Chapter 42

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.

_Ans_. 1. Then it is granted that five thousand one hundred and twenty, besides an innumerable addition of converts, were in Jerusalem; which if such a number, and multitudes besides, could for edification meet in one place, to partake of all the ordinances, let the reader judge.

2. Though Calvin and Beza think the three thousand formerly converted to be included in this number of five thousand, Acts iv. 4, yet divers both ancient and modern interpreters are of another mind, as Augustine. There came unto the body of the Lord in number three thousand faithful men; also by another miracle wrought, there came other five thousand.[110] These five thousand are altogether diverse from the three thousand converted at the first sermon: so Lorinus, Aretius, and divers others.

3. Besides a great number of testimonies, there are reasons to induce us to believe, that the three thousand are not included in the five thousand, viz: 1. As the three thousand mentioned in Acts ii. 41, did not comprehend the one hundred and twenty mentioned Acts i. 15, so it holds in proportion that the three thousand mentioned there, are not comprehended here in Acts iv. 4. Besides, 2. This sermon was not by intention to the church, or numbers already converted, but by occasion of the multitude flocking together to behold the miracle Peter and John wrought on the "man that was lame from his mother's womb;" as Acts iii. 10-12; so that 'tis more than probable that the five thousand mentioned Acts iv. 4, are a number superadded besides the three thousand already converted.

_Except_. But suppose such a number as three thousand, and afterwards five thousand were converted in Jerusalem, yet these remained not constant members of that Church, for the three thousand were not dwellers at Jerusalem, but strangers who came out of all countries to keep the feast of Pentecost: yea, Acts ii. 9, they are said expressly to be "dwellers of Mesopotamia, Cappadocia," &c., and so might erect churches where they came.

_Ans_. 1. 'Tis said, Acts ii. 14, "Peter standing" (when he began to preach this sermon wherein the three thousand were converted) "said, Ye men of Judea, and all ye that dwell at Jerusalem, hearken to my voice;" intimating that these he preached to dwelt at Jerusalem.

But grant that some of these men that heard Peter's sermon were formerly dwellers in Mesopotamia and Cappadocia, what hinders but that they might be now dwellers at Jerusalem?

3. The occasion of their coming up to Jerusalem at this time was not only the observation of the feast of Pentecost, (which lasted but a day,) but also the great expectation that the people of the Jews then had of the appearance of the Messiah in his kingdom, as we may collect from Luke xix. 11, where it is said, "They thought the kingdom of God should immediately appear;" so that now they might choose to take up their dwellings at Jerusalem, and not return, as they had been wont, at the end of their usual feasts.

4. The Holy Ghost makes mention that in the particular places mentioned, ver. 9, 10, that of all those nations there were some that dwelt at Jerusalem; read Acts ii. 5, "There were dwelling at Jerusalem Jews, devout men out of every nation under heaven;" if out of every nation, then out of those nations there specified; and even there dwelling at Jerusalem. 5. Those who were scattered by reason of persecution into Judea and Samaria, and other parts of the world, did not erect new churches, but were still members of that one church in Jerusalem; so saith the Scripture expressly, that "they" (of the church of Jerusalem) "were all scattered abroad throughout the region of Judea and Samaria," Acts viii. 1.

_Except_. Although it should be granted that before the dispersion mentioned Acts viii. 1, 2, the number was so great that they could not meet together in one place, yet the persecution so wasted and scattered them all, that there were no more left than might meet in one congregation?

_Ans_. After the dispersion there were more believers in Jerusalem than could meet together in one place for all acts of worship, as appears by Acts ix. 31, "The churches had rest throughout all Judea," &c., "and were multiplied;" Acts xii. 24, "The word of God grew and multiplied;" and Acts xxi. 20, James saith of the believers of this church, "how many thousands of the Jews there are which believe, and are zealous of the law;" or, as it is in the Greek, thou seest how many _ten thousands_ there are of the Jews which believe; this text will evince, that there were many thousands in the church of Jerusalem after the dispersion, as hath been observed: and if this number were not more after the dispersion than could meet together to partake of all ordinances, let the reader judge.

_Except_. But the text saith expressly, all were scattered except the apostles.

_Ans_. _All_ must be understood either of all the believers, or all the teachers and church officers in the church of Jerusalem, except believers; but it cannot be understood of all the believers that they were scattered: and therefore it must be understood that all the teachers and church officers were scattered, except the apostles. That all the believers were not scattered will easily appear: For, 1. 'Tis said that Paul broke into houses, "haling men and women, committed them to prison," ver. 3, and this he did in Jerusalem, Acts xxvi. 10; therefore all could not be scattered. 2. "They that were scattered, preached the word," ver. 4, which all the members, men and women, could not do; therefore by all that were scattered must of necessity be meant, not the body of believers in the church, but only the officers of the church. 3. If all the believers were scattered, to what end did the apostles tarry at Jerusalem--to preach to the walls? this we cannot imagine.

_Except_. But can any think the teachers were scattered, and the ordinary believers were not, except we suppose the people more courageous to stay by it than their teachers?

_Ans_. It is hard to say, that those that are scattered in a persecution, are less courageous than those that stay and suffer. In the time of the bishops' tyranny, many of the Independent ministers did leave this kingdom, while others of their brethren did abide by it, endured the heat and burden of the day, "had trial of cruel mockings, bonds and imprisonments:" now the Independent ministers that left us, would think we did them wrong, should we say that they were less courageous than those that stayed behind, enduring the hot brunt of persecution.

II. From the multitude of church officers in Jerusalem, it may further appear, that there were more congregations than one in the church of Jerusalem. For there were many apostles, prophets, and elders in this church of Jerusalem, as is plain, if we consider these following passages in the Acts of the Apostles. After Christ's ascension, "the eleven apostles returned to Jerusalem, and continued in prayer and supplication," Acts i. 12-14. Matthias chosen by lot, was also "numbered with the eleven apostles," Acts i. 26. "And when the day of Pentecost was fully come, they were all with one accord in one place," Acts ii. 1. "Peter standing up with the eleven, lift up his voice and said," Acts ii. 14. "They were pricked in their heart, and said to Peter and to the rest of the apostles, Men and brethren, what shall we do?" Acts ii. 37. "And the same day there were added about three thousand souls, and they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers," Acts ii. 42. "And with great power gave the apostles witness of the resurrection of the Lord Jesus," Acts iv. 33. "As many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet," Acts iv. 34, 35, 37. "Then the twelve called the multitude of the disciples to them," Acts vi. 2. "Now, when the apostles which were at Jerusalem," Acts viii. 14. "They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the apostles and elders about this question. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders; and the apostles and elders came together," Acts xv. 2, 4, 6, 22, 23; xi. 30. And "in those days came prophets from Jerusalem unto Antioch," Acts xi. 27. In all which places, the multitude of apostles, elders, and prophets in this church of Jerusalem is evident. And it is further observable, that the apostles devolved the serving of tables upon the seven deacons, that they might wholly "give themselves to prayer and the ministry of the word," Acts vi, 2; which needed not, nor would there have been full employment for the apostles, if there had not been divers congregations in that one church of Jerusalem.

_Except_. 'Tis true, the apostles were for a time in Jerusalem, yet when in Judea or elsewhere any received the gospel, the apostles went abroad to erect other churches.

_Ans_. Touching the apostles going abroad, there can be given but one instance, Acts viii. 14, where the whole twelve went not forth, but only two were sent, viz. Peter and John: but suppose it were granted, that upon some special occasions the apostles went out from Jerusalem, can it be imagined that the apostles' ordinary abode would be at Jerusalem, to attend only one single congregation, as if that would fill all their hands with work?

_Except_. The apostles were well employed when they met in an upper room, and had but one hundred and twenty for their flock, and this for forty days together; now if they stayed in Jerusalem when they had but one hundred and twenty, and yet had their hands filled with work, the presence of the apostles argues not more congregations in Jerusalem than could meet in one place for all acts of worship.

_Ans_. 1. From Christ's ascension (immediately after which they went up to the upper chamber) to the feast of Pentecost, there were but ten days, not forty; so that there is one mistake.

2. During that time betwixt Christ's ascension and the feast of Pentecost, (whether ten or forty days is not very material,) the apostles were especially taken up in prayer and supplication, waiting for the promise of the Spirit to qualify them for the work of the ministry: now, because the twelve apostles, before they had received the extraordinary gifts of the Spirit, did continue for a short time in Jerusalem with a small number in prayer, will it therefore follow that after they had received these extraordinary gifts, that they were bound up within the limits of one single congregation?

_Except_. The argument that there were many teachers in Jerusalem, proves not that there were more congregations in Jerusalem than one, because there were then many gifted men, which were not officers, which yet occasionally instructed others, as Aquila did Apollos; therefore it seems they were only gifted persons, not officers.

_Ans_. 1. Grant that in those times there were many gifted men, not in office, which might occasionally instruct others, as Aquila did Apollos; yet it is further to be noted, that,

2. This instructing must be either private, or public; if private only, then the objection is of no force, (because these teachers instructed publicly;) if in public, then if this objection were of force, it would follow, that women might instruct publicly, because Priscilla, as well as Aquila, instructed Apollos.

3. The current of expositors say, that the seventy disciples were at Jerusalem among the one hundred and twenty, Acts i. 16, who were teachers by office.

