Part 68

1. The _synagogues_, which were generally built in cities, of which hardly any were without them, if they consisted of a number of persons who were able to erect them, and had leisure, from their secular employments, to preside over, and set forward, the work to be performed therein;[268] and that was of a different nature from the temple-service, in which gifts and sacrifices were to be offered, God having expressly forbidden the erecting any altars elsewhere; therefore the worship performed in them was prayers, reading and expounding the law and the prophets, and instructing the people in all other duties of religion, which were necessary to be performed in the conduct of their lives.

The manner of doing this, was not only by delivering set discourses, agreeable to our common methods of preaching, Acts xiii. 15. and seq. but holding disputations and conferences together about some important matters of religion: thus the apostle Paul _disputed in the synagogues_, chap. xvii. 17, 19, 8. This was done occasionally; but the Jews met constantly in them for religious worship; and our Saviour encouraged them herein with his presence and instructions: thus it is said, not only that _he taught in their synagogues_, but that this was his constant practice; for it is said, _He came to Nazareth; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read_, Luke iv. 15, 16.

And there were also certain officers appointed over every synagogue: thus we read sometimes of the _rulers of the synagogues_, Mark v. 22. Luke viii. 41, 49. whose business was to prevent the doing any thing that was indecent and disorderly; and there were some persons from whom a word of exhortation was expected, who were called, chap. iv. 20. ministers thereof.[269] And we are not to suppose that this method of promoting religion in the synagogues, was only practised in the last and most degenerate age of the Jewish church, but that they had their synagogues in the more early and purer ages thereof, which, if we had no express account of in the Old Testament, yet it might be inferred from this account thereof in our Saviour’s time; for certainly there were no methods used then by the Jews to instruct the people in matters of religion, that were not as necessary, and consequently in use, in foregoing ages. It is true, we do not oftentimes read of synagogues in the Old Testament; notwithstanding there is mention of them in that scripture, before referred to, in Psal. lxxiv. 8. in which the Psalmist complains, that _they had burnt up all the synagogues of God in the land_; where the word being in the plural number, it cannot be meant, as the Chaldee Paraphrast renders it, of the temple. This appears from the context, in which he speaks of the _enemies of God roaring in the midst of the congregations_; and, besides this, he expressly mentions their burning the temple, by _casting fire into the sanctuary of God, and casting down the dwelling-place of his name to the ground_, in ver. 3, 7.

2. Besides these synagogues, there were other places, in which public worship was performed, called, Places of prayer,[270] Mr. Mede gives an account, from Epiphanius, of the difference that there was between these and the synagogues, when he says, that a proseucha, or a place appointed for prayer, was a plot of ground, encompassed with a wall, or some other like mound, or inclosure, open above, much like to our courts; whereas a synagogue was a covered edifice as our houses and churches are. He also adds, that the former of these were generally fixed in places without the cities, in the fields, in places of retirement; and that they were generally rendered more private, and fit for the work that was to be performed in them, by being surrounded with a plantation of trees; and he supposes, that these were not only made use of in our Saviour’s and the apostles time, but in foregoing ages; and that the grove that Abraham is said to have planted, in _which he called on the name of the Lord_, Gen. xxi. 33. was nothing else but one of these convenient places, planted for that purpose, in which public worship was performed, which seems very probable.[271]

And we read, in scripture concerning _high places_. These, as Lightfoot observes,[272] are sometimes used in scripture, in a commendable sense: thus Samuel is said to _go up_ to one of these _high places_, 1 Sam. ix. 19. to perform some acts of religious worship; and we read of another high place, in which there was _a company of prophets, with a psaltery, and a tabret, and a pipe, and a harp before them, and they did prophesy_, chap. x. 5. It is true, in other scriptures, we read of them as abused by that idolatry that was performed in them, 1 Kings xi. 7. chap. xii. 31. These the pious kings of Judah, who reformed religion, took away; and when it is said, in some of their reigns, that how much soever they destroyed idolatrous worship, yet _the high places were not taken away_, 2 Kings xii. 3. xiv. 4. xv. 4. that learned writer thinks, that they should not have been destroyed, as places of worship, or public assemblies, and therefore that this is not reckoned as a blemish in the reign of these kings, that the high places were not taken away; for whatever abuse there was, it consisted in that sacrifice and incense were offered there, which were parts of worship confined to the temple; so that if they had not only reformed them from the abuse of those that exercised their idolatry therein; but had also proceeded to reform this abuse of sacrificing there, they might lawfully have met there to perform religious worship, which, it is supposed, they did in synagogues, high places, and groves, that were appointed for that purpose: thus then they met together for religious worship in other places besides the synagogues.

