Part 6
'ake also the 17th verse of the 7th chapter, and bring it along unto the 11th chapter, ' So I ordain in all the churches ;' and 'We have no such custom, nor the churches of God.'
What! presbyterial or congregational ?
Let but this one consideration decide it.
The custom of which he speaks that the contentions were about, was whether men should be uncovered or covered praying or prophesying.
Now, all the meetings for worship where men and women, and where the angels (whether celestial or elders), were present, these assemblies where these ordinances were used he ealleth churches, and he saith they had no such custom.
And in these respects of meeting thus for worship they are distinguished, churches, and are made several churches, in the plural; and the general usages of all these churches, as constituted and ordered by the apostles everywhere, he here presseth.
If we come to chap. xiv., he there gives order about prophesying in their meetings, into which strangers came and were converted ; ver. 25, in which they had psalms and doctrines; ver. 26, where men and women were present; vers. 84 and 35, and therefore congregational meetings are meant. And he enforceth these directions he gives, with the examples of all the like churches in all their meetings: 'God is not the author of confasion, but of peace, as in all the churches of the saints,' ver. 88.
These must needs be congregational assemblies and churches that met, for he speaks of the churches of the saints in common.
Yet still, you see when he speaks of churches, yea, and of all churches, he speaks of them assuch.
. xvi. 1, when he writeth about laying up contribution for the saints (the gathering and disposing of which belongeth unto particular congregations, for the money, to be sure, is had from thence): 'As I have given order,' says he, 'to the churches of Galatia, so do ye;' he meaneth those churches of Galatia he wrote to, Gal. ii; and these must be all congregational, for to order that collection belongeth to the several congregations.
And ver. 19, 'The churches of Asia,' saith he, 'salute you.'
Now, the many congregations under a presbytery, they do not meet to give salutes; they were therefore congregational, for with a congregational church in this salute he doth join them all; for he addeth, 'Aquila and Priscilla saluteth you, with the church that is in their house,' and why should we not think that he speaks uniformly in the same verse?
This, we see, is the uniform style of the apostle when he speaks of churches, and of all churches.
2. As for the very name church in the New Testament, the place of congregational meetings almost in all languages hath the name of church, which name no places for general councils or presbyterial meetings over many con- @regations at any time have had.
Not that we think the place of meeting to be properly called the church, but only xaraypnorimiic, but yet it had originally its name from the meeting and the persons, which were properly
THE GOVERNMENT OF [Boor I. called the church, and from their stated condition to meet in one place, the place was so named.
The clergy, indeed, hath been called the church, but not as met or assembled in any synod, but in the indefinite universal notion.
But the place for the congregation is called the church, and the meeting of the saints hath the same name: 1 Cor. xiv. 84, 'Let your women keep silence 'in the churches.'
And their constant meeting in a fixed manner, and their state in order thereto, is called the church, Acts xi. 26.
The sacrament also was anciently called ctvags¢, i. e. the meeting, their meetings being said to be to break bread, Acts xx. 7.
And in the great Bible the word church is always translated by congregation.
And among the Grecians, 'ExxAjom was never used for a representative meeting only of officers, but of the people also; and so it is in Acts xix. 89-41, where the people making a tumult, it is called 'ExxAjora, although an unlawful one.
And although that Christ, Mat. xviii., used the Hebrew phrase, yet churches being to be set up among the Gentiles under the New Tertament, that phrase was used also which was conformed unto what theirs signified.
Also, under the New Testament, the name church imports the saints, the people, in a more peculiar manner ; and therefore the meetings where elders are severed from the people are not called the church (Grotius in Mat. xvi.
And this too the expressions which are used in 2 Cor. vi. 16 shew; "Ye are the temples of the living God; I will dwell in them, and walk in them ; and I will be their God, and they shall be my people.'
And in Acts xii. 5, ' Prayer was made of the church,' i. ¢. of the saints, ' unto God for Peter.'
Yea, this word church is taken for the people of Israel under the Old Testament, as Acts vii. 88.
8. We desire one place to be given where the name church in all the New Testament is given to the meeting of the elders alone.
When the apostle speaks of all the churches, he gives them this appellation, 'all the churches of the saints,' 1 Cor. xiv. 88; but he nowhere expresseth the churches of the ministers or elders, no, nor of the apostles neither.
Now, can we think that Christ in his first institution (Mat. xvi. and Mat. xviii.), which the apostles were to interpret afterward, and to give directions to us about it, meaned the word church in a signification different from what the apostles used?
This would be a strange procedure indeed.
How, then, can the elders lay a claim to the things, when they have not a sufficient ground to challenge the name of a church?
As Parker, replying to Dr Billson's assertion of the keys being given in Peter's person to the church of ministers, very well says,* that it may be denied that the name church is ever in the Scriptures restrained only to the priests.
Clemens Romanus, when he writes to the church of Corinth, writes to the church, and not to the presbyters (so the apostles too in their epistles), and writes also from the charch at Rome.
And when all the apostles were met at Jerusalem, yet they alone are not called the church, being but (as Moses is said to be, Heb. iii. 2-5, a part of the house, but nowhere called the house) a part of it: Acts viii. 1,
'The church was scattered except the apostles.'
And indeed, if the elders were the entire church, then they were the house of God, whereas they are but stewards in it, 1 Cor. iv. 1.
The apostles, though they had the care of all the churches, and that power in their hands which the generality of elders would never claim, yet they were but officers in the church, not the church.
Many churches become one church to no officer in the world but Christ; but this pretence of the elders being the church, would make many churches one church to a company of elders, that they may govern them ; and in relation to them as representers of the church, they must be called one church.
* Parkerus de Polit. Eccles. lib. iii. c. i, Clemens Epist. ad Corinth, p. 1.
Cuar. VII] THE CHURCHES OF CHRIST.
What though the Old Testament frame or language be urged, we grant there was then a church representative, but the gospel knows no such now.
4. Surely a settled congregation of saints deserveth the name of church more; and suppose places could be found in Scripture where it is taken both for elders and the people apart, yet those meetings that have both elders and people of both sorts must needs have more of church in them.
We can give instances that the disciples apart are called the church, in distinction from the officers, You cannot give one instance where the officers are called the church in distinction from the disciples.
Certainly those that have the power have the name, and not those only that have the name equivocally or metaphorically.
5. A presbyterial church is called a church in relation to the people of those congregations, by their own confessions, when they interpret the church of Jerusalem, the church of Ephesus, to be many congregations (and the presbyterial's argument is built thereon), and that the people of all those congregations make one church under that one eldership.
Now, it is strange that they should have name of church only as they are the subject or object of discipline, and yet not so much as meet for that discipline actually neither, for so they cannot in a presbyterial church.
The poor people of those churches have no communion of saints together herein, but such as they hold with all other churches that are not ander the same presbytery ; and yet they are, according to presbyterial principles in their officers, as representing them, a distinct church classical from all churches else.
So fhey make use of the name from the people, when the people enjoy not the thing.
The poor church of Jerusalem, Acts viii. 1 (when it is said that the church was scattered), affords you an argument that therefore there was but one charch for discipline in Jerusalem, and in that respect it.is callod one church, when yet the scattering was not upon the presbyterial church that exercised discipline, but upon the people.
They were not in the representative body persecuted, and yet though they were scattered as a church ' personally, and not representatively, and persecuted as a church personally, not representatively only, yet, according unto the presbyterian principles, they never met as a church personally, but only representatively.
If it be said that the people in classical assemblies may meet ; yet it is no otherwise than the people in the next classes, which if they will may come thither, neither can they all posaibly.
You lay no more obligation on them to be present than you do upon the people of the next classes, and therefore in that respect the people of that particular claesis are no more of that church than those of other neighbouring presbyters.
6. Those assemblies must have more of church in them, not only that have both elders and people, as congregations have, but that have constant worship in them, as well as government; and our presbyterians allow some government to congregations, i.c. to the elders of congregations.
Worship is the chief end of a church.
The formal notion of a church is to meet and communicate in worship ; and where there can be no chorch-fellowship and communion to the edification of the whole, there cannot be a church, which may be illustrated by the natural body, to which still instituted churches in Scripture are compared. The eye, the hand, the head, they serve to several uses in the body, yet they are so united as they are all nourished with, the samo individual nourishment, and from the same stomach, and therefore thie is a several body, having all these parts, from another body.
So is it here in the churches instituted, they are such as have a communion in all the common ordinances, not only in the same kind, but in the same ordinances individually in a constant way.
And the analogy of the church uni- | .
THE GOVERNMENT OF [Boox II.
| versal, and the churches particular, will help to illustrate this farther, for the church universal being one body, is therefore fed by one kind of ordinances.
As there is one body, go there is one baptism for kind.
But the particular churches which are instituted, are such bodies as are fed with one and the same individual baptiem, and one and the same individaal Lord's supper, and so are one bread.
In a word then, all can come to those classical churches, or they cannot come.
If they come, then they are to make one church for worship too; if they cannot come, then there cannot be a fellowship for the edification of the whole; and when the communion of saints cannot be exercised, how can that be a church ?
Every church is a temple: Eph. ii. 22, 1 Cor. iv. 16, 'The temple of God are ye.'
Now the temple did chiefly relate to worship, and was the subject of all ordinances, and the place where the Sanhedrim sat too.
Answerably under the New Testament, the preaching of the gospel is called serving at the altar, 1 Cor. ix. 14.
80 1 Pet. ii. 5, the saints are built up to offer sacrifices.
God's house is called an house of prayer.
' The church is called a body to Christ:
'One body and one bread' (as was said afore), 2 Cor. x. 17, because they partake of one bread.
But none of these do belong to a presbyterial church ; they may pray occasionally, but the ordinance of prayer and constant worship is not there.
Public worship lies in a communion, therefore it is to be only with those that can enjoy communion together.
Yea, it is made the very definition of a church in the article of the church of England, | which article we hope will never be changed, Ecclesia est numerus fidelium | (so others also define it) in cults divino et disciplina communicantium.
The church is a number of believers communicating in divine worship and discipline, which a preabyterial church is not.
'Che end of a church is that God may be publicly worshipped; he would not have instituted churches else, but principally for that, therefore he had congregations to do it, in which only it is done ; and discipline superadded is but to keep that kind
' of worship pure, for government is but casting out of the body impure members ; and therefore the great ordinance of discipline, of excommunica- | tion, is when they are met together, then they are to cast out from amongst
As the intent of it is but to keep the worship pure, so answerably it \ is to be exercised then when they meet to worship ; but presbyterial churches meet not for worship, but discipline only.
Now as the body is ordained for meat principally, and nourishment, and is not ordained for physic but | occasionally, so it is as to the state of the church, and therefore our divines make the essential notes of a church to "be the word, sacraments, and discipline; bat in these presbyterial churches the word and sacraments are wanting, and there is only government.
The general assembly of the saints in heaven is a church in relation unto worship, and though there is no discipline there, yet they are never more a church than when they are there.
And the apostle also, speaking of the church in the New Testament in Heb. x., saith that now there is an house of God, because there is an high priest, as well as before, ver. 21; and therefore (he saith)
' Let us draw near ' (he speaks of public worship), ' not forsaking the assembling of ourselves together,' ver. 25, and that in synagogues, for so the word signifies.
And therefore in Mat. xviii., as discipline, so prayer is meant, and unto that is the promise of Christ to be in the midst of them more peculiarly made, and upon occasion of that.
And indeed it were exceeding strange, that seeing the chief end of churches (which are congregations) is for worship, and that is the great business for which they are appointed, that if there were many congregations in those of Jerusalem, and those of Antioch, and the like, as is pretended, that there should not be mention of those many congregationg
| Cuap. VII.) THE CHURCHES OF CHRIST. under the names of churches, but that discipline only must carry away the denomination of their being one church, though many in relation unto it, If there were one word in any of those instances, that there were many churches among them making one church, it were something; but there
7. If such a presbyterial company of elders were a church, then discipline must merely constitute a church as a church.
And so the objection against the episcopal government, viz. that for government alone there was an order of priesthood, namely, a bishop, will come with greater force here, as being very strange, that for government alone there should be a church instituted.
And that discipline doth never constitute any kind of church is clear, because that which can abesse, not be, and adesse, be, without the destruction of the subject, will never constitute it.
But so all divines do say of discipline, that a church may be a church, though it be defective in discipline, therefore it is not that which doth constitute a church.
And this principle the ehureh of England is concerned to hold up, or else they will justify separation from them, as having been hitherto no true churches.
But lo, here is a church, a presbyterial church, that is a church upon no other consideration but for discipline.
, _ 8. And add to this, that since presbyterial government makes congregations (which are churches, having each their elders over them) to be united for government unto one presbyterial church, let us but consider how many several churches it makes.
(1.) For, first, there is the particular congregations, consisting of people and their elders, for worship; they are one sort of churches.
(2.) There is, secondly, the eldership in every one of those congregations, which, according to their principles, is the church, for they interpret Mat. xviii. to be, tell that eldership, that is, tell the church; there is a second sort.
'(8.) Then, thirdly, there is all these elders met in one for the government of any of these congregations; there is a third sort of churches. For these elders must be a church in a true sense for the people, or they cannot meet; and if they will challenge government by virtue of Mat. xviii., they must needs challenge to bo a church.
Now let it be considered, that those are not so much subordinations as national and provincial (which are but subordinations of the same kind, for the same ends), which consists of greater or leeser number of elders; but these are diversifications, several sorts of bodies going to make up one church, that it might be complete both for . worship and government.
And that it is a diversification is clear by this, {1.] Because they are churches for differing purposes.
The congregations are churches for worship, but the particular elderships and presbyterial elderships are only for discipline ; now ends do diversify such bodies.
(2.] They are not the same churches by way of accumulation, as many things of the same sort laid together, which is clear by this, because the particular churches consist of people and elders, but these have elders of churches only.
And as we urge in our argument that is drawn from elders, that this presbyterial government would make one man to be a double sort of elders, both a raling and a teaching elder,—a ruling elder to some churches, and a teaching elder to others,—so also this makes them several sorts of churches.
[8.] It must needs make a diversification of churches.
For as when many families unite into a city for government, there is a new relation and notion, so now here, there is the notion of a new church.
And then, [4.] Add to this (which heighteneth the absurdity of it), that whereas the THE GOVERNMENT OF [Boox I. presbyterial church is made the complete church, they yet do want those great and main ordinances for which principally a church is said to bea church, as the sacraments and the like.
So of the two, this greater church is the less complete, and therefore is less the church than a particular congregation.
And if you say they are made complete churches by being both, yet you make at leastwise two sorts of churches, as we said before; and you make
@ whole church more uncomplete as it is in the whole than itis in the parts.
If it be said that the church universal is one, and yet hath no ordinances as a church, as preaching the word and sacraments, and yet it is truly a church, we answer, it is not a church instituted in relation unto ordinances, but a church mystical in relation unto persons and personal graces.
| This also farther addeth confirmation to us, that the supposition of there ! being many congregations in all, or many of those cities, under a common presbyterian government of many elders, thus in the general only held forth, leaveth room for, yea, is the occasion of, a variety of suppositions of several frames and forms of government which those congregations might be cast into, both in relation to their officers and to the members mutually among themselves.
1. As that either they were conventus promiscui (as Didoclavius calls them), promiscuous unfixed assemblies, some meeting together at one place or time, some at another time with others, having no fixed relations.
Or else that they were fixed meetings, in respect of the members divided into set determinate companies meeting constantly together.
2. Or else, otherwise, supposing them set and fixed congregations in respect of the members, yet there are other as various and more difficult suppositions that may still be made concerning the relation of these officers and elders, how they were disposed of to the right performance of their duties, which the command of the word lays on them toward their flock; as whether they were either fixed and appropriated to these several congregations respectively, some to one, some to another (as it is in most of the reformed churches, and is with us, and we suppose will not be altered amongst us), or else unfixed in respect of all the congregations, so as equally and mutually in their course these ministers might preach and officiate to them all by turns (as in some cities in Holland).
And then, 8, if you suppose them fixedly divided into several congregations, then another question cometh, what power those elders that are appropriated to each congregation should have over the flock?
Whether over all, or none, or some part?
Now it is the supposition of there being many congregations under one presbytery, that only is the ground of this uncertainty, and bringeth in this variety of suppositions of these several ways how these things should be cast, whereas the supposing of them to be but several distinct churehes, though great'ones, will make all things fall in naturally.
For then there could be but one way of casting and moulding members, nor could there be but one common relation of elders; and so all those duties and things that are spoken about the power and duties of elders, and of the members amongst themselves, and whatsoever is spoken of churches and elders, their dues and daties, run all but in one channel.
And then consider too (supposing them many congregations) that the designing out which of those suppositions was the pattern left by the apostles, was a matter of as much moment (as touching the point of the right ordering of congregations) as this common presbyterial government can be supposed to be of, inasmuch as it concerns the execution of all mutual duties between people and pastors, and the administration of all holy things amongst them, appertaining to this particular government of the several congregations; and upon the right ordering and settlement of Caar. VIII.) THE CHURCHES OF CHRIST. them, and of these elders' relations to them, doth the right government and administration of all holy things depend.
And yet consider too, at the same time, that we do not find the Holy Ghost making so much as a mention of any such distinct subordinated congregations to a classis (only the multitudes of believers are looked upon through multiplying glasses to argue it), much less giving any hints to discern by, in the history of the apostles, or in the epistles, what the frame was of these supposed churches, and what their particular special relation to elders in this supposed variety was.
There is not anything to any sueh purpose extant, in either that instance of Jerusalem, or any other of those examples of cities, that are pretended to hold forth this multitude of congregations making one church under one common presbyterial government.
This hath long and doth still stick in our consciences, because the Holy Ghost is silent, and hath not left us the least footsteps in the sacred history, to discern in which of these ways (supposing many congregations thus making a church for government) the apostles did settle the constitution of this chureh, and how they did dispose the relation of these elders and officers to those several congregations.
The instances of the churches settled by the apostles in the lesser cities and villages, prove a congregational church to be according to theapostolical and primitiveform.
Let us now go over all the examples of the churches in the New Testament (which must interpret Christ's speech in Mat. xviii.), and let us see whether they were classical or congregational.
For the instance of the church of Jerusalem and the like, we will speak to them under the consideration of the churches in greater cities.
But let us now go over all the other.
The first churches we read of in the beginning of the gospel are in Acts ix. 81, ' Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified,' &c.
These are called churches in that common notion whereby churches constituted by the apostles were distinguished one from the other.
And is this their diversification and title of churches like to have been in a classical respect or congregational, as here he speaks of them generally?
Let the words and circumstances of the story be considered.
1. It was in the beginning of the gospel that these churches had been raised; and the special means we read of whereby they were erected, was
Peter and John's ministry, of whom we read, chap. viii. 25, that ' returning . to Jerusalem, they preached the gospel in many villages of the Samaritans,' as also some of the dispersed from Jerusalem had done.
Ver. 4, ' They went everywhere, 3:40, they went through all or about,' namely Judea and Samaria, as Philip in Samaria, ver. 5.
And as their preaching had been everywhere, and in villages, which is chiefly noted, ver. 25, so accordingly the churches that were constituted out of those converted, are said to have been in all Judea and Samaria, &c., and therefore in villages.
