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 ...

CHAP. X. Of general Assemblies, of Messengers, Elders and Brethren, to decide general Controversies in the Christian Church; with Resolutions to the most important Questions which concern the same.

SECT. I.

BY General Assemblies we do not mean a Convention of Bishops, &c. throughout the VVorld, not conceiving the thing possible to be attained at all times, if at any time, since the Propagation of the Gospel throughout all Nations, or the greatest part of the VVorld. Whether we consider the State of Nations, or of the Churches in all Nations; especially if a competent Number of Christians of differing Apprehensions (for whose sake only such a Meeting were desirable) should so convene or come together: Certainly the Magnitude would exceed the conveniency of Communication in any one place, and not a little disturb the Peace of the Nation or City where they should so convene. But that which is of greatest force against such a Conven∣tion, is this; That God hath not required such a thing. Neither have the Apostles left us a President of that nature: For though great Controversies did arise in their days, yet they did not call together chosen men out of all Nations where they had preached Christ, to re∣medy such Inconveniencies, but by Doctrine and Writing did still as∣sert the Truth once delivered, and detect those Innovations, &c. But this we say, That a Convention of the Pastors of as many Church∣es as by reason of the vicinity of Countrey, and acquaintance of each others Affairs; and who, without the disturbance of the Publick Peace of such Nations, may so meet together; this we doubt not may lawfully be done, and through God's Blessing is very profitable for the management of the great affair of Christian Religion with one consent. And for this, that best of General Assemblies, Act. 15. is a good Precedent, where we find the Church at Antioch, disturbed with the great Controversie about the necessity of Circumcision, and of keeping the Law; whereupon they send divers men to the Church at Jerusalem to consult and resolve the point in question, which they did effectually perform (after a through debate, wherein was great dissention and disputation) to the consolation of the Churches, and the encrease of their number daily, Act. 15. 31. and 16. 5.

Yet it is here to be observed, That the Church at Antioch did not send to Jerusalem, for that they wanted power to decide this Question, but as taking herein a course which was both laudible and profitable for themselves and others: For they had not only Barnabas, but Paul also; who was not destitute of authority to censure the contrary-minded, and to avouch the Liberty of Christians in opposition to the Bondage of the Law. But considering the matter as a common cause, and as all Churches are but one Mystical Body, and though equally entire Communities in themselves, yet have an Interest in the Gifts of each other, no one being able to say to the rest, I have no need of thee. And there being men at Jerusalem of equal fitness to try and judge in this case; and more especially for that they who caused the Contention came down from Judea, and went out from the Apostles, Act. 15. 1, 24. It was meet this Matter should there be examined, where it was like to undergo the strictest enquiry; as also that the Apostles might have the fairer opportunity to purge themselves from that Suspicion which might hence arise, that they favoured such Doctrine, because those that taught it to the Gentiles came out from them, as ver. 24. And therefore the Apostles do in the first place clear themselves in that case, as having given no such Commandment to these Zealots for the Law.

This mutual Consultation therefore of many Churches together, shews not the Superiority of Churches one above another; but only the Brotherly Interest which they have in the Strength of each other, and the Duty which lieth upon the Churches one to help another in their difficulties. And doubtless her Strength thus united, is the most powerful Means under Heaven, (through the virtue of Christ's Promise to be with them as his Church) to stop the Current of Here∣sie, and to keep the Churches in unity, both in Doctrine and Man∣ners, as appears in the Result of this Sacred Assembly, and the Effect which followed thereupon. And sith we read but of one Assembly so general as this in the Apostles days, it may teach us they are not to be conven'd but upon emergent occasion, or when lower endea∣vours fail to effect the Peace of the Churches.

According to this President, the Baptized Churches in this Age and Nation (though unworthy to compare with those Worthies) have kept an Assembly General for many years, for the better settlement of the Churches to which they are related, and do hope to see a good issue thereof towards the better Manifestation of such Truths, as by reason of the Corruption of former times have been neglected, and that by men who yet have done very worthily in many things per∣taining to the Restitution of Christianity.

It is true, we read of unhappy Effects of general Meetings of Bi∣shops in former times, (and the like may and doth too often happen now) whence some seem to disgust Assemblies of this kind. But this can be no Plea against the thing, but only against mens abuse of it; and what good thing is it, which God hath allowed for the well-being of his Churches, which at some time or other hath not likewise been

abused by men of corrupt minds. We may not say the Apostles left us any ill President, yet it is certain they left us this; and to forsake them, and follow others fancies, will not attend us with any comfort, or ground of better success. Let not then the Ministers of Christ neglect the Means which was blessed of God, with such good effect (though when they had done what they could, men ceased not to do mischief in the Churches) but let them watch against Pride and Ig∣norance, which are the greatest Impediments to good proceedings in such Conventions.

