A Catholic Catechism, Chapter 14
CAP. XIV. Of the Power of Magiſtrates, in Religion, and of National Religion.
Queſt. IT is I think very clear, by all that hath been ſpoken, that the ſettlement of Religion in the Word of God, is moſt ſtable and certain, and that by no Powers he hath given in his Church, it can be changed, nor receive any Arbitrary Additions, that ſhould be Obligatory: But I am in great doubt, how to reconcile thoſe Commands of Scripture, to be ſubject to Principalities and Powers, with thoſe ſtrict Precepts, to keep cloſe to the Word of God, and to turn neither to the Right hand nor to the Left, where Rulers ſo often preſcribe in Religion, contrary to, or different from the Word of God?
Anſw. I aknowledge, the Reſolution of this Doubt contains many difficulties in it, and cannot be given at once, but I ſhall endeavour ſo to lead your Queſtions, by every Degree of Anſwer, as may direct into the beſt method for your ſatisfaction.
Queſt. What, I pray you, is the firſt ſtep neceſſary to be taken in order to the Reſolving this Doubt?
Anſw. To ſettle a True Underſtanding, how the Magiſtrates Power and Authority in Religion made entrance into the World.
Queſt. I very much deſire to know that, and believe it to be of very great Influence into all things that concern the unfolding this Queſtion?
Anſw. This then I take to be the beſt Account of it; After the apparent Degeneracy of Humane Nature, ſo that the Laws written in Mens Hearts, were evidently defaced and blotted by contrary Practices, there was a neceſſity of forming the great Notions of Natural Religion, Godlineſs, Righteouſneſs, and Soberneſs, into Laws, that Men might be thereby preſerved from higheſt Irregularities, and exceſs, under the pretence of being at Liberty, or every Man being a Lawgiver to himſelf.
Queſt. I deſire you further to Explain how this brought in Magiſtracy?
Anſw. That ſuch Laws might be made and Executed, there muſt be ſome ſupreme Legiſlative and Executive Power in every Community; whether placed in one, or more; whether by the Title of Paternity or Primogeniture; whether Hereditary and Succeſſive, or Elective; whether by Agreement and Covenant primarily, or by Submiſſion and Pacts after Conqueſt: Theſe things are variouſly ordered by God in his Paramount, but ſecret Government of the World. But the Laws of Godlineſs, Righteouſneſs and Soberneſs, are ſo neceſſary, and Men know them to be ſo neceſſary, that they cannot be without them, nor without ſome Supreme Legiſlation and Execution of Laws formed according to them: They that are above, ſee a neceſſity of Governing by them; they that are below, ſee a neceſſity of being Governed by the ſame; and therefore ſubmit by Common Conſent to ſome ſupreme Authority, and Subordinate Magiſtrates under the Supreme, to that end. Mankind is touch'd by this Impreſſion from God, and all that are not, are branded as Sons of Belial.
Queſt. But how are Princes and Magiſtrates ſecured in the Exerciſe of their Power againſt thoſe that would not be Subject?
Anſw. Beſides the Laws of God, written in the Heart, and promulg'd in the World, beſides the ſecret Touches, and Motions of Providence, and Interlinkings of Common Intereſt, with the Rights of Soveraignty; Princes and Soveraign Rulers are both by the Will of God, and the Common Conſent of Mankind, ſurrounded with Grandeur of Higheſt Eſtate, that they may draw Subjects into their Service, and Dependence upon them, by the greatneſs of their Rewards, being both the Fountain of Honour, and of Splendor of Condition: But eſpecially, they are Arm'd with the Power of the Sword, intruſted with them by God, that by the awe of their Wrath and Vengeance they may bring People into Subjection and a Readineſs to Obey.
Thus they appear as Gods in the World, as Living Images of the moſt High, in their Vicegerency, according to what is ſaid to them by Inſpired Wiſdom, I have ſaid, ye are Gods, and Sons of the Moſt High.
Queſt. But why hath it not pleaſed God, to appear himſelf in this Authority and Power, Viſibly, and Immediately, which would cut off all Diſpute, as to Supreme Right, and Male-Adminiſtration; which do now often diſturb the Peace of Government, and the People under it; or at leaſt why hath he not given Angels a Superiority, and Viſible Preſidency over Kingdoms, as that which would much more awe, and Compoſe the World?
Anſw. The Wiſdom of God hath in all things appeared, in attempering things one to another with greateſt Equality. So he hath thought fit in infinite Wiſdom, to Govern Men by Men. He hath Committed all Judgment to Chriſt, becauſe he is the Son of Man; he will Judge the World at laſt by that Man whom he hath appointed, Chriſt Jeſus: Thus he Governs Men all along by the Men of his Right-Hand, as Images of himſelf, but more immediately of Chriſt, the Great Son of Man; thus in his Word he ſpeaks to Men, by Men like themſelves. And as to the Conceit of Mankind Submitting with greater awe to a Government from Heaven, it is but like that of having one from the Dead to ſpeak to them, when they have Moſes and the Prophets, by which if they are not perſuaded, neither would they be perſuaded, though one ſhould riſe from the Dead; nor would they be Governed by one from Heaven, that are not Governed by that Humane Majeſty and Soveraignty, Created by God on purpoſe for them, as is moſt Evident in thoſe many Rebellions of the People of Iſrael, under ſo evident a Theocraſie, or ſo immediate a Government of God.
Queſt. Is the Power of Magiſtrates only in thoſe clear and undoubted points of Godlineſs, Righteouſneſs, and Soberneſs?
Anſw. Becauſe under the two latter of theſe, there is a vaſt Compaſs of the Intereſts of the Peace, and Weal, and Honour of Nations, in all Traffique and Commerce, in proviſion for ſafety and ſecurity, and adjuſting of Laws to all theſe ends; there muſt be a vaſt Compaſs alſo of Power in theſe, extending to all Indifferent things; Indifferent till they come to be determined by Princes and Powers, but then, by the Ordinance of God, to be obſerved according to thoſe Laws, determining them this way or that way.
Queſt. But I deſire you to give yet a cloſer and ſtricter Account of the Power of Soveraigns in Religion, or Godlineſs, being the main point of of the preſent Enquiry?
Anſw. That I may anſwer your deſire, I muſt conſider Religion as it is Natural Religion, written in the Hearts of Men; as it is Revealed Religion, publiſhed by extraordinary Miniſters, and Conſign'd to after Ages by inſpired Writing, or Scripture; and laſtly, as Religion is ſo or ſo Circumſtantiated and Modelled in the External Adminiſtration of it.
Now by Natural Religion, as diſtinguiſh'd from Revealed Religion, I do plainly intend, that Religion, whether it be drawn out by the meer force of Natural Conſcience, without any plain or known Aſſiſtances of Revealed Truth; or whether it was not known to be Natural Religion till being Revealed, Natural Conſcience acknowledges it, and muſt needs Confeſs it to be True Natural Religion; or that the wiſeſt and ſobereſt part of Mankind confeſſes it to be ſo; or whether it be what Natural Religion teaches, upon the ſuppoſition of Revealed Religion, acknowledged, and confeſſed to be from God; for then Natural Religion confeſſes, and urges, that all Revelations from God, that evidence themſelves to any Mans mind to be from God, ſhould be received with Reverence, and ſubmitted to with Obedience: In all theſe caſes of Natural Religion, I boldly and poſitively aſſert, the Soveraign Power hath a Right given it by God, to Make, and Execute Laws according to the Obligations of Natural Religion, even as in all Caſes of Righteouſneſs and Soberneſs, or Common Peace and Welfare, and to puniſh Offenders, and Tranſgreſſors according to the Degree of their Guilt, and can no more be Impeached in that procedure, than in any the moſt undoubted Functions, or Rights of Government whatever.
Queſt. I muſt deſire to be guided in my Thoughts concerning the Power of Governours in Revealed Religion?
Anſw. Beſides the Legiſlative and Vindictive Power of Supreme Magiſtrates in Natural Religion; there is that Divine ſtamp of Authority, God hath Engraven upon them, ſo that beſides their Laws, they recommend Religion by the very repreſentation of God himſelf, whoſe Preſence they bear, and have not only the more Remote Authority of a Prince, but the neareſt, moſt Natural, and kindly Authority of a Father. On account of which Solomon, as a King, ſo often ſpeaks, Hear, O ye Children, the Inſtruction of a Father, and (as having all Parental Affection in himſelf,) forſake not, ſaith he, the Law of a Mother. The Care of all means for Inſtruction, and Propagation of Religion, is moſt proper to Government: And all theſe Adminiſtrations in Religion, run not only through all points of Natural Religion, in that ampleneſs before expreſſed, but do moſt genuinely and freely ſtream through all points of Revealed Truth, and the whole Counſel of God in the Scripture, nothing being more Princely and Paternal, than the utmoſt Providence, and Influence of Princes, and Soveraign States herein, wherein they fulfill the Propheſie, of Kings being Nurſing Fathers, and Queens Nurſing Mothers to the Church of God.
But there is this difference between Natural and Revealed Religion; Natural Religion is written in the Heart, and may certainly be found there, (however it comes to be known, clearly, and truly, only by Revelation) and ſo may be abſolutely Commanded: But Revealed Religion is reco…ded by Faith, and Faith cometh by Hearing, and Hearing by the Word of God, and therefore cannot be Commanded, but muſt be expected by the Bleſſing of God upon Inſtruction: But if any Man profeſs to believe Revealed Religion, to have receievd it as the undoubted Truth of God, it is then the Law of Nature, he ſhould deport himſelf in it, and towards it, as to the Truth of God: Nebuchadnezzer, Darius, and the King of Nineveh, their Laws were rightly grounded upon the Principles of Natural Religion concerning the True God: The Laws of Moſes, and the Princes of Judah in Revealed Religion, were upon the ſo unavoidable acknowledgement of the Divine Preſence and Authority in and with thoſe Laws, the ſo many Repeated Covenants, Indentures, and Engagements of that People, on the evident Appearances of God, to be obedient to thoſe Laws. But in the Revelation of Jeſus Chriſt, we find no tracks of Humane Power, but all was done by Inſtruments fitted from Heaven, naked of all Humane Authority, that the Excellency of the Power might be of God and not of Men, till Princes and People agreed in the Faith of the Goſpel, not by Compulſion, but by Evidences and inward Aſſurances of the Faith; and ſo it is ſtill to continue.
Queſt. Before you paſs from this point, that it may be made the clearer; will you give the Diſtinction between Sovereign Powers, and the Elders of the Church? For they are both called Rulers, they are both called the Miniſters of God?
Anſw. This is indeed moſt neceſſary to be known, as tending much to Illuſtrate this whole Matter.
1. The Power of the Elders of the Church lies wholly and intirely in the Evidence of the Truth, and the Word of God they Miniſter, without which their Perſons are Inveſted with no Power, or Authority at all. But there is a Sacred Character upon Soveraign Powers, and their very Perſons, ſo that Reverence, Proſtration, Obeyſance, Honourable Titles, and Obedience in all Lawful Things are due to them, even when their Commands, in ſome things being unlawful, cannot be obeyed, as appears every where in Scripture.
2. The Authority, Power, and Majeſty of Sovereign Princes remains Inviolable, and not to be invaded by any, no not by thoſe who have Commiſſion to ſpeak the Word of God: There is no Temporal Power in order to Spirituals Conferred by Chriſt, or Ordained to his Miniſters, to Create a Civil-Spiritual Power within a Civil, and to rencounter it: But Princes are in all Cauſes, and over all Perſons, within their own Dominions, under God, and according to his appointment, Supream Governours; ſo contrary is Scripture to the Uſurpation of the Anti-Church herein: All Religious Princes guiding themſelves by Gods Word, have great Power and Authority, not only by that Word, but by Virtue of that Authority and Majeſty God hath Cloathed them with, as his Vicegerents, to Direct and Govern according to Truth; wherein the Divine Spirit is pleaſed often to be ſo immediately preſent with them, that a Divine Sentence is in the Kings Lips, that they may direct according to Truth; and in all Truth they are to be Obey'd, not only for the Truths ſake, but for that Authorities ſake alſo God hath Inveſted them with.
3. The Elders of the Church loſe their Power by erring from Truth and the Word of God; for of what Authority is the Falſe Prophet, or the Falſe Teacher? But Princes and Soveraign Powers have a Power, though miſapply'd, to vindicate their Authority upon thoſe that cannot Obey them; except they ſhould Diſobey God to Obey Magiſtrates, which none dare aſſert that acknowledge God; in which Power Magiſtrates muſt not be reſiſted, even while they cauſe Men to ſuffer for Righteouſneſs ſake.
4. The Admonitions, Excommunications, Anathema's of Church Rulers, have no Force, when not grounded upon Divine Truth, nor ought to make Impreſſion upon Conſcience, but to be rejected with Diſdain: But the Penal Sentences, and Vindictive Decrees of Sovereign Powers have their Effect ſo far, even when they are unjuſt, as to be received as an Ordination of Power appointed by God, though us'd to a wrong purpoſe: Where the Word of a King is, there is Power, and his Wrath is as the Roaring of a Lion, and it is ſo appointed by God: Againſt ſuch a Supream Executive Power, Arm'd with the Supream Legiſlative Power of a Nation, there is no riſing up, no remedy, but appeal to God by Prayers and Tears.
Queſt. This whole Account might be much Illuſtrated if it be declared on the other ſide, what Obedience is due to the Miniſters of the Word, and Truth of God; whether extraordinary, as Prophets and Apoſtles; or ordinary, as the Elders of the Church, and Miniſters of the Goſpel, even when Supream Magiſtrates Command the contrary?
Anſw. The Word, and Truth of God are of ſo Supream Authority, that though the Miniſters of it are of no Authority, ſeparated from that Word, yet the Word and Truth of God, of which they are Embaſſadours, is much higher than the Kings and Princes of the Earth, and there is no Compare between the one and the other; God therefore raiſed up extraordinarily what Meſſengers he pleaſed, and ſent them with what Meſſages he thought good, to what Princes or Magiſtrates ſoever; becauſe immediately from God, the King of Kings, and Lord of Lords: and yet theſe extraordinary Miniſters, in all things wherein they were not Commanded by God, preſerv'd the Juſt Rights of Soveraignty. Thus the Word of God ought by ordinary Miniſters to be faithfully declared, by thoſe who are called to do it; and if it be ſo declared, it hath, and ought to have a Soveraignty above all Earthly Soveraignty, both with Princes and Subjects; and yet the Publiſhers of it, and they to whom it is Publiſhed, ſtand in their Juſt Diſtances, and in all things pay the Homage due to Soveraignty, by Obedience Active, wherein they are not Countermanded by God, or by Submiſſion to penal Laws, and Decrees made againſt them, by the Supream Legiſlative Power of a Nation, wherein they cannot Obey God, and the Powers at once; becauſe ſo is the Will of God, that they ſhould by ſuffering for well doing, put to ſilence the Cavils of the Ignorant or Malicious.
Queſt. But ought we not to expect, that Princes ſhould be the Supream Interpreters of the Mind and Will of God, that ſo their Command and Superiority might be more abſolute; and becauſe that Government that does not determine the Religion of the Subject, cannot have ſo free a diſplay of it ſelf, nor reſt ſo ſecure, as is neceſſary to Government?
Anſw. While the Holy Patriarchs Ruled, who by the Laws of Nature, more unſullyed ſo near the Creation; by purer Tradition; by Divine Revelation vouchſafed to them, as occaſion required, preſerv'd Religion Undefiled; Supream Authority and Inſtruction in True Religion Reſided in the ſame Perſons: yet even then their Authority in Religion, was from the Evidences of Divine Truth, even as afterwards in Moſes, Samuel, David, and Solomon, who were both Supream Princes, and immediately Commiſſioned by God as Prophets; for wherever Men are Deputed by God, either as ordinary, or extraordinary Miniſters of his Truth, the Authority is not in Man, but in the Word of God, evidencing it ſelf to be the Word of God: When therefore the Patriarchal, both Power and Holineſs expired, and the Revolt of Princes and People from True Religion grew greater, God begun to Inſtruct his Church by Meſſengers ſent on purpoſe, and Separated betwixt Princes and Prophets: Yea even in the time of ſo Sacred a Prieſthood, Eſtabliſhed by God himſelf among the Jews, he taught his Church very often by Prophets of an extraordinary and immediate Character. And laſtly, by the Apoſtles Founded the Chriſtian Church, without any Conſultation with, or Concurrence of the Powers at that time in the World, (and yet thoſe Apoſtles taught all Subjection to thoſe very Powers) until the whole was ſettled in the Canon of Scripture, Conſent with which is now the only Credential of a Teacher appointed by God, however he be Ordinated by Men.
Queſt. What is to be Inferred from hence?
Anſw. Eſpecially, that the Truth of Religion is ſo independent upon all Humane Soveraignty, that it is to be accepted only upon Tryal by its own Evidences, and not by thoſe of Humane Authority: This Treaſure is therefore for the moſt part entruſted to Earthen Veſſels, not only to Men, but to the Men of unguarded condition, that the Excellency of the Power, and Evidence of Divine Truth, may be more apparently, as it always is in it ſelf, of God, and not of Man.
Queſt. What other reaſon may there be of Separating the Adminiſtration of Divine Truth from that of Princely Government?