For that the Holy Ghost should aforehand in the Acts so remarkably relate their preaching in many villages of Samaria, and then make mention of churches throughout Samaria, argues his intenttohave been to shew that these churches were those in these villages; and these not as gathered into cities, but remaining throughout Samaria, as the gospel had been preached in the villages.
Nor needed they now (for they had rest) forbear to hold up their church-fellowship THE GOVERNMENT OF [Boor I. in the several places of their abode.
And therefore when upon this rest Peter took the opportunity to visit them (as in the next verse of that 9th chapter it is said Peter passed through all, namely, as it is translated, all quarters where these churches were scattered, some here, some there, up and down), all of them, whether in cities or in villages, are in one uniform respect called churches, for his speech wherein he involves them all promiscuously is similar, and so meant of the same kind of churches.
Now is it imaginablo that throughout these regions or countries the churches whereof he speaks should be all such classical churches as are now amongst us, when at the beginning of the gospel but a few saints and professors of Christianity can be supposed to be scattered everywhere up and down?
It was well if, by reason of their being so thin sown up and down in those regions, they could make up congregational churches with elders to them.
2. When it is said that these churches had rest and were edified, is it likely he should speak this of these churches as classical, as such which meet but in their elders for exercise of discipline; or rather of these churches as enjoying rest in the ordinances of worship on the Lord's day, public prayers, the word, sacraments, and all other means of edification and comfort, for the preservation of the purity of which, discipline doth but subserve?
They are the congregational churches, and the communion the saints have therein, that are the great means of comfort, edification, and. multiplication of churches; and the enjoyment of these, in rest, is that which is the greatest outward mercy and privilege.
And therefore when he sets out the condition of those times, ' Then had the churches rest, and were edified,' he means congregational churches.
And when he says the churches were multiplied, which if understood of more and new churches erected, doth he reckon their multiplication by presbyterian churches, that do consist of many congregations each of them ?
Is it likelya multitude of many more such churches were erected?
No, rather they were so many fixed congregations of believers.
2. Let us come to the next mention of churches in that story, Acts xiv. 28 (slipping over that church of Antioch, chap. xiii., the demonstration of which to have been a congregational church, we refer to another place, when we examine the state of churehes in cities), 'And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.'
That these were congregational churches, will appear in like manner by the like circumstances of the story.
In Acts xiii. 14, we read that Paul and his company came to Antioch in Pisidia, where the Jews refusing the gospel, 'Lo, we turn to the Gentiles,' said Paul and Barnabas, ver. 46, 'For so the Lord hath commanded us; I have sent thee to be a light of the Gentiles, that thou shouldst be for salvation to the ends of the earth, and many believed ;' and accordingly, ver. 48 and ver. 49, 'The word of the Lord was published throughout the regions.'
Then chap. xiv., Paul and Barnabas fled to Derbe and Lystra, cities of Lycaonia, and ' unto the region that lieth round about, and there they preached the gospel.'
Here again, as afore in Pisidia, so now in Lycaonia, not in cities only, but in the regions they preached.
And this is noted to shew the spreading of the gospel (for to what end else should the preaching of it be recorded ?). And ver. 21 it is said, that when at Derbe they had taught ixavol¢ a sufficient competent number in that city, they went again to Lystra, Iconium, and Antioch, the chief cities of those countries Lycaonia and Pisidia, in the regions of which they had preached the gospel, as well as in those cities.
And the story relates that the end and purpose of this second visit of these places was to confirm the disciples, | Caar. VIII} THE CHUROBES OF CHRIST. ver. 22, and to gather them into churches, and ordain elders over them, ver, 28, whom they had afore preached unto and made disciples.
Thus they made fit matter for churches by making disciples, ver. 24, and then moulded and formed them up into a way of order for worship and government by elders established in the several congregations.
For these churches they thus formed and ordained elders unto were surely congregational. For, 1. If we suppose them to have been only the disciples in these cities of Lystra and Derbe, Iconium and Antioch, yet it is not supposable that in each the number of disciples should arise to more than one congregation in acity, now in this beginning of the gospel, and in so short a time
; and yet they were formed up into churches, and had elders in every church.
Or, 2. Can we suppose that the apostles stayed gathering them into those churches with elders till their number would arise to many congregations in each city sufficient to make classical churches, and that they did not till then constitute them churches, nor placed elders over them?
Can it be imagined they would keep men out of ordinances so long, or that themselves, being apostles, and to sow the gospel in the world, would still stay so long till everywhere such members did arise?
Yea, 8. The 21st verse intimates (in the instance of Derbe) their manner to have been(end as there so in other places), that when they had preached the gospel to that city, and had taught many (or as the word is, ixavols, made a sufficient and competent number of disciples, and sufficient for what? ver. 28, to make up a church, and whereof some might be fit persons for elders therein), then they used to leava that city and went to other places, as there it is said they did, and so long to stay there till there were a sufficiency for a church and elders ; or if before they could accomplish this, they were driven out, then they either returned to form them into churches with elders (which was their end of coming this second time to Lystra and those cities, to confirm the disciples, and ordain them elders, as now to become a church), or else afterwards sent evangelists to them.
And 4. As those disciples were in the regions about as well as in the cities (for afore it was noted in the story, that in the regions about, both of Pisidia and Lycaonia, the gospel was preached), so it must be supposed that these churches were set up in the countries about, as well as in the cities.
And it is hard to think that all the Christians should leave their callings and dwellings they were bred and born in, to come up to the cities to make classical churches, or that they were so many converted in the villages as to make classical churches there.
Paul saith, 1 Cor. vii. 10, that he ordained in all churches, that men should abide in the callings wherein God called or converted them in; and to suppose that husbandmen in the countries should leave their callings of husbandry, &c., and come up to the cities, where they could not exercise that calling, to leave their livelihood, and wives converted to leave their husbands, children their parents, servants their masters, and come to dwell in the cities only, and not rather have eburches made up in the countries also, is hard to think.
But, 5. And lastly. These could not be classical churches here, but congregational, for it is the first ordaining of these elders to these churches that is here mentioned, and not an associating of many congregations into one eldership ; and therefore here is a gathering congregational churches, and ordaining elders thereunto apart, xar' ixxAnoiavy.
And there must be a sufficient company of Christians ere a congregational church is made up, as a number of congregations with elders must be supposed ere a classical church can be framed.
