A Defense of Sundry Positions of the Congregational Way, Position 24
POSITION XXIV.
Chriſt left but one way of Diſcipline for all Churches; This is found in Anſw. to 32. q. p. 72.73. and the like is in R. M. and W. T. to C. H. pag. 8.which in the eſſentialls of it is unchangeable, and to be kept till the appearing of Chriſt, 1 Tim. 6.13, 14.
To prove that theſe words are injurious to the Text alledged, you ſay,
It ſeems by the words, Thou, O man of God, I give thee in charge, Anſwer. that thou keep this Commandement (viz. which immediatly precedes) concerning faith, and holineſſe in the Miniſtery of the Word, to be directed to Timothy himſelf: or, if to his, ſucceſſours, then it muſt be to the ordinary Elders; (for Euangeliſts that ſucceeded him wee know none) not to the Churches; for example, not to the Church of Epheſus, to whom Paul writes nothing(a)Do theſe words, Eph. 4.11, 12. nothing concern government. of government; though in his Epiſtles to Timothy he writ almoſt concerning nothing elſe; and chargeth the Elders to take heed to the flock, and look to Wolves, Acts 20.28. But if you will need have the words this commandment extended to this whole Epiſtle, you had need of good warrant for this expoſition.
If you will acknowledge that the things written to Timothy concern Elders, Reply. Deacons and Believers out of Office according to their ſeverall capacities reſpectively: We ſhall eaſily grant, that all the things contained in the whole Epiſtle, are directed to Timothy himſelf, but not for his own perſonall uſe, but for the uſe of the Church alſo. Now in this ſenſe it will nothing befriend you in making good your charge: For ſtill the many rules contained in this Epiſtle in reference to the Church in generall, to Biſhops, Deacons, Widows, and Members in particular, may be in force, yea by vertue of this Text, to the appearing of Chriſt.
2. If by theſe words, — to be directed to Timothy himſelf, you mean that the Commandment immediatly preceding, concerns none by way of obligation, but only Timothy, you heat upon a harſh ſtring: For muſt none flee theſe things, fight the good fight of faith, lay hold on eternall life (by vertue of this Text) but only Timothy? Yea, your ſelf ſeem to be jealous of this interpretation, when you ſay, or if to his ſucceſſours, then it muſt be the ordinary Elders, not the Church; and yet you have not mended the matter: For will you reſtrain theſe words, That thou keep this Commandment, verſ. 14. to thoſe, verſ. 11, 12. Flee theſe things, follow after righteouſneſſe, &c. and when you have done, determine it to Elders only? Then it will follow, that only Elders muſt flee envie, ſtrifes, railings, evill ſurmiſings, perverſe diſputings, covetouſneſſe: That Elders only, and not Believers (at leaſt by vertue of this Text) muſt follow after godlineſſe, righteouſneſſe, faith, love, patience, meekneſſe: That Elders only, and not ordinary Church-members, muſt fight the good fight of faith, lay hold on eternall life. Now, leſt this (as well it may) ſhould ſeem incredible, to make it Teſtimonium ſide dignum, you tell us, that theſe words, This Commandment, relate only to that which immediately precedes, and that which immediately precedes, relates only to faith and holineſſe in the miniſtery of the Word. I anſwer,
1. If you make theſe words, Fight the good fight of faith, lay hold on eternall life, the commandment immediately preceding, yet it is not neceſſary they ſhould be underſtood only of faith and holineſſe in the miniſtery of the Word, which is but one part of the good fight of faith, whereas the good fight of faith is fought in the univerſall conflict of an Euangeliſts converſation againſt the world, the fleſh and the devill, as well as in the diſpenſation of his Euangelicall function.
2. But with what good reaſon can theſe words, Fight the good fight of faith, &c. be conceived to drink up the whole meaning, and utmoſt extent of thoſe words, That thou keep this commandment without ſpot, &c. For though I do believe that your thoughts are ready to gratifie you with all pleaſing accommodations, for overthrow of one only ſtated diſcipline out of the word, yet I cannot but think it would ſeem too groſſe in your thoughts, to teare by piecemeale the continued exhortation of the Apoſtle, verſ. 11, 12. but thou, O man of God, flee theſe things, follow after righteouſneſſe, godlineſſe, faith, love, patience, meekneſſe: Fight the good fight of faith, &c. and to apply only this latter part of the exhortaion to thoſe words, That thou keep this commandment. And therefore cannot but wonder, that you ſhould affirm that the Commandment Timothy is commanded to keep, ſhould concern only faith and holineſſe in the miniſtery of the Word.
Therefore, notwithſtanding what hath been ſaid, we ſtill affirm that theſe words relate to the rules concerning Church-government in the former part of the Epiſtle; and this will further appear,
1. If you conſider the coherence of theſe words with the former: The Apoſtle having in the former part of the Epiſtle inſiſted upon the ſeverall duties of the Officers of the Church, he commands them in the latter end of the ſecond verſe of this Chapter, to teach and exhort theſe things.