III. From the variety of languages among the disciples at Jerusalem, it is evident there were more congregations than one in that one church: the diversity of languages among them is plainly mentioned in divers places, "And there were dwelling at Jerusalem, Jews, devout men out of every nation under heaven. Now every man heard them speak in his own language," &c., Acts ii. 5, 8-12. Now, of those that heard this variety of languages, and Peter's sermon thereupon, "They that gladly received his word, were baptized, and the same day there were added about three thousand souls," Acts ii. 41, which diversity of languages necessitated those members of the church of Jerusalem to enjoy the ordinances in divers distinct congregations in their own language. And that they might so do, the Spirit furnished the apostles, &c., with diversity of languages, which diversity of languages were as well for edification of them within the Church, as for a sign to them that were without.

_Except_. Though the Jews being dispersed were come in from other countries, yet they were all generally learned, and understood the Hebrew tongue, the language of their own nation, so that diversity of tongues proves not, that of necessity there must be distinct places to meet in.

_Ans_. 1. It is easier said than proved, that the Jews were so generally skilled in the Hebrew tongue, when, while they were scattered in Media and Parthia, and other places, they had no universities or schools of learning. Besides, it is not to be forgotten, that the proper language or dialect in those days in use among the Jews was Syriac; as appears by divers instances of Syriac words in the New Testament, as of the Jews' own terms: Acts i. 19, which "in their proper tongue, is called Aceldama;" John xix. 13. 17, _Gabbatha, Golgotha_, &c.; Mark xv. 34, _Eloi, Eloi, lama-sabachthani_; with divers other pure Syriac terms. Grant they did; yet,

2. There were in Jerusalem proselytes also, Romans, Cappadocians, Cretians, and Arabians, Acts ii. 10, 11; how could they be edified in the faith, if only one congregation, where nothing but Hebrew was spoken, met in Jerusalem; if so be there were not other congregations for men of other languages, that understood not the Hebrew tongue?

IV. From the manner of Christians' public meetings in those primitive times, both in the church of Jerusalem and in other churches. It is plain that the multitudes of Christians in Jerusalem, and other churches, could not possibly meet all together in one single congregation, inasmuch as they had no public temples, or capacious places for worship and partaking of all ordinances, (as we now have,) but private places, _houses, chambers_, or _upper rooms_, (as the unsettled state of the Church and troublesomeness of those times would permit,) which in all probability were of no great extent, nor any way able to contain in them so many thousand believers at once, as there were: "They met from house to house, to break bread," Acts ii. 46. "In an upper room the apostles with the women and brethren continued in prayer and supplication," Acts i. 12-14. We read of their meetings in the _house of Mary_, Acts xii. 12. In the school _of one Tyrannus_, Acts xix. 9. In an _upper chamber at Troas_, Acts xx. 8. In _Paul's own hired house_ at Rome, Acts xxviii. 30, 31. In the _house of Aquila and Priscilla_, where the church met, therefore called the _church in his house_, Rom. xvi. 5; 1 Cor. xvi. 19. In the _house of Nimphas_, Col. iv. 15, and in the _house of Archippus_, Philem. 2. This was their manner of public meetings in the apostles' times: which also continued in the next ages, as saith Eusebius,[111] till, by indulgence of succeeding emperors, they had large churches, houses of public meeting erected for them.

To sum up all: 1. There were in the church at Jerusalem greater numbers of believers than could possibly meet at once to partake of all Christ's ordinances. 2. There were more church officers than one single congregation could need, or than could be fully employed therein, unless we will say, that they preached but seldom. 3. There was such diversity of languages among them, that they must needs rank themselves into several congregations, according to their languages, else he that spoke in one language to hearers of many several languages, would be a barbarian to them, and they to him. 4. Finally, their places of ordinary meeting were private, of small extent, incapable of containing so many thousands at once as there were believers; and by all these, how evident is it, that there must needs be granted that there were more congregations than one in this one church of Jerusalem!

II. The church of Antioch, in Syria, consisted also of more congregations than one. This appears,

1. From the multitude of believers at Antioch. For, 1. After the dispersion upon Saul's persecution, _the Lord Jesus was preached at Antioch, and a great number believed_, &c., Acts xi. 21. 2. Upon _Barnabas's_ preaching there, _much people was added to the Lord_, Acts xi. 24. 3. _Barnabas_ and _Saul_ for a year together taught much people there, and disciples there so mightily multiplied, that there Christ's disciples first received the eminent and famous denomination of CHRISTIANS, and so were and still are called throughout the whole world, Acts xi. 25, 26.

