one and the selfsame Spirit, dividing to every man severally as he

will."

But although the " elders and overseers," or "pastors and teachers," were the leading persons in the church, and had an important sway in the government of the body, they exercised no exclusive power in the regulation of the churches; much less did any such power devolve on the prophets or preachers. On all subjects connected with the interests of religion, and with the welfare and good order of the body, the ultimate authority, under Christ, rested on the community of believers.

Many instances are on record of meetings of the churches, for the consideration of such matters; and on these occasions, even the apostles were accustomed to act in unison with their less gifted brethren, and as members of an undivided body. When a new apostle was to be appointed in the place of Judas, the whole company of believers united in the nomination of Joseph and Matthias, and in that giving forth of the lots, which resulted in the choice of the latter. When deacons were to be set apart, who should undertake the care of the poor, it was upon all the brethren that the duty of selection devolved. And on the same principle of discipline, the persons who were to accompany Paul in conveying the contributions of the European Christians to the poor saints at Jerusalem, were elected" by the churches."4

It was to the apostles and brethren at Jerusalem that Peter apologised, when he had been preaching the gospel to Cornelius and his family. It was to the church at Antioch that Paul and Barnabas, on returning from their mission, gave a report of their proceedings in the work of the gospel. And it was the same body of persons which brought them on their way, when they were again leaving that city, for their journey through Phenice and Samaria."

That important discussion which resulted in the declaration of Gentile liberty from the yoke of the Jewish law, took place in a general assembly of the Christians at Jerusalem. Paul and Barnabas then stated their case to the "multitude" of believers; and the "whole church" united with the apostles in sending messengers to declare their will on the subject. The letters respecting it, addres

1 1 Cor. xii. 11.

4 2 Cor. viii. 19.

2 Acts i. 15-26.
5 Acts xiv. 27.

3 Acts vi. 3.

6 Acts xv. 3.

sed to the church of Antioch, were inscribed as coming from the apostles, and elders, and brethren.'

On this occasion a rule, intended to be binding on all Gentile believers, was settled in a meeting of the Lord's people. But although the fixing of a general rule is a highly important act of discipline, it does not so nearly affect an individual, as the suspension of his own membership in the body. It is, therefore, satisfactory to find, that when an unfaithful professor was to be separated from communion with his brethren, this also was to be an act, not of the elders and overseers alone, but of the church. The directions of Paul to the Corinthians respecting an offender of this description, are entirely to the point. "For I verily, as absent in body, but present in spirit, have judged already as though I were present, concerning him that hath so done this deed. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." It is probable that some painful disease was the punishment about to be inflicted through the Lord's power, on this transgressor; but there was also to be an act of excommunication—"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened." The whole passage contains an authority for the separation of an unfaithful member, as an act of the body itself—and it was by the same body as we afterward find, that the offender, when penitent, was to be restored to his membership.

Since women were not permitted to speak in the churches, except under the immediate influence of the Spirit, and since they were forbidden to "usurp authority over the man," I conclude that no active part was assigned to them in public assemblies for the settlement of the affairs of the church. No such restriction, however, could be laid upon them, in case of their meeting together at any time, without their brethren, and it is certain that the elderly among them were intrusted with the instruction of their younger sisters. "The aged women likewise, that they be in behaviour as becometh holiness...... that they may teach the young women to be sober, to love their husbands, to love their children; to be discreet, chaste, 4 2 Cor. ii. 6, 7.

1 Acts XV.

23. 2 1 Cor. v. 3—5. 3 Verse 7.

keepers at home, obedient to their own husbands, that the word of God be not blasphemed.""

On a similar principle, there could be no reason why the elders and overseers, and other gifted members of the church, should not hold select conferences on subjects which concerned their own station in the body; or even on points affecting the body at large, so long as they assumed no authority which interfered with the functions of the church itself. Examples of such conferences are afforded us in the history of the apostle Paul. When he went up by revelation to Jerusalem, he conversed on the subject of his own calling, with the apostles and others who were "of reputation" in the church. On another occasion, the elders of the church at Ephesus met him at Miletus, when he unfolded to them the principles on which he acted as a preacher of the gospel, and exhorted them to the faithful discharge of their peculiar duties. Again, it appears to have been by a select company of the same character, that he and Barnabas were separated from their brethren for their mission to lesser Asia.3

Now, whatsoever was the subject on which the primitive believers were called upon to deliberate, they depended for counsel and direction on the Divine Head of the church, and acted under the immediate guidance of the Holy Spirit. Their democracy was safe, because it was also a theocracy. The church was enabled to conduct its own affairs, only because Christ was it ruler.

After giving directions to his disciples respecting the treatment of a delinquent brother-shewing that, when private endeavours had failed, the offence was to be laid before the church-our Lord expressed himself as follows: "Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven." These expressions are best understood as relating to discipline, which was to be administered on earth, and to be confirmed "in heaven." The

3 "Now there were in the church that was in Antioch certain prophets and teachers, as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away:" Acts xiii. 1.

divine sanction was to accompany the decision of the body, as in the case of the Corinthian transgressor, whom the church condemned, and whom (as we may infer from the passage) the Lord afflicted. A peculiar authority in these respects was, no doubt, bestowed on the apostles, but the same principle applied, in its measure, to the believers in general.

Now it is quite obvious, that whether the degree of this authority for binding and loosening was greater or less, the act of discipline could be confirmed in heaven only on one ground; namely, that in applying it, the Lord's servants followed the counsels of their divine Master, and formed their conclusions under the influence of his Holy Spirit. Accordingly, our Lord concludes his discourse on the subject by an express promise of a most cheering nature—" Where two or three are gathered together in my name, there am I in the midst of them.""

Certain it is, that the early believers were accustomed to realize this promise, not only when they met for the sole purpose of worship, but when their attention was directed to discipline-to affairs of whatsoever description, connected with the order and welfare of the body. Thus, in their first meeting after the ascension of Jesus, when the important duty devolved on them of setting apart an apostle, the Lord himself was present to listen to their prayers and to direct the lot; nor can we doubt, that when the seven deacons were chosen, the choice was guided by wisdom from above. The general rule already alluded to respecting the Gentile converts, was formed under a direct divine influence; for the written declaration of the church on the subject is thus prefaced-" It seemed good to the Holy Ghost and to us to lay upon you no greater burthen than these necessary things."

When the company of prophets and teachers at Antioch was met in one place, and while "they ministered to the Lord and fasted," it was the Holy Ghost who said unto them, "Separate me Barnabas and Saul for the work whereunto I have called them." Again, when the Corinthian transgressor was to be excommunicated, and delivered up, for a season, to Satan for the destruction of his flesh, it was "in the name of the Lord Jesus" that the church was to as

1 Matt. xviii. 20.

2 Acts xv. 28.

3 Acts xiii. 2.

semble for the purpose, and in dependance on his power alone, was the chastisement to be inflicted."

Thus it appears, that, in primitive times, the discipline of the church of Christ was carefully maintained, and at the same time was conducted with remarkable simplicity. Certain great principles, not formally determined upon, but arising out of the nature of Christianity itself, pervaded the whole system. The first was, that Christ is the Supreme and only Head of his own church, who rules over her, and ministers to all her need; the second, that Christians are to care for the temporal and spiritual benefit one of another, in privacy and love. Thirdly, it was provided that the most experienced persons in the church, in the character of elders and overseers, should be the guardians of the flock, watching over them and ruling them in the Lord-their gifts for these purposes, being distinct from that of inspired preaching. Fourthly, it was universally understood, that these individuals were not to be lords over God's heritage, but that the final authority, on all questions of church government, rested on the Lord's people, in their collective capacity. Lastly, this authority could be duly exercised, and the discipline rightly conducted, only under the immediate control and guidance of the Holy Spirit. Through a steadfast adherence to these principles, the primitive Christians were established in the truth, and prospered. They grew up into him in all things, which is the head, even Christ, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." The power, the work, was the Lord's, and his alone was the praise!

Christianity was established in the world under the most extraordinary outpouring of the Holy Spirit ever witnessed among men. During all preceding ages of man's history, indeed, the Lord had reserved for himself a church of believers, to whom were committed the oracles of God; but now the sun of righteousness had arisen, in all its splendor, upon a corrupt and slumbering world. After the resurrection and ascension of our Lord Jesus Christ, his religion was spread among many nations, through the wondrous working of his own power. The miracles which the apostles and their companions 2 Eph. iv. 15, 16.

1 1 Cor. v. 4.