SECTION VII: CONCERNING THE POWER OF DECISION
Robert Barclay.
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Seeing then, it may fall out in the Church of Christ, that both some
may assume another place in the body than they ought, and others may lay
claim to a liberty, and pretend conscience in thing's they ought not, and
that without question the wrong is not to be tolerated, but to be testified
against, however specious its appearance may be; and that it must and ought
to be judged: the question will arise, Who is the proper judge or judges,
in whom resideth the power of deciding this controversy? and this is that,
which I undertook in the next place to treat of, as being the specific
difference, and distinguishing property of the Church of Christ from all
other anti-christian assemblies and churches of man's building and framing.
To give a short, and yet clear and plain answer to this proposition:
the only proper judge of controversies in the Church, is the Spirit of
God, and the power of deciding solely lies in it; as having the only unerring,
infallible and certain judgment belonging to it: which infallibility is
not necessarily annexed to any persons, person, or places whatsoever, by
virtue of any office, place, or station any one may have, or have had in
the body of Christ. That is to say, that any have ground to reason thus,
because I am or have been such an eminent member, therefore my judgment
is infallible; or, because we are the greatest number; or, that we live
in such a noted or famous place, or the like: though some of these reasons
may and ought to have their true weight in case of contradictory assertions,
(as shall hereafter be observed,) yet not so, as upon which either mainly
or only the infallible judgment is to be placed; but upon the Spirit, as
that which is the firm and unmovable foundation.
And now, if I should go on no further, I have said enough to vindicate
us from imposition, and from the tyranny, whether of popery, prelacy, or
presbytery, or any such like we have or may be branded with; as shall after
appear.
But to proceed: herein lies the difference betwixt the dispensation
of the law, and the Gospel or new covenant; for that of old all answers
were to be received from the priests in the tabernacle. For he, that appeared
betwixt the churbims there, spake forth his mind to the people;and there
were also families of the prophets, to whom they resorted for the answers
of the Lord (though sometimes as a signification of the further glory,
that was to be revealed, it pleased God to reveal his mind to some, even
to those who were neither prophets nor prophets' sons); but under the gospel,
we are all to be taught of God, that is, none are excluded from his privilege
by not being of the tribe of Levi, or of the children of the prophets:
though this privilege is as truly exercised in some by assenting and obeying,
to what God commands and reveals through others, (they feeling unity with
it in the life,) as by such, who by the revelation and command of God's
Spirit hold forth his will to his people in certain particulars, which
the same Spirit leads and commands them to obey. So that we say, and that
with a very good ground, that it is no way inconsistent with this sound
and unerring principle, to affirm, that the judgment of a certain person
or persons in certain cases is infallible, or for a certain person or persons
to give a positive judgment, and pronounce it as obligatory upon others,
because the foundations and ground thereof is not because they are infallible,
but because in these things, and at that time, they were led by the infallible
Spirit. And therefore it will not shelter any in this respect to pretend,
I am not bound to obey the dictates of fallible man; is not this popery,
I not being persuaded in myself? Because it is not to be disobedient to
them, but to the judgment of truth through them at such a time; and one
or more there not being persuaded, may as probably proeeed from their being
hardened, and being out of their place, and in an incapacity to hear the
requirings, as that the thing isnot required of them; which none can deny,
but it may as well be supposed, as the contrary. But for the further clearing
of this matter, before I conclude, I shall not doubt both to affirm and
prove these following propositions:
First, That there never will, nor can be wanting, in case of controversy,
the Spirit of God to give judgment through some or other in the Church
of Christ, so long as any assembly can properly, or in any tolerable supposition
be so termed.
Secondly, That God hath ordinarily, in the communicating of his will
under his gospel, employed such, whom he had made use of in gathering of
his Church, and in feeding and watching over them; though not excluding
others.