SECT. II. Of the Question, who hath Power to Convene General Assemblies

Although it must ever be granted a most vertuous thing for a Chri∣stian Prince to give the Invitation to such an Assembly, yet our An∣swer to this Question is, That neither such a Prince, nor any man else, hath Power to command the Churches in this Case. But it rather seems to be a Priviledge equally pertaining to all Churches, and that all Pastors have the same liberty to move, that there may be such a coming together: But that which calls the Assembly is the emer∣gency of the Occasion. For thus it was in the First General Assembly at Jerusalem: The Church at Antioch happened to have the occasion among them, yet they could not command the Church at Jerusalem to undertake in the Quarrel; neither could the Church at Jerusa∣lem command the Church at Antioch to refer the Cause depending to them, or to attend their Assembly in the Debate of the Question; or if any should affirm these things, we know they can never prove them. But this is evident, the one desires assistance, and the other denies it not: thus The Apostles and Elders came together to consider of this Matter, Act. 15. 6. We find not a word of any one commanding the rest, but they being concern'd as Members and Ministers of the Church of God, take a natural care of one anothers preservation; as it is written, 1 Cor. 12. 25. That there should be no Schism in the Body, but that the Members should have the same care one for another. When our Neighbours House is on fire, he cries out for Help, and the good Man looks for no other Mandate; and this was the Case of the Church at Antioch, Act. 15. 2. Which being represented to the Church at Jerusalem, straight a Cure is prepared for the Wound. And surely the strong and perfect Bond of Charity, and that Heavenly Relation that is among Christians, will not suffer any to deny a helping Hand in such distresses, when they befal other Churches, especially if they will admit of assistance.

Such as would have a Power to reside in some one man, whether it be the Pope or the Emperour? we will not dispute: Being well as∣sured, let them take to which they please, they have nothing where∣on

to ground such a thing: For seeing Princes, as such, have no∣thing added to the Office Magistratical which God hath given them by becoming Christians, more than when they were no Christians, (otherwise it would follow no man is a Magistrate compleat that is no Christian) it cannot be within the Verge of his Princely Authority to command Christ's Ministers to leave their respective Charges, to at∣tend an Assembly in remote Countries: Only this is most true, the Dignity of his Place gives him a fair opportunity to promote such (or any other) good works to the Glory of God. And for the Pope we shall say no more but this: The First Assembly was procured with∣out Peter's Invitation, much less his Commission: Ergo, General Assemblies may be convened without the Pope's Authority. If we must prefer any before those where the Cause is most pressing, it must be the most grave, holy, and active in the Ministry.

Nor are we alone in this that we say about General Assemblies; Dr. Field doth favour us at least in part, whilst he seems to allow, * 1.1 That though Magistrates failed to procure such Councils, yet the Churches have their Guides and Rulers distinct from them that bear the Sword; and that there is in the Church a Power, [we say a Priviledge] of convoca∣ting her Spiritual Pastors, to consult of things concerning their Wellfare, though none of the Princes of this World do favour her. And though we know not (as he) any Diocesan Bishop or Metropolitan, to whom he seems to allow the Power of Convening such an Assembly; yet we should think those Bishops of greatest experience, and approved fide∣lity to be chiefly advised with, next to those who are immediately under the Calamities which befal the Church, as aforesaid: For we know nothing that gives a precedency in honour to one Bishop above another, but as he excels in labouring in the Word and Doctrine, &c.

SECT. III. Of the Second Question, How far Agreements made by a General Assembly do oblige the Churches concerned by their Representative.

To ascribe Infallibility to any Assembly since the Apostles days, as to that Assembly whereof they were Members, Act. 15. must in no wise be allowed; For then it would follow, that the Decrees made in such Synods, must be added to the Scriptures, as the undoubted Dictates of the Holy Ghost, for so were the Decrees of that Assembly, as we see, Act. 15. And thus we should still be receiving New Ora∣cles, and never know when the whole Counsel of God was delivered to us. Wherefore, though we ought to consider with great respect what is concluded by a General Council of Christ's true Ministers, yet may we lawfully doubt of what they deliver, unless they confirm it by the Word of the Lord: For there is not any more reason to believe such Assemblies to be as infallible as that of the Apostles, than there

is to believe that the Succeeding Bishops or Pastors are as infallible as those first Ministers of the Gospel: For as that was infallible in that Writing or Decree set forth in all their Names, so they were in∣fallible also in their Particular Epistles: But so are neither particu∣lar Ministers of Christ, nor yet whole Synods of them, since the Apo∣stles Decease; as is apparent by the Oppositions which have been found among them; to which purpose Augustin saith very well:

