(Concluded from page 50.)

L. F. C.-Would you say a word on i Cor. 10:16 as to the communion of the blood and body of Christ ?

C. C.-Chapter 10 gives us the character of the fellowship in which we have been called. It characterizes the Christian dispensation. Does any one think that a Christian who is not breaking bread with us has not part in this fellowship ?

H. A. I.-Might we not say that we have in this chapter three fellowships, and a table characteristic of each. There is the fellowship of Judaism, and those who are partakers of the altar-that was for all Israel. Then there is the unholy fellowship of demonism, of idolatry, and the table of demons as the expression of it. Lastly, there is the fellowship of the body and blood of Christ, that is Christianity, and the table of the Lord is where it is expressed. All Jews were partakers of the altar. All idolaters are at the table of demons; and, in this broad sense, all Christians are at the table of the Lord.

C. C.-Is it not true that wherever Christians meet and partake of the cup, they do this as Christians? There may be connected with their celebration of the supper things that are not scriptural, but it is nevertheless the table of the Lord. I did not leave the Baptist church because they did not have the Lord's table.

F. J. E.-How many Lord's tables are there ? C. C.-One.

H. A. I.-And is there not danger of making the expression "gathered to the name of the Lord," sectarian in principle ?

C. C.-What name have Christians but His name? What else has gathered them out of the world and its sin but the name of Christ.

W. H.-"Gathered" also suggests a gathering power. The Holy Spirit is the One who gathers to Christ's name.

J. R.-Is there not a difference between the table of the Lord and remembering the Lord's death ?

H. A. I.-I should say the table of the Lord is the common possession of all Christians; but as we gather to remember Him at His table, we need to subject ourselves to His word. Some, I fear, make ecclesiastical principles everything, and are very lax as to piety, as to practical life and devotedness. We need to be exercised as to all of these.

B. C. G.-There are two things to be considered '-position and condition. One may be in a right position ecclesiastically and yet be in a bad condition spiritually. We see this illustrated in Ezra and Nehemiah, where the remnant returned from Babylon to the right place, but they were soon in a worse condition than many who remained behind. H. A. I.-Some people have an ecclesiastical conscience :they make everything:of the place where the Lord's table is set up, and very little of the state of soul-of the holiness that is becoming in those eating at the Lord's table.

B. C. G.-" The table of the Lord " is a general term that applies to what is peculiarly Christian. We cannot apply the term " table of devils " to denominational Christian celebrations. Who would not be shocked by such a thought? But if I am associated with the table of the Lord, that should exercise me as to the manner of life or the walk that comports with it.

C. C.-What is needed is not coercion, but to lead souls on in meekness to the apprehension of these things.

H. A. I.-In the Corinthian assembly there was confusion:some said, I am of Paul; some, I am of Apollos, etc., as the special ministry appealed to them. This is the essence of sectarianism.

E. L. R.-Some even said, "We are of Christ." H. A. I.-Yes; they were making Christ the head of a party, thus practically unchristianizing others -we are of Christ, you are not. This is as truly sectarian as to say I am of Paul, or I of Cephas.

J. W.-Too much stress may be laid on i Cor., chapters 10 and 11, and too little on chapter 13. This results in legality and hardness, and the power of the truth is lost.

C. C.-There is need of showing people what is Scripture-making that the basis of an appeal to them. Scripture principles are clearly defined, and appeal to spiritual persons.

B, C. G.-In regard to this, it is well to remember that we are in the days of departure, and that we find our instruction in 2nd Timothy, which is the prophetic voice in days of declension. In 1st Timothy we have the house of God in order. It is significant that seven times in that letter we get the word " some." Some are seen going off the track, whilst the company remains right. In 2nd Timothy the "great house" has taken the place of the house of God, and those who would be faithful are exhorted to purge themselves from the vessels to dishonor.

R.-Are we still part of the house if we purge ourselves out ?

W. H,-We are never told to leave the house, but to separate from the unclean that are there.

F. J. E.-We are called to "follow righteousness, etc., with them that call upon the Lord out of a pure heart."

C. C.-Of course the "pure heart" is found in various degrees. If I find a person with an undivided heart, I'll go with him as far as I can. If I find a person who seems to have an upright conscience, I consort with him. If he has an upright heart, he'll walk in the truth. All believers have life, but are they all walking honestly? If we walk with God, we cannot consistently walk with dishonest people.

B. C. G.-If there is uprightness, one can count on God to give added light. Look at Naaman. He is not clear about bowing in the house of Rimmon. Does Elisha make terms with him ? No, he says, "Go in peace." He leaves his conscience with God.
C. C.-We may find it necessary to consider the spiritual condition of the person desiring to be received.

B. C. G.-Fellowship means two together. One comes to what he believes to be of God; both he and those receiving him need to be mutually satisfied that it is a scriptural fellowship. . H. A. I.-Just what testimony would you require for this ? In Paul's case, the brethren stood in doubt of him, but Barnabas was able to speak for him. Though exceptional in the first century, is it not almost a pattern case to-day, because of the confusion that has come in ?

B. C. G.-Reception is admitting one to all the privileges of fellowship. There should be no haste, therefore, nor forcing in of any one. Let each case be dealt with on its merits.

H. A. I.-We read, "Receive ye one another, as Christ also hath received us to the glory of God." While this, I believe, applies primarily to the reception of believers already in fellowship, is not the principle just as important when it comes to bringing one into these privileges ? Unless we use care, how can we receive " to the glory of God ? "

C. C.-It is too much overlooked that reception itself is an act of fellowship. It is the assembly that receives-not an individual. A brother might come to me and say, " I'd like to meet with you," but as an individual I do not bring him in. I can introduce him-acquaint the assembly with his desire, and brethren who take oversight investigate the case. They pass judgment on his fitness to be in the assembly- If satisfactory, they recommend him; but the reception is by the assembly as such.

H. A. I.-Is there any definite scripture as to how to go about this investigation ?

C. C.-Scripture gives no specific rule. The apostle established assemblies and an elderhood in them as guides. We do not read of establishing an elderhood in assemblies come out from Judaism, for they were perfectly familiar with this order; but among the Gentiles the apostle established elders. And what are they ? They are elder brethren who exercise oversight-care taking persons, of experience and maturity. You don't expect young converