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. IX. Whether it be lawful for the Baptized Christians, to bear Offices in the Civil State, or to bear Arms in the Military-state of Nations where they live. Being the seventh case of Conscience.

SECT. I.

SEeing Civil Government of Nations is God's Ordinance for the good of Mankind, it cannot be unlawful for any Christian who is capable to serve his Country, to bear Office in common with other Men. This is evident from 1 Tim. 1. 8. The Law is good, if a Man use it lawfully. And again, Put them in mind to be subject to Principalities and Powers, to obey Magistrates, to be ready to every good Work. If therefore the Su∣pream Magistrate do command us to exercise any Authority for the good of our Nation in Civil Things, we ought actually and readily to Obey him therein. Nor is there any Reason, why other our Fellow-Subjects should bear those Burthens, and we only be free there-from? And cer∣tainly, by how much any Man attains more than others, to the know∣ledg of Righteousness, (as the best Christians should, and doubtless do excel therein) by so much are they the more fit to serve their Country in the publick administration of Justice.

We find not that the Eunuch was advised by * 1.1 Philip, to cease being Lord-Treasurer to the Queen of the Ethiopians, or to leave off the exercise of that great Authority which he had under her, when he be∣came a Christian, any more than when he became a Proselyte to the Jew∣ish Religion, Acts 8. Erastus was both a Christian, and also Chamberlain of the City, at the same time. And no reason can be shewed why a Christian may not as well bear a Civil Office under the Authority of any Nation now, as then, seeing the Supream Magistrate then was an Infi∣del; whereas in that part of the World, called Europe, they generally acknowledged the True God, and his Son Jesus Christ to be the Saviour of the World. Nor is that Objection which some make, of any real force, viz. That the Civil Power in many Nations is mingled with the Authority of Mystery Babylon; for the Powers under which the Primitive Christians did bear Office in civil things, were also mingled with the Authority of the Idolatrous Paganism of Babylon: So that it should seem rather more difficult to bear Office under a gross Idolater, than under him that only errs by Superstition. For as to the manner of Life followed by Princes then, there is as great exceptions to be made against some of them, as against any since their times. And though it be most true, that he that ruleth over Men, must be just, ruling in the fear of God; yet it often

falleth out, that those who are unjust do get the Power, God so permitting it for the Sin of Nations, or other Causes best known to himself. How∣ever, they must be Obeyed as they are Magistrates, and that Actually in all things lawful, and Passively in things unlawful; for he that violently resists the Power (though in the hand of Nero) shall receive to himself Judgment. Wherefore the Wise-Man gives us counsel, * 1.2 To keep the Kings Commandment, and that in regard of the Oath of God. — Because, Where the word of a King is, there is Power, and who may say unto him, What dost thou? So that humble Obedience, either Active or Passive, is the duty of all Subjects, to those whom God hath providentially set over them.

We conclude then, That as Protection by Law is the Birth-right of Christians as well as other Subjects, so to be instrumental to Protect others by the execution of wholesome Laws, is both their Birth-right and Duty, being orderly called thereunto, in any place of Government whatsoever. For, seeing the Law is Good, and to be used lawfully; even that Law which punisheth the Disobedient, Ungodly, (or those who deny the com∣mon, or natural Principles of Godliness, communicated to Mankind universally) and Sinners, * 1.3 such as are unholy, unclean, or prophane, mur∣therers of Fathers, murtherers of Mothers, or Man slayers; for Whoremongers; for them which defile themselves with Mankind; for Men-stealers; for Lyers, for Perjured persons; or if there be any other thing (of this kind) contrary to sound Doctrine, according to the Glorious Gospel: Which was not given to abolish the Laws of humane Society, moral Honesty, and common Civility, but rather to give a greater firmness thereunto; al∣though it be the words of Christ's Patience, as it respects the Mystery of the Faith of Christ's Incarnation, and the form of Worship delivered to the Saints as such. So that it can be no less lawful for Christians, as Men endued with the principles of Humane Justice and Civility, to put in execution the Law as aforesaid, when lawfully called thereunto by Au∣thority. And indeed, to assert the contrary, were in effect to say, The Gospel unmans those that receive it, and makes them insignificant Ci∣phers in a Common-wealth; when in truth they are rather thereby fitted for every good work even in Civil things, though not thereby impowred, till approved and called according to the Principles and good Laws of Worldly Government in the Nations where they reside.

SECT. II. Christians may bear Arms under Earthly Princes; yea, may lawfully go∣vern Nations, as well as other Men, being called thereunto.