* 1.2 And who can be ignorant that the Holy Canonical Scripture, as well of the Old as of the New Testament, is contained within her certain Limits; and that it is so preferred before all latter Writings of Bishops, that it can∣not in any wise be doubted or disputed of, whether it be true or whether it be right. Whatsoever is written in it, is certain: But that the Writings of Bishops which have been written, or are now written, after the Canon is con∣firmed, may be lawfully reprehended both by the more wise Speech perhaps of any man that is more skillful in the Matter, and also by the more grave Autho∣rity, and more learned Prudence of other Bishops; and by Councils, if any thing in them perhaps have strayed from the Truth. And even Councils themselves, which are gathered in every Region or Province, without all doubt must give place to the Authority of General Councils, which are ga∣thered out of all the Christian World, [if indeed it were possible to ob∣tain a Free Council of that Nature.] And that oftentimes the former General Councils themselves may be corrected by the latter, when by any trial of Matters, that is opened which was shut, and that is known which was hidden, without any swelling of sacrilegious Pride, without any stiff-neck of puffing Arrogance, without any contention of cankered Envy, with holy Humility, with Catholick Peace, with Christian Charity.

Thus Augustine, (who with as much modesty and reason as can well be expressed in a matter of this difficulty) and we with him, dare not look upon any Writings or Decrees of General Councils to be infallible, but that they may admit of Correction or Emendati∣on. Yet doubtless they are to be esteemed as the Council of Fathers, and must needs outweigh (ordinarily) the Opinion of private Chri∣stians, at least to quiet strife in the Church about things disputable. And here that Text, Heb. 13. Obey them that have the Rule over you, is of great force, and the Faith of our lawful Pastors is to be follow∣ed, with consideration to be had of the end of their Conversation, and that they follow Christ. * 1.3 For as Augustine again, My consent with∣out exception I owe to no man, be he never so well learned, as to the Holy Scripture. Nor may we receive the Doctrine of an Angel of Heaven, if he preach contrary to the Gospel, Gal. 1. 6, 8.

One thing here we may not intermit concerning the Decrees of that Holy Council at Jerusalem, Act. 15. which though the Infallible Dictates of the Holy Ghost are disobeyed, by those who pretend the greatest Reverence to the Determinations of General Councils, * 1.4 to wit, the Papists, and the Protestants also generally. And it is in the case of abstinence from Blood and things strangled, which is expresly in the said Decrees, Act. 15. 28. prohibited to all that from the Gentiles were turned to God; and it is granted by the Papists, That all Christi∣ans

did obey that Decree with the rest for some Ages after: and yet they presume to violate this Decree, by eating Blood and strangled things, in opposition to the Authority of the Holy Ghost, and this Sacred Council, and against the Evidence of the Scriptures elsewhere prohibiting the same:

First upon a Moral ground, because it is the Life of the Creature, Gen. 9. 5. But Flesh with the Life thereof, which is the Blood thereof, thou shalt not eat. See also, Levit. 17. 14.

Secondly, Upon a Religious account, viz. Because God had reser∣ved it to make atonement for the Soul, Levit. 17. 10, 11. And now,

Thirdly, Prohibited as a necessary thing, even among things not to be dispensed with, viz. The pollution of Idols and Fornication. Now though the Second Consideration should not oblige Christians, yet the First and Third ought, or else a Gap is opened to fall into great Li∣centiousness. Thus men that cry up the Authority of General Councils, do contrary to the Decrees of this best of Councils, and in despite of its Authority (which they pretend was but for a time only, without the least shew of proof) will eat Blood, and things which are strangled; and this they do also in contempt of Antiquity. For;

* 1.5 Tertullian, who lived in the Second Century, in vindication of the Christians who were accused for Enemies to Mankind, and for de∣vouring Infants in their Blood, saith thus: How can that be true in the Christians, whose Custom is to abstain from all Blood and things strangled, so that it is not lawful for them when they feed at their Tables, to meddle with the Blood of any Beast. With what face or conscience can a Papist burn those who cannot obey the Council of Trent in the case of Transubstantiation, and yet justifie themselves and others in eating Blood, against those who religiously obey this Infallible Gene∣ral Council at Jerusalem?

SECT. IV. What Sort of Christians are to give Voice deliberative or decisive in General Councils or Assemblies.

