William Cunningham's comments on the Apostolic, Presbyterian general
assembly held in Acts 15 follow, excerpted from his Historical Theology (volume one, pp.43-47). "Although our review of
Theological Discussions properly begins at the close of the apostolic age, yet
there is one transaction recorded in the New Testamant to which it may be
proper to advert to, from its intimate connection with the whole subsequent
history and government of the church, and with the controversies to which they
have given rise, many of them continuing down to the present day. I allude to
what is commonly called the Council of Jerusalem, recorded in the fifteenth
chapter of the Acts of the Apostles.
There has been a very great deal of discussion about the true character of this
transaction, and the lessons, if any, which it is fitted to suggest respecting
the government of the church in subsequent ages. Papists, Prelates, and
Presbyterians have usually held that it was fitted and intended to convey some
instruction as to the way and manner in which the government of the church
should be permanently conducted, and have all professed to find in it something
to favour their respective systems; while the Congregationalists, not being
able to find in it anything to favour their views of church government, have
generally contented themselves with maintaining that it does not afford any
clear or certain materials for determining in what way the government of the
church should be conducted in subsequent ages. Papists, finding it recorded
here that Peter took a prominent part in the discussion which arose upon this
occasion, adduce the narrative as a proof that he acted then, was entitled to
act, and was recognized as entitled to act, as the vicar of Christ and the head
of the church. Prelatists, finding that, several centuries afterwards, the
notion was broached that James was appointed by the apostles Bishop of
Jerusalem, profess to get scriptural evidence of this fancy in the prominent
part which he took in the discussion. There is not in the narrative a trace of
any superiority in office or jurisdiction on the part of Peter or James; so
that the substance of the Popish argument is virtually this,-Peter spoke first,
and therefore he was superior in authority and jurisdiction to the other
apostles; while the Prelatic argument is,-James spoke last, and gave shape to
the decision of the council, and therefore he was diocesan bishop, and, as
such, superior in some respects even to the apostles. This of course, is sheer
trifling; and the only question of real importance or difficulty connected with
this matter, lies between the Presbyterians and the Congregationalists or
Independents.
The Congregationalists usually contend that this transaction was so peculiar
and extraordinary as to afford no pattern or precedent for the disposal of
theological controversies, and the regulation of ecclesiastical affairs in
subsequent ages, and in ordinary circumstances; while Presbyterians deny this,
and allege that it affords a warrant for the general substance of some of the
leading features of Presbyterian church government. The question whether or not
the transaction was so peculiar and extraordinary as to afford no model or
precedent for the subsequent government of the church, is virtually identical
with this one,-whether the apostles acted in this matter as inspired and
infallible expounders of the will of God, or simply as the ordinary office-bearers
of the church, using the ordinary means of ascertaining the divine will, and
enjoying the ordinary guidance and influences of His Spirit.
Presbyterians contend that there are plain indications in the New Testament
that the apostles sometimes acted in the administration of ecclesiastical
affairs, not as inspired men directed by the infallible guidance of the Spirit
which they enjoyed in declaring truth and in organizing the church, but simply
as ordinary office-bearers in co-operation with other elders, and more
especially that they acted in this capacity merely in this case; and
Congregationalists, not absolutely denying, and yet not prepared to admit, that
they never acted in the administration of ecclesiastical affairs without
infallible guidance, strenuously contend that in this case they acted under the
influence of immediate supernatural inspiration, which infallibly guided them
to a right decision, and that therefore it affords no model or precedent for
the church in future times. It seems very manifest, from the whole scope and
strain of the narrative, that the apostles did not act here as inspired and
infallible men, but simply as ordinary ecclesiastical office-bearers, in
conjunction with the elders and ordinary pastors. Had it been the purpose of
God to settle the controversy which arose about the necessity of circumcision
by an inspired infallible decision, the apostles might have at once decided it
without meeting, and without discussion of any kind; or any one of them might
have done so in the exercise of his apostolic authority, and confirmed his
decision by the "signs of an apostle." Paul himself might have done
so at Antioch, without the matter being brought up to Jerusalem at all. This
was not done; the matter was brought up to the church at Jerusalem. The
apostles and elders assembled to deliberate upon it publicly in the presence of
the people; and we are expressly told that much disputing took place regarding
it, when they were assembled to decide it. The apostles who took part in the
discussion, in place of at once declaring authoritatively what was the mind and
will of God regarding it, formally argued the question upon grounds derived at
once from God's providential dealings, and from statements of scripture. In
this way, and by this process, they carried conviction to the understandings of
all who heard them, so that they concurred at length in an unanimous decision.
Here everything plainly indicates, and seems to have been obviously intended to
indicate, that inspiration was not in exercise, but that the matter was decided
by means accessible to men in general under the ordinary guidance of the
Spirit.