Again, we read, in the New Testament, that _Paul went, on the Sabbath day, out of the city of Philippi, by a river-side, where prayer was wont to be made_, Acts xvi. 13. where he also preached the word by which Lydia was converted; this some think to be one of those places where they resorted for prayer, and other public worship: and others suppose, that the place mentioned in the gospel, which our Saviour resorted to, when it is said, that he _went out into a mountain to pray, and continued all night in prayer to God_, Luke vi. 12. ought to be rendered, _in that particular place where prayer was wont to be made to God_.[273] But the Greek words may as well be rendered as they are in our translation; and then it has no respect to any particular place of prayer, but imports his retirement to perform this duty. Thus we have endeavoured to prove, that the church of the Jews had other places in which worship was performed, besides the temple, which was of very great advantage for the propagating religion among them. We might have farther proceeded to consider their church-censures, ordained by God for crimes committed, whereby persons were cut off from among their people, by excommunication, when the crimes they were guilty of did not deserve death: but I shall not enlarge any farther on this head, but proceed to speak concerning the gospel-church, and so consider,

II. The methods taken, in order to the first planting and increase thereof, by the apostles. When our Saviour had finished the work of redemption, after his resurrection, he altered the form of the church, and appointed his apostles not only to signify this to the world, but to be instruments in erecting this new church. We have before considered these apostles as qualified to be witnesses to Christ’s resurrection, and also as having received a commission from him to preach the gospel to all nations, and an order to tarry at Jerusalem till they received those extraordinary gifts from the Holy Ghost, that were necessary for their performing the work they were to engage in. Now, pursuant hereunto, they all of them resided at Jerusalem; and, a few days after Christ’s ascension into heaven, the Holy Ghost was poured upon them _on the day of Pentecost_, Acts ii. 1, 2. upon which, they immediately began to exercise their public ministry in that city, in which they had the advantage of publishing the gospel to a numerous concourse of people, who resorted thither, from various parts of the world, in which the Jews were dispersed, to celebrate that festival. Some suppose, that there was a greater number gathered together in that city, than was usual, it being one of those three feasts to which the Jews resorted from all parts of the land: though a learned writer[274] supposes, that the Jews were not obliged to come to this feast from other nations; neither were they, that came there, said, as these are, to dwell at Jerusalem; therefore he thinks that that which brought them here from the several parts of the world, was the expectation which the Jews, generally had, that the Messiah would appear, and erect a temporal kingdom, and that Jerusalem was the place where he would fix his throne, and therefore they would be there to wait on him, and share the honours they expected from him.

But, whatever occasion brought them here, it was a seasonable opportunity for the gospel first to be preached; and accordingly Peter preached his first sermon to a multitude that were gathered together, and therein exercised the gift of tongues, by which means his discourse was not only understood by men of different languages; but they had herein a plain proof that he was under the inspiration of the Holy Ghost; and he takes occasion to improve this amazing dispensation of providence, by telling them that it was an accomplishment of what had been before predicted by the prophet Joel; and then he preached Christ to them, declaring that he, and the rest of the apostles, were all witnesses that God raised him from the dead, and exalted him by his right-hand, and that, pursuant hereunto, this extraordinary gift of the Holy Ghost was conferred on them.

The success of his first sermon was very remarkable; for there were added to the church, as the first-fruits of his ministry, _three thousand souls_, ver. 41, 47. We also read, that _the Lord added daily to the church such as should be saved_; and, soon after this it is said, that _the number of the men_, of whom the church consisted, _was about five thousand_, chap. iv. 4. a very large and numerous church, meeting, as is more than probable, in the same city, where we must conclude, that they fixed their abode, rather than that they returned to the respective places from whence they came, that they might have an opportunity to sit under the sound of the gospel, which was, at that time, preached no where else; and that which makes this more probable, may be inferred from the method taken for their subsistence in the world; there would have been no occasion for those who had possessions to sell them, and dispose of the price thereof to supply the exigences of their fellow-members, had they not removed their habitations, and forsook all for the sake of the gospel.