Anſw. Becauſe each Adminiſtration requires the whole Attendance of thoſe ingag'd in either, except they are, at leaſt, immediately inſpired: It is ſaid of the Magiſtrate, he is the Miniſter of God, attending continually on this very Thing: To the Elders of the Church, it is ſaid, take heed to the Miniſtry thou haſt received of the Lord, that thou fulfil it. Give attendance to Reading, to Exhortation to Doctrine; give thy ſelf wholly to them; make full proof of thy Miniſtry: Be Inſtant, Preach the Word in Seaſon, out of Seaſon, or without Seaſon; Publickly, and from Houſe to Houſe.
Queſt. I deſire you, now to apply your Diſcourſe to the Adminiſtration of Soveraign Powers, in modelling and Circumſtantiating Indifferent things in Religion, what their Power given them by God therein is?
Anſw. That I may give you an anſwer in that, I muſt obſerve our Saviours Diſtinction of the Things that are Gods, and the things that are Caeſars; and his charge, that the things that are Gods, be rendred to him; and the things that are Caeſars, be rendred to Caeſar. Now none of the things that are Caeſars are his firſt, but they are firſt Gods, and given to Caeſar by God.
God then hath intruſted Caeſar with the rendring the things that are Gods to God, that is, to take care, that the Obedience due to God according to Godlineſs, Righteouſneſs, and Soberneſs, may by the making of Good Laws, and by the Vigorous Execution of them, be given to God; and alſo that the good intended to whole Humane Nature, may be preſerv'd to it, as a Service of great Acceptance with God, for every Governour is the Miniſter of God for Good, to every Man; he is the Miniſter of God for Publick good.
But in the mean time, all theſe Supream Notions, are ſo Gods, that they muſt not be changed by Magiſtrates, or their Laws, but muſt be rendered intirely to him, as he gave them, in the Glory of them, not Adulterated or Imbas'd.
And eſpecially in all things that concern God himſelf more immediately, as in the Purity, Spirituality of his Nature, the Divineneſs of his Truth and Word, the Service and Ordinances of his Worſhip, and whatever he hath herein reſerved to himſelf, all theſe are ſo his, that no Caeſar hath any Power in or over them, to add, or diminiſh, or make the leaſt alteration: So that though they may have great Power in many things relating to Religion, to the Accommodation of the moſt External Exerciſe of it to Government, and the Peace of Nations, yet as to the very Religious Actions themſelves, and the Management of them, they muſt be cloſe confin'd to Gods Manifeſtation of himſelf, how he will be Worſhipped, and to thoſe things that are abſolutely neceſſary to Moddel, and decently to Circumſtantiate that Worſhip, and ſo it is to be rendred to God, perfectly according to his own Pattern; and the Magiſtrates Care is, that it be ſo rendred; if in things evident to Natures Light, the Magiſtrates Laws have place; if only to be known by Revelation, the Magiſtrates Power cannot riſe above the means appointed by God: that is, Inſtruction producing Faith, and Obedience, and not Compulſory Laws, ſeeing Natural Reaſon may be Oblig'd, but Faith is the Gift of God. Now theſe things God hath by the Prerogative of his Divine Power reſerv'd to himſelf, and they are to be rendred to God, diſtinct from the things of Caeſar, that is from all Civil things given by God to Coeſar, and ſo to be rendred to Caeſar: Yea, even diſtinct from the Appendant Laws for the ſecuring Juſtice, and Soberneſs; which though they are Gods, yet having not ſo immediate a Reſpect to him, as Godlineſs, or Religion, are more under Humane Legiſlation in the particular adjuſtments to the General Ends. But both the inward Court of Religion, or Divine Truth, and Worſhip it ſelf, and the outward Court of Decency and Order, are within ſuch Limitations of the Word of God, and the Laws of Nature, that all indifferent things therein, not preſcrib'd by God, are left to the freedom of every Man by God, and no Power of Preſcription ought to come there, that a Man may not be either incumbered by unneceſſart Obſervances, or in danger to miſtake them, as having any influence into his Worſhip of God, which ought not to have any, and can indeed have none that is good; Nor laſtly, be in doubt whether he do not diſpleaſe God in adding to his Worſhip. But if a Man can ſee his Freedom in all theſe, it is ſerving out of Love, and being made all things to all Men, and going to the utmoſt he can, in Obedience to Magiſtrates; if a Man cannot ſee his Freedom, but doubts of the lawfulneſs, he is under as ſevere a prohibition of Compliance againſt his Doubt, as in other Caſes of Sin: For the Sentence is Poſitive, He that Doubteth is Condemned in doing the Indifferent thing he doubteth of; and whatever is not of Faith, or aſſurance, it is pleaſing to God, or not diſpleaſing to him, is Sin.