There is no evidence, indeed- and the Congregationalists found much on this
consideration-that any of the apostles were, even at the first, of a different
mind from that in which the whole assembly ultimately concurred, or that they
had any disputing among themselves; but it is certain-and this is sufficient to
warrant our conclusion-that there was much disputing, i.e., argument on
opposite sides, in the assembly in their presence; and that they did not put an
end to this disputing by an immediate and infallible declaration of the mind of
God upon the point, in the exercise of their apostolic authority, but by
ordinary arguments derived from admitted principles, and addressed to the
understandings of those who heard them. The only thing that appears to
contradict the conclusion to which the whole scope and strain of the narrative
obviously points, is the fact that the decision to which the assembly
ultimately came is announced in these words: "It seemed good to the Holy
Ghost and to us." Now, this statement certainly implies that they were
confident that the decision was de facto in accordance with the mind of the
Holy Ghost, but it does not necessarily imply more than this; and therefore it
should not be held to imply more, as it would then contradict the general scope
and strain of the narrative, which are plainly fitted to teach us that Christ,
the Head of the church, determined the disposal of this matter, not by direct
and infallible inspiration, but by a general meeting of apostles and elders
seeking and attaining the truth upon the point, by means accessible to men in
general with the ordinary influences of the Spirit. Not only does the
expression, "it seemeth good to the Holy Ghost and to us," not
necessarily imply more that the certain accordance de facto between the
decision given by them and the mind of the Spirit, but it seems of itself to
indicate that there was something in the case different from a mere declaration
of what they knew simply as inspired men. It seems much more natural that if
they had been simply declaring what they had been miraculously and
supernaturally taught upon the point by the Spirit, they would have said
only,"it seemeth good to the Holy Ghost;" the addition,"and to
us," having the appearance of intimating that they did not act in the
matter merely and solely as the inspired declarers of His mind, though
confident that their decision was accordant with His.
We hold it, then to be clear, that while the apostles ordinarily had the gift
of supernatural infallible inspiration in the discharge of their public duties,
in declaring the truth and in organizing the church, yet on this occasion they
did not, in point of fact, exercise this gift, but left it as it were in
abeyance, and acted in the matter just as uninspired men might and could have
done. Now, these two facts taken in combination, not only prove that this
transaction may afford a pattern and precedent for the proceedings of the
church ordinarily in similar circumstances, but also warrant us to believe that
it was expressly arranged in this way for that very purpose, and that therefore
it is the church's duty to apply it for the regulation of her conduct. We
assume now, then, that the view generally taken by Congregationalists, as to
this controversy having been decided by a supernatural exercise of infallible
inspiration, is erroneous. We assume that the whole transaction must have been
intended and fitted to convey instruction to the church as to the management of
its affairs."
Dr. Reg Barrow comments: Scriptural uniformity can easily be seen in the
"apostolic" Presbyterian general assembly at Jerusalem (cf. Acts 15).
In fact, this general assembly "delivered decrees" that were binding
on all the individual churches that were part of the one visible church which
adhered to apostolic doctrine. The Greek word used in Acts 16:4 for
"decrees" is "dogmata." Compare this with the word
"decree" used in Luke 2:1. This same word as used in Luke 2:1 is
referring to the decree of Caesar Augustus regarding his call for an empire
wide census. This was not a suggestion given by Caesar, nor was it just advice
that could be ignored without penalty -- it was law! In the same way the decree
sent down by the general assembly that took place in Acts 15 was to be held as
law for the church. Furthermore, these pronouncements (because in keeping with
the mind of the Spirit) held sway over all the churches. These decrees were
carried out from Jerusalem to the churches in the cities of Asia Minor, as well
as Antioch, indicating that the scope of the synod's authority extended not
only over the church at Antioch which made the initial request, but over ALL
THE CHURCHES! (Adapted from "Presbyterianism and Independency" in British
Reformed Journal, No. 11, July-Aug. 1995,
p. 10n; write: "Bromstone" Stonehaven, Aberdeen AB3 2QB Scotland UK).
It is also interesting to note the comments found in this same Journal
comparing the Presbyterian's Westminster Confession (1647) with the Independent's Savoy
Declaration (1658). The British
Reformed Journal points out: "A
perusal of the twin columns on the page opposite will yield a direct contrast,
highlighted at apposite critical points by the words in heavy type. One sees
Westminster's decree (31:3), which corresponds to the Greek dogmata of the Textus Receptus in Acts 16:4, juxtaposed
with advice given in the Savoy
article XXVI, which latter corresponds with nothing anywhere in the Textus Receptus with respect to the
matters of Synodical Church Government" (p. 17). Later this Journal asks:
"Does this Scriptural Synod issue decrees or advice? Scripture says decree,
Westminster says decree, Savoy
says advice. Which Confessional
standard is therefore Scriptural?"