This being therefore the first framing them into churches, and ordaining them elders (or else you must suppose churches long
THE GOVERNMENT OF [Boor II. afore they had elders), it must be in a congregational way. And farther also, there is this reason, that these congregations being then fixed for officers and elders, if these elders were ordained to these churches, tHeir ordination as elders must be to their several churches respectively, and not to the common eldership made up of them. And such were called churches, endowed with eldets proper unto them, and so much the word (and that is added in that Acts xiv. 28) doth import, 'they ordained or chose duro% to them elders in every church,' that is, to every church they chose their own proper and peculiar elders, fixed and appointed unto them.
That this was the primitive way of planting the gospel may further be confirmed by that parallel place to this, Titus i. 5, where there being many believers already converted (as many passages in that epistle do argue) and yet not in most places formed up into churches with elders, the apostle left
"Titus an evangelist (whose proper office it was, as appears by the epistle, and that to Timothy, to settle believers and churches in their right frame and order, according to the apostle's directions given), to ordain elders in every city or town (as shall be shewn by and by) where any number of believers were to make a church, and where fit and meet men for elders might be found to set over those churches.
And that which Luke, in the fore-cited Acts xiv. 28, calleth 'ordaining elders in every church,' Paul here calleth ' ordaining elders in every city,' and the one interprets the other.
And the apostle's practice there is here turned into a command or direction, as given to Titus, which therefore, as it bound him, binds us to the ends of the world ; and he adds, 'as I appointed thee.'
Now his meaning is, not that elders should be ordained in every city simply as it was a city or body of men, for elders and church were relatives, as shepherd and flock, and therefore elders were not ordained but to a church; and therefore to say he ordained elders in the city, necessarily supposeth a church extant in that city unto which these elders were ordained, and therefore the ordination was only in such cities or towns where a church was, and a competent sufficient number of believers to make a church.
For that must needs be the reason why Paul himself did not cast and mould these people in Crete converted by him presently into churches with elders as fast as they were converted, because a church should have a convenient competent number, and fit men to be elders unto them, before they be formed into such a body.
And therefore he being called away too soon, he left Titus behind him to finish that work.
The writers for episcopacy have made use of this place to shew that in the apostle's times they planted churches only in cities (and it ie certain that they bestowed their pains chiefly therein), so that they make the apostolical institution to be, that look how many believers soever were in a city and the villages about it, so many were to make one church diocesan for government ; and therefore to ordain elders, xar' ixxAnofay, in every church,
Acts xiv. 28, is all one, and to ordain elders xara «dds, in every city, as here, Titus i. 5, and this by the apostle's own ordination, 'as I appointed thee,' i.e. over these cities, and so the churches therein and the vicinity thereof, he as one man was as a bishop set.
And some of those for the classical government do make use of the same notion, that all churches in a ' city, when multiplied, were by apostolical institution to be but one church for government, as well as at first when they were but one congregation ; and the elders at first planted in that first church were still to continue, together with all the elders that should anew be set over those churches, as one eldership, a presbytery unto them in that city as one church.
The appearances for this opinion we shall speak to when arguments for the presbyterial government come to be discussed.
In the mean time, as to this place, if we interCar. VIII.] THE OHURCHES OF CHRIST. pret it by that former, and consider all circumstances, it makes for congregational churches andelderships over them.
For, 1. This direction was given to Titus, now in the first beginning of the gospel in Crete; for Paul having newly been there with him, and having converted many up and down in the island, he left Titus behind, to ordain them elders.
So as here was the first erection of churches and elders; and therefore it was in the beginning of the gospel, at which time all the saints, in each great city converted, were but as many as might make but one church.
And it was the duty of saints, that all the saints in a place cohabiting should join in one, rather than in divers companies, for worship, and all ordinances, and not divide, both because of unity and more presence of the Spirit, and the solemnity of the worship, and for all these ever to continue one church, till absolute necessity would cause a division into many ; hence in this beginning of the gospel, he writes to him to ordain elders in every city, because his ordination was, that saints cohabiting should make one church, and not divide for all ordinances, and that they should have elders, more than ane, set over them, both for worship and government, because, de facto, there were but eo many in the greatest cities as would make but one church.
And, 2. This being interpreted by the former, xara aéiuv by xar' éxxAnoiay, city here therefore is not meant literally the extent of a city, but metonymically it is put for the church then extant in any city, and so doth not necessarily import that the extent of the church government should be by God's ordination equal to the extent of the city; as if because there were in a city so many as would make more churches, he was not to ordain them elders, xar' éxxAgeiay, in every church in those cities, as the apostle had done, for they were not to be elders to that city, as a city, but to the churches in that city ; and a3 congregational churches are meant in Acts xiv., so also they are here intended.
But, Til. And chiefly, as church by church, in Acts xiv., was not in cities only, but in villages, or market country towns, so here also xara wéAw is to be understood, for the word +éAu¢, when indefinitely used (as here), is taken not for great cities only, but country towns.
And accordingly, in the New Testament, when the planting and propagating the gospel is mentioned, the business here spoken of and concerned, we find that when the commission to preach the gospel is given to the apostles and disciples, that the word véisc is taken for villages as well as great cities, as being those they were sent to preach unto, as indifferently and promiscuously as to cities; and, therefore, when like directions are given to frame churches, and set up elderships over them (as here), it is answerably to be taken.
Thus in the com- , mission given, Mat. x. 11, whereas Christ says, 'Into what city or town ye enter,' the evangelist Luke says, chap. x. 8 (uttering the same commission),
'Into what city ye enter.'
That word therefore is put for all and both, and therefore he useth a general indefinite word, iss yy 0 dv x6, 'Into whatever city ye enter;' that is, city of any sort or kind, small or great, as intending towns, as well as cities strictly so called.
And further, he, in his speech, useth it as the contradistinct term to house or family, of which he had said before, 'into what house ye enter,' so now into what city, and therefore intended to take in all sorts of towns, consisting of more families than ons.
And the practice of the twelve apostles, who had received commission, in Mat. ix. interprets it; ver. 6, it is said they went through towns, preaching the gospel, where the word towns is only used, as including cities, as in Luke the word cities only is used, as including towns ; and go the one promiscuously
@ 98° THE GOVERNMENT OF [Boos II. is put for the other; for in the preceding verse, ver. 5, Christ, in his commission given, calls them cities; 'When ye go out of a city' (says he) ' where you have preached, shake off the dust ;' and then, in the execution of this commission, they are called towns, 'they went through the towns preaching,' ver. 6.
And further, in Mat. x. 28, when Christ teaching them if they were persecuted where they preached, to fly; if they persecute yon in one city, fly into another; that is, if persecuted in one town, fly into another; what, were they persecuted only in great cities?
