Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	heathen_a	let_v	publican_n	2,742	5	10.9981	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80794	A learned and exceeding well-compiled vindication of liberty of religion: written by Junius Brutus in Latine, and translated into English by N.Y. who desires, as much as in him is, to do good unto all men: wherein these three following propositions are undenyably proved, and all objections to the contrary fully answered. 1. That if magistrates, in case of necessity, promise hereticks liberty of religion; they are bound to performe their promise after that necessity ceaseth. 2 That magistrates may with a safe conscience grant hereticks liberty of religion, and oblige themselves by an oath, or bond of assurance, to provide for their safety and security. 3. That magistrates ought to grant hereticks liberty of religion, and to oblige themselves by an oath, or bond of assurance, to provide for their safety and security.; Vindiciae pro religionis libertate. English.	Crell, Johann, 1590-1633.; N. Y. translator.	1646 (1646)	Wing C6879; Thomason E1178_4; ESTC R208101	37,701	85

did really perform yet neverthelesse no man shall have cause thereby to say that they approved of the Iewes and Pagans wicked and blasphemous errors or that they gave them such a licence to disseminate and promote their errors which no Christian can with a good conscience But if thou alleadgest that the Christians of that Age could not do otherwise because they were not strong enough to deal with Infidels but would have done otherwise if so be that they had been strong enough to contend with them What else shalt thou hereby affirme but that those Primitive Christians were like serpents in the bosome of Infidels who so long abstained from hurting them as they had not power to do it yet ready so soon as they should have a fit opportunity to afflict and represse them By this means thou wilt make their charity desire of peace and patience towards Infidels fained and counterfeit which would forthwith break out into cruelty and war against them when Christians should begin to put confidence in their own strength Hereby Infidels will have very great cause given them to plot and contrive an universall slaughter of Christians for because they must expect and look for a most certain destruction from them notwithstanding any meeknesse and patience whatsoever which is outwardly pretended Seeing these things are very absurd and indeed ungodly to be uttered and injurious to the piety of those holy men which professe Christ and suffer martyrdome for his sake we must needs conclude that the primitive Christians would certainly have tolerated Infidels although they might have been able to suppresse them And moreover That to tolerate Errors in other men so far forth as not to persecute and afflict them with Civil dammages and punishments whom thou mightest quell by force is not to approve of Errors be they never so pestilent and ungodly Consequently also it is lawfull for Christians to grant them such a kind of freedom and indempnity which nourish and defend wicked Errors for if it be lawfull for thee to make good such an indempnity and impunity unto those which cherish and foment ungodly and destructive Errors it will be lawfull also for thee to give them licence for it that is to promise them and give them good assurance that thou wilt as much as in thee lies preserve them harmlesse and that thou wilt not bring any damage or punishment upon them for heresies sake or take order that they be so dealt withall but rather on the contrary wilt hinder them which are under thy authority and dominion and to whom thou canst prescribe lawes from doing them any mischief For what thou mayest lawfully perform that is justly and without sinne even that also thou mayest oblige thy self to perform and give another man security that thou wilt But some object that of Paul Be ye not unequally yoked together with unbelievers For what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath he that believeth with an Infidel and what agreement hath the temple of God with idols But this speech doth not concern a civill peace or conjunction as that is between members of the same common-wealth governed by the same lawes Because both S. Paul himself and all other Christians in that Age entertained such a peace and concord with Infidels both Jews and Gentiles amongst whom they lived Moreover the same Apostle elswhere commanded Christians to live in peace Ro. 12. 18. Heb. 12. 14. 1 Cor. 5. 9. as much as in them lieth with all men And wrote expresly to the same Corinthians I wrote unto you in an epistle not to be mixed that is to have no familiarity with fornicators Yet not altogether with the fornicators of this world that is Infidels or with the covetous or extortioners or with idolaters for then must ye needs go out of the world c. There he evidently permits Believers to have conversation with Infidels and Idolators to trade yea even to eat with them as appeares by the following words And is not even now a civill peace admitted with the Iewes Are not Lawes established for their security Are not Leagues and other Conventions made by Christian Princes and Commonwealths and by the Kingdome it selfe of Polonia with Mahometans Therefore the words of S. Paul do not speak of a civill society and friendship and other such like agreements but of another more near and inward affinity from which they may abstain who entertain a civill friendship with one another and take great delight in living peaceably together and shewing courtesie and doing many good offices to one another upon every occasion that is offered Verily Christians ought to do thse friendly offices unto all men although more especially to them which are of the houshold of faith As the Gal. 6. 10. same Paul signifieth who will not have them to be yoked with Infidels O●hers bring another Argument If he shall Mat. 18. 17. neglect to hear the Church let him be unto thee a● an heathen man and a Publican But this place doth not prove that at all which they would have it For Christ will have us deal with him that will not hear the Church as the Jews were wont to deal with Heathens and Publicans But the Jews did not expell Heathens and Publicans the common-wealth or city they did not persecute them they did them no shrewd turn or inflict a civill punishment upon them only they were not wont to have a familiar conversation with them and refused although they were invited to come unto their tables neverthelesse they had communication for buying and selling with them and dealt with them in publique and private affaires and if they came into their houses they did not drive them out and truly they did not keep them from their tables if so be they would needs eat together with them Besides Heretiques and Infidels are not spoken of in this place but Believers only which shall sinne against their brother and will not acknowledge their fault after they have been both privately and publiquely admonished and rebuked by the Church for it Their case is not the same which belong not to the Church of which sort are Heretiques especially such as are borne of hereticall parents Some object that also of S. John If there com● 2 Joh. 10 11. any unto you and bring you not this doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evill deeds But first of all it is one thing to receive a man into our house and to bid him God speed and another thing to drive him out of the ●ingdome or city and to lay violent hands on his body and goods That in those dayes believers could do this they could not and therefore Iohn commands them not to do this but that only Moreover mention is made there only of