Thirdly, That their de facto, or effectual meeting together,
and giving a positive judgment in such eases, will not import tyranny and
usurpation, or an inconsistency with the universal privilege, that all
Christians have, to be led by the Spirit; neither will the pretences of
any contradicting them, or refusing to submit, upon the account they see
it not, or so, excuse them from being really guilty of disobeylng God.
For the first, to those that believe the Scripture, there will need
no other probation than that of Matt. xxviii. 20: "And lo, I am with you
alway, even unto the end of the world." And xvi. 18, "And the gates of
hell shall not prevail against it."
Now, if the Church of Christ were so destitute of the Spirit of God,
that in case of difference there were not any found, that by the infallible
Spirit could give a certain judgment: would not then the gates of hell
prevail against it? For where is strife and division, and no effectual
way to put an end to it., there not only the gates, but the courts and
inner chambers of darkness prevail; for where envying and strife is, there
is confusion and every evil work.
But that there may be here no ground of mistake, or supposition, that
we were annexing infallibility to certain persons, or limitting the Church
to such; I understand not by the Church, every particular gathering or
assembly, circumscribed to any particular country or city: for I will not
refuse, but divers of them, both apart and together, if not established
in God's power, may err. Nor yet do I lay the absolute stress upon a general
assembly of persons truly stated (as they ought) in God's power, he hath
heretofore revealed his will in such cases; and yet may, as the most probable
way (which shall be spoken of hereafter :) yet, such, as a mere assembly,
is not conclusive. Nor yet do I understand by the Church, every gathering
or assembly of people, who may hold sound and true principles, or have
a form of truth; for some may lose the life and power of godliness, who
notwithstanding may retain the form or notions of things, but yet are to
be turned away from, because in so far (as observed before) as sanctification,
to wit, those that are sanctified in Christ Jesus, make the Church, and
give the right definition to it: where that is wholly wanting, the Church
of Christ ceaseth to be; and there remains nothing but a shadow without
substance. Such assemblies then are like the dead body, when the soul is
departed, which is no more fit to be conversed with; because it corrupts,
and proves noisome to the living. But, by the Church of Christ I understand
all those, that truly and really have recieved and hold the truth, as it
is in Jesus, and are in measure sanctified, or sanctifying in and by the
power and virtue thereof, working in their inward parts: and this may be
made up of divers distinct gatherings or churches in several countries
or nations: I say, so long as these or any of them do retain that, which
justly entitles them the Church or Churches of Christ (which they may be
truly called) though there may fall out some differences, divisions, or
schisms among them: as we may see, there was no small dissensions in the
Church of Antioch, and yet it ceased not to be a church. Acts xv. 2, and
1 Cor. i. 11.
"For it hath been declared unto me of you, my brethren, that there
are contentions among you," and yet verse 2, he entitles them the Church
of God, them that are sanctified in Christ Jesus; so long, I say, as they
truly retain this title of the Church of Christ, as being really such,
there will never be wanting the certain judgment of truth. For which, besides
the positive promise of Christ before mentioned, (which is not without
blasphemy to be called in question, or doubted of,) I shall add these reasons.
That seeing Church of Christ is his body, of which he is the head, it,
were to make Christ negligent of his body, who styles himself the good
shepherd, and hath said, he will never leave nor forsake his own; or else
(which is worse) it will infer a posibility of error, or mistake in Christ,
in whom, as the head are the eyes of the body, by which it is to be ruled
in all things. Next, we never find in all the Scripture, since the Gospel,
that ever this was wanting; but that God still gave infallible judgment
by his Spirit in some of the respects above mentioned. If the transactions
and controversies of the after centuries be altered, I will boldly affirm
and prove, that there was never a true judgment wanting, so long as the
nature and essence of the true Church was retained; if any will needs affirm
otherwise, let them show me where, and I will answer it. Though I deny
not, (that after mystery of iniquity did begin to work, or had so wrought
first by intermixing, and afterward by altogather forsaking the nature
of truth, retaining only the bare name of the Church) but that there might
some scattered ones, here and there one in a nation, and now and then one
in an age, who by the power and virtue of the Spirit of Life working in
them, might be truly sanctified; yet these were but as wittnesses in sackcloth,
no ways sufficient to give these assemblies, in which they were engrossed,
the appellation of the Church of Christ, coming no more under observation
by the generality, nor having as to them any more influence, than some
tittle, or scarcely discernable sparks of fire in many great heaps and
mountains of ashes. And thus much to prove, that where there is any gathering
or assembly, which truly and properly may be called the Church of Christ,
the infallible judgment will never be wanting in matters of controversy.