This church had wonderful instances of the presence of God among them, which did more than compensate for the loss they must be supposed to sustain, as to their secular affairs. We read, for some after this, of little else but success attending the gospel, and persecutions raised by the Jews against it, which rather tended to their own shame and confusion, than the extirpating of it; and when they so far prevailed, at length, that, after the death of Stephen, the first martyr, a new persecution was begun, by the instigation of Saul, (as yet not converted to the faith) the consequence hereof being the _scattering of this church throughout the regions of Judea and Samaria_, chap. viii. 1. this was ordered for the furtherance of the gospel, for wherever they came, they preached, and many believed: but the apostles, at the same time, obeying the order that was before given them, continued at Jerusalem, chap. i. 4. and there still remained a church in that city sitting under their ministry. This was wisely ordered, by the providence of God, not only as an accomplishment of those predictions that respected the gospel’s first being sounded from thence, but that, in this church, a sufficient number might be trained up for the exercise of the ministry in other places, when there should be occasion for it; and, in order hereto, they had some advantages which no schools of learning could afford them, for they had the extraordinary gifts of the Holy Ghost. Here it was that the prophets and evangelists were first raised up, being immediately taught by God. This was the first scene of the gospel-church. Here it continued till the apostles were ordered, by the Holy Ghost, to travel into those parts of the world, in which, by his direction, their ministry was to be exercised: the greatest part of them were ordered to those places, where some of the Jews resided; but Paul was ordained to exercise his ministry among the Gentiles. Accordingly we read, that _the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them_, Acts xiii. 2. This divine command they immediately obeyed; and then we read of churches erected in various parts of the world by his ministry, who is styled, _The apostles of the Gentiles_.

There are several things observable in the exercise of his ministry:

1. Wherever he came he preached the gospel, and confirmed it by miracles, as occasion served; and this was attended with such wonderful success and expedition, that, without a remarkable hand of providence going along with him, the multitudes that were converted by his ministry, exceeded not only what might be done by one man, in the compass of his life, but several ages of men. At one time we read of him exercising his ministry from Jerusalem, round about to Illyricum, Rom. xv. 19. at other times, in several parts of Asia Minor; then in Spain, and at Rome, and some parts of Greece, ver. 28. so that, wherever he came, his ministry was attended with wonderful success, as the Roman emperor says, _I came, I saw, I conquered_.

2. When the apostle had, by the success of his ministry, prepared fit materials for a church, inasmuch as it would take up too much of his time to reside among them till they were provided with a pastor, and other officers, which were necessary to carry on the work that was begun in it, he sent for one of the Evangelists, who, as was before observed, were fitted for this service, by those extraordinary gifts, which they had received, while they continued in the church at Jerusalem. The office of these evangelists seems to have been principally this; that they were to _set in order the things that were wanting_, or left, by the apostles to be done, _and ordain elders in every city_, as the apostle Paul intimates, when giving this charge to Titus, Titus i. 5. who appears to have been an Evangelist, particularly ordained to minister to him, to build upon the foundation he had laid. These evangelists appear to have had all the qualifications for the ministry that the apostles had, excepting what respected their having seen Jesus, whereby they were qualified to be witnesses of his resurrection; and they continued till they had performed that part of their work, in settling pastors, and other officers in churches; and then they were ready to obey another call, to succeed the apostles in some other places, and so perform the same work there.

3. While the apostles were thus concerned for the gathering and building up of churches, and were assisted herein by the evangelists, there was a continual intercourse between them and those churches, whose first rise was owing to the success of their ministry. Accordingly they conversed with them by epistles; some of which they received by the inspiration of the Holy Ghost, as designed to be a rule of the churches faith in all succeeding ages. Some of these epistles were written by other apostles, but most of them by Paul, Phil. ii. 19. who sometimes desires to _know their state_; at other times, he informs them of his own, and the opposition he met with; or the success of his ministry, the persecution he was exposed to for it, Coloss. iv. 7. 2 Cor. i. 8. 1 Cor. xvi. 9. and the necessity of the churches, which required their contribution for their support; and therein he often enlarges on those important truths, which, had he been among them, would have been the subject of his ministry. This was necessary to strengthen their hands and encourage them to persevere in that faith which they made profession of.

And to this we may add, that there were, upon several occasions, messengers sent from the churches to the apostle, to inform him of their state, to transmit to him those contributions which were necessary for the relief of other churches, and to give him that countenance, encouragement, and assistance, that his necessities required; and some of these were very excellent persons, the best that could be chosen out of the church for that service. The apostle calls some of them, _The messengers of the churches, and the glory of Christ_, 2 Cor. viii. 23. which is an extraordinary character. Some think, he intends hereby that they were the messengers of those churches, which churches are the glory of Christ, that is, the seat in which he displays his glory; others suppose, that he calls these messengers, _the glory of Christ_, as they, by their wise and faithful conduct, promoted his glory, which was not dependent on it, but illustrated thereby. Sometimes they were ministers of churches, sent occasionally on these errands: thus Epaphroditus was a _messenger and minister of the church at Philippi_, Phil. ii. 25. and Onesiphorus was sent to strengthen and encourage the hands of the apostle, when he was a prisoner at Rome, whom he speaks of with great affection, when he says, _He sought me out diligently, and found me, and was not ashamed of my chain_, 2 Tim. i. 16, 17. These were very useful persons to promote the interest of Christ, which was carrying on by the apostle, though it does not appear that this was a standing office in the church, their service being only occasional. Thus we have considered the apostle, as engaged in gathering and building up churches, in such a way, as was peculiar to them in the first age of the gospel.

III. We shall now proceed to speak concerning that state and government of the church, that was designed to continue longer than the apostolic age, and is a rule to the churches of Christ in our day. We have before considered the evangelists as succeeding the apostles, in appointing officers over churches, directing them to fit persons, that might be called to this service, and instructing them how they should behave themselves in that relation; which was necessary, in that they were not to expect such extraordinary assistances from the Spirit of God, as the apostles and the evangelists had received, any more than pastors, and other church-officers are to expect them in our day; which leads us to consider the nature, constitution, and government of the churches of Christ, in all the ages thereof. And,

1. What we are to understand by a particular church, and what is the foundation thereof. A church is a number of visible professors, called to be saints, or, at least, denominated, and, by a judgment of charity, esteemed to be saints; united together by consent, in order to their having communion with one another; and testifying their subjection to Christ, and hope of his presence in all his ordinances; designing hereby to glorify his name, propagate his gospel and interest in the world, and promote their mutual edification in that holy faith, which is founded on the scripture revelation; and in order hereunto they are obliged to call and set over them such pastors, and other officers, as God has qualified for that service, to be helpers of their faith, and to endeavour to promote their order, whereby the great and valuable ends of the church-communion may be answered, and God therein be glorified. This description of a particular church is agreeable to, and founded on scripture, as may be easily made appear, by referring to several scriptures in the New Testament, relating to this matter. Accordingly we read that the members of Christ are characterized as saints by calling, or _called to be saints_, Rom. i. 7. and the churches in Macedonia are said _to give their own selves to the Lord and to the apostles, by the will of God_, 2 Cor. viii. 5. to sit under their ministry, and follow their directions, so far as they imparted to them the mind of Christ, and might be helpers of their faith and order, to his glory; and we read of their professed _subjection unto the gospel of Christ_, chap. ix. 13. and the church at Ephesus is farther described, as _built upon the foundation of the apostles and prophets_, namely, the doctrines laid down by them, as the only rule of faith and obedience, _Jesus Christ himself being the chief corner-stone_. And as to what respects their duty towards one another, they are farther said _to build up themselves in their most holy faith, and to keep themselves in the love of God_, that is, to do every thing by the divine assistance, that is necessary in order thereunto, _looking for the mercy of our Lord Jesus Christ unto eternal life_, Jude, ver. 20, 21. or, as it is said elsewhere, to _consider one another, to provoke unto love, and to good works, not forsaking the assembling of themselves together_, Heb. x. 24, 25. inasmuch as this is an instituted means for the answering of that great end. Many other scriptures might have been brought to the same purpose, tending to prove and illustrate the description of a gospel-church, as above-mentioned.

But this may be also evinced, in a method of reasoning from the laws of society, as founded on the law of nature, and applied to a religious society, which takes its rise from, and is built on divine revelation; and, in order hereunto, we shall lay down the following propositions.

(1.) It is agreeable to the law of nature, and the whole tenor of scripture, that God should be glorified by social worship, and that all the members of these worshipping societies should endeavour to promote the spiritual interest of one another. Man is, by the excellency of his nature, fitted for conversation, and, by his relation to others, who have the same capacities and qualifications, obliged hereunto; and, as the glory of God is the end of his being, it ought to be the end of all those intercourses, which we have with one another; and, as divine worship is the highest instance of our glorifying God, so we are, as intelligent creatures, obliged to worship him in a social way.

(2.) It is the great design of Christianity to direct us how this social worship should be performed by us as Christians, paying a due regard to the gospel, and the glory of the divine perfections, as displayed therein, which is the subject-matter of divine revelation, especially that part thereof from whence the laws of Christian society are taken.

(3.) They who have been made partakers of the grace of God, are obliged, out of gratitude to him, the Author thereof, to proclaim his glory to the world; and as the experience thereof, and the obligations persons are laid under hereby, is extended to others, as well as ourselves; so all, who are under like engagements, ought to be helpers of the faith and joy of each other, and to promote their mutual edification and salvation; and, that this may be done,

(4.) It is necessary that they consent, or agree, to have communion with one another in those duties in which they express their subjection to Christ, and desire to wait on him together in all his holy institutions.