2. He arms him with inſtructions, how he ſhould carry himſelf toward thoſe that ſhould teach and exhort the contrary, giving at once the character and cenſure of ſuch men, verſ. 3, 4, 5. and having made a digreſſion, verſ. 6, 7, 8, 9, and 10th. he falls on again to reſume the former Argument, and to exhort Timothy to flee the courſes of theſe corrupt teachers, and both as a Chriſtian and Euangeliſt, to approve himſelf to God in all holineſſe of converſation, verſ. 11, 12. But thou, O man of God, flee theſe things, &c. q. d. Though ſome others may prove corrupt in doctrine, and vicious in life, yet do thou walk with God in the power of a holy converſation, and particularly, though others will ſpot this doctrine, Biſhops, Deacons, &c. yet do thou keep it without ſpot and unrebukeable, and cauſe it to be kept ſo by others; for an Apoſtle, Euangeliſt, or Biſhop never keeps the faith as an Apoſtle, Euangeliſt, or Biſhop aright, unleſſe he cauſe it as much as in him lies, to be kept ſo by others; and ſo much is the import of the Apoſtles words, 2 Tim. 4.7. I have kept the faith.
Now, leſt the Euangeliſt, Demonſtration of Diſcipline, p. 5.7.or others to whom this Word of God might come, ſhould conceive that theſe things given in charge to Timothy, were of a temporary nature, and to ceaſe with the Primitive times, therefore he ſaith, verſ. 13, 14. I give thee charge in the ſight of God, who quickeneth all things, &c.—that thou keep this commandment unrehukeable, and without ſpot, to the coming of Chriſt, i. e. keep them thy ſelf, and deliver them in charge to the Church, and principally to the Elders to be kept till Chriſt his ſecond coming.
2. That which Dr Whitakers againſt Du…aeus urgeth, is not without ſtrength, That the Apoſtles have writ theſe Lawes (ſpeaking of Diſcipline) not for a day, or for the firſt age, but to endure for all times to come, and therefore hath ratified them with a moſt earneſt obteſtation (ſaith he) 1 Tim. 6.14. that theſe commandments ſhould be kept unto the day of the Lord.
That the Eſſentials of Diſcipline ſet down in Scripture, are unchangeable, Anſwer. I grant; but whether any Eſſentials be in controverſie, or how many, and which they are, you tell us not, &c.
By Diſcipline (Brother) we mean the whole Syſtem, Reply. and comprehenſion of divine Rules, Precepts or Precedents, for the externall Eutaxie order of the Church, which are not of a temporary, but of a perpetuall uſe, and equity, till the appearing of Chriſt, and by Eſſentials, we mean ſuch particulars included in this Syſtem or Comprehenſion, as if any of which be wanting, ſomething is detracted from the perfect and compleat order of the Goſpel. In this ſenſe we ſay, that there are certain Eſſentials in controverſie. That only perſons righly qualified, ſhould be admitted to ſociety in the Church, is an Eſſentall. aIſai. 5.6.6.7. 1 Cor 1.1. Phil. 1.1.Now, though this in the generall be not in controverſie, yet whether this or that be a right qualification is in controverſie, and ſo an error in an Eſſentiall is contended for, and made by the erring party; either by taking in viſibly falſe, or excluding viſibly true matter. That the members of the Church, be united by a right medium, is Eſſentiall bActs 2.41. Acts 5.13. 1 Cor. 12.to Diſcipline, but whether this right medium be I know not what implicit covenant, or whether it be an expreſſe covenant, or the legall bounds of the Pariſh, is no ſmall Queſtion at this day. That ordination, excommunication, &c. be done by the right Subjectum capaxc1 Tim. 4.14. Titus 1.5. Acts 14.23. of theſe ordinances, is certainly an Eſſentiall part or diſcipline. But whether the Churches in ſome caſes may ordain by Deputies no Church-Elders; or whether in an ordinary way this power be in the Elderſhip of the particular Congregation, or in a compound Claſſick Elderſhip, is a great controverſie. But that the holy kiſſe, oyle, waſhing of feet, are Eſſentials, we hold not.
The remainder of your examination, though drawn out into ſeven particulars, ſeems to us to be like the hornes of the Beaſt, called Bonaſſus, Ariſtot. de Nat. Animal.which are big enough; but yet they are ad pugnam inutilia unuſefull to fight withall. For though we cannot aſſent to every thing in your ſeven particulars, yet ſhall paſſe them over, becauſe they are all peaceably conditioned to the Doctrine of the Elders of New-England. For though they were all granted, yet it may be cleerly deduced from 1 Tim. 6.13, 14. that Chriſt hath left but one way of Diſcipline for all Churches, &c. the reaſon is, becauſe theſe are no parts of the diſcipline left by Chriſt to the Church, which in the Eſſentials of it is unchangeable: ſpoken by Paul in the Epiſtle to Timothy. Horat. de Art. Poet.Non ſemper feriet, quodeun que minabitur Areus.
Laſtly, whereas you call for a Narrative of our Church-way, eſpecially of what we count Eſſentials, we had thought to have taken ſome pains to have ſatisfied you herein, but that in the nick of time that work is done to our hands, by Reverend Mr. Cotton: And further we hear, that a work of the ſame nature, by the Brethren of the the Congregationall-way, members of the Aſſembly, is upon the Anvile, and that by the requeſt of the Aſſembly of Divines at London, and we make no doubt, but the gleaning of the grapes of Ephraim, are, and wil be better then would be the vintage of Abiezer. Yet we know not by what obligation we ſtand bound to give forth a Narrative of our Way, more then the Brethren of the Presbyterian judgement do of theirs, who though to this day they call earneſtly for a Narrative from us, yet have not gratified us with any Narrative of what themſelves hold. And therefore vouchſafe to touch at leaſt with one of your fingers, that which you are pleaſed to lay (though we count it not ſo) as a burden upon us.