"And as they went through the cities, they delivered them the decrees for
to keep, that were ordained of the apostles and elders which were at Jerusalem.
And so were the churches established in the faith, and increased in number
daily" (Acts 16:4-5).
William Cunningham's classic two volume set, Historical Theology,
is available at http://www.puritandownloads.com/
for $US1.98 and free shipping. James Bannerman's classic two volume set on the
church, The Church of Christ, is also
available at http://www.puritandownloads.com/
for $US1.98 and free shipping.
FOR
FURTHER STUDY
All Presbyterian books below are
available from Still Waters Revival Books at: http://www.puritandownloads.com/.
WITHEROW,
THOMAS
The
Apostolic Church, Which Is It?
Shows, based on six Scriptural and
Apostolic principles, which system of governing the church [Independent,
Prelatical or Presbyterian] is pleasing to God. Concludes that Presbyterianism is set forth in Scripture as of divine
right. Joe Morecraft calls this book "irrefutable." See Rutherfurd's Due
Right of Presbyteries or his Divine Right of Church Government for
more advanced treatment of this subject. Easy reading, engaging, and a good
textbook for Bible study classes. 91 pages.
This book is also available on Reformation
Bookshelf CD volume 23
(CD SUPER SALE) at: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
CUNNINGHAM,
WILLIAM
Two large volumes totalling just under 1300 pages. The definitive work on
doctrinal history. Compares the truth to the three major heretical system:
Romanism, Socinianism (an old form of liberalism) and Arminianism. Covers the most important disputes, focusing in on
significant points of controversy in each. The value of this set should not be
underestimated, for it is an antidote against much of the innovative folly so
prevalent in our day. As Iain Murray, concerning human pride and scriptural interpretation, succinctly
points out,
Instead of beginning with a realization that
God in His providence had already caused His Church to investigate and settle
at least the great majority of Biblical doctrines, the Church, flattered by the
supposed possession of superior light, began to despise the old doctrinal
standards and to construct a 'creed' anew, as though the faith of the previous
eighteen centuries counted for nothing. Nor were the evangelicals free from
this plague; even they took up the slogans that 'Christianity is not a doctrine
but a life' and that to express the truth systematically is an abuse of logic
-- as though to think illogically was a mark of true spirituality!
J.J. Bonar stated that Cunningham's "grasp and vantage of the field
of theological discussion" was "of inestimable value." This set is certainly one of the most useful items
we carry and is much needed in our day.
This book is also available on Reformation
Bookshelf CD volume 16
at:
http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
This is one of the all time classic defenses of the divine right of
Presbyterianism. It also gives us a clear picture of the original intent of the
English Presbyterians working at the Westminster Assembly (and is therefore
very useful in determining the original intent of the Westminster Confession
itself). It can be seen here that it was the strong conviction of the majority
of English divines at Westminster that Presbyterianism is the only form of
church government that is instituted by God in His Word. David Hall, (the
editor of the NP edition), states, the book "was not written as a
polemical tract, as if to prop up some moribund tradition; rather it is an
exemplar of gentle and reasoned discourse." Published anonymously, during
the sitting of the Westminster Assembly, because of the Erastian leaning
Parliament's "gag rule," this work is considered by some as "an
even truer record of the Westminster divines' views of government than the
final (politically suppressed) standards" (Coldwell, NP edition).
Moreover, Hall goes so far as to state that "perhaps no single work is as
illuminating for original intent [of the Westminster Standards] as this rare
work printed contemporaneously with the meeting of the Assembly;" and that
"acquaintance with the political and ecclesiastical events of the time
narrows down the possible authorship of this (book, RB) to either (the)
Westminster divines themselves, or sympathizers of the Westminster Assembly of
divines (p. xvi). Hall also notes that Hetherington (in his masterful History
of the Westminster Assembly, p. 270)
asserts that this book was the Westminster divine's answer to the English
parliament's "nine queries" that were intended "to discourage
their thoroughly Presbyterian views." Hall continues, "In the first
comprehensive Scottish history of the Assembly, William Hetherington concludes
safely: 'Judging from internal evidence, in matter, manner, and style, it
appears most certain that this work at least embodies the substance of the
answer prepared by the Assembly, somewhat enlarged and modified by the city
ministers in whose name it was published.' Although Hetherington (who in a
footnote wished for the reprinting of this very work as 'a very valuable
contribution to the Presbyterian cause in the present day') initially infers
that the work of the Assembly and the London ministers was merged, such that
'so much of the one was transfused into the other as to render then to all
practical intents one work,' at the conclusion of his history he concludes with
more certainty: "The Jus Divinum of the city ministers appears to me to be both virtually and
substantially the Assembly's Answer to the Parliament, containing actually that
very Answer as prepared by them; but with such additional amplifications in
statement and illustrations, by the city ministers themselves, as might both
render it more complete and fit for publication as a distinct work on the
subject, and at the same time entitle them to publish it on their own
responsibility'" (Hall, pp. xviii-xix, citing Hetherington, History
of the Westminster Assembly pp. 270, 362).
