numerous as to render it utterly impossible for them to have assembled together in one room; but if there were several and separate congregations, they were only portions of a Church, and so not independent.

7. In some of these churches we find a plurality of elders or presbyters; as, for instance, "the elders which were at Jerusalem," Acts xvi. 4; "the elders of the Church" at Ephesus, Acts xx. 17; 1 Tim. v. 17; "them which labour among you, and are over you in the Lord, and admonish you," 1 Thess. v. 12; ❝ the bishops and deacons" at Philippi, Phil. i. 1. As it is unreasonable to suppose that several elders were required for a single congregation, we cannot but conclude that in each of these places the believers were divided into different congregations, though denominated collectively "the Church" at such and such a place.

This derives no small confirmation from the fact that whenever the churches of a province are spoken of, it is always in the plural number, as the churches of Judea, the churches of Asia, of Syria and Cilicia, of Galatia, of Macedonia, 1 Thess. ii. 14; 1 Cor. xvi. 1, 19; Acts xv. 41; Gal. i. 2; 2 Cor. viii. 1; but when mention is made of the Christians in a particular city, it is always in the singular number, as the Church at Jerusalem, of Ephesus, of Antioch, &c., see No. 6. How are we to account for this difference in the phraseology? If there had been

many churches in one city, they would surely have been called "the churches" of Ephesus, of Antioch, &c., as is the manner with the sacred writers when speaking of the churches of a province. But the singular number is used without any discrimination as to the difference of these places in extent, or the number of believers in them, which shews that how great soever the number was, they were all but THE Church of that city. Yet the number in many instances must have been too great to assemble in one place, though they are denominated THE Church. And this is further confirmed by what the historian relates that the Apostles ordained elders (presbyters) in every Church, Acts xiv. 23., which as one elder only was required for one congregation, is a strong evidence there were more than one congregation in every body of believers called "the Church" of that city.

8. Episcopacy and Independency being diametrically opposite, if the one be proved to be consentaneous to the sacred scriptures, the other must evidently be the reverse. All those evidences, therefore, which establish the scriptural foundation of the former must be put into the scales in deciding the question before us. And we may be content to rest the decision upon this ground; for it is shewn in a subsequent chapter, that the episcopal form of church-government is built upon the imperishable basis of the word of God. But Episcopacy

necessarily includes the notion of a headship and superintendency invested in one individual over the ministers and ministrations of several churches, and consequently Congregational Independency must be unscriptural.

9. That St. Paul did not sanction Independent Congregationalism is apparent from his conduct and example. He declares that "the care of all the churches" came upon him daily, 2 Cor. xi. 28; from which it is evident he exercised some care and superintendency over those churches; which, of course, could not be independent. It will doubtless be said, that the case of the Apostolic churches was peculiar, such as can never occur again; and it is acknowledged that there might be something in St. Paul's oversight of them altogether extraordinary; but still we may rest assured that he would not sanction any thing wrong by his example, and therefore that an Episcopal oversight and superintendency over several churches is consistent with the genius of Christianity'.

V. The result of the foregoing discussion is, that the Christian Church is a spiritual and visible society, extending over the whole face

1 If the reading in Acts ix. 31., "Then had THE CHURCH rest throughout all Judea and Galilee, and Samaria, and WAS EDIFIED," &c. could be admitted, it would be strong to our purpose; but, though supported by very respectable evidence, I have not appealed to it, because Griesbach marks it as inferior to the received text, which has the plural, and Scholz rejects it.

of the earth, and throughout all ages, yet divided into particular societies according to the limits. of towns, provinces, and countries. The arguments for Congregational Independency have, upon examination, been found to be destitute of weight, and the basis being thus demolished, the whole superstructure must crumble to the dust. It has been also proved that the believers of a city or province consisting of more congregations than one, are denominated "a Church;" from which we derive a scriptural warrant for municipal, provincial, or national Churches.

The catholic and visible Church of Christ, is distributed into these ramifications, to some one of which it is incumbent upon all the faithful to join themselves. The Church being the appointment of God, is a sufficient declaration of his will that men should associate into it; for he would not have instituted such a society without the design that all should become members of it. But there is no other way to become members of it than by an adherence to some one of its branches. Nor can the rights and privileges of a society be enjoyed by any except those who are the enrolled members of it. The blessings of Christ's kingdom belong only to those who enter into it; "he that believeth and is baptized shall be saved; but he that believeth not shall be damned," Mark xvi. 16. Communion with a particular Church is requisite for a participation in the spiritual blessings which

flow from communion with the catholic Church, and with Christ its Head; because our relation to the catholic Church is evidenced by our communicating with some of those particular churches, of which the general society is composed. Hence every Christian is under an obligation to join in membership with some particular Church, by which alone he can enjoy a spiritual union with Christ, and be entitled to the manifold privileges of the Gospel.