Yes, in, towns, for they were whipped in synagogues, and synagogues were in villages, Mat. x. 88.
And is the direction given to them to fiy into smaller towns, if they might _ be safe there, as well as into citjes, or there only were they to have the promise of protection?
Paul and Barnabas fled to Derbe and Lystra, and the regions about, as well as to the cities, and there had safety, "and preached the gospel.
And Christ farther adds in that place,'you shall not have gone over all the cities of Israel,' &., that is, the towns, for in towns they preached.
And so Christ himself preached in all cities and towns, and so did the apostles, and it was their commission so to do.
_And it seems there was something special in the state and condition of Crete, why the word sé2ss should be there used.
Crete is but a small island, and there are at this day but three cities in it.
In the apostle's times, there were four hundred cities (for so Pliny, who lived not long after them, relates) said to have been in it, which were but small towns.
And therefore Beza hath translated it oppidatim, town by town, as also so understanding it.
Now, therefore, if the word #éAs¢ be indefinitely taken for country towns, as well as great cities, when commission was given to preach the gospel, why should it not be taken also in that sense, when direction is given to make up churches, and ordain elders to them, in the same places where it
. hath been preached?
And therefore to ordain elders, xara #éAs is not to be confined to cities only (where many congregations, as is supposed, have been), but in country towns, or very small cities (when in Crete there were so many), where churches may be supposed to have been, and those to be sure but congregational, and in both such cities and towns only where churches and saints, ixaves, sufficient to make churches, were found.
8So then xard aédw, city by city, Titus i. 5, and xas' éxxAgofas, church by church, Acts xiv. 28, are all one.
And if in greater churches there were more than one elder, then their elders were ordained xas' éxxAyeiar, church by church.
And surely it is a hard supposition to suppose that in Crete the apostle Paul, and Titus the evangelist, had preached: only in the cities, when the | commission was to teach all nations, and therein towns as well as eities, as they had occasion.
Was God's elect in cities only ? and were not country souls as precious?
And if they be converted unto God, were not they to be taught to do what Christ commanded, as well as those in cities ? and to become churches, and to have the privilege of all ordinances?
Or were they to come up to the cities for them, and to the elders there, as the tribes did for judgment to Jerusalem?
These are harder suppositions than what the presbyterians put upon us, as an absurdity, that the fruit of the apostles' preaching should in great cities arise to the conversion but of so many, as to make but one congregation.
And besides, if city should here, Titus i. 5, be taken strictly for greater cities, then here is no commission to Titus to ordain elders to churches elsewhere.
And so then the institution of the bounds of a church, and the extent of the jurisdiction of elders, should be cast rather to the mould and Caar. VIII.) THE CHURCHES OF CHRIST.
. extent of great cities ; that if one city, then one church, one eldership, though there were never so many congregations in it; and thus elders in every city is to be understood of greater cities, then not of the charches in towns and villages, where there could rationally be but one church ina town.
But why the pattern of church government should fall upon, and be framed rather to the example of a city, and so conformed to the mould of the civil government in cities especially, and not as well upon the way of country towns, when Kara «éAn will import the one as well as the other (and the pattern surely was uniform in both), we sée no ground' of reason for difference.
Why should we imagine that the apostle should still so have in his eye in these directions to Titus, classical presbyteries (which are but the external government of the church), as to take care of the ordaining elders, as in relation hereunto, and not mach rather for the ordaining elders in order to the worship of God in churches, and for the establishment of their relation of elders to congregations or churches.
Let us go on from these fore-mentioned, to-all other that are either called eharches, or where the saints, written to by the apostles, may by circumstances be supposed to have been gathered into churches, under elders and of In tho epistles ofJames and Peter, written to the scattered Jews, we find mention of elders, and therefore there must be supposed churches, whereof they were elders; and we find indeed mention of elders of the church ; and let the ciroumstances be considered, whether those may be more rationally supposed congregational or classical.
Let us consider their condition.
1. They were Jows scattered, and as some probably conceive, were many of them of those scattered, Acts viii.
And as such, both of these apostles did write to them; and as scattered up and down vast regions, whole coun- : tries, Asia, Bythinia, Cappadocia, and therefore not thiek sown (being strangers), nor in multitudes, living so near, that they can be supposed to . have made associated churches.
2. Those seattered persons, therefore, must rationally be supposed to have made up churches of themselves, as those ofthe Dutch strangersdo in London, and the English in Holland; and not to have promiscuously mingled themselves with those natives of the countries they were scattered into; for they hada differing language from the Gentiles, though turned Christians.
And this we find in Aquila and Priscilla, who being Jews, and having had acharch in their house (namely of Jews), in Rome, as chap. xvi. of that epistle; and afterwards the Jews being banished from Rome, Acts xviii. 2,
Aquila and Priscilla removed, but kept their church together still distinct from the native Asiatic Christians.
Therefore, in 1 Cor. xvi. we read of the churehat their house in Asia, and as some think at Ephesus, and there joined or mentioned with the rest of the churches of Asia, in Paul's salute unto the Corinthians, and is mentioned apart from them, because it was a ehureh of Jews, strangers scattered among them, and kept distinct from them, And yet it was such a kind of church (though less) that all those churches in Asia, made mention of together with it, were of (both that particular church, and all the rest, being alike spoken of promiscuously under the name of church and churches, as being all like churches); and it will easily be granted, that that church in Aguila and Priscilla's house was congregational, for it is an instance alleged by the Assembly at Westminster, of many congregational churches in Ephesus, whereof that was one particular.
Now look as Aquila and Priscilla, and their fellow strangers, kept a distinct church of their countrymen (which is the reason that church is in two epistles so apart singly mentioned), so in like manner did these scattered
THE GOVERNMENT OF [Boox IT, strangers cast themselves into churches of themselves, and their own nation, distinct from the other Gentile believers in the places where they came.
And it was usual then for the Jews to have synagogues for them of their nation in several cities.
And, therefore, both James and Peter writeth unto them apart as strangers; and they involve not the mention of any Gentile
Christians with them, because they themselves were apart from them.
And yet they writ to these thus scattered and kept distinct, as to churches that had elders, ' The elders that areamong you' (says Peter), 1 Pet. v. ver. 1, 2, év tuw.
The phrase is of distinction, that as they writ to these Jews apart from the Christian Gentiles, so the elders that are év iui, elders of you Jews, peculiar to you, that is, that belong to any of you.
