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 ...

SECT. III. Antiquity against Persecution for differing Apprehensions about Christiani∣ty; being an Abridgment out of Dr. Jer. Taylor's Liberty of Prophe∣sying. With a brief mention of the Letter of King Charles the Se∣cond from Breda, concerning Liberty for Tender Consciences in Mat∣ters of Religion.

Finally, We shall humbly take leave to mind and keep in memory the Liberty of Tender Consciences, which the King's Majesty declared from Breda; and shall yet live in hope and expectation to be partakers of the benefit thereof, being reasonably perswaded, That the same Principle that led his Majesty to assert such Christian Liberty, still remains with him to the allowing and protecting his peaceable Subjects in their Religious Concernments; humbly praying that God may order his Heart, and the Hearts of his Great Council, to proclaim Liberty by a Law, and the openings of the Prisons to them that are bound. That these Desires may not seem novel, or suggested by us in the day of our distress, we have herewith inserted the Testimony of the Ancients, collected out of Dr. Jer. Taylor's Liberty of Prophesying; which we pray may be impar∣tially considered.

It is observable, * 1.1 That restraining of Liberty, imposing upon other Mens Understandings, being Matters of their Consciences, and lording it over their Faith, came in with the Retinue and Train of Antichrist; that is, they came as other abuses and corruptions of the Church did, by reason of the Iniquity of the Times, and the cooling of the first heats of Christianity; and the Increase of Interests, and the Abatement of Chri∣stian Simplicity.

* 1.2 When the Churches Fortune grew better, and her Sons grew worse, and some of her Fathers worst of all; * 1.3 for in the first 300 years, there was no sign of persecuting any Man for his Opinion, though at that time there were very horrid Opinions commenced, for they then were assaulted by new Sects. And they who used all the means, Christian and Spiri∣tual, for their disimprovement and conviction, thought not of using cor∣poral force, otherwise than the blaming such proceedings. To which I add, That all wise Princes, till they were over-born with Faction, or so∣licited by peevish Persons, gave Toleration to differing Sects, &c.

* 1.4 And the experience which Christendom hath had in this last Age, is Argument enough, That Toleration of differing Opinions, is so far from disturbing the Publick Peace, or destroying the Interest of Princes and Common-Wealths, that it does advantage the Publick, or secure Peace, because there is not so much as the pretence of Religion left to Persons to contend for it, being already indulged to them, &c.

* 1.5 When the French fought against the Hugonots, the spilling of her own Blood was Argument enough of the imprudence of that way of promo∣ting Religion: but since she hath given permission to them, the World is Witness how prosperous she hath been ever since. Indeed then 'tis great

reason to give Toleration to disagreeing Persons, whose Opinions by fair means cannot be altered; for if the Persons be confident they will serve God according to their Perswasions; and if they be publickly prohibited, they will privately convene, &c.

* 1.6 And it is also a part of Christian Religion, That the Liberty of Mens Consciences should be preserved in all things; where God hath not made a limit, or set a restraint, that the Soul of Man should be free, and ac∣knowledg no Master but Jesus Christ; that Matters Spiritual should not be restrained by Punishments corporal; and that the same Meekness and Charity should be preserved in the promotion of Christianity, that gave it foundation, and increment, and firmness in the first publication; that Conclusions should not be more dogmatical than the virtual Resolution, and efficacy of the Premises; and that the Persons should not more cer∣tainly be condemned, than their Opinions confuted.

And lastly, That the infirmity of Man, and difficulty of Things, should be both put in a Ballance, to make abatement in the definite Sentences against Mens Persons.

* 1.7 And therefore the best of Men, and most glorious of Princes, were al∣ways ready to give Toleration; but never to make Executions for Mat∣ters disputable; as Eusebius in his second Book of the Life of Constan∣tine reports.

Also King James writing to the States of the United Provinces, dated the 6th of March 1613, among other things saith, That you charge them to maintain Peace, by bearing with one another in such differences of Opinions and Judgments. The like Counsel in the Divisions of Ger∣many, at the first Reformation, was thought reasonable, by the Emperor Ferdinando, and his excellent Son Maximilian; for they had observed, that Violence did exasperate, was unbless'd, was unsuccesful, and un∣reasonable, and therefore they made Decrees of Toleration, and appoin∣ted Tempers and Expedients to be drawn up by discreet Persons. And Emanuel Philibert, Duke of Savoy, repenting of his War undertaken for Religion against the Piedmontans, promised them Toleration, and was as good as his word. As much is done by the Nobility of Polonia. So that the best Princes, and best Bishops, gave Toleration and Impuni∣ty also in Rome itself; till the time of Justinian the Emperor, * 1.8 the Ca∣tholicks and Novatians had Churches indifferently permitted; and the Popes were the first Preachers of Force and Violence in Matters of Reli∣gion, and yet it came not so far as Death; but the first that preached that Doctrine was Dominick, the Founder of the Begging Order of Fryers, the Fryer-Preachers; in memory of which, the Inquisition is in∣trusted only to the Fryers of his Order.

* 1.9 In England, although the Pope had as great Power here as any where, yet there were no Executions for Matter of Opinion until Henry the Fourth; which (because he usurped the Crown) was willing by all means to endear the Clergy, by destroying their Enemies, that so he might be sure of them to all his Purposes. Indeed it may become them well enough, who are wiser in their Generations than the Children of Light; * 1.10 it may possibly serve the Policies of evil Persons, but never the pure and chast Designs of Christianity.

By this time I hope it will not be thought reasonable to say, He that teacheth Mercy to erring Persons, teaches indifferency in Religion, unless so many Fathers, and so many Churches, and the best of Emperors, and all the World (till they were abused by Tyranny, Popery, and Faction) did teach Indifferency: for I have shewed that Christianity does not pu∣nish Corporally, Persons erring Spiritually; but indeed Popery does, and hath done, ever since they were taught it by their S. Dominick.

And yet after all this, I have something to exempt my self from the clamour of this Objection. For let all Errors be as much and as zealously suppressed as may be, but let it be done by such means as are proper In∣struments of their Suppression, by Preaching and Disputation, so that neither of them breed disturbance by Charity and Sweetness, by holiness of Life, and assiduity of Exhortation, by the Word of God and Prayer: for these ways are most natural, most prudent, most peaceable and effe∣ctual. Only let not Men be hasty in calling every disliked Opinion by the name of Heresie; and when they have resolved they will call it so, let them use the erring Person like a Brother, not beating him like a Dog, or convince him with a Gibbet, or vex him out of his Understanding and Perswasion.

* 1.11 Why are we so zealous against those we call Hereticks, and yet great Friends with Drunkards, and Fornicators, and Swearers, and intempe∣rate and idle Persons: I am certain that a Drunkard is as contrary to God, and lives as contrary to the Laws of Christianity as an Heretick; and I am also sure that I know what Drunkenness is, but I am not sure that such an Opinion is Heresie, &c. Thus far Dr. Taylor, late Bishop of Downe.

Notes

• * 1.1

  Epist. pag. 18.
• * 1.2

  Pag. 19.
• * 1.3

  Tertullian, S. Cyprian, La∣ctantius, S. Hi∣lary, Minutius, Felix, Sulpitius Severus, St. Chrysostom, Hierom, Assi∣ne Damasen, Theophylact, Socrates, & S. Bernard.
• * 1.4

  Page 20.
• * 1.5

  Page 21.
• * 1.6

  Chap. p. 22. Tertul. ad Scapulam.
• * 1.7

  Page 23.
• * 1.8

  An. Dom. 525.
• * 1.9

  Post page 27.
• * 1.10

  Page 28.
• * 1.11

  Page 38.