the Conversion of his Subjects That Pretence of the Love of Sovereigns toward their Subjects let it be never so specious he ought not under that colour endeavour to subvert or alter the Method of propagating the Christian Doctrine according to the true Genius of the Christian Religion Besides this it is not absolutely necessary to maintain the Publick Tranquility that all the Subjects in general should be of one Religion or which is the same in effect the differences about some Points in Religion considered barely as such are not the true causes of Disturbances in a State but the Heats and Animosities Ambition