The Government of the Churches of Christ, Book 2 · Chapter 9
CHAP. IX.
That the Account which the Scripture gives us of many Churches 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 setled by the Apostles in Cities.
1. The Church of Colossians was but one, which is argued by this, 1. That the Apostle Writing to that Church, Writes to them as a whole Church; and also that their Ministers that were over this whole Church, were fixed Ministers unto them; And if so, 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 Church, Col. 1. 7. who is for you a Faithful Minister of Christ, Col. 4. 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 Congregations 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 Church, more than to all the rest of the Congregations, 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, its evident that they were but one Congregational Church, whose Pastor he was. And again, the Apostle Writes to the whole Church, as those that had learned the Gospel of Epaphras, who was for them a Faithful Minister: Now if Epaphras had been a fixt Elder to one Congregation, and there had been many more there 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 a full Minister only to that Congregation he was fixt 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, Archippas, Col. 4. 17. The Apostle enjoyns them to say to him, Take heed to the Ministry that thou hast received of the Lord, that thou fulfill it. Had he been a fixt Minister to one Congregation; and there had been many Congregations there, besides the main of his Ministy lying in his Preaching and personal watching over that one Congregation he was fixt to, (for that which a Minister doth in ruling in common over all the Congregations, according to the Classical Suppositions, is the least part of his Ministry) the Apostle would have singled out that Congregation, with whom he walked continually, as those that should have said to him, fulfill 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 fixt 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 compleat, and his Heart was comforted as well in the one, as in the other, Col. 2. 2, 5. and he incourageth 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 which he would never have exhorted them, it had been their duty (when multiplied to more Churches) to enter into another different Order and Form of Government. foreign
2. There is the Church of Philippi. The Apostle speaks of them in the beginning of the Gospel as a Church saying (Phil. 4. 15.) that in the beginning of the Gospel, no Church communicated to him by way of giving and receiving, but only them; and in the beginning of the Gospel, even in the greatest 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 Stile, No other Church but you, saith he.
3. The Church of Antioch, is another that is to be considered. It was an intire Church, having Government within it self. For if it could have discern'd that controversie in Acts 15. and so had been capable of deciding it, it had power to have done it; and need never have sent to Jerusalem: They did not therefore as wanting power, appeal thither as to a Court of Judicature, but only sent for Advice and Counsel in a difficult Case, wherein their Opinions disagreed. 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 year they Assembled themselves with the Church, or in the Church foreign, and Taught much People. And the word foreign 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 Church, 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 of 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 14. 27. When Paul and Barnabas came back to give an account to those of Antioch, from 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 as 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 glorifie God. And in Acts 15. 30. 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. 32. They Exhorted the Brethren with many words, and confirmed them. Thus as the meetings in the Church of Hierusalem are, six or seven times mentioned to be in one; and 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 it was at a meeting but in one place, Acts 20. 70. And Paul staid 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 Churches of Galatia (as they are Stiled 1 Cor. 16. 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 Churches, not Classical; Let every one of you upon the first day of the Week, lay up in store as God hath prospered him (i. e. 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. 5. 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 a new lump. If they be considered as one lump, yet it was as being leavened by way of infection; but that in 1 Cor. 5. is by way of guilt
6. The Church of Laodicea, mentioned in the Epistle to the Colossians, was also but a Congregational Church, Colos. 4. 16. when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans. That Church, wherein reading of the Word is, is a Congregational Church, for reading is a Work of Worship. And if in other places he had ever called a Church, 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.
7. I shall now proceed to prove that the Churches of Asia, were Congregational Churches.
1. That the Church of Laodicea, was a Congregational Church, we refer to what hath been said.
2. Five of these Asiatick 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.
3. 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 but 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 and a constitution different. And the Apostle Rev. chap. 2, & 3. Writes to the Tacit. Annal. lib. 14.Angels of those Churches, as having an intire Government among themselves; and he Writes to them 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 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 Revel. 22. 16. He sent his Angel to Testifie 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 threatneth them that he would remove the Candlestick. Now by Candlestick he interprets the Churches, chap. 1. 1. And they are Candlesticks especially in relation to Worship. It was an Ordinance of Worship in the Temple: And it is therefore in Zech. 4. 2. put for the compleating of all the Temple for Worship, and all the utensils of it; for, though their Synedrim for Government might be compleat 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 threatneth to remove the Candlestick, certainly the chief threatning falls upon their Church-State, and the enjoyment of the Ordinances of Worship, such as Preaching, the Sacraments, &c. 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. 22. 16. I have sent mine Angel to Testifie 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. 13. 29. If any have an Ear, let him hear, so here the meaning is, let every Church hear.
And 3. If that Notion be true of Mr. Brightman's, that they are Types of all Churches to come, to several Nations (as, it is most probable, they are) then it hath a clear other meaning, than that of their being many particular Churches, in each of those Cities.