Queſt. But this Doubt may extend to Civil Things, and Indifferences there, or to thoſe Rights of Soveraignty, and Grandeur of Supream Power, God hath inveſted them with?
Anſw. When Obedience is enforc'd in ſuch Things, the Magiſtrate hath this to juſtifie him, he is within his own Territories, given him by God; he requires the things that are Coeſars upon Gods Donation: But in Religious things, he is within Gods Peculiar, and ſo cannot be juſtified in that enforcement, becauſe the things are ſo peculiarly Gods.
Queſt. The great Queſtion now remains, what are Subjects to do, when Anthority ſtamps it ſelf upon Falſe Religion, or enforces Indifferent things againſt the apprehenſions of Conſcience concerning their lawfulneſs, ſo that they cannot Obey, but with a doubting Conſcience, and the danger of that hath been already opened?
Anſw. There is one Rule in all theſe Caſes, even as it is impoſſible, Laws of Injuſtice, and Licentiouſneſs, when Soveraign Powers ſo Err in Government, ſhould change the True and Everlaſting Notion of Righteouſneſs, or Soberneſs, or thoſe Eternal and Immutable Laws of them, in themſelves; even ſo impoſſible it is, the Laws of a Falſe Religion ſhould change thoſe of True Natural, or True Revealed Religion; or, the Laws impoſing Indifferent things in Religion, ſhould take away the Liberty God hath given, or the ſinfulneſs of Obeying againſt Doubt of Conſcience, when a Man does not ſee that Liberty: That therefore which is Eternal and Unchangeable, muſt be adhered to, and obeyed.
Queſt. How then is there a Subjection to Magiſtrates?
Anſw. The Subjection then is in this, as in all other Errors of Magiſtracy, in Caſes of Juſtice, or Soberneſs; not to reſiſt the Power, vindicating its Commands by Sufferings and Penalties upon thoſe that cannot actively Obey, wherein Religion, Juſtice, or Soberneſs are contradicted, which are Gods, and muſt be rendred to him according to themſelves, who is able to make them recompenſe, who ſuffer for Righteouſneſs ſake, as he pleaſes in this World, or moſt certainly in the Reſurrection of the Juſt.
But if there were not ſuch an abſolute Legiſlative and Executive Power in every Community thus fixed, and unmoveable, and accountable only to God; the Reſtleſs Love of Change would be always diſturbing, and calling to account Government, and every Man take upon him to be a Lawgiver, and a Juſticier, or indeed to be Licencious and Inordinate, and as they could Conſult and together Collect themſelves into a Rebellion, would enter into open Hoſtilities againſt it, and ſo the ends of Government in the Peace and Order of Humane Societies be quite loſt; ſo that till any Principalities, ſitting on the Seats of Government, are ſo bad, as to retain leſs of the Uſes and Ends of Government, than they deſtroy, and it can be made apparent, endeavours of Change cannot introduce ſo great and general Miſchiefs, or that even Anarchy it ſelf cannot introduce greater Miſchiefs, than that Government is the Author of, (which hath come to paſs in few Inſtances) till then, I ſay, we muſt fear the Lord, and the King, and not meddle with them who are given to Change, For their Calamity ſhall riſe ſuddenly, and who knows the ruin of them both?
Queſt. But what are Chriſtian Subjects to do, when Titles of Soveraignty, or Legiſlative, or Executive Powers of Laws are Diſputed, either betwixt various Pretenſions of Princes, or where the bounds of Power, and Rights of Soveraignty, and the Liberties and Properties of People are in Controverſie?
Anſw. I ſhall no more intermeddle in that, than the Doctrine of Chriſtianity does, which leaves all thoſe things to the Laws and Conſtitutions of Nature, of Nations, and of each Particular Country. The Duty of Chriſtians is to thoſe Soveraign Powers, whoſe Authority is Current, whoſe Image and Superſcription is upon all things Publick, the Powers that are in being, are to be Obey'd according to the Ends of Government already Diſcourſed, that is for the Puniſhment of Offenders; for the Executing Judgment betwixt Man and Man, for the ſecuring Common Peace, in all Godlineſs and Honeſty: Our Lord, and his Apoſtles intimate nothing either way, to ſtrengthen or weaken the Claim of the Powers then preſent; but declare Obedience to them, Prayers and Thankſgivings for them, as they then were, although they could not have the cleareſt of Titles; Chriſtianity as it is ſtrictly the Religion of Jeſus Chriſt, doth not make it ſelf a Divider over Men, nor Decide ſuch Controverſies, which are quite of another Cogniſance: yet it ſubverts no Rights, it betrays no Liberties, juſtly ſo called; it reverſes no Laws of Nature, nor reſcinds Conſtitutions, and Compacts of Government, but teaches Men to do all they can to preſerve Common Good and Right determinable upon other Principles: Only this, the more clear, ancient, and indiſputable the Titles of Princes are, the more indiſputable Boundaries betwixt Prince and People are kept, the greater are the Obligations of Obedience, of quiet and peaceable reſt in that Obedience, of the moſt vigorous Defence of the Power over us; and the greater the Guilt of any of the Sins of Mutiny, Faction, Sedition, Rebellion.
