II. The light of Scripture will hold forth the divine warrant of greater presbyteries and their power for church government, far more clearly than the light of nature. Forasmuch as we find in the Scriptures a pattern of these greater presbyteries, and of their presbyterial government over divers single congregations in common in the primitive apostolical churches. For the greater evidence and perspicuity hereof, take this proposition:
Jesus Christ our Mediator hath laid down in his word a pattern of presbyterial government in common over divers single congregations in one Church, for a rule to his Church in all after ages. For confirmation hereof, there are chiefly these three positions to make good, which are comprised in this proposition, viz: 1. That there is in the word a pattern of divers single congregations in one church. 2. That there is in the word a pattern of one presbyterial government in common over divers single congregations in one church. 3. Finally, that the pattern of the said presbyterial government, is for a rule to the churches of Christ in all after ages.
POSITION I.
That there is in the word a pattern of divers single congregations in one church, may be plentifully evinced by four instances of churches, (to mention no more,) viz. the churches of Jerusalem, Antioch, Ephesus, and Corinth. Touching which four these two things are clear in the Scripture, viz: 1. That every of them was one church. 2. That in every one of these churches there were more congregations than one. Both which will fully evince a pattern of divers single congregations in one church held forth in the word.
1. The former of these, viz. That every one of these was one church, may be proved by induction of particulars. 1. All the believers in Jerusalem were one church; hence they are often comprised under the word church, of the singular number:—"Against the church which was at Jerusalem," Acts viii. 1. "Then tidings of these things came unto the ears of the church which was in Jerusalem," Acts ii. 22. "And when they were come to Jerusalem, they were received of the church, and of the apostles and elders," Acts xv. 4. 2. All the believers in Antioch were one church. "Now there were in the church that was at Antioch, certain prophets," Acts xiii. 1. "And when he had found him, he brought him to Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people, and the disciples were first called Christians in Antioch," Acts xi. 26. 3. All the believers in Ephesus were one church: "And from Miletus he sent to Ephesus, and called the elders of the church," Acts xx. 17. And after he gives them this charge, "Take heed therefore to yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God," ver. 28; all were but one flock, one church. "Unto the angel of the church of Ephesus, write," Rev. ii. 1. 4. All the believers in Corinth were one church, and comprised under that singular word, church: "Unto the church of God which is at Corinth," 1 Cor. i. 2. "Paul, an apostle of Jesus Christ, by the will of God, and Timothy our brother, unto the church of God which is at Corinth," 2 Cor. i. 1. Thus in all these four instances it is clear beyond all contradiction, that they were every of them respectively one church.
The latter of these, viz. that these primitive apostolical churches of Jerusalem, Antioch, Ephesus, and Corinth, were not every of them severally and respectively only one single congregation, (as some imagine,) but consisted every of them of more congregations than one. This shall be manifested in these four churches severally, as followeth:
The church of Jerusalem in Judea contained in it more congregations than one. This may be convincingly evidenced divers ways, particularly from, 1. The multitude of believers in that church. 2. The multitude of church officers there. 3. The variety of languages there. 4. The manner of the Christians' public meetings in those primitive times, both in the church of Jerusalem, and in other churches.
1. From the multitude of believers in the church of Jerusalem. For it is palpably evident to any impartial reader that will not wilfully shut his eyes, and subject his reason unto the groundless dictates of men, against the clear light of the Scripture, that there were more believers in the church of Jerusalem, than could ordinarily meet in one congregation, to partake of all the ordinances of Christ.
And this may fully appear by these many instances following. 1. Christ after his resurrection, and before his ascension, "was seen of above five hundred brethren at once," 1 Cor. xv. 6. 2. "After that of James, then of all the apostles," ver. 7. 3. At the election of Matthias, and before Christ's ascension, there were disciples together, the "company of their names together was as it were one hundred and twenty," Acts i. 15. 4. At Peter's sermon, "they that gladly received his word, were baptized. And that day were added about three thousand souls," Acts ii. 1, 4. 5. And "The Lord added to the Church daily such as should be saved," ver. 27. 6. Afterwards at another of Peter's sermons, "Many of them that heard the word believed; and the number of the men was about five thousand," Acts iv. 4. 7. After that, "Believers were the more added to the Lord, multitudes both of men and women," Acts v. 14. 8. Furthermore, the disciples multiplying, and the work of the ministry thereupon much increasing, the apostles were necessitated to appoint seven deacons for serving of tables, that they might wholly "give themselves to the ministry of the word and prayer," Acts vi. 1 to 7; whence some have thought, that there were seven congregations in Jerusalem, a deacon for every one. Certainly there were rather more than fewer, (saith the author of the Assertion of the Government of the Church of Scotland,[109]) though we cannot determine how many. However this, the Holy Ghost clearly testifieth that "The word of God increased, and the number of the disciples in Jerusalem multiplied greatly." 9. "And a great company of the priests became obedient to the faith," Acts vi. 7; and probably the example of the priests drew on multitudes to the Gospel. All these forementioned were in a short time converted, and became members of this one church of Jerusalem, and that before the dispersion occasioned by the persecution of the Church, Acts viii. 1. Now should we put all these together, viz. both the number of believers expressed in particular, which is 8,620, and the multitudes so often expressed in the general, (which, for aught we know, might be many more than the former,) what a vast multitude of believers was there in Jerusalem! and how impossible was it for them to meet all together in one congregation, to partake of all the ordinances of Jesus Christ! 10. In like manner, after the dispersion forementioned, the word so prospered, and the disciples brought into the faith by it, so multiplied, that it was still far more impossible for all the believers in the church of Jerusalem to meet in one congregation to partake of all the ordinances of Christ, than before. For it is said, "Then had the churches rest throughout all Judea" (and the church of Jerusalem in Judea was doubtless one of those churches) "and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and comfort of the Holy Ghost, were multiplied." 11. Again, "the word of the Lord increased and multiplied," Acts xii. 24. 12. Furthermore, when Paul, with other disciples, his fellow-travellers, came to Jerusalem, and "declared to James and the elders, what things God had wrought by his ministry among the Gentiles—They glorified the Lord, and said unto him, Thou seest, brother, how many" myriads (or ten thousands) "of believing Jews there are, and they are all zealous of the law"—Acts xxi. 20. Our translation seems herein very defective, rendering it how many thousands; whereas it should be, according to the Greek, how many ten thousands: and these myriads seem to be in the church of Jerusalem, seeing it is said of them, ver. 22, "The multitude must needs come together, for they will hear that thou art come." Now considering this emphatical expression, not only thousands, but ten thousand: not only ten thousand in the singular number, but ten thousands, myriads, in the plural number: nor only myriads, ten thousands, in the plural number, but how many ten thousands; we cannot in reason imagine but there were at least three ten thousands, viz: thirty thousand believers, and how all they should meet together in one congregation for all ordinances, let the reader judge. Thus far of the proof, from the multitude of believers in the church of Jerusalem.
Except. But the five thousand mentioned Acts iv. 4, are no new number added to the three thousand, but the three thousand included in the five thousand, as Calvin and Beza think.