"Inasmuch as they all stand in the same relation to Jesus Christ, their common legislator, they are all equal. No one has any right to assume any superiority over another. Nor is any one dependent on any other. Each contains, within itself, all the elements necessary to self-existence. Each one is a perfect and complete system. The decisions of one are not binding on another. Each one is at liberty to interpret the laws of Christ for itself, and to govern itself according to that interpretation. Each church is therefore as essentially independent of every other, as though each one were the only church in Christendom."*

SECT. 6. Judicial Power vested in each Church.

The power to expel a member from any associated body, being an essential counterpart of the power to admit to membership, both must necessarily be vested in the same hands, as well as the right to interpret the rule or law of admission and expulsion, and its application to particular cases as they arise. That the power of excommunication was vested with the collective body of believers in each of the primitive churches, is capable of the clearest proof.

In 1 Corinthians, 5th chapter, we have the instructions of an inspired apostle to the church at Corinth relative to the excommunication of an offending member, or in legal phrase, rulings from the court above, addressed to the church as a jury, in regard to applying the law of Christ. The apostle does not pass the sentence himself, but as an inspired teacher he explains the law; and urges them to execute it, on the supposition that the reported offence be proved, a question which rested entirely with the church. "For I, verily, as absent in the body, but present in spirit, have judged already, as though I were present [on the supposition that the offence be proved,] concerning him that hath so done this deed, in the name of our Lord Jesus Christ, [that is, acting by his authority,] when ye are gathered together, and my spirit, with the power of our

* Wayland.

Lord Jesus Christ, [which ye as a church are to exercise,] to deliver such a one to Satan for the destruction of the flesh." "Purge ye out, therefore, the old leaven, that ye may be a new lump." And again, verse 12, urging the responsibility of the church, "Do not ye judge them that are within?" that is, your own members. "But them that are without, [not members of your body,] God judgeth. Therefore, put away from among yourselves that wicked person." Here it is perfectly evident that this church was instructed by the Holy Spirit to perform the highest and most solemn act of church sovereignty.

But it appears that this act of exclusion was the means of bringing this incestuous man to repentance. Deeply affected, the apostle writes to them the mind of Christ respecting his further treatment. 2 Cor. 2: 4—11. "Sufficient to such a man is this punishment, which was inflicted of many, [by vote of the church,] so that ye ought to forgive and comfort him." And, verse 8, "Wherefore I beseech you, that ye would confirm your love towards him," by restoring him to fellowship. The power of the church to act in the premises, is clearly recognized in these instructions, and all that the apostle does, is, to explain the law of Christ, as taught him by the Holy Spirit, and afterwards "beseech" the church to see that law executed.

When the same apostle, Acts 20: foretold the corruptions which would come into the church in Ephesus, he does not direct the overseers or bishops (episcopous) to adopt disciplinary measures, and thus cut off the "grievous wolves," but he exhorted them to "feed the church of God." The inference from which is, that they, as overseers, had the right to do the latter, but no right to do the former. That was the prerogative of the whole church.*

*That this power was exercised by the churches collectively for some time after the death of the apostles, is undeniable. Mosheim says, vol. 1, p. 82, "The assembled people . . . excluded profligate and lapsed brethren, and restored them; they decided the controversies and disputes that arose; they heard and determined the causes of presbyters and deacons."

The church in Pergamos is censured, Rev. 2: 14, 15, for retaining among them those "that hold the doctrine of Balaam," and "them that hold the doctrine of the Nicolaitans," a fact which takes for granted that they had the power to exclude them, but did not use it. For this neglect they were censured.*

To the same point are the directions of our Saviour in Matt. 18: 15-20, in regard to the course to be pursued in cases of private quarrels between brethren. The final resort is, "if he neglect to hear the church, let him be to thee as a heathen man and a publican." As the offence which subjects to excommunication is "neglecting to hear [that is, to obey] the church," the whole body of course, and not its officers, must pass the sentence. He connects the solemn assurance, "Whatsoever ye [the church,] shall bind on earth shall be bound in heaven." The righteous decisions of every church shall be ratified in heaven. And then, as if to forestall the inquiry, What is a church? he immediately adds, that it is a company of believers, however small, united in covenant to obey him: "For where two or three are gathered together in my name, there am I in the midst of them."

