And many desire to be brought to the conviction that God does not interfere in the affairs of his rational creatures, that they may get rid of the responsibility to live to his glory and in his service. It is quite a mistake then to suppose that it is unnecessary to enter upon such topics as that under consideration, when it is more than probable that to the minds of some the notion of injustice on the part of Jehovah may have presented itself, and they may have been thence led to entertain unworthy views of his character, which lies at the root of all practical atheism. They may be led to adopt the paralyzing notions of those who exclaimed-"It is in vain to serve God; and what profit is it that we have kept his ordinances?""

Is any reader inclined to cavil at the justice of the Divine Being, from this apparent inconsistency in the mode in which he bestows his temporal benefits? Let him se

possesseth; that, where there is abundance of | earthly goods, there must be happiness; that, where there is want of these, there must be misery. Here lies the fallacy of their arguments. It were vain to assert that a certain competence is not necessary for the enjoyment of life, that health and strength are not blessings, that poverty and disease are not truly hardships; still must it be acknowledged that, even under external circumstances apparently the most adverse, true happiness is to be found; and this will be the case when the heart is surrendered to God; when a living faith in the Saviour enables us to overcome not merely the follies, but the miseries of the world; and when the hopes are substantially fixed on that better and never-ending inheritance which is laid up in store for all true believers in Jesus. But who is it that can appreciate this happiness? Certainly not those who seek to arraign the divine wisdom and justice. Who is it that can tell of the un-riously consider what has been now advanced : speakable comfort which arises from a sense let him be assured that not only has the Lord of the pardoning mercy of God in Christ Jehovah a right to do whatever pleaseth him Jesus? And who would not exchange this in heaven and earth, in the sea and all deep comfort for all the treasures of earth? Cer-places, but that he ever exercises that right tainly not those who are envious at the supposed prosperity of the wicked. It is the true believer who is qualified to judge of the attributes of God. It is he alone who can form a correct estimate of the character of Jehovah, who can bear his testimony to the infinite mercy of that Jehovah towards himself, and who, enlightened by the Eternal Spirit, the fountain of light, can discover the admirable adaptation of all Jehovah's dealings for the promotion of the everlasting welfare of his faithful people.

Enough has been said, I trust, to show how vain and futile is the argumen by which the unbeliever, on the score of injustice in the divine dispensations, endeavours not only to throw discredit on that sacred volume which proclaims the tender care which God exercises over his creatures, but even to root out all notion of a particular and superintending Providence. Nor let it be thought that such disquisitions are not necessary. Let it not be said that it is unnecessary to endeavour to prove what all are willing to admit. Alas, there is reason to fear that, even among professing Christians, there are often doubts and misgivings and apprehensions as to the truth of Christianity. Many, who are ashamed to declare that they are not satisfied with the evidences on which our holy faith rests, yet entertain secret, lurking doubts. Many, who would blush to enlist under the banners of infidelity, and to appear openly hostile to the truth of the gospel, yet seek to flatter themselves that the gospel may not be true, that they may speak peace to their consciences.

with consummate wisdom, infinite justice, boundless mercy. For listen to his own gracious declaration: "Let not the wise man glory in his wisdom; neither let the mighty man glory in his might: let not the rich man glory in his riches; but let him that glorieth glory in this--that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord." Let him endeavour to realise the humiliating fact that it is his own blindness and ignorance which cause him to err when considering the divine procedure, and that the day will unquestionably arrive when every difficulty will be solvedwhen the Lord God Almighty will not only be admitted to have been great and marvellous in his works, but in his ways just and true.

Is the reader prospering in the world, at the same time conscious that his soul is not prospering, that he is making no advancement in grace, and in knowledge, and in meetness for heavenly glories? Let me remind him how utterly evanescent are all the objects of earth; how soon its riches and its pleasures and its joys must be relinquished; and how little a man is profited, though the world be gained, if the soul is lost for eternity. "The world passeth away, and the lust thereof; and he alone that doeth the will of God abideth for ever." Let me beseech him to meditate on the forcible language of the psalmist " I saw the wicked in great power, flourishing like a green bay tree; I passed by, and, lo, he was gone: I

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sought him, but he could not be found." | the Messiah, that my kingdom is not of this world;

If while riches increase he is setting his heart upon them, the very prosperity which he now enjoys may be the means of destruction; nay, it must be so, unless it be sanctified and employed in God's service. It must be so, if it is hardening his heart against God, and weaning the affections from him, if it leaves no season for serious thought and solemn reflection-for attention to the things which belong to his eternal peace.

that the direct object of my mission is to put an end to sin, and bring in everlasting righteousness; that, as king, my power is to be exercised in the destruction of evil in the heart, and in the sanctification of the whole man to God; that the whole design of my mediatorial reign is to bring many sons and daughters adoption as children of God, must be self-abased in unto glory, and that those, who are brought into spirit, penitent in heart, lowly in mind, earnestly desirous of possessing a state of justification with God, possessed of a compassionate spirit towards others, be pure in heart, and strive to live in peace with all men; and that only such can enjoy the favour of God, either in time or in eternity, they will abandon my teaching, reject my claims, despise my mission.

Let the afflicted child of God endeavour to bear habitually in mind the consolatory language of the sacred volume to those who feel "Let me, however, warn you who are now present that the hand of the Lord is heavy upon prove that they love darkness rather than light, shew against such a conduct: for they, who thus act, them-"Whom the Lord loveth he chas- that the light which is in them is indeed darkness. teneth ;" and let him not be weary of the di- And the result to those who pass such judgment upon vine correction, nor faint when he is rebuked. me as to lead them to condemu me as unworthy of Let him not regard the sorrows which encomtheir notice, and to reject the counsel offered them through me from God, will be, that they will bring pass him as tokens of the divine displeasure; down upon them the divine wrath; for he who rerather let him look upon these sorrows as the jecteth me, and receiveth not my words, hath one instruments by which the Saviour is knock-that judgeth him.' It is a truth that the Son of man is come to set life and death before you, and that, in the regeneration of Israel which is now about to take place, while he has to proclaim to you the acceptable year of the Lord, he is also commissioned to declare the day of God's vengeance (Isa. Ixi. 2) upon your sinful and guilty nation; that the workers of iniquity shall soon be cut down like the grass, and wither as the green herb (Ps. xxxvii. 2, 3); but that those who trust in the Lord and do good, shall be delivered from that wrath which shall come upon those who do evil. And while too, on the one hand, those who despise me (and hence despise him that sent me) will be followed with temporal wrath; and those who receive me and fear my name (and hence, loving me, love him that sent me), will be protected and blessed (Ps. xxxvii. 11)-shall go forth and grow up as calves of the stall (Mal.

ing at the door of his heart, and seeking to obtain admission; and let him be assured that, as it is in much mercy he is caused to be afflicted, so is it his duty to kiss the rod, convinced that the hand which chastises is that of a loving parent; that the chastisement, however severe, is wholesome, and that it will conduce to his eternal well-being if it withdraw his affections from a delusive, vain, and deceitful world, and cause them to rest on that infinite and unchangeable Jehovah, who will overrule every afflictive dispensation for the advantage of his servants, who hath declared that all things work for good to them that love God.

SCRIPTURAL DISQUISITIONS.

No. V.-PART 2.

BY THE REV. W. BLACKLEY, B.A.,

Late of St. John's Coll., Cambridge.

IN the verses which head this article (see p. 285), Christ is drawing his discourse to a close; and I think we may catch his meaning in the words, if we paraphrase them in some such way as the following:

"Now the statements I have made to you, you will perceive, are in utter discordance with the principles and desires and conduct of many; and the result will be, where prejudice is more powerful than principle, self-indulgence more operative than conviction, present advantage more persuasive than a call to selfdenial, that many will reject the doctrine which I proclaim, and condemn me as an enemy to their nation, and a teacher of things contrary to the law and the prophets. They may admire the miracles which I perform, and think that the power which calls them forth, if exercised nationally as well as on individuals, would soon raise their nation from the thraldom of a foreign yoke, and procure for them that independence and liberty which they so much long for. And, were I to invite them to join me for such a purpose, they would gladly come forward, and subject themselves to my sway. But, because I tell them, in claiming to be

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iv. 2) shall not be ashamed in the evil time, and in the days of famine shall be satisfied (Ps. xxxvii. 19); on the other hand, those who reject me will (in addition to the temporal wrath of God which they will suffer) have, unless they (by repentance towards God and faith in me) obtain the divine forgiveness, to endure the eternal wrath of God in the world to come, being shut out from the presence of God, and banished from the glory of his power; and those who hear my words and obey me and follow me, shall not only have the Lord to be their salvation and their strength in the time of trouble, who shall help them and deliver them and save them because they trust in him (Ps. xxxvii. 39, 40), but shall have eternal life in the world to come: for he that believeth on the Son hath everlasting life; and he that believeth not the Son, shall not see life; but the wrath of God abideth on him' (John iii. 36).

"I say then to you who are now present, judge what is right; form a right estimate of the position in which you now stand, that ye be not overthrown with the wicked in the wrath that is about to come upon you. Be not so blinded by prejudice-swayed by a previously-formed standard of what you conceive the object of Messiah ought to be, and so influenced by sin and a desire for self-indulgence, as to let the light that is in you be darkness-as to lead you to reject me, and condemn me as not teaching the way of God in truth, lest ye also become the subjects of the condemnation and judgment of God for rejecting him whom God hath sent. For I declare unto you, that, with the same judgment ye judge me, ye yourselves shall be judged. If ye believe not my words, and reject me

threatening which it contains, the encouraging promise which it declares, the possibility of light becoming darkness which it intimates, the fact that God will not always bear with sinners which it sets forth, and the example it sets to ministers for faithfulness in their preaching:-but, as this paper has already extended to too great a length, I must conclude, and leave it to my readers to apply these points for themselves.

THE LORD'S SUPPER*.

and every sign of penitence, they would implore restoration to the unspeakable privilege of mingling with the Lord's people in the observance of his supper. Such was the feeling which prevailed in the purest days of our religion; and it was long before an impious indifference to the ordinance, as though it might safely be neglected, grew up in Christian assemblies. But now (with grief we declare it) that reckless spirit does obtain largely. People count themselves very fair Christians, and are not otherwise esteemed by society, who leave church on sacrament days as soon as the preacher's part is finished, without a thought of the guilt and loss they incur. On the privilege of eating sacramentally the Saviour's body they set no value; and, being numerous enough, alas, to keep one another in countenance, they can put this slight upon the Lord who bought them, without being gazed at as they depart, with pity and consternation.

