[XI.] It is needful to bear in mind that, while the blood of Christ is that alone which introduces the believer, in holy boldness, into the presence of God, yet it is nowhere set forth as our centre, or bond of union. Truly precious is it for every blood-washed soul to remember, in the secret of the divine presence, that the atoning blood of Jesus has rolled away for ever his heavy burden of sin. Yet the Holy Ghost can only gather us to the person of a risen and glorified Christ, who, having shed the blood of the everlasting covenant, is gone up into heaven in the power of an endless life, to which divine righteousness inseparably attaches. A living Christ, therefore, is our centre and bond of union. The blood having answered for us to God, we gather round our risen and exalted Head in the heavens. "I, if I be lifted up from the earth, will draw all men unto _Me_." We behold in the cup in the Lord's Supper the symbol of shed blood; but we are neither gathered round the cup nor the blood, but round Him who shed it. The blood of the Lamb has put away every obstacle to our fellowship with God; and in proof of this the Holy Ghost has come down to baptize believers into one body, and gather them round the risen and glorified Head. The wine is _the memorial_ of a life shed out for sin: the bread is _the memorial_ of a body broken for sin: but we are not gathered round a life poured out, nor round a body broken, but round a living Christ, who dieth no more, who cannot have His body broken any more, or His blood shed any more. This makes a serious difference; and when looked at in connection with the discipline of the house of God, the difference is immensely important. Very many are apt to imagine that when any one is put away from or refused communion, the question is raised as to there being a link between his soul and Christ. A moment's consideration of this point in the light of Scripture will be sufficient to prove that no such question is raised. If we look at the case of the "wicked person" in I Cor. v., we see one put away from the communion of the Church on earth who was nevertheless a Christian, as people say. He was not, therefore, put away because he was not a Christian: such a question was never raised; nor should it be in any case. How can we tell whether a man is eternally linked with Christ or not? Have we the custody of the Lamb's book of life? Is the discipline of the Church of God founded upon what we can know, or upon what we _cannot_? Was the man in I Cor. v. linked eternally with Christ, or not? Was the Church told to inquire? Even suppose we could see a man's name written in the book of life, that would not be the ground of receiving him into the assembly on earth, or retaining him there. That which the Church is held responsible for, is to keep herself pure in doctrine, pure in practice, and pure in association, and all this on the ground of being God's house. "Thy testimonies are very sure; holiness becometh Thy house, O Lord, for ever." When any one was separated, or "cut off," from the congregation of Israel, was it because of not being an Israelite? By no means; but because of some moral or ceremonial defilement which could not be tolerated in God's Assembly. In Achan's case (Josh. vii.), although there were six hundred thousand souls ignorant of his sin, yet God says, "_Israel hath sinned_." Why? Because they were looked at as God's Assembly, and there was defilement there which, if not judged, all would have been broken up.
[XII.] Those who are competent to do so can look at the original of this important chapter, where they will see that the word translated "approved" (ver. 19) comes from the same root as that translated "examine himself" (ver. 28). Thus we see that the man who approves himself takes his place amongst the approved, and is the very opposite of those who were amongst the heretics. Now the meaning of a heretic is not merely one who holds false doctrine, though one may be a heretic in so doing, but one who persists in the exercise of _his own will_. The apostle knew that there must be heresies at Corinth, seeing that there were sects: those who were doing their own will were acting in opposition to God's will, and thus producing division; for God's will had reference to the whole body. Those who were acting heretically were despising the Church of God.
[XIII.] It may be well to add a word here for the guidance of any simple-hearted Christian who may find himself placed in circumstances in which he is called upon to decide between the claims of different tables which might seem to be spread upon the same principle. To confirm and encourage such an one in a truthful course of action, I should regard as a most valuable service.