2. From the multitudes of prophets and preachers that ministered at Antioch. For, 1. Upon the dispersion of the Jews at Jerusalem, _divers of them (being men of Cyprus and Cyrene) preached the Lord Jesus at Antioch_, Acts xi. 20; here must be three or four preachers at least, otherwise they would not be _men of Cyprus and Cyrene_. 2. After this _Barnabas_ was sent to preach at Antioch; there is a fifth, Acts xi. 22-24. 3. _Barnabas_ finds so much work at _Antioch_, that he goes to Tarsus to bring _Saul_ thither to help him; there is a sixth, ver. 25, 26. 4. Besides these, _there came prophets from Jerusalem to Antioch in those days_; there are at least two more, viz. eight in all, Acts xi. 27, 28. 4. Further, besides _Barnabas_ and _Saul_, three more teachers are named, viz. _Simon called Niger, Lucius of Cyrene, and Manaen_, Acts xii. 1-3. 6. Yea, "Paul and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also," Acts xv. 35. Now sum up all, what a multitude of believers, and what a college of preachers were here at Antioch! How is it possible that all these preachers should bustle themselves about one congregation (and doubtless they abhorred idleness) in dispensing the ordinances of Christ to them only? or how could so many members meet in one single congregation at once, ordinarily to partake of all ordinances?

III. The church of Ephesus (_in Asia Minor_, Acts xix. 22) had in it more congregations than one: For,

1. The number of prophets and preachers at Ephesus were many. _Paul_ continued there _two years and three months_, Acts xix. 8, 10; and _Paul_ settled there about twelve _disciples who prophesied_, Acts xix. 1, 6, 7. And how should these thirteen ministers be employed, if there were not many congregations? Compare also Acts xx. 17, 28, 36, 37, where it is said of the bishops of Ephesus, that "Paul kneeled down and prayed with them all, and they all wept sore." Here is a good number implied.

2. The gift of tongues also was given unto all these twelve prophets, Acts xix. 6, 7. To what end, if they had not several congregations of several languages, to speak in these several tongues unto them?

3. The multitude of believers must needs be great at Ephesus: For, 1. Why should _Paul_, who had universal commission to plant churches in all the world, stay _above two years together_ at Ephesus if no more had been converted there than to make up one single congregation? Acts xix. 8, 10. 2. During this space, "all that dwelt in Asia," usually meeting at Ephesus for worship, "heard the word of the Lord, both Jews and Greeks," Acts xix. 10. 3. At the knowledge of _Paul's_ miracles, "fear fell upon all the Jews and Greeks dwelling at Ephesus, and the name of the Lord Jesus was magnified," Acts xix. 17. 4. _Many_ of the believers _came and confessed, and showed their deeds_, ver. 18, whereby is intimated that more did believe than did thus. 5. "Many also of them that used curious arts brought their books together, and burned them before all men, and they counted the price of them, and found it fifty thousand pieces of silver," (this they would never have done publicly if the major part, or at least a very great and considerable part of the city, had not embraced the faith, that city being so furiously zealous in their superstition and idolatry,) "so mightily grew the word of God, and prevailed," Acts xix. 19, 20. 6. _Paul_ testifies that at Ephesus _a great door and effectual was open unto him_, viz. a most advantageous opportunity of bringing in a mighty harvest of souls to Christ, 1 Cor. xvi. 8, 9. Put all together, 1. The number of prophets and preachers; 2. The gifts of tongues conferred upon those prophets; and, 3. The multitude of believers which so abounded at Ephesus: how is it possible to imagine, upon any solid ground, that there was no more but one single congregation in the church of Ephesus?

IV. The church of Corinth in Græcia comprised in it also more congregations than one, as may be justly concluded from, 1. The multitude of believers. 2. The plenty of ministers. 3. The diversity of tongues and languages. 4. And the plurality of churches at Corinth. Let all these be well compared together.

1. From the multitude of believers. There appears to be a greater number of believers at Corinth than could all at once meet together to partake of all the ordinances of Christ: For, 1. At Paul's first coming to Corinth, and at his first sermon preached in the house of Justus, it is said, "And Crispus, the chief ruler of the synagogue, believed on the Lord, and all his house, and many of the Corinthians hearing, believed and were baptized," Acts xviii. 1, 7, 8. Here is Crispus and all his house, (which probably was very great, he being the chief ruler of the synagogue,) and _many of the Corinthians, believing_; an excellent first-fruits; for who can justly say but Paul at his first sermon converted so many as might be sufficient to make up one single congregation? 2. Immediately after this (Paul having shook his raiment against the Jews, who, contrary to his doctrine, opposed themselves and blasphemed; and having said unto them, "Your blood be upon your own heads, I am clean: from henceforth I will go unto the Gentiles," Acts