Secondly, that ordinarily God hath in the communicating of his will
under his Gospel employed such, whom he had made use of in gathering of
his Church, and in feeding and watching over them, though not excluding
others. For as in a natural body (to which the Church of Christ is compared)
the more substantial and powerful members do work most effectually; and
their help is most necessary to supply any defect or trouble in the body:
so also, if there be diversities of gifts in the Church (as is above proved)
and some have a greater measure, and some a lesser; those that have the
greater, are more capable to do good and to help the body in its need,
than others, that are weaker, and ]ess powerful: since there are strong
and weak, babes and young men, "who have overcome the evil one, and in
whom the word of God abideth;" such are more able when the enemy besets,
to resist (having already overcome) than others, who are but yet wrestling,
and not conquerors. Now, every controversy and dissension in the Church
comes from the besetments of the enemy; yet if any of these strong or young
men, or powerful members, go from their station, it is not denied, but
that they are as weak as any; and it is presupposing their faithfnlness
in their place, that I thus affirm, and no otherwise. Nor yet do I limit
the Lord to this method: "For in him are all the treasures both of our
wisdom and strength;" and the weakest in his hand is as strong as the strongest,
who may now, as well as heretofore, kill a Goliath by the hand of a little
David: yet we see, the Lord doth ordinarilly make use of the strong to
support the weak; and indeed, when such as may be termed weak, are so made
use of, it alters the nature of their place, and constitutes them in a
higher and more eminent degree. For though it was little David, it was
also he that was to be King of Israel. Though the Apostles were mean men
among the Jews; yet they were such, as were to be the Apostles of
the Lord of glory, instruments to gather the lost sheep of the house of
Israel, and to proclaim the acceptable day of the Lord. And though Paul
was once accounted the least of all the saints, a child born out of due
time: yet was he him, who was to be the greatest apostle of the Gentiles.
Now then let us consider, whom the Lord makes use of in the affairs
of the primitive Church, and through whom he gave forth his inffalible
judgment? Did he not begin first by Peter? He was the first, that spake
in the first meeting they had, Acts i.,and who first stood up after the
pouring forth of the Spirit and who first appeared before the council of
the Jews, and spake in behalf of the Gospel of Christ: though I am far
from calling him (as some do) the Prince of the Apostles; yet I may safely
say, he was one of the most ancient and eminent, and to whom Christ in
a manner somewhat more than ordinary had recommended the feeding of his
flock. We see also, he was first made use of in preaching to the Gentiles;
and what weight his and James's words had in the contest about circumcision
towards the bringing the matter to a conclusion, Acts xv. Yet that we may
see, infallibility was not inseparably annexed to him, he was found blamable
in a certain matter, Gal. ii .i 11, notwithstanding his sentence was positively
received in many particulars.
So also the Apostle Paul argues from his gathering of the Churches
of Corinth and Galatia, that they ought to be followers of him; and positively
concludes in divers things: and upon this supposition exhorts the churches
(both he and Peter) in many passages heretofore mentioned, (which I will
not, to avoid repetition, again rehearse,) to obey the elders that watch
for them; to hold such in reputation, and to submit themselves to them
that have addicted themselves to the ministry of the saints, I Cor. xvi.
15, 16.
Also we see, how the Lord makes use of John his beloved disciple, to
inform and reprove the seven Churches of Asia; and no doubt, John, (the
rest by the usual computation being at that time all removed) was then
the most noted and famous elder alive: and indeed, I mind not where, under
the Gospel, Christ hath used any other method, but that he always in revealing
his will hath rnade use of such, as he himself had before appointed elders
and officers in his Church. Though it be far from us to limit the Lord,
so as to exclude any from this privilege; nor yet on the other hand will
the possibility hereof be a sufficient warrant to allow every obscure member
to stand up, and offer to rule, judge and condemn the whole body: nor yet
is it without cause, that such an one's message is jealoused, and called
in question, unless it have very great evidence, and be bottomed upon some
very weighty and solid cause and foundation. And God doth so furnish those
whom he raiseth up, in a singular manner, of which (as I said) I mind no
instance in the New Testament: and in the Old we see, though it was strange,
that little David should oppose himself to the great Gohath, yet he had
before that killed both the lion and the bear, which was no less improbable;
and which of all is most observable, was before that time by the appointment
of God, and the hand of the prophet anointed King of Israel. Compare the
16th and 17th chapter of the 1st of Samuel.
Now as to the third, that any particular persons de facto, or
effectually giving out a positive judgment, is no encroaching nor imposing
upon their brethren's conscience, is neeessarily included in what is said
before; upon which for further probation there will only need this short
reflection. That for any member or members in obedience to the Lord to
give forth a positive judgment in the Church of Christ, is their proper
place and office, they being called to it; and so for them to exercise
that place in the body, which the head moves thru to, is not to usurp authority
over their fellow-members: as on the other hand to submit and obey, (it
being the place of some so to do,) is not a renouncing a being led by the
Spirit; seeing the Spirit lead them so to do; and not to obey, in case
the judgment be according to truth, and the Spirit lead to it is, no doubt,
both offensive and sinful. And that all this may be supposed in the Church
of Christ without absurdity, and so establish the above mentioned propositions,
will appear by a short review the former passages.
If that Peter and James their giving a positive judgment in the case
of difference in divers particulars, did not infer them to be imposers,
so neither will any so doing now, being led to it by the same authority:
every one may easily make the application. And on the contrary, if for
any to have stood
and resisted their judgment, pretending an unclearness, or so, and
thereby held up the difference after their sentence, breaking the peace
and unity of the Church, (things being concluded with as it seemed good
to the Holy Ghost, and to us,) say, if such would have given just cause
of offence, and have been cut off, as despisers of dignities of old, will
not the like case now occurring hold the same conclusion? Now whether those
proposition do not hold upon the principles before laid down and proved,
I leave to every judicious and impartial reader to judge.
Moreover, we see, how positive the Apostle Paul in many particulars
throughout all his epistles, il asmuch as he saith, 2 Thess. iii. 14, "If
any man obey not our word by this epistle, note that man, and have no company
with him, that he may be ashamed."
And in many more places before mentioned, where he commands them both
to obey him and several others, who were appointed (no doubt by the Spirit
of God) to be rulers among them; and yet who will say, that either the
apostle did more than he ought, in commanding? Or they less, than they
were obliged to, in submitting? And yet neither were to do any thing contrary
or more, than the Spirit of God in themselves led them to, or allowed them
in. And if the Church of God bear any parity or proportion now in these
days, with what it did of old (as I know no reason why it should not) the
same things may now he supposed to take effect, that did then; and also
be lawfully done upon the like occasion proceeding from the same Spirit,
and established upon the same basis and foundation. And thus much as to
that part, to show, in whom the power of decision is; which being seriously
and impartially considered, is sufficient to clear us fi'om the tyranny
either of popery, or any other of that nature, with those that are not
either wilfully blind, or very ignorant of popish principles, as the judicious
reader may observe. But seeing, to manifest that difference, was one of
those things proposed to be considered of, I shall now come to say something
of it in its proper place.