esteemed; but, on the contrary, it is part of that honor due to Christian magistrates to desire and crave their consent and approbation therein; which being obtained, the churches may then proceed in their way with much more encouragement and comfort.
4. It is not in the power of magistrates to compel their subjects to become church-members, and to partake of the Lord’s Supper; (Ezek. xliv. 7. 9,) for the priests are reproved that brought unworthy ones into the sanctuary: (1 Cor. v. 11;) then it was unlawful for the priests, so it is as unlawful to be done by civil magistrates; those whom the church is to cast out, if they were in, the magistrate ought not to thrust them into the church, nor to hold them therein.
5. As it is unlawful for church-officers to meddle with the sword of the magistrate, (Mat. ii. 25, 26,) so it is unlawful for the magistrate to meddle with the work proper to church-officers. The acts of Moses and David, who were not only princes but prophets, were extraordinary, therefore not inimitable. Against such usurpation the Lord witnessed by smiting Uzziah with leprosie for presuming to offer incense. (2 Chr. xxvi. 16, 17.)
6. It is the duty of the magistrate to take care of matters of religion, and to improve his civil authority for the observing of the duties commanded in the first, as well as for observing of the duties commanded in the second table. They are called gods. (Psa. lxxxviii. 8.) The end of the magistrate’s office is not only the quiet and peaceable life of the subject in matters of righteousness and honesty, but also in matters of godliness; yea, of all godliness. (1 Tim. ii. 1, 2; 1 Kings xv. 14, and xxii. 43; 2 Kings xii. 3, and xiv. 4, and xv. 35.) Moses, Joshua, David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, are much commended by the Holy Ghost, for the putting forth their authority in matters of religion; on the contrary, such kings as have been failing this way, are frequently taxed and reproved of the Lord. (1 Kings xx. 42; Job xxix. 25, and xxxi. 26. 28; Neh. xiii.; Jonah iii. 7; Ezra vii.; Dan. iii. 29.) And not only the kings of Juda, but also Job, Nehemiah, the king of Nineveh, Darius, Artaxerxes, Nebuchadnezzar, whom none looked at as types of Christ, (tho’ were it so there were no place for any just objection) are commended in the books of God for exercising their authority this way.
7. The objects of the power of the magistrate are not things meerly inward, and so not subject to his cognizance and views: as unbelief, hardness of heart, erroneous opinions not vented, but only such things as are acted by the outward man: neither their power to be exercised in commanding such acts of the outward man, and punishing the neglect thereof, as are but meer inventions and devices of men, (1 Kings xx. 28. 42,) but about such acts as are commanded and forbidden in the word: yea, such as the word doth clearly determine, tho’ not always clearly to the judgment of the magistrate or others, yet clearly in its self. In these he, of right, ought to put forth his authority, tho’ oft-times actually he doth it not.
8. Idolatry, blasphemy, heresie, (Deut. xiii.; 1 Kings xx. 28. 42,) venting corrupt and pernicious opinions, that destroy the foundation, (Dan. iii. 29,) open contempt of the word preached, (Zech. xiii. 3,) prophanation of the Lord’s-Day, (Neh. xiii. 31,) disturbing the peaceable administration and exercise of the worship and holy things of God, (1 Tim. ii. 2,) and the like, (Rom. xiii. 4,) are to be restrained and punished by civil authority.
9. If any church, one or more, shall grow schismatical, rending itself from the communion of other churches, or shall walk incorrigibly and obstinately in any corrupt way of their own, contrary to the rule of the word; in such case, the magistrate (Josh. xxii.) is to put forth his coercive power, as the matter shall require. The tribes on this side Jordan intended to make war against the other tribes for building the altar of witness, whom they suspected to have turned away therein from following of the Lord.
FINIS
Maryland Act for Church Liberties
Pennsylvania Act for Freedom of Conscience
Providence Agreement
Banished from Salem, Massachusetts, for his democratic views of church government, Roger Williams went to Rhode Island to found its earliest settlement at Providence. One of the first political compacts, the Providence Agreement also contains the first expression of the separation of church and state in America, binding members to obey only political authorities, and then only in regard to civil matters.
We whose names are hereunder, desirous to inhabit in the town of Providence, do promise to subject ourselves in active and passive obedience to all such orders or agreements as shall be made for the public good of the body in an orderly way, by the major consent of present inhabitants, masters of families, incorporated together in a Towne fellowship, and others whom they shall admit unto them only in civil things.
Maryland Act for Church Liberties
Maryland took a road toward religious toleration very different from Williams’s. Lord Calvert, the colony’s proprietor (and as such endowed with powers from the king to rule largely as he saw fit, subject to the king’s wishes), was Catholic. Thus, colonists in Maryland, despite their representation in an assembly, and whatever their personal beliefs, had little power by which to oppose toleration specifically aimed at protecting Catholics. Nonetheless, Catholic rights would suffer periodic reversals in Maryland, which had a Protestant majority throughout most of its colonial existence.
Be it enacted by the Lord Proprietarie of this Province by and with the Advice and approbation of the ffreemen of the same that Holy Church within this Province shall have all her rights liberties and immunities safe whole and inviolable in all things. This act to continue till the end of the next Generall Assembly and then with the Consent of the Lord Proprietarie to be perpetuall.
Pennsylvania Act for Freedom of Conscience
Pennsylvania’s proprietor, William Penn, held an expansive view of religious toleration, extending it to all who professed belief in a deity. However, Penn shared the common view that liberty, order, and justice depend upon virtue, which itself rests on Christian piety. Thus, his grant of religious liberties distinguishes between toleration for non-Christians and rights of political participation, which are reserved for Christians, and, further, continues traditional laws respecting Sabbath-keeping and punishment for sacrilegious speech and conduct.
Wheras the glory of almighty God and the good of mankind is the reason and end of government and, therefore, government in itself is a venerable ordinance of God. And forasmuch as it is principally desired and intended by the Proprietary and Governor and the freemen of the province of Pennsylvania and territories thereunto belonging to make and establish such laws as shall best preserve true christian and civil liberty in opposition to all unchristian, licentious, and unjust practices, whereby God may have his due, Caesar his due, and the people their due, from tyranny and oppression on the one side and insolence and licentiousness on the other, so that the best and firmest foundation may be laid for the present and future happiness of both the Governor and people of the province and territories aforesaid and their posterity.
Be it, therefore, enacted by William Penn, Proprietary and Governor, by and with the advice and consent of the deputies of the freemen of this province and counties aforesaid in assembly met and by the authority of the same, that these following chapters and paragraphs shall be the laws of Pennsylvania and the territories thereof.
Chap. I. Almighty God, being only Lord of conscience, father of lights and spirits, and the author as well as object of all divine knowledge, faith, and worship, who can only enlighten the mind and persuade and convince the understandings of people. In due reverence to his sovereignty over the souls of mankind;
Be