Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

HAving asserted the Duty of all Christians, as well as of other Men to the Powers, or Governors of the World, and clearly, I hope, shewed our Innocency as to the Charge laid against the Anabaptists, by Mr. Calvin, Mr. Perkins, and others, who have represented them as a People, denying Magistracy, &c. which indeed were to make Mankind less than Men, and little more than Beasts.

It will not be out of our way, if now we treat briefly of the Duty if Magistrates: For it is certain they are but Stewards, though of an higher Rank, and must as surely be accountable for their Stewardships, as the meanest Pesant upon the Earth. Yea, let me add, That by how much a greater Trust is committed to them, by so much the greater is their Duty to God, and Men too; whom though they Rule, yet they also Serve, and must give account to God, how their Lives, Liberties, and Estates, have been preserved, or destroyed, so far as the publick exercise of Worldly Power hath been concern'd therein.

'Tis true, Earthly Gods they are, (an honourable Appellation) but then it concerns them to take the God of Heaven and Earth for their Pat∣tern, and first to consider, how in great Wisdom he Rules in the Universe: Wisdom is the principal thing, saith Solomon that wisest of Kings, who therefore in his entrance to his Regal Capacity begg'd of the King of kings a wise and understanding Heart, that he might know how to Rule his People.

Jethro's counsel to Moses was very prudent, and written, to inform us what manner of Men are fit for Government, Exod. 18. 21. Moreover,

thou shalt provide — able Men, such as fear God, Men of truth, hating Covetousness, and place such over them to be Rulers of thousands, &c. Yea, they must be such as knew the Laws of God. And indeed, where the Laws of God are known, it must needs become Princes, and all Rulers, to meditate in the Law of the Lord Day and Night; for there they will find the Mind of the Lord, and the Nature of his Government for their direction in general. Although it must be granted, that as to the parti∣cular Laws for the Civil Government of such or such Nations, the Scriptures cannot be the Platform, the Civil Constitutions therein men∣tioned, being generally adapted to the state of the Tribes of Israel, and most proper for the Land of their Inheritance. So that of necessity the Civil Magistrate must have power to make wholesome Civil Laws for his Subjects, according to the differing State of Nations, and the Blessings where-with Nations do more or less abound. The most important Caution being this, That no Laws be made against the Law of God, or right Reason; if otherwise, such Laws are void as soon as made: As is granted by those that are learned in the Fundamental Laws of this Realm.* 1.1

As the making, so the execution of Laws, require great Wisdom; * 1.2 and especially in a patient and diligent enquiry into the cause of the Dilin∣quent, which being often wanting by rash precipitation, the good Subject is often injured, and the injurious encouraged. Doth our Law, saith Nicodemus, * 1.3 judg any Man before it hear him, and know what he doth? We read of Philip of Macedon, who being heavy with sleep when he once gave Sentence against a Delinquent, the censured Party appealed from Philip asleep, to Philip awake. Nor is the Story of Alexander less worthy of Memory, who was wont to stop one Ear to the Complainant, saying, that he reserved the other for the accused Party. And the Scrip∣ture tells us, it was not the manner of the Romans, to condemn Men before the Accused was face to face with the Accuser, and had licence to answer for himself, concerning the Crimes laid against him. Which Equi∣ty among Heathens, I fear (and in part know) is hard to be found some∣times in Courts who have far better means of Light, than those Romans had. Now a wise and understanding Heart, teacheth to abhor such In∣justice, and to consider what may be his own case another day; and there∣fore will the Magistrate, in whom such Wisdom dwelleth, be as careful of the preservation of all Mens Lives, Liberties, or Estates, as his own, not enduring to see them destroyed without necessity, (not in pre∣tended Policy) when he sees otherwise wholesome Law and Justice will be violated. And herein the Distick of Seneca, may not be unfit.

Qui statuit aliquid, &c.

One side unheard, whoe're the Judg shall be, He is unjust, though rightly he decree.

Notes

• * 1.1

  Doct. and Student.
• * 1.2

  Deut. 13. 14. & 19. 18.
• * 1.3

  John 7. 51.