And therefore James, chap. v. 14, also exhorts them that were sick among them, or of them, to send for the elders of 'the church, not as if these had bat one church, for that was impossible, being scattered over so many countries; therefore he speaks indefinitely, as giving a direction that they should send for the elders of those churches where they were, so as they had churches and elders. And these elders must be considered (in that speech) as elders of congregational
| churches (as was afore observed), for how can it be imagined that men scattered so far off from one another, should be commanded to send (when sick)
| forthe elders of a church classical, and such a church and elders, as,ecommon to sueh churches, to be intended? The sick persons could not send but for elders that were ready at hand; and therefore a congregational chureh is meant and intended, and the elders of it.
And, therefore, farther in the second chapter, the same apostle James, speaking in the like indefinite manner, 'if a man come into your synagogue,' «i¢ rijv ovraywyry (says he, ver. 2), that is, into any of your synagogues where you worship, a phrase proper to express their church meetings unto the Jews (seeing, as was said, they had synagogues in several places).
And what in the Sth chapter he calla the . elders of the church, here in the second he calls a synagogue, calling their assembly (as it is well translated) such.
And these elders of the church (which was a phrase suited to the Greek idiom) is in enalogical phrase of speech, or by way of similitude, all one as to say, rulers of the synagogues among the Jews, their churches being congregational, of as many as could meet to worship, like as the Jews' synagogues were; and their elders as their rulers, and the government of these Christian synagogues of Christian Jews, like to the government of those Jewish synagogues, that were scattered up and down out of Judea in Gentile cities (whereof we so often read), which was an entire government within themselves, for they were therefore called rulers of their proper synagogues.
And according unto the analogy of those assemblies of churches of theirs, with their elders over them synagoguewise, is thatin Peter (who writes to the same persons) to be understood:
1 Peter v. 1, 2, ' Let the elders among you feed' (by preaching and ruling) 'the flock' (indefinitely taken as synagogue in James, -and for the several flocks respectively) ; and in that he writes to them to feed by preaching as by ruling, and the same to do the one that did the other, it falls in with the former notion, that he means congregational elders, 'who as they are fixed for feeding by preaching to one flock, so they must be for ruting also, or else these are divided in their extent, when yet the precept bath is alike given, and made of like extent.
But of this hereafter.
Cm. IX.] THE CHURCHES OF OHRIST.
That the account which the Scripture gives us of a single church established by the apostles in one city, demonstrates congregational churches to have been by the primitive institution of Christ, , We now will go over all other instances of congregational churches, as they appear settled by the apostles in cities.
1. The charch of Colossians was.but one, which is argued by this, 1. That the apostle, writing to that ehureh, writes to them as a whele church; and also that their ministers that were over this whole church were fixed ministers unto them ; and, ifso, then that whole church could be but one congregation, for he that is a fixed minister hath a relation, for his. teaching, but to one congregation.
Now their chief minister Epaphras was a fixed minister to that ebarch: Col. i. 7, ' who is for you a faithful ministerof Christ :' chap. iv. 12,
' Epaphras, who is one of you.'
If there had been many congregations, to one of which he had been fixed, he had been more that congregation's minister than all the rest; and his special relation had been to them, and therefore his salutation would have been mentioned, as especially to his own eburch, more than to all the rest of the eongregations, as his labour and pains
(when constant among them), was more to that particular congregation than any other.
Since, therefore, his salutation is to all the Colossian Christians, it is evident that they were but one congregational church, whose pastor he was.
And again, the apostle writes to the whole charch, as those that had learned the gospel of Epaphras, who was for thema faithful minister. Now if Epapbras had been a fixed elder to one congregation, and there had been many morethere beside, that one congregation had been the congregation who had comparatively learned the gospel of him, more than all the congregations besides ; and Paul would not have written thus indefinitely, and alike of all, if there had been many.
For he had been afaithful minister only to that congregation he was fixed to, and properly theirs as concerning communion, by way of learning and teaching, wherefore the apostle would have singled out that congregation in his speech from all the rest, if there had been more than one.
And then, as to their other ministers, Archippus, Col. iv. 17, the apostle enjoins them to say to him, 'Take heed te the ministry that thou hast received of the Lord, that thou felfil it.'
Had he been a fixed minister to one congregation, and there had been many congregations there besides, the main of his ministry lying in his preaching and personal watching over that one congregation he was fixed to (for that which a minister doth in raling in common over all the congregations, according to the classical suppositions, is the least part of his minietry), the apostle would have singled out that congregation, with whom he walked continually, as those that should have said to him, Fulfil thy ministry; because that they who were his constant hearers must needs be best, if not only acquainted with what the fulfilling of the main and constant part of his ministry was, and with what were any neglects or defects therein.
Seeing, therefore, he writes to them thus indefinitely, in relation to their own ministers, without any distinction, it argues that they were but one church, having these elders fixed to them for preaching and government.
And of this church he saith, that for their faith and order, for their doctrine and worship and government, they were complete, and his heart was comforted, as well in the one as in the other, Col. ii. 2,5; and he encourageth them to walk in both, according as they had received of Jesus Christ the Lord; and, if so, then to keep that order too (which already they had), without any alteration, to ®
THH GOVERXMENT OF [Boox II. which he would never have exhorted them, if it had been their duty (when multiplied to more churches) to enter into another different order and form
. of government, xar' ixxAnofay.
2. There is the church of Philippi.
The apostle speaks of them in the beginning of the gospel as a church, saying, Philip. iv. 15, that 'in the beginning of the gospel, no church communicated to him by way of giving andreceiving, but only them ;' and in the beginning of the gospel, even in the grestest cities, a church was no more than could meet together in one.
Now, look what manner of church they were at the first, he speaks of them as such still, and useth the same style: ' No ether church but you,' saith he.
8. The church of Antioch is another that is to be considered.
It was an entire church, having government within itself.
For if it eould have discerned that controversy in Acts xv., and so had been capable ofdeciding it, it had power to have done it, and need never have sent toJerusalem. They did not, therefore, as wanting power, appeal thither as to a-court of judicature, but only sent fer advice and counsel in a difficult case, wherein their opinions
'And the church at Antioch ordained that Paul and Barnabas should go to the apostles at Jerusalem, to consult them about this question'; and it was as one church that they did thus determine; also of Barnabas and others, that 'for a whole yeartheyassembled themselves with the church,' or in the church, iv +7 éxx?.qoiq, 'and taught much people.'
And the word ixxAnoia relateth to assembling together; so the kind of the church must be answerable to the kind of the assembling; and if the assembling was for worship, then the church in which they met was a congregational charch, which is the seat for worship; and we believe that none will say that many churches are ever called one church in respect of assembling for worship.