Queſt. The Diſcourſe of the Power of Magiſtrates in Religion, hath brought to my thoughts, National Religion, and a National Church, wherein I deſire your Inſtruction?
Anſw. I can but apply, what I have ſaid in general, to this Particular Caſe, which I ſhall endeavour to do to your ſatisfaction, in theſe ſix Propoſitions.
Queſt. What is the firſt Propoſition I am to be Inſtructed by?
Anſw. It is this, That to join in True Religion with our Native Country, or Nation, is ſuch a Law of Nature, that cannot be reverſed: For the ſake of the True Religion, we may be oblig'd to forſake not only our Country, but our Fathers Houſe, and to unite to the Church of God founded in that True Religion; yet in the mean time we muſt own all that is Divine, Rational, True, wereſoever we find it, much more in our Native Country, and if it be poſſible propagate True Religion upon it: For we ſhall not only be judged in this World with our Nation, but ſhall riſe with it at the Day of Judgment, in the ſame Station or Lott, wherein we were placed in this World; according to our doing good in it, we ſhall receive our Reward with thoſe of it, that are ſaved, who ſhall then ſurvive in Glory, and become, as if they were the whole Nation; the periſhing part being loſt; as we therefore deſire the proſperity of it in this World, ſo ought we to endeavour by all means the Eternal Happineſs of as many of it as we can, by joyning with them, and ingaging them in True Religion.
Queſt. I deſire your Second Propoſition?
Anſw. It is this, That in a Political Senſe, National Religion is, when Magiſtrates and the Body of the People joyn in the True Religion, and Eſtabliſh it by Law, and devote to it the moſt Publick Advantages, that the Largeneſs and Grandeur of ſuch a Nation have in their Power, fixing Characters of Civil Honour, and ample Condition upon the Rulers of the Church, and Communicating to them Magiſtratical Power in things pertaining to the External Defence, Honour, and Proviſion for the True Religion, as it is National; all which, ſo far as it is Serviceable to the beſt Ends, is acceptable to God our Saviour, who is not the Author of Confuſion, but of Peace; and ought to be Submitted to with Reverence, both in Obedience to Government, and alſo as it is done in Honour to the Name of God, and True Religion: The State of the Church in times of Perſecution being not the Standard (as to theſe things) in the proſperous times of it.
Queſt. I now deſire the Third Propoſition?
Anſw. The Government of a Nation in Religion, appointing and preſcribing Liturgies, Confeſſions of Faith, Catechiſms and Publick Forms of Inſtruction, or Homilies, they may be ſo far uſeful, as when they are compoſed according to the Word of God, to ſecure True Religion, and the Publick Adminiſtration of it, by ſo much publickly Ratified; and requiring of all, whom it Intruſts, as Miniſters of the Word of God under its Approbation and Maintenance, to aſſent to the Truth of Religion ſo Compriz'd, and Publickly to declare it, by uſing them, as is appointed: But theſe are not to be underſtood to put Limits upon the Miniſters of the Word, firſt entruſted by Chriſt, who are both in Prayer, Preaching the Goſpel, and all means of Inſtruction, to ſearch into all the Scripture, that is profitable for Doctrine, Inſtruction, Reproof, and to Pray with all Prayer and Supplication according to the particular occaſions, and in that abundance and liberality of the Divine Oracles, that they themſelves may ſpeak as the Oracles of God, and Pray with the Ʋnderſtanding, and in the Holy Spirit, and that all their Service may be matter of Bounty from their own Minds, and not of Conſtraint and neceſſity, as impos'd: For how ſhould they then, as every Good Scribe Inſtructed to the Kingdom of Heaven, bring out of their Treaſure Things New and Old, or like the good Houſholder, that hath made proviſion and laid up in ſtore to that End. In all theſe things Solomons Example is Great. According to which the Preacher ought to be Wiſe, and to teach the People Knowledge, and give good heed, and ſeek to find out acceptable Words, that may be as Goades and Nailes, not blunted with Common uſe.
Queſt. I now deſire your Fourth Propoſition?
Anſw. The Benefit of National Religion Eſtabliſhed by Law, is, That every Subject of that Nation, hath a Right to the True Religion ſo Eſtabliſhed, and may claim his Intereſt and Property in it, as in all Things elſe legally due to him, and is not oblig'd upon the account of Paſſive Obedience, to deſert or relinquiſh his Right in it, any more than his Righteous Claim, or Title, to any thing elſe he enjoys by Laws, and yet Trangreſſes no Rule of Chriſtianity, but hath the ſame Obligation to defend that his Right, as any other Right whatever, ſo far as the Laws of the Nation enable him, nor can there be any Reſiſtance to Government in ſo doing; even as there can be none, but it is the Duty and Truſt of Subordinate Magiſtrates to adhere to the Laws in the point of True Religion, as in all other Caſes; and of the Supreme Legiſlative Power of a Nation, to foreſee Dangers and prevent them by Additional Laws, as neceſſity ſhall require: And all this with the Prerogative due to Religion.
Queſt. I deſire your Fifth Propoſition?
Anſw. National Religion, ſeeing it is deſign'd to Comprehend a multitude of Perſons of moſt neceſſarily, and unavoidably various Sentiments and Apprehenſions, muſt be ſo prepared, as that with greateſt Eaſe and Room to Conſciences and Underſtandings, of ſo many ſeveral Figures and Impreſſions, there may be an Union in National Religion with leaſt Scruple, and therefore to give all the Liberty, that Truth gives, not impoſing Arbitrarily, becauſe Religion as hath been ſaid, is Gods Peculiar, and in that, the Doubting Conſcience cannot Obey farther, than it ſees the Divine Rule before it, not in things Dark and Diſputable, becauſe clear things are only neceſſary to Salvation, not forcibly, except when Natural Religion is Violated, becauſe patient Inſtruction, Counſel, and Ratiocination are the Divine Methods in giving and working Faith.
Queſt. I now expect the laſt Propoſition?
Anſw. I ſhall give you the laſt, and therein Conclude this whole Enquiry, and Inſtruction, and it is this,
The True Religion of the Word of God in a Nation, or City, does overtop all the Falſe and Private Religions in it, and become in the Sacred Regiſter, the National Religion. In the Sacred Maps, the Chriſtians of Achaia, were Achaia it ſelf: The Seven Churches of Aſia, were the Cities themſelves: And whatever Leſſer Differences, or Diviſions, this or that Name of Diſtinction may ſeem to make in National Religion, yet, the True Subſtantial Religion in all of them ſhall be one National Religion; and become one Rod and Scepter in the Hand of Chriſt, and the Nation be as one National Tribe, and Church: For let Men do what they can againſt it, True Religion, as it is the only Publick Religion, and no Separation of Men from it, however called Publick, can make it Private; ſo in what place ſoever it is, it ſhall have the moſt Publick Character, and the True Religion in all thoſe that ſincerely profeſs it, ſhall be one True Publick Religion, and thoſe little Differences ſhall not cleave it into more than one. Without the Change of True Religion it ſelf, there cannot be a Schiſm of a deeper Senſe in it; if Bitterneſs and Animoſity, Cenſoriouſneſs, and the Perſecuting Spirit were away: God will graciouſly Interpret Scruples on one ſide to a Jealouſie for the Purity of Religion, the freedom of the other to a deſire to Propagate it under the favour of Laws, and thereby to be capable of doing moſt Good. In Heaven they now are all one, and ſhall be one, and the Envy, Strife, and Contention (which the Good Lord Pardon) ſhall be utterly Aboliſhed. This is the Honour of True Religion, of Publick Divine Religion.
Now the God of Peace, that brought again from the Dead, our Lord Jeſus, that great Shepherd of the Sheep, by the Blood of the everlaſting Covenant, make his Church, and his Church in this Nation, perfect in every Good Work, to do his Will, Working in it, that which is well pleaſing in his ſight, through Jeſus Chriſt, to whom be Glory for ever and ever, Amen.
FINIS.
ERRATA.
Page 36. l. 20. for ſcale read ſcal. p. 70. l. 9. r. Record.
End of the text · Thomas Beverley, A Catholic Catechism (1683)