3. From the diversity of tongues and languages, wherein the church did eminently excel. "In every thing ye are enriched by him, in all utterance, and in all knowledge—So that you come behind in no gift," &c., i.e., ye excel in every gift, more being intended than is expressed, 1 Cor. i. 5, 7. Among other gifts some of them excelled in tongues which they spake, the right use of which gift of tongues the apostle doth at large lay down, 1 Cor. xiv. 2, 4-6, 13, 14, 18, 19, 23, 26, 27. "If any speak in an unknown tongue let it be by two, or at the most by three, and that by course, and let one interpret." So that there were many endued with gifts of tongues in that church. To what end? Not only for a sign to unbelievers, ver. 22, but also for edification of divers congregations, of divers tongues and languages within that church of Corinth.
4. From the plurality of churches mentioned in reference to this church of Corinth. For the apostle regulating their public assemblies and their worship there, saith to the church of Corinth, "Let your women keep silence in the churches." It is not said, in the church, in the singular number; but in the churches, in the plural; and this of the churches in Corinth, for it is said, Let your women, &c., not indefinitely, Let women, &c. So that according to the plain letter of the words, here are churches in the church of Corinth, viz. a plurality of single congregations in this one presbyterial church. And this plurality of churches in the church of Corinth is the more confirmed if we take the church of Cenchrea (which is a harbor or seaport to Corinth) to be comprised within the church of Corinth, as some learned authors do conceive it may.[112]
POSITION II.
That there is in the word of Christ a pattern of one presbyterial government in common over divers single congregations in one church. This may be evidenced by these following considerations: For,
1. Divers single congregations are called one church, as hath at large been proved in the second position immediately foregoing; inasmuch as all the believers in Jerusalem are counted one church: yet those believers are more in number than could meet for all ordinances in any one single congregation. And why are divers congregations styled one church? 1. Not in regard of that oneness of heart and soul which was among them, "having all things common," &c., Acts iv. 32. For these affections and actions of kindness belonged to them by the law of brotherhood and Christian charity to one another, (especially considering the then present condition of believers,) rather than by any special ecclesiastical obligation, because they were members of such a church. 2. Not in regard of any explicit church covenant, knitting them in one body. For we find neither name nor thing, print nor footstep of any such thing as a church covenant in the church of Jerusalem, nor in any other primitive apostolical church in all the New Testament; and to impose an explicit church covenant upon the saints as a necessary constituting form of a true visible Church of Christ, and without which it is no Church, is a mere human invention, without all solid warrant from the word of God. 3. Not in regard of the ministration of the word, sacraments, prayers, &c. For these ordinances were dispensed in their single congregations severally, it being impossible that such multitudes of believers should meet all in one congregation, to partake of them jointly, (as hath been evidenced.) 4. But in regard of one joint administration of church government among them, by one common presbytery, or college of elders, associated for that end. From this one way of church government, by one presbytery in common, all the believers in Jerusalem, and so in other cities respectively, were counted but one church. 2. In every such presbyterial church made up of divers single congregations, there were ecclesiastical ruling officers, which are counted or called the officers of that church, but never counted or called governors, elders, &c., of any one single congregation therein; as in the church of Jerusalem, Acts xi. 27, 30, and xv. 2: of Antioch, compare Acts xiii. 1-3, with xv. 35: of Ephesus, Acts xx. 17, 28: and of the church of Corinth, 1 Cor. i. 12, and iv. 15, and xiv. 29.
3. The officers of such presbyterial churches met together for acts of church government: as, to take charge of the church's goods, and of the due distribution thereof, Acts iv. 35, 37, and xi. 30: to ordain, appoint, and send forth church officers, Acts vi. 2, 3, 6, and xiii. 1, 3: to excommunicate notorious offenders, 1 Cor. v. 4, 5, 7, 13, compared with 2 Cor. ii. 6: and to restore again penitent persons to church communion, 2 Cor. ii. 7-9.
Except. Receiving of alms is no act of government.
Ans. True, the bare receiving of alms is no act of government, but the ordering and appointing how it shall be best improved and disposed of, cannot be denied to be an act of government, and for this did the elders meet together, Acts xi. 30.
4. The apostles themselves, in their joint acts of government in such churches, acted as ordinary officers, viz. as presbyters or elders. This is much to be observed, and may be evidenced as followeth: for, 1. None of their acts of church government can at all be exemplary or obligatory upon us, if they were not presbyterial, but merely apostolical; if they acted therein not as ordinary presbyters, but as extraordinary apostles. For what acts they dispatched merely as apostles, none may meddle withal but only apostles. 2. As they were apostles, so they were presbyters, and so they style themselves, "The elder to the elect lady," 2 John i. "The elders which are among you I exhort," saith Peter, "who am also an elder," (i.e. who am a fellow-elder, or co-presbyter,) 1 Pet. v. 1; wherein he ranks himself among ordinary presbyters, which had been improper, unless he had discharged the offices and acts of an ordinary presbyter. 3. Their acts were such, for substance, as ordinary presbyters do perform, as preaching and prayer, Acts vi. 4: ordaining of officers, Acts vi. 6, and xiv. 23: dispensing of the sacraments, 1 Cor. i. 14; Acts ii. 42, and xx. 7: and of church censures, 1 Cor. v. 4, 5, compared with 1 Tim. v. ver. 1, ult.: which acts of government, and such like, were committed by Christ to them, and to ordinary presbyters (their successors) to the end of the world; compare Matt. xvi. 19, and xviii. 17, 18, to the end, and John xx. 21, 23, with Matt. xxviii. 18-20. 4. They acted not only as ordinary elders, but also they acted jointly with other elders, being associated with them in the same assembly, as in that eminent synod at Jerusalem, Acts xv. 6, 22, 23, and xvi. 4, "And as they went through cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem." 5. And, finally, they took in the church's consent with themselves, wherein it was needful, as in the election and appointment of deacons, Acts vi. 2, 3. 6. The deacons being specially to be trusted with the church's goods, and the disposal thereof, according to the direction of the presbytery, for the good of the church, &c.
Let all these considerations be impartially balanced in the scales of indifferent unprejudiced judgments; and how plainly do they delineate in the word, a pattern of one presbyterial government in common over divers single congregations within one church!