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 ...

WHether Civil Magistrates, by vertue of their Power Magistratical, have to do in Cases of Religion, is a question much controverted; nor are the Learned of the Papal and Reformed Way, agreed in this Point. I will briefly shew the disparity in a Passage or two, instead of many that might be shewed: And first, the Papists write thus:

Papists.

* 1.1 Neither is there any thing in all the New Testament, that proveth the Prince to be Head, or Chief Governor in Spiritual or Ecclesi∣astical Causes, more than it proveth any Heathen Emperor of Rome to have been: for they were bound in Temporal things, to obey the Hea∣then being lawful Kings, — and more no Scripture binds us to do to Christian Kings.

Protestants.

Princes (be they Men or Women) ought to have care of their Subjects Souls, and to provide for the same, by making Ecclesiastical Laws, and compelling their Subjects to serve God according to his Laws. Doctor Fulks answ. to Rhem. Annot. on 1 Cor. 14. Sect. 16.

Though Heathen Kings abused their Authority to Persecute the Church, &c. yet were they set up of God as well to maintain, by their Laws and Authority, true Religion and the Church. Dr. Fulks answ. to the Rhem. Annot. on 1 Pet. 2. Sect. 6.

Thus wide is the difference between these Potent and Learned Parties, in which I may not presume to interpose my Judgment; knowing (as indeed none can be ignorant) that they have both stirred up the Princes of this World to punish with Imprisonment, and Death it self, such as have opposed them in matters of Religion; though of late, the Magistrate hath not concern'd himself in such Employment, as to shed Blood on that account. Glory be to God for so far moderating the Hearts of any that are in Authority.

But now to the Question, which I confess to be difficult, I shall hum∣bly offer something briefly to consideration. And first, Religion may fairly admit of this distinction, viz. 'Tis either Natural, or Positive. And so far as Religion is Natural, I cannot see any reason why that Power which God hath given to his Vicegerents here below, should not be used to encourage the same, and to obstruct what is contrary to it. And by Natural Religion, I intend the knowledg and acknowledgment of one God, the Maker, and Preserver of all things; whom therefore all are bound to love, and serve, by being thankful for the Blessings they

receive daily at his Hands, and to glorifie him only as their God; Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful.

And that open Idolatry, as the worshipping and serving a Creature, more than the Creator, may lawfully be restrained by Magistratical Pow∣er, seems very clear, from Job 31. 26, 27. If I beheld the Sun when it shined, and the Moon walking in brightness, and my Heart hath been secretly enticed, and my Mouth hath kissed my hand: This also were an Iniquity to be punished by the Judg, for I should have denied God that is above. And Religion thus considered, every Man can discern, or make judgment of, and consequently the Magistrate hath cognizance judicial in this Case; because right Reason is the substance of the Law he must maintain, as that on which all his Laws for Government are founded, so far as they are justifiable.

Moreover, when we hear the Book of God telling us, that Kings shall be Nursing Fathers, and Queens Nursing Mothers to the Church of God. I see no reason to doubt, but it is a very lovely thing for those in Authority, to encourage Christianity in general, and their undoubted work to suppress Vice, or Debauchery, the Enemy to all Religion.

But now to affirm that Princes may and ought to make Laws in Cases of Religion, as well as in Civil Causes, and to bring Arguments and Scrip∣tures to prove it, which only prove thus much; That the Kings of Israel had power to suppress Idolatry by stoning the Idolaters, and burning their Cities with Fire (with the Inhabitants and their Cattel) Deut. 13. 13, to the end. That Joshua said to the Priests, Take up the Ark of the Cove∣nant, Jos. 3. 6. That David consulted with his Brethren, about fetching the Ark of God to them, 1 Chron. 13. 1, 2, 3. & 15. 1, 11, 16. That David and Solomon appointed the Courses of the Priests to their Service, and the Levites to their Charge, to praise and minister before the Priests, as the duty of every Day required, 2 Chron. 8. 14. In a word, the Kings of Israel were to read in the Book of the Law continually, and keep the Sta∣tutes therein contained, Deut. 17. 19. I say (not to stand upon this) that many of the Kings of whom these things are spoken, were Prophets, and in that capacity might do these things); yet these Passages will not satisfie the Question, as it concerns Kings and Rulers universally: Be∣cause it is certain the Kings of Israel had their Peculiarities, and so had the People whom they were to govern, in matters of Religion, both Typical and Practical, above what any Nation ever had before, or shall have after them. For first,

The whole Nation was consecrated to God as his Church, upon the account of the Covenant made with the Seed of Abraham according to the Flesh; and hereupon their Church was National, and the Forms of their Church-Government, and State-Government, were delivered by God to Moses, and by Moses to the whole Nation, as the Oracles of God, (only diversified by several Offices for the convenient management of the same) the holy Scripture being the Statute-Book for both.

2. They might not (as other Nations) repeal or add to the Laws and Statutes which God gave them by Moses, but were straitly inhibited in

that case, and required to keep to the Law of God. And in cases of immergency or difficulty, as where the Law said nothing, they were assisted by the standing Oracle of Thummim and Urim; as also by Prophets extra∣ordinary; till their Iniquity deprived them of such Favours, and finally of the Government it self.

It is therefore no sound reasoning from what Power the Kings of Israel had in Matters of Religion, to the Power of all Kings as having the same; but our measures by which we must be directed in this Point, ought to be taken from that which God hath ordained to be the general Rules of worldly Government throughout the World. For seeing Christianity is a Religion fitted for all Nations, and is no Enemy to Magistracy in any Nation of the World: Magistracy therefore may best be asserted upon the Principles, in or according to which it hath been given to the World; else it cannot comport with Christianity, but proves an Enemy to it; and this only, because not regulated in the Nations of the World, ac∣cording to the natural Principles thereof; fulfilling that which is said, Psal. 82. 5. They know not, neither will they understand; they walk on in darkness: All the Foundations of the Earth (among which Government is one of the chief) are out of course.

And that we may be the better understood in this Great Case, we shall digest, what might be drawn out into much length, into a few Propositi∣ons, and then result our Conclusion, as to the Matter in hand, from the scope and contexture of the whole.

Notes

• * 1.1

  Rhem. Test. Annot. on 1 Pet. 2. §. 6.