But here that they assembled for worship is plain, for they assembled themselves in the church and taught much people. Now the church in which there is teaching is a-congregational church.
And besides that, he saith it was in the church (as the Greek hath it), not only with the church.
If there had been several congregations in this city where the word had been taught, speaking of assembling for teaching, if ever, or at any time he would have mentioned those many congregations, surely he would have done it upon this occasion, especially relating to matter of fact, he would have spoken distributively.
For why should he call congregations churches upon other occasions (as often he doth), or in any other relation, and not upon this ; whereas the relation here is purely congregational, for it is for teaching the word and worship?
Again, 2, we read twice of the meetings of that church together, Acts xiv. 27.
When Paul and Barnabas came back to give an account to those of Antioch, fram whom they had been commended to the | grace of God, it is said, 'When they were come'and had gathered the church together, they rehearsed all that God had done by them.' Did they make the relation to the classical elders only?
Did not the rehearsal concern all the people, as well every soul amongst them as any sermon, it being to shew | how God had opened the door of faith to the Gentiles that they might glorify God? And in Acts xv. 80, it is said when they came to Antioch to deliver the epistle from the church at Jerusalem, they gathered the multitude together, and at that time made a sermon, an exhortation to them; and he calleth this multitude brethren: ver. 82, ' They exhorted the brethren with many words, and confirmed them.'
Thus, as the meetings in the church of Jerusalem are six or seven times mentioned to be in one, so the church of Antioch is here twice so mentioned.
4. We have an account of the church of Troas.
A church they were, for they had elders; and elders they had, for they had the sacrament; and | Cua. IX.] THE CHURCHES OF CHRIST. it was at a meeting but in one place, Acts xx. 70, and Paul stayed there seven days, till they met.
They all met to break bread, and all in one; for it was in an upper room where Paul preached to them, and if there had been more congregations than one, he would have preached to one at one time, and to another at another time.
5. By the churehes of Galatia (as they are styled 1 Cor. xvi. 1), doth he mean congregational churches or classical ?
Congregational only ; for, first, when he speaks of them, it is concerning collection for the saints:
' Even : as I have given order to the churches of Galatia, so do ye.'
Now the order for collection for the saints concerns congregational charches, not classical :
'Let every one of you, upon the first day of the woek, lay up in store as God hath prospered him' (i.¢. lay up in the common treasury of the congregation), ' that there be no gathering when I come.' And then, 2, if they had a provincial church, he would certainly have called them so in his epistle to the Galatians; but when (as we see there) those churches were corrupted with corrupt doctrine, and he exhorts them to purge out the old leaven, Gal. v. 9, he then writes to them as to churches that were apart, to purge out the old leaven, as the church of Corinth did, and each to become anew lump.
If they be considered as one lump, yet it was as being leavened by way of infection, but that in 1 Cor. v. is by way of guilt.
6. The church of Laodicea, mentioned in the epistle to the Colossians, was also but a congregational church, Col. iv. 16.
' When this epistle is read amongst you, cause it to be read also in the church of the Laodiceans.'
That church wherein reading the word is, is a congregational church, for reading is a work of worship.
And if in other places he had ever called a chureh in relation to government consisting of many churches, yet here, if there had been many churches, and many churches for worship, he would have said so, and have thus expressed himself, 'Let it be read in the churches of Laodicea.'
He would have spoke of the duty, and of the subject of the duty, in a suitable way.
When he speaks of the reading of the word among the Jews, he saith it is read in every synagogue every Sabbath day; he speaks distributively, and so he would have done here.
I shall now proceed to prove that the churches of Asia were congregational churches.
1. That the chureh of Laodicea was a congregational church we refer to | what hath been said.
| 2. Five of these Asiatic churches even Downam acknowledgeth not to have been in great cities ; and such are to be supposed probably to have but one congregation, those smaller cities containing but Christians as made one church in each of them.
8. The constitution of all those churches for worship and government was one and the same; and therefore, if Laodicea and some of the rest were bat congregational churches, then all the rest were so too.
For they are intended all as types of all churches to the end of the world.
Now, if some of them had been congregational churches, and others had been classical, they could not have suited the state and condition of all churches, both congregational and classical, which have a government andaconstitution different.
And the apostle, Rev. ii. and iii., writes to the angels of those churches, as having an entire government among themselves; and he writes to them j about matters of discipline, and therefore regards them as uniform for the : matter and seat of government.
And if that be true, which some historians have reported,* that Laodicea was destroyed by an earthquake in Nero's | reign, long afore the time of John's writing the Revelation, then it must | * Tacit. Annal, lib. xiv, |
THE GOVERNMENT OF ({Boox I. needs have been intended only as a type.
And that all these churches were uniform, appears by this also, that in the closure of this epistle, what he writes to one church he writes to all, 'Hear what the Spirit saith unto the churches,' which is all one with the conclusion of the whole book in Rev. xxii. 16, 'he sent his angel to testify these things in the churches.'
And if congregational churches be acknowledged churches in the Scripture phrase, they must be intended in that speech ; and that those should be mainly intended appears by this, because that the book of the Revelation was only to be read in such churches.
And likewise that they were congregational churches appears by this, that he writes to them as to the seven candlesticks which Christ walked in the midst of, and he threateneth them that he would remove the candlestick.
Now, by candlestick he interprets the churches, chap. i. 1.; and they are candlesticks especially in relation to worship.
It wes an ordinance of worship in the temple; and it is therefore in Zech. iv. 2 put for the completing of all the temple for worship, and all the utensils of it, for though their Sanhedrim for government might be complete before, yet the temple was not then built, in which God was to be worshipped; and indeed the promise of the presence of Christ is most in respect of worship, which the saints are most constant in; and when he threateneth to remove the candlestick, certainly the chief threatening falls upon their church state, and the enjoyment of the ordinances of worship, such as preaching, the sacraments, &.
And whereas some would argue many congregations to have been in every one of these churches ; bishops have done so, because in the end of each epistle he concludeth, 'Let them hear what the Spirit saith to the churches,' as having many churches in each church of them ; we answer,
1. That it is a speech all one with that in Rev. xxii. 16, 'I have sent mine angel to testify these things in the churches ;' for as that is the closure of all, and is meant of all churches, so this is the closure of each epistle, and is meant by way of example of all churches in the world, he singling out seven for all the rest.
And 2. It is but such an indefinite speech as that in Rev. xiii. 29, 'If any have an ear, let him hear ;' so here the meaning is, let every church hear.