despise it? Shall we communicate any how, heedless of the consequences? Such an abuse of divine leniency would be every way terrible. The hidings of God's countenance, and the pressure of his hand, are not, in any case, minor calamities to be lightly provoked. Even in the experience of the righteous, they are inexpressibly awful. But, were it otherwise, shall we affront God because he is good? Is it characteristic of a Christian to sin because grace abounds? 'God forbid. How shall we that are dead to sin, live any longer therein?'* A hard and impenitent heart would point, although this passage does not, to something worse than chastisement, and tell of unexpiated guilt and menacing retribution. Let us be melted, then, by that forbearance which chastens that it may never condemn us; and, while we ponder the riches of mercy and grace, let the goodness of God lead us to

repentance.

With one remark more I close these illustrations. We have seen that we must prepare, by self-examination, for rightly observing the Lord's Supper. But we must not expect, beforehand, any meetness for it; that can only be derived from it. We must not expect any preparation to give us that entire comfort which the Lord's Supper itself has been appointed to communicate. A need of its blessings we should and must previously feel; but the full joy of receiving them is more appropriate to the observance of the solemnity. Although, then, famine should reign around us, and much deficiency be felt within us, * Rom. vi. 2.

let us not, on that account, keep back from the feast, if we are panting for its provisions; but let us the more hasten to eat with avidity of its bread of life, and freely drink its waters of salvation.

SECT. IV.-MEANS OF GUARDING FELLOWSHIP-ECCLESIAS

TICAL DISCIPLINE.

I HAVE spoken of self-examination, as ministering to purity of communion in observing the Lord's Supper. Now I am to treat of discipline, as promoting the same object. By discipline, I do not intend simply the infliction of censures on sinful irregularities, but all the cognizance which a church, through its officebearers, takes of its members.

Many have denied that the Lord's table should be protected from profane approach by any other precaution than a solemn appeal to the conscience of the individual. This opinion prevails extensively on the continent. At one time great and good men in the Church of England struggled against the administration of the sacrament in question to profligate characters; but, as the struggle was without practical effect, it was eventually abandoned, and the principle came to be avowed, as well as acted on, that the church is the nation, and the nation the church. Scotland, the propriety of admitting only professing

*

In

*See Nowell's Catechism, towards the conclusion, on the best means of remedying impure communion.

Christians to the Lord's table, and of subjecting their profession to a degree of scrutiny, is almost universally conceded. Certain it is, however, that the concession is, to a great extent, a dead letter,-that some churches take all who come, or very rarely discriminate between the clean and the unclean-the living and the dead; and that the most careful and vigilant are, in numerous instances, chargeable with negligence.

If ever Christian churches are to guard their fellowship more effectively, and rise to a higher standard of requisite qualification, it must be by owning the authority of scripture, and giving themselves to the duty as unequivocally enforced in the revealed will of God. It becomes, then, of great consequence to show that such obligation has been devolved on the societies of Christ's people, and that the saying has still a legitimate and imperative application, 'Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.' In making good this position, I observe

I. That the principle of selection was enforced under the law.

The Mosaic worship established a partition wall between Jews and Gentiles, and restricted its special privileges to a chosen people. The Jews themselves dare not observe their solemn rites in neglect of the prescribed qualifications. If they had any how contracted ceremonial uncleanness, they must purify themselves after the manner appointed; and till that

purification was effected, they were dissociated from

Nor was it left to He was addressed,

the multitude that kept holy day. the individual to see to his fitness. indeed, but not exclusively. David appointed, as porters in the temple, four thousand of the Levites, who must have exercised some guardianship at the gates kept by them:* and all the priesthood were commissioned to inquire into ceremonial worthiness.

It is true, that such regulations are now abrogated; but they were shadows of better things to come, and the conclusion to be deduced from their history is not that selection has ceased with an inferior dispensation, but that it is now exemplified on a surer basis, and of a nobler character. Ours is a spiritual economy; therefore we require spiritual meetness. We look into the practice of the individual, into his speech, actions, and good name, to see that the leprosy of sin has been healed that he is a believer; and, consequently, a child of believing Abraham, and an heir according to the promise.

While the dispensation of Moses yet lasted, the Jews had their synagogues; and, it is well known that the privileges of membership were suspended, in part at least, on moral behaviour. † The government of the first Christian churches bore a close resemblance to that of the synagogues. But, if the stipulation of good conduct had been omitted-if resemblance had failed in this attribute of character, to the disadvantage and disgrace of the Christian cause, what taunts * 1 Chron. xxiii. 5.

† See Vitringa de Synagoga Vetere, Lib. iii. pars 1.

and reproaches must the disparity have provoked? We do not find that the unbelieving Jews attacked Christianity on this side; and just because the discipline of the synagogues, whatever good features it may have displayed, and whatever good services it may have rendered in its own place and time, was immeasurably inferior to the kind, yet searching faithfulness of apostolic superintendence. All this, it may be said, is inferential reasoning. I observe, then

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II. That the Old Testament predicted the discriminating spirituality of the New Testament church. It foretold a day as coming, when there would be nothing to hurt or to destroy in all God's holy mountain.'* When he that should be left in Zion, and he that should remain in Jerusalem, would be called holy; even every one that is written among the living in Jerusalem.'t When the people of Zion would be all righteous.' When God would make a covenant with the house of Israel and house of Judah, which they should not break;' a new covenant in these terms- After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, (all of the New Testament Israel, or church,) from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, † Isa. iv. 3. Isa. Ix. 21.

* Isa. xi. 9.