Furthermore, "not only do we have confirmation from numerous sources that
the 2 December 1646 Jus Divinum
reflects the Assembly's original intent, we also see along with that the
undisputable historical notation that the Assembly considered itself bound by a
jus divnum, not merely 'guided'
by a nebulous jus hamanum. The
difference is cataclysmic" (Hall, p. xxii). Moreover, in The
Divine Right of the Gospel Ministry these
same authors later give us a glimpse of how different their jus
divinum presbyterianism is from much of
what "presbyterians" today believe. "So strongly were they
committed to this thorough-going jus divinum view that they stated the following 'four things
that justly deserve to be abhorred by all good Christians: (1) An Universal
Toleration of all Religions; (2) An Universal Admittance of all men to the
Lord's Supper; (3) Universal Grace, that is, that Christ died equally for all,
and that all men have free-will to be saved; and (4) Universal Allowance of all
that suppose themselves gifted to preach without Ordination" (Hall, p.
xxi). Moreover, Hall goes so far as to state that "perhaps no single work
is as illuminating for original intent [of the Westminster Standards] as this
rare work printed contemporaneously with the meeting of the Assembly."
This photocopy edition contains the appendix which sets forth "Extracts
from some of the best authors who have written on church government, concerning
the scriptural qualifications and duties of church members; the sole right of
gospel ministers to preach the gospel; the people's divine right to choose
their own pastors; together with an abstract of the arguments of the great Dr.
Owen (though a professed Independent) in favour of the Divine right of the
office of the ruling elder." These appendix items are not found in the NP
edition; neither is the section "The Editor to the Reader," written
by the Cameronian "T.H" (Thomas Henderson) -- an Irish Reformed
Presbyterian who was also the author to the forward of James Douglas' Strictures
on Occasional Hearing. Henderson recommends
this volume as "one of the best defences of presbytery which he has ever
seen."
Other Reformation Resources:
Westminster
Confession of Faith Super Sale
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Covenanter Sale
http://www.swrb.com/Puritan/covenanter-books.htm
Puritan Bookshelf
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Reformation
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Doctrinal
Integrity: The Utility and Importance of Creeds and Confessions and Adherence
to Our Doctrinal Standards by Samuel Miller
The
Covenanted Reformation Defended Against Contemporary Schismatics: A
Response and Antidote Primarily to the Neopresbyterian Malignancy and
Misrepresentations, and the Manufactured "Steelite" Controversy,
Found in Richard Bacon's A Defense Departed; With a Refutation of Bacon's
Independency, Popery, Arminianism, Anabaptism and Various Other Heresies
(Including an Exhibition of His Opposition to Scripture and the Covenanted
Reformation, in General; and His Opposition to John Calvin, John Knox, the
General Assembly of the Church of Scotland [Especially 1638-1649], Samuel
Rutherford, George Gillespie, the Testimony of the Covenanter Martyrs, the
Reformed Presbytery, the Puritan Reformed Church of Edmonton and a Host of
Other Prominent Reformers from Past Generations, in Particular) -- With Copious
Notes on Mr. Bacon's Backsliding and His Blackening of the Blue Banner; as Well
as Various Replies to Other Modern Malignants by Greg Barrow (Greg Price, Reg
Barrow, Larry Birger, et al.)
(Though set in the context of a debate with one individual, this book addresses
a number of specific problems which plague the Presbyterian and Reformed
churches of our day in general. "It conclusively and irrefutably
demonstrates that those churches which today call themselves Presbyterian [and
even many which claim a more general Reformed heritage] have grievously
departed from the Scriptural standards and principles of the previous Spirit
led Reformations [of the 16th and 17th centuries]. This will become progressively
[and painfully] clear as the reader witnesses evidence upon evidence of
defection from biblically based Reformation attainments (Phil. 3:16) -- and the
burying and/or removing of the ancient Reformation landmarks. Ultimately, when
the testimony and evidence [presented in this book] is weighed in light of
Scriptural verities, it is entirely safe to say that the original Reformers
would not only have sought negative ecclesiastical sanctions against our modern
pseudo-Reformers, but in many cases negative civil sanctions as well,"
writes Reg Barrow in the "Publisher's Preface." This book, of over
300 [8.5" X 11"] pages, is also offered as a cerlox bound photocopy
[$14.98 US funds] or a Hardcover photocopy [$25.00 US funds]. It is also free on most of the CDs in both the REFORMATION BOOKSHELF CD set [30 CDs, http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
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