we read, that the only foundation of pardon and hope, is laid in the great work of redemption by Jesus Christ? This is realized, by a view of Christ crucified. For surely, if pardon and hope could have come by the deeds of the law, or by any other means, Christ would not have died for our sins. If justification might have been obtained by the law, Christ is dead in vain. In short, the death of Christ confirms all his doctrines: all are sealed with his precious blood. In a correct view of the import of his death, which was, "that God might be just, and the justifier of him that believeth;" we see displayed and vindicated, the sum and substance of all the laws, doctrines, promises, and threatenings of the bible. The doctrine of Christ crucified is the dividing line, between christianity and infidelity. On these accounts, the sacrament of the Lord's supper is infinitely important and interesting. It is a commemoration of all that is divinely true, and specially interesting to the souls of mankind, And, as a means of growth in grace, no one thing is to be compared with it.

From the nature of this ordinance, which is the key, that opens to view the whole plan of the gospel; we see the great importance of being enlightened, united and harmonious, in our fellowship one with another; in order to commune, with profit and acceptance, at the table of the Lord. The Apostle speaks of some who "eat and drink damnation to themselves, not discerning the Lord's body;" not perceiving the true import of his sufferings? and not having those humble and devout exercises of heart, which ought to be excited by a view of Christ crucified. Would we avoid a perversion of this holy ordinance; we must, in the first place, well understand it; and, with great humility of heart, we must embrace that very gospel, whose doctrines and precepts it seals, establishes, and commemorates. On these conditions, and by these means, we may, through divine grace, enjoy real christian fellowship. We may grow in grace, and in the knowledge of our Lord and Saviour, Jesus Christ. may be strengthened to mortify our own corruptions; to crucify the flesh, with its affections and lusts." We may be enabled to glorify the name and religion of Christ, before an ungodly world. We may be instrumental of conveying the knowledge of the divine Redeemer, and

We

the savour of divine truth, to all nations. And when we sit down at the table of Christ, to celebrate his dying love, we may be prepared in heart, "to keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."

On this subject, some practical queries arise, which deserve a serious consideration. One is this; Ought a member of the church to attend, and sit down to communion, having a certain knowledge, but no means of proof, that one or more of the communicants are guilty of censurable crimes? The answer must be in the affirmative, for the following reasons:

1. In the sacrament of the Lord's supper, our communion is not with individuals, but with the church, as a body. In the present degenerate age, we can hardly expect, that any of the churches should be so pure, as to be in a state of perfect fellowship among all its individuals. Yet so long as no visible offence or scandal appears, all the members are bound to treat each other visibly, as inoffensive brethren and sisters. And although it is painful to sit down with known offenders, and with those for whom we have no christian fellowship; yet, in this case, we must bear the burden which we cannot remove. Care must be taken to cultivate fellowship with the body; however corrupt we may consider some of its members.

2. If we forsake the communion of the church, on account of private and unproveable offences in individuals, we expose ourselves to a censure, from which we cannot be exonerated. We can give no reason for our absenting from communion, without impeaching, and criminating others, without any proof. We expose ourselves, therefore, to be cut off for slander. We may, labour privately, with a private offender. But, in no way, is it lawful to express our censure publicly.

Another query is this; Is it proper for those who are under a course of discipline to be indulged in christian communion? The answer to this query must also be in the affirmative, with some proper exceptions. All the steps and measures taken with a supposed offender, previous to entering a complaint, are supposed to be private steps. But the prohibition of communion would immediately abolish all privacy in the business, And whether

the supposed offender was guilty at first or not, he is made guilty, at last, even of a public offence. He is, by a rule of the church, driven from communion; unable to assign a reason without divulging a process of private discipline. And even after a complaint is made to the church, the defendant has a claim to innocence, till he is proved guilty. Still, when the matter becomes public, it may be acting the part of christian humility, if not of christian duty, to withdraw, till the cause is decided. Possibly cases of this kind are alluded to by the Saviour, in these words: "Therefore, when thou bringest thy gift to the altar, and there rememberest, that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." Though reference is had, in this passage, to the settlement of difficulties between brethren, about which there is no dispute; yet it may be applicable to those who lie under an unsettled complaint and accusation.

