An Apology for the True Christian Divinity. Robert Barclay

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СКАЧАТЬ Iniquities than all outward Laws or Rules can give them. Hence the Apostle concludes, Rom. vi. 14. Sin shall not have Dominion over you: for ye are not under the Law, but under Grace. This Grace then that is inward, and not an outward Law, is to be the Rule of Christians. Hereunto the Apostle commends the Elders of the Church, saying, Acts xx. 32. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them which are sanctified. He doth not commend them here to outward Laws or Writings, but to the Word of Grace, which is inward; even the spiritual Law, which makes free, as he elsewhere affirms, Rom. viii. 2. The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death. This spiritual Law is that which the Apostle declares he preached and directed People unto, which was not outward, as by Rom. x. 8. is manifest; where distinguishing it from the Law, he saith, The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the Word of Faith which we preach. From what is above said, I argue thus:

      The principal Rule of Christians under the Gospel is not an outward Letter, nor Law outwardly written and delivered, but an inward spiritual Law, engraven in the Heart, the Law of the Spirit of Life, the Word that is nigh in the Heart and in the Mouth.

      But the Letter of the Scripture is outward, of itself a dead Thing, a mere Declaration of good Things, but not the Things themselves:

      The Scripture not the Rule.Therefore it is not, nor can be, the chief or principal Rule of Christians.

      §. III.

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      Thirdly, That which is given to Christians for a Rule and Guide, must needs be so full, that it may clearly and distinctly guide and order them in all Things and Occurrences that may fall out.

      But in that there are numberless Things, with regard to their Circumstances, which particular Christians may be concerned in, for which there can be no particular Rule had in the Scriptures:

      Therefore the Scriptures cannot be a Rule to them.

      I shall give an Instance in two or three Particulars to prove this Proposition. It is not to be doubted but some Men are particularly called to some particular Services; their being not found in which, though the Act be no general positive Duty, yet in so far as it may be required of them, is a great Sin to omit; forasmuch as God is zealous of his Glory, and every Act of Disobedience to his Will manifested, is enough not only to hinder one greatly from that Comfort and inward Peace which otherwise he might have, but also bringeth Condemnation.

      As for Instance, Some are called to the Ministry of the Word: Paul saith, There was a Necessity upon him to preach the Gospel, wo unto me, if I preach not.

      If it be necessary that there be now Ministers of the Church, as well as then, then there is the same Necessity upon some, more than upon others, to occupy this Place; which Necessity, as it may be incumbent upon particular Persons, the Scripture neither doth nor can declare.

      Object.If it be said, That the Qualifications of a Minister are found in the Scripture, and by applying these Qualifications to myself, I may know whether I be fit for such a Place or not:

      Answ.I answer, The Qualifications of a Bishop, or Minister, as they are mentioned both in the Epistle to Timothy and Titus, are such as may be found in a private Christian; yea, which ought in some Measure to be in every true Christian: So that this giveth a Man no Certainty. Every Capacity to an Office giveth me not a sufficient Call to it.

      Next again, By what Rule shall I judge if I be so qualified? How do I know that I am sober, meek, holy, harmless? Is it not the Testimony of the Spirit in my Conscience that must assure me hereof? And suppose that I was qualified and called, yet what Scripture-rule shall inform me, Whether it be my Duty to preach in this or that Place, in France or England, Holland or Germany? Whether I shall take up my Time in confirming the Faithful, reclaiming Hereticks, or converting Infidels, as also in writing Epistles to this or that Church?

      The general Rules of the Scripture, viz. To be diligent in my Duty, to do all to the Glory of God, and for the Good of his Church, can give me no Light in this Thing. Seeing two different Things may both have a Respect to that Way, yet may I commit a great Error and Offence in doing the one, when I am called to the other. If Paul, when his Face was turned by the Lord toward Jerusalem, had gone back to Achaia, or Macedonia, he might have supposed he could have done God more acceptable Service in preaching and confirming the Churches, than in being shut up in Prison in Judea; but would God have been pleased herewith? Nay certainly. Obedience is better than Sacrifice; and it is not our doing that which is good simply that pleaseth God, but that Good which he willeth us to do. Every Member hath its particular Place in the Body, as the Apostle sheweth, 1 Cor. xii. If then, I being the Foot, should offer to exercise the Office of the Hand; or being the Hand, that of the Tongue; my Service would be troublesome, and not acceptable; and instead of helping the Body, I should make a Schism in it. That which is good for one to do, may be sinful to another.So that that which is good for another to do, may be sinful to me: For as Masters will have their Servants to obey them, according to their good Pleasure, and not only in blindly doing that which may seem to them to tend to their Master’s Profit, whereby it may chance (the Master having Business both in the Field and in the House) that the Servant that knows not his Master’s Will may go to the Field, when it is the Mind of the Master he should stay and do the Business of the House, would not this Servant then deserve a Reproof, for not answering his Master’s Mind? And what Master is so sottish and careless, as, having many Servants, to leave them in such Disorder as not to assign each his particular Station, and not only the general Terms of doing that which is profitable? which would leave them in various Doubts, and certainly end in Confusion.

      Shall we then dare to ascribe unto Christ, in the ordering of his Church and Servants, that which in Man might justly be accounted Disorder and Confusion? Diversities of Gifts.The Apostle sheweth this Distinction well, Rom. xii. 6, 7, 8. Having then Gifts differing according to the Grace that is given to us; whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation. Now what Scripture-rule sheweth me that I ought to exhort, rather than prophesy? or to minister, rather than teach? Surely none at all. Many more Difficulties of this Kind occur in the Life of a Christian.

      Of Faith and Salvation can the Scripture assure thee?Moreover, that which of all Things is most needful for him to know, to wit, whether he really be in the Faith, and an Heir of Salvation, or not, the Scripture can give him no Certainty in, neither can it be a Rule to him. That this Knowledge is exceeding desirable and comfortable all do unanimously acknowledge; besides that it is especially commanded, 2 Cor. xiii. 5. Examine yourselves whether ye be in the Faith, prove yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? And 2 Pet. i. 10. Wherefore the rather, Brethren, give all Diligence to make your Calling and Election sure. Now I say, What Scripture-rule can assure me that I have true Faith? That my Calling and Election is sure?

      If it be said, By comparing the Scripture-marks of true Faith with mine:

      I demand, Wherewith shall I make this Observation? What shall ascertain me that I am not mistaken? It cannot be the Scripture: That is the Matter under Debate.

      If it be said, My own Heart:

      How unfit a Judge is it in its own Case? And how СКАЧАТЬ