As it is certain that each church is invested by the Saviour with the highest ecclesiastical, disciplinary, and judicial power, it follows, necessarily, that each is an independent body, complete in itself for all the purposes of a church on earth. Although this point has already been

* According to Gieseler, sect. 49, vol. 1, the independence of the early churches was lost by laxity in discipline till heresies had crept in, and then by "the churches which held to the ancient faith making common cause ! against the heretics. "Thus was developed the idea of a catholic [universal] church, as opposed to, and excluding all heretics; and this idea in its turn, as well as a common interest, led to a more intimate union." The result was, first, prelacy, with its worldliness and pride, and finally, papacy, with its legion of abominations. Let churches, then, beware of two things: First, of neglecting discipline by suffering persons who have adopted dangerous heresies to retain membership, and Second, of combining their power for any disciplinary purpose, however urgent or desirable.

proved, yet this furnishes an independent, and alone a sufficient proof of the same. There can be no higher act of sovereignty performed by a nation, than that of expulsion from citizenship.

As the power to expel necessarily implies the power to admit members, it follows that this also is vested in the members of the church, who are to decide on the admission of each candidate by the rules of the gospel. For no church could be held answerable for the state of its discipline, unless it had the sole power to admit or refuse applicants for membership, according to its judgment of their characters and fitness. The power to admit into, and the power to expel from, any society, must necessarily be vested in the same hands.

SECT. 7. Obligations of Believers to join a Church.

This obligation does not arise from the doctrine that there is no salvation without such membership, for the scriptures teach no such doctrine. The penitent thief on the cross was a member of no visible church, enjoyed neither of the ordinances, yet he went to heaven. Salvation is not predicated on connection with any church, nor is there a single promise in the scriptures of which membership in a church is the condition of its fulfillment. "He that believeth and is baptized shall be saved;" is the language of scripture. It is a sure mark of an apostate and corrupt church to exalt membership, or the acts of its ministry, above the ordinances of Christ.

Yet there are sacred obligations on every christian to unite with the people of God in the church relation. The promotion of our own piety, and the spiritual welfare of our fellow men, is best attained by uniting in the church relation. It is the effect of Christianity to produce a peculiar people, and to separate them from the world, and thus a necessity arises for uniting them in a society or church.

The Saviour's will is also clearly indicated in the institution of baptism, to be followed by "teaching" his commands,

which implies association; of the Lord's supper to be perpetually observed, and of the rule of discipline and exclusion; neither of which could be obeyed unless christians were united in a visible, organized society. "On this rock will I build my church," a form of expression indicating that as the different parts of a building are united to form the structure, so christians are to be joined in a visible community.

The example of the apostles under whose labors believers were formed into churches, in obedience to the Saviour's personal instructions to them, acting also under the guidance of immediate inspiration, fully settles the question that it is the sacred duty of believers to unite in visible church covenant and fellowship, with the people of God.

An argument which should be conclusive with every child of God is, that by means of the church, Christ is glorified. The church" with one mind and one mouth," testify to his faithfulness. It is the candlestick from which the light of the gospel is to shine over this dark world. The religious gifts, and the mental powers, are improved by association and exercise.

The very nature of the christian life also requires it; and he who attempts to maintain a life of piety without a visible profession and union with a church of Christ, is sure to be disappointed. He will neither honor the Saviour, nor be happy himself, nor useful as a christian to his fellow men. Experience and observation amply confirm this.

It is manifest that a duty of this kind could not be the subject of a positive command, without great danger to the purity of churches, and to the salvation of individuals. The obligation is left, therefore, to rest on other grounds. Yet it by no means follows that the obligation does not exist. It seems too plainly involved in the nature of the case to require a command, especially in connection with the example of Christ, of the apostles, and of the early converts. He that is joined to the Lord, will desire to be joined to His people. The obligation is one to be felt, rather than to be described. It is addressed, first to the heart, then to the understanding.