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 ...

CAAP. III. Of the Power of Magistrates in matters of Religion.

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.

SECT. II. The great Question of Magistrates Power in Religion, digested into ten Propositions.

• Proposition 1. Magistracy is a great Ordinance of God for the benefit of all Nations, to whom all sorts of Men in all Nations are to be subject.
• 2. That the Jewish Magistracy (supposing they were setled in their own Land) hath nothing partaining to them in Religious Cases, more than what of right partains to the Rulers of other Nations throughout the World. Be∣cause,
• 3. Their High Priesthood, and Kingly Dignity, as they were Typical, so they ceased de jure, when Christ had fulfilled his Priesthood upon the Cross, and was exalted at the right hand of God to be a Prince and a Savi∣our, &c.
• 4. Christ's Church consists not of Nations in gross, but of such onely in every Nation as (professedly at least) fear God, and work Righteous∣ness, as is fully shewed above; and hence it follows, that she must have a Government distinct from the Government of Nations, although she is to be as subject to National Government, as any sort of People whatsoever.
• 5. The New Testament is not written as a form of Government for any one Nation, (though it justifie National Government) much less to be a Form of Government to all Nations.

• 6. The New Testament was not delivered into the Hands of the Princes of the World as such (as we know the Law was to the Kings of Israel) and consequently not ordained as the Law for the Civil Policy of Nations; and yet it is true, that there are contained excellent general Rules for the Civil Affairs of Nations, as well as for Matters of Religion.
• 7. The Judicial Law of Moses is not fitted for the Civil Policy of all Nations; nor perhaps for the Policy of that of the Jews under the Gospel: particularly the Laws respecting Marriage, and the Sabbath; the penalty of the latter, to such as broke it, being no less than Death; and the like to be in∣flicted upon him that should smite, or curse, Father or Mother; as also for Adultery.
• 8. Magistratical Government, as it is Universal, or appointed as God's Ordinance, always did and now doth concern Men, as Men only; in respect of things Humane, and that Religion which is Natural and Universal.
• 9. That Magistrates in all Nations have Power, as Magistrates, to make good and wholsome Laws, for the Vindication of Natural and Universal Re∣ligion, as well as for Vindication of the Civil Rights of all Men.
• 10. That though a Christian may lawfully be a Magistrate; yet he is not this as he is a Christian, but as a Man, ordained of God to Rule Men as Men, and not as Christians: And though a Man be no Christian, yet being by God's Providence put into Authority, is as lawful a Magistrate as if he were a Christian.

And having (we trust) given to Cesar his due, we may (without of∣fence) give unto Jesus Christ the Government of the Church as Christi∣an; and on that account shall say,

That the Christian Faith and Religion, as it is a distinct Profession from other Forms of Worship, whether Judaical, or that which is used by any Nation in the World; and as it excels or goes beyond that Reli∣gion which is Natural and Universal, is not within the cognizance, or under the Power of the Laws of Nations. But all Christians are therein under Christ's Authority only, held forth and exercised in the Scriptures, and by the Church assisted with his Holy Spirit; which is sufficient for the Government of his Kingdom, which is not of this World, * 1.2 and for her defence, as such, against all Opposers.

And to make the Reason of this Conclusion the more perspicuous, I will instance in a few cases, which certainly will never be fairly brought under any Authority, save Christ's only, as aforesaid. And first,

That Jesus Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-Man, is a great Point of the Christian Faith; and hence the pre-existence of the Son is asserted. Now how shall Worldly Authority interpose in this case? Must Fire and Faggot be the Portion of such as cannot believe it? what then shall be∣come of the Jews? Must they be destroyed from off the Earth, because of their blindness in this case? And if not (as sure it would be too bloody a Sentence) then why shall not such as believe in, and love Christ the Sa∣viour, and yet differ from others in this matter, be from under the reach of the Magistrates Sword in this case?

2. Suppose the Question be about the Ordinances of Christ, and par∣ticularly

the Ordinance of Baptism, and thereupon who are the true Church of Christ? How shall Worldly Government (as asserted upon the Principles which it naturally and universally rests on) punish or justifie the Baptist, or Pedo-Baptist, or those who suppose there is no need of Baptism at all?

3. It is a rational presumption, That if our Saviour's mind had been, that Men should have been Fined, Imprisoned, or put to Death about these things, he would, either by himself, or by his Apostles, have delivered it to us in his Word: But instead thereof, his Parable of the Tares, and his express Doctrine thereby held forth, that they ought to be let alone till Harvest, shews plainly that Men are not to be taken out of the World, because they err in things pertaining to the Christian Faith and Religion, as before distinguished (in our Conclusion): for otherwise our Saviour did never take away the Power of Magistrates, either in Matters of Hu∣manity, or Piety, considered as naturally Moral, and so Perpetual and Universal.

4. That which makes our Conclusion the more manifestly rational, is the consideration of the subjectness of Men in high Places in this World, to err in the things of Christianity (which are weak things in Man's Judgment) more than other Men: Yea, of the Kings of Israel and Judah there were but few good, notwithstanding the advantages they had to keep them from Error; as the outward pomp and glory of that form of Wor∣ship, which they were conceived in, suiting with their greatness, (besides what we noted before on that account). Now God knew all these things before, and therefore it cannot be thought, that God would commit such Authority to Men, in matters of the Christian Faith, whom he foreknew would generally oppose it, and destroy them that held it; as was too evi∣dent in the first Centuries, and is yet verified in many Nations, who re∣ject the Gospel altogether.

5. But now if any Man deny the Worlds were made, and blaspheme him that gives Being, Life, and Motion to Men, with Rain and fruitful Sea∣sons; And should, in spite of God, set up an Idol, and worship the Work of his own Hands: Here the Magistrate may as easily discern, and as law∣fully punish the Offender, as to judg him that should kill his Father, or refuse to obey his Master or Superior. For by what reason we know the Subject in any State of Life ought to honour his Superiors respectively, and not to betray them, and give that Obedience to their Inferior; by the same Reason we know, That the Maker of all things, and the Preser∣ver of the same, is much more worthy of all the honour and service which he requires, or we can give unto him: and consequently the Offender in this case more worthy of condign punishment, for violating the Principles of Reason and Piety, graciously communicated to Mankind, to dignifie him above the Beasts of the Field; as it is also written, Job 35. 11. Who teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven.

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, * 1.3 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.

* 1.4 When the Churches Fortune grew better, and her Sons grew worse, and some of her Fathers worst of all; * 1.5 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.

* 1.6 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.

* 1.7 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.

* 1.8 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.

* 1.9 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, * 1.10 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.

* 1.11 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; * 1.12 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.

* 1.13 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

  Rhem. Test. Annot. on 1 Pet. 2. §. 6.
• * 1.2

  They are not of the World, even as I am not of the World, saith Christ, John 17. 16. And how then can worldly Go∣vernment be concern'd in the Matters of Christian Re∣ligion?
• * 1.3

  Epist. pag. 18.
• * 1.4

  Pag. 19.
• * 1.5

  Tertullian, S. Cyprian, La∣ctantius, S. Hi∣lary, Minutius, Felix, Sulpitius Severus, St. Chrysostom, Hierom, Assi∣ne Damasen, Theophylact, Socrates, & S. Bernard.
• * 1.6

  Page 20.
• * 1.7

  Page 21.
• * 1.8

  Chap. p. 22. Tertul. ad Scapulam.
• * 1.9

  Page 23.
• * 1.10

  An. Dom. 525.
• * 1.11

  Post page 27.
• * 1.12

  Page 28.
• * 1.13

  Page 38.