Another query, somewhat indefinite, is this; Whether, on account of great difficulties, which often occur, in this imperfect and militant state, churches ought not frequently to suspend their communion, till difficulties can be healed, and communion become more pleasant and profitable? This query demands an answer, pointedly in the negative. No instance is to be found in the scriptures, of a suspension of communion, while the church exists. Not one of the churches in Asia, which were reproved by the Apostle John, was advised to suspend communion. They were exhorted to repent, on penalty of having their candlestick removed out of its place. So long as they existed, and transacted any thing, as churches, the holy communion must be supported. This should be a standing rule, to all generations. So important is this ordinance, that a neglect of it is, in fact, soon followed with the utter ruin of those churches which make the experiment.

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ESSAY XXXII.

Church Government.

Few doctrines, in the whole system of Theology, are encumbered with so great a variety of jarring opinions, as the doctrine of Church Government. On this important, and highly practical subject, not only nominal christians; but even some of the most pious and learned christian divines, have been unhappily divided in opinion. A gradation of opinions and practices, from the pontifical down to the congregational mode of government, still exists in the christian world, and may continue to exist, till the Millennium.

Another thing, deeply to be lamented, is, that the churches in general, of the various denominations, have been led to adopt certain modes of government, by which, they have suffered themselves, generally speaking, to be defrauded of the most important right of self-government. Inadvertently, they overlook and forfeit their dearest rights and experience, more or less, the weight and bitterness of ecclesiastical tyranny. Endeavouring to avoid this evil, and every evil, to which the church is liable, in this militant state; it is proposed,

I. To explain and prove the doctrine of the congregational government; and,

II. To illustrate from scripture, a plan for the consociation of the churches.

I. The government which Christ has instituted in his church, as it respects the discipline of offenders, is clearly stated, Matthew xviii. 15—18. "If thy brother trespass against thee, go and tell him his fault between thee and him alone." If any member commit an offence, or crime, whether against thee or thy neighbour, or against God only; go, according to the direction, and labour to reclaim him. "And if he hear thee," if he make thee christian satisfaction, "thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more; that, in the mouth of two or three witnesses ;" witnesses of the faithfulness of the discipline; and of the behaviour of the accused; witnesses (if convenient) of the crime alleged, or of the guilt or innocence of the ac

tused; that in the mouth of two or three such witnesses, every word may be established. And if he shall neglect to hear them, tell it to the church," to the whole body of the church. Let the church be convened for the purpose; and having heard the complaint; let the witnesses be called to give their testimony. The charge being proved, let the church, as a body, and as individuals, labour solemnly to convince and reclaim the offender. "And if he neglect to hear the church, let him be unto thee as a heathen man and a publican.' "" This rule of christian discipline was given to the whole body of the church; and the solemn declaration of the Saviour, which could apply to none but the church; and which was addressed to the church only, was this: "Whatsoever ye shall bind on earth, shall be bound in heaven. And whatsoever ye shall loose on earth, shall be loosed in heaven." Thus evidently was the government of the church committed to the church itself, as a body, which is capable, and which possesses the right of self-government.

In the fifth chapter of the first Epistle to the Corinthians, we are again clearly taught, in whom the power of the church is vested. The Apostle, in his address to the church of Corinth, sharply reproved. the brethren, for retaining in their communion, a man guilty of incest. His reproof, on this occasion, clearly implied, that the power of excluding offenders belonged to the church; and for this purpose the church were gathered together. "When ye are gathered together," says the Apostle, "in the name of our Lord Jesus Christ, and my spirit, (for he was present in spirit, though absent in body) 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 our Lord Jesus." In the same chapter, the Apostle repeats his injunction on the church, in these words, "Purge out the old leaven, that ye may be a new lump." And again; "Put away from among yourselves that wicked person." These requirements were made of the church, and particularly, of the male members of the church. For women were not suffered to speak, or to usurp authority. Accordingly, the great Head of the church has minutely pointed out the way, in which the church is to proceed in the government of its members; but has given no hint of in