What wise Christian doth not daily pray for Kings, and especially that they may be good Christians? Do we not therein plainly conclude then, that they may be both Christians and Kings, and that at the same time? Were I a Subject in Turkey, I should pray for the Grand Seignior; and chiefly, that God would instruct him in the knowledg of himself, and Jesus Christ whom he hath sent, (yea, I am bound to pray for him in that

behalf, though I am no Subject to him); but far should it be from me, to pray he should be thrust out of his Signiority. No verily, for no Reli∣gion doth more sweetly comport with the conservation of Civil Powers in all Nations than the Christian.

If then Christianity hinder not, but that a Christian may be a Gene∣ral, a Prince, &c. over many Armies, in which are Subjects and Souldi∣ers of divers Opinions, very different from his: What should let, but he may also serve in an Army under a Prince who is no Christian, or at least not of his Opinion in point of Christianity, if God hath placed his Habitation under such a Princes Jurisdiction. Certainly John the Baptist was a Gospel-Preacher, Mark 1. 1, 2, 3. yet he taught Souldiers, and other Civil Officers, to keep to their places, doing righteously therein, Luke 3. 12, 13, 14. although they were baptized by him. These Officers who gathered Cesar's Tribute, (called Publicans) he commands to exact no more than what was appointed them. The Souldiers he commands to be content with their Wages, and to de violence to no Man; but is far from such an humour, as to tell them, that Cesar being an Heathen and an Ido∣later, that they ought not to bear any Office for him, nor fight under his Banner; no, though the Question was particularly asked, What they should do in their several Offices? Which gave him a fair occasion to call them from those Imployments, had it been necessary: but on the contra∣ry, He teaches them all how to obey their Superiors, and to discharge their Office with honour, as became just Men in that Capacity.

When Cornelius was baptized, I find not one word forbidding him to be any longer a Centurion, that is, Captain of an hundred Souldiers: For as his devotion to God, his Alms and Prayers, made him not unfit to be a Souldier in the Italian Band, before he believed in Christ, but ra∣ther made him more fit for that place of trust; so without doubt more Godliness would more fit him for the same, which he now had graci∣ously received through the preaching of the Gospel, and the pouring out of the Holy Ghost.

Were it needful, we might shew many Examples of God's People bearing Offices and Arms under Heathen Princes; * 1.4 as Joseph under Pha∣raoh King of Egypt; Daniel under Nebuchadnezzar: The Christians un∣der the Emperors of Rome, some Heathen, and some Apostates from the Faith. For Example, Julian, of whom Augustine thus; Julian was an Apostate, a wicked Idolater, yet the Christian Souldiers served the Infidel Emperor. Howbeit, * 1.5 when they came to Christ's Cause, they acknowledg none but him that was in Heaven; when he would have them worship Idols, they refuse, and prefer God only: But when he said, Bring forth the Army, go against such a Nation, presently they obey. They did distinguish their Eternal Lord from their Temporal Lord; and yet for their Eternal Lord's sake, they were subject to their Temporal Lord. Not as Bellarmine, who saith, * 1.6 Quod si Christiani olim, &c. If Christians heretofore did not depose Nero, Dioclesian, and Julian the Apostate, &c. it was because they lacked Temporal Force. This is to fill the World with continual Uproars, if Men, according as they differ in Opinion about Religion, may still be deposing the Princes and Governours of the Nations.

Finally, It must be granted, That Wars and Commotions are to be accounted among the greatest of Humane Calamities; and when Nation is destroyed of Nation, 'tis a sign that God is angry with them, and there∣fore doth vex them with all perplexity, 1 Chron. 15. 6. Christians are Men of Peace, and ought to pray for, and study to make Peace, and in no case to delight in War; Howbeit, when the Peace of a Nation cannot be had without it, a Defensive or Offensive War against an ambitious Adversary, is justifiable from the Principles of common Justice, and not censured by the Doctrine of Christianity. And reasonable it is that Christians and all Men be satisfied, that the cause for which they adven∣ture the taking away other Mens Lives, and losing their own, be neces∣sary, or at the least just and honourable: Mens lives are more precious, than to serve only to gratifie the passions of Men, how great soever: yet when all is said that can be said, the determination of Cases of this na∣ture, must rest very much upon the Sentence of the Prince, with the great Council of a Kingdom or Nation: But especially upon God's Pro∣vidence, * 1.7 who for Causes unknown to Men, sometimes appoints, other whiles permits these things to come to pass for Man's Correction, and the manifestation of his Power and Justice.

Notes

• * 1.1

  Though for the Gospel sake he might cast off the charge, to Preaoh Christ, as Do∣rotheus tells us he did. Rom. 16. 23.
• * 1.2

  Eccles. 8. 2, 4.
• * 1.3

  1 Tim. 1. 9, 10.
• * 1.4

  Euseb. Hist. Socrates. Evagrius.
• * 1.5

  Aug. in Psal. 124.
• * 1.6

  Bell. l. 5. de Rom. pont. c. 7. ex Auth. Magis. Char. exam. p. 19.
• * 1.7

  Amos 3. 6.