It is evident from Act. 15. 6. That the Apostles, or Messengers and Elders of the Churches are principally concerned, to convene and to order the business of General Assemblies, both to discuss and deter∣mine the Cases there controverted. Nevertheless it is very evident that a multitude of other Brethren were by the Apostles admitted to be present, and to dispute the things which concerned the Cogni∣zance of that Assembly, ver. 12. For when it is said that all the multi∣tude kept silence, and gave ear to Barnabas and Paul, &c. It shews they (or many of them at least) had been engaged in the Disputation spo∣ken of before, ver. 7. And it is also very clear, that the Decrees here made, are ratified in the Name, and as the Act of the whole

Assembly, of the Apostles, Elders, and Brethren, ver. 23. The Apostles, El∣ders, and Brethren, send greeting to the Brethren which are of the Gentiles in Antioch, Syria, and Sicilia. Yea not the Apostles only, but they with the whole Church agreed to send chosen Men of their own Compa∣ny unto Antioch, ver. 22. From all which it's without doubt, that in General Assemblies the Brotherhood are to be admitted; such (no doubt) as are judicious, and apt to lend assistance in such weighty Affairs: and the Reason is evident, because the Gifts of the Holy Spirit are common to the whole Brotherhood, by vertue whereof they are allowed to speak in the Church, 1 Cor. 14. 31. And conse∣quently in General Assemblies also, where the Use of all manner of Gifts are needful.

But this the Papists do count an absurd thing, and upbraid the Pro∣testants with it as an Errour. From this notwithstanding they do very well acquit themselves by the Pen of Dr. Field, who saith thus, * 1.6 or to this effect.

1. That Christ only can decide in such Assemblies, by the Authority of his bare Word.

2. Any Lay-men as well as Clergy-men, may give voice decesive, not upon the bare Word of him that speaketh, but upon the Evidence of Proof which he bringeth: for whosoever it is that bringeth convincing Proofs, de∣cideth a Doubt in such sort, as no man ought to resist against it.

* 1.7 And so clear is this Case, that even Panormitan a Papist doth a∣vouch it against his Brethren, saying; That the Judgment of one pri∣vate man is to be preferred to the Sentence of the Pope, if he have better authority of the Old and New Testament to confirm his Judgment.

* 1.8 And Gerson a Papist also, teacheth, That any Learned Man may and ought to resist against a whole Council if he discern it to err of Malice or Ig∣norance: And that whatsoever Bishops determine, their Determinations bind not the Conscience, further than they approve what they propose some other way, than by their Authority only. So that, saith the Doctor, Bishops must not proceed Praetor-like, but all that they do must be but in the nature of an Enquiry; and their Decrees of no farther force than reason doth war∣rant them.

In the First Council of Nice we find many that were not ordained to the Ministry, who were permitted to dispute of the Points in diffe∣rence. There were present (saith Socrates) * 1.9 many of the Layety which were skilful Logicians ready to defend each others part; and then he menti∣ons one: A Lay Person of a simple and sincere mind, who set himself against the Logicians, and told them in plain words, That neither Christ nor his A∣postles had delivered unto us the Art of Logick — but an open and plain mind to be preserved by us with faith and good works. The which when he had spoken, all that were present had him in admiration, and held with his Sentence. Nor is it to be dissembled or hid, that the Bishops of this Famous Assembly, were generally, or at least many of them, plain men and unlearned, in respect of humane Literature; though it is also certain that many, (among whom Eusebius) was well seen in such learning. But that which is to our present purpose, we find it so

plain, that no man can deny, but that there were many beside Bi∣shops permitted to deliberate upon the Matters in Question; nor see I any reason to doubt but that their Agreements were signed by o∣thers as well as those of the Ministry: For thus saith Socrates out of Eusebius, Now therefore the Canons concluded by common consent of all, were ratified by the Subscription of every one, and recorded for Posteri∣ty. Thus then, according to the evidence of Sacred Scripture, and the practice of Antiquity, the present Baptized Churches do cele∣brate their General Assemblies of Messengers, Elders, and Brethren, according to the liberty and opportunity which God is pleased to give under the Magistrates where God hath placed the Bounds of their Habitations; who, though they are a People small and despised, yet do they labour to keep the Lord's Precepts, and to esteem all his Commandments concerning all things to be right, and to hate every false way. And when it shall please God to put it into the Hearts of the Rulers of the Nations, to permit a Free and General Assembly, of the differing Professors of Christianity, for the finding out of Truth, we trust that some of the Baptized Churches will (if per∣mitted) readily make their appearance with others to help on that needful Work.

Notes

• * 1.1

  Dr. Field of the Chu. 667.
• * 1.2

  Augustine, as alledged by Dr. Fulk.
• * 1.3

  Augustine.
• * 1.4

  The best Gener. Council disobey∣ed by the Pa∣pists, &c.
• * 1.5

  Tertullian, of Blood and strangled things
• * 1.6

  Dr. Field of the Church, 645.
• * 1.7

  Panorm.
• * 1.8

  Gerson.
• * 1.9

  Socrat. Eccles. Hist. l. 1. c. 5.