To conclude, we find that in all those Epistles of Paul, when he Writeth to the several Churches of Philippi, Colossus, Thessalonica, &c. he Writeth to them most and chiefly, concerning the Duties, which lay upon them, in respect of their particular relation, to that particular Congregation, whereof they are Members, and with whom they have a fixt communion, and do ordinarily converse with, both Officers and People. Now if there had been more Congregational Churches, than one, in each of these Cities, (as is supposed) there is far more reason why he would rather have Written to them under the Stile of several Churches, in such a place (as he doth when he Writes to the Galatians) when he urgeth such Duties upon them, rather than to have given them the Title of one Church, in respect of an Association for Government only: If he had Written of matters of Government only, or chiefly to them, then the expression of calling them one Church, had been suitable to the Duties he exhorts them to; but the Duties principally concerning them, as they were Members of distinct Congregations, having a nearer communion both toward their Officers fixed to them, and the People fixt in a near communion with them, he would rather have used the Stile of Churches, than of one Church, if there had been many Churches in those Cities. And farther, since according to this Supposition, the primary relation of Pastors to Churches, being in the several distinct Congregations; but the Relation of these Members one to another, as they are a Classical Church, being but a secondary relation, it were strange, that when the Holy Ghost Writes and speaks to such and such Churches, in such or such a City (supposing many) he should Write to them only under the Notion of a Classical Church, and mention that only, and not mention their other Church-State, as being several Churches, making one Church, nay, not so much as speak, that they were several Congregations. Since they are Churches Congregational in the Language of the Holy Ghost, and that the main of what is a Church (as hath been shewed) falls upon them as such; how can we think, that this Association, into one Church, which is a secondary thing, should wholly carry away and swallow up the Name, Stile and Title of the other. And that, which further strengthens this consideration, is, that when they Write to Churches, in a Nation or in a Province (as in Galatia, and in Asia, and in Judea and the like) if that a politick Association, (such or the like Association to this, whereby it is affirmed, that in one City, many particular Congregations are made one Classical Church for Government) If such a one were intended, then they would as well, and by the same reason (in Writing to such Churches in a Nation or Province) have Written to them under the notion of one Church, as well as when they did Write thus to them in a City. But the Apostle when he Writeth to a whole Province, then he saith Churches (although, according to Presbyterian principles, they are as truly one Church in the same political respect, that a Classical Church is one, in respect of many Congregations of a City) but on the contrary, when he Writeth to a City, he doth give them the Name of Church, Without the least mention of Churches therein, as making that one Church. And the Reason is strong, that he should have done the one, as well as the other; For if many Churches were called one Church in a City, because that's the greater Association, whereby the lesser Churches were governed; by the same reason he would much rather have called the Churches of Judea one Church, because the Association, in a Province and a Nation, is larger and greater than that of many Congregations, in a Classical Church in a City.
And whereas some argue from the Multitude of Believers in a City, as too great to make but one Congregational Church. If the case had been so, it had been then more conducible for the Apostle to have exprest the Multitude in such Cities, by the Name of Churches in a City, than by calling them one Church. And it is strange, that when the Story is told of the Apostles coming to such or such a City (as in the Acts it is) it is still said they called the Church together, as when the People were called together in Antioch, Acts 14. 27. For, if they had been many Congregations, and had met in parts by way of Distribution, it had been a much more proper Phrase, to say they called the Churches, if there had been more in such a City.
Object. The Apostles still, in Writing unto the Saints in great Cities, calleth them one Church; and it were strange, if that, in the Apostle's times, they should not have multiplied in such great Cities, to more than one Congregation.
Answ. 1. As you say, it is hard to think that there were no Cities, that had but one Congregation; so it is as hard to think, that all the Churches, in other places, Villages and Cities, should not be uniform.
2. There might be some Cities, where there might be more Churches than one, to whom they Wrote, as the City of Rome to whom Paul Wrote, might have more Churches than one; for he doth not, in all his Epistle, call the Saints there one Church; and though he speaks of a Church in Aquila and Priscilla's House, yet his Phrase of Writing otherwise, is only to the Saints at Rome.
3. All those, that Write against Episcopacy, both of the Scottish Nation and of our own, have with one Mouth affirmed, that it cannot by manifest Argument be made out, that the Churches, mentioned in the New Testament, were more than could meet in one Congregation.
4. The meaning is, that when the Story of the Acts, and those Epistles were written, that then there were no more, but not that afterwards there were no more.
5. Although the Apostles did specially Preach to Cities; yet let it be considered, how little time they were forced to stay in Cities, because they were to lay the Foundation of the Gospel in all the World. And though Paul staid three years in or about Ephesus, yet it doth not appear that he staid so long time in Ephesus it self, but as in the 13th and 14th chapter of the Acts, it is said they went into the Countries, so likewise he did.
6. The Apostles did teach the Saints in every City to become one Church, and to hold together so long as possibly they could continue in one Congregation with edification. And how great and large a Synagogue in a City was, we may see by that Instance of Capernaum. And the Christians met in the Cities, and built Synagogues for Meeting places, as well as the Jews were allowed to do in the Cities of the Gentiles.