VERY painful it is to the ministers of religion, on sacrament Sundays, to see a multitude of those who have joined in the other parts of worship moving off, as soon as the sermon is ended, with the air of people who have nothing to do with the service that is to follow, no call to attend to it, and no reason to account themselves the worse Christians for turning If ever the church recover a wholesome power of their back upon it. Very painful it is to your mi- discipline (which God grant she may), it is beyond a nisters, when they visit the sick and dying, to find question, that one principal instrument of her power how many persons-and not a few of them advanced will be excommunication. She will deny to notorious in years have either totally neglected this duty and culprits, until after signal proofs of their repentance, privilege, or discontinued it after once or twice attend- the privilege of sharing in the spiritual feast upon the ing. That persons guilty of this omission may yet in some sacrifice of Christ Jesus. But, of what avail would instances be sincere Christians, I would fain believe; be this power, if the privilege itself were scorned? since it is not impossible that their motive may be What salutary influence would it exercise on the one of erroneous piety. But where such a false prin- minds of sinners, if they deemed the right to a place ciple obtains a principle so fraught with evil-it at the Lord's table no benefit at all, but were content cannot be too soon eradicated. To these sincere but to go without it for months or years? Perhaps the mistaken individuals I shall therefore address myself, being shut out from communion with the church, inas well as to those, not so easily counted, who omit asmuch as it was a civil stigma, might be felt a grievthis mode of honouring Christ and seeking salvation, ance: this, however, would not be a healthy feeling simply because religion has no root in their bosoms. if unaccompanied with higher and better sentiments. Let me tell you what the practice was in the early But, were the spiritual outlawry we speak of conages of Christianity. The first believers did not templated with dread, as the heaviest of human corthink it enough to celebrate this holy rite once or rections, then indeed it would be a scourge which, if twice a year, nor even once a month, but they par-wisely and parentally wielded, must prove of singular took of it weekly, at the least. It was looked upon advantage to the children of the Redeemer's church as an essential part of divine worship; quite as much upon the earth. so as prayer, and more than preaching. For any to absent themselves from it, was a fault which could not be repeated without casting a shade upon their spiritual character; and such monstrous irreligion as living habitually in the neglect of it was scarcely ever heard of: it would have stamped a man for an unbeliever, a downright foe to godliness.

For a period of between three and four hundred years the Lord's supper was held in due honour, in point both of frequency of administration and universality of attendance. It was celebrated every Lord's day, as I have already stated; and was partaken of by all Christians, except the excommunicated. But towards the close of the fourth century such extravagant honour was put upon it, as led to its being generally dishonoured; a catastrophe that should teach us to beware of mixing up human ideas with those which God has impressed upon his institutes. Some famous preachers set themselves about this time-no doubt from pious sentiments-to exaggerate the awful sanctity of this sacrament; and they carried this so far, as to change a wise and holy into a superstitious veneration for it. The sin of eating Christ's supper unworthily was set forth in the darkest colours; and what they described as constituting un

Nevertheless, to this broad fact there did exist something like an exception. Individuals there were in early times who made a profession of Christianity, yet were not found at this sacred feast. Now, how was this? Brethren, it was a forced, an involuntary, a penal abstinence. The persons I allude to had been excommunicated for some scandal in their life and conversation. No heavier punishment could the church inflict on notorious offenders; and it was generally considered a tremendous infliction. Whoever were interdicted this delightful communion with Jesus and his people, on account of some moral enor-worthiness, was another thing from what would have mity, were universally deemed, by the congregation they belonged to, in a most deplorable case. To their brethren they had become as heathens and publicans; and, so long as they were debarred by the bishop, or other competent authority, from the sacramental table, they were in a state of apparent reprobation. Should the Divine Bridegroom arrive, to call his saints to the marriage supper, before they had been restored to the fellowship of the church, little hope could these unhappy outcasts entertain of being received into heaven. Unless, therefore, they were quite sunk in apostacy, not a day would they lose, no slumber would they give to their eyelids, but with tears and importunities

From "The Lord's Supper; the Duty and Privilege of habitually attending it set forth. By J. N. Pearson, M.A., incumbent of the district church, Tunbridge Wells."-A very seasonable and excellent discourse.-ED.

been so defined by the judgment of apostolical times. We find a primitive father complaining of several of his flock, who, from being infected with these extreme opinions, either left the Lord's house before the administration of the supper commenced, or abstained from participating in it. Such was the origin of that division so deeply to be deplored, between communicants and non-communicants in the same congregation. The disposition to invest this sacrament with mysterious terrors led the way to that baneful superstition, espoused by the Romish church, of the bread and wine being changed, by consecration, into the natural body and blood of the Redeemer. Now, we can understand how people, imbued with this unscriptural opinion, may regard the ordinance with trembling awe, and keep at a distance from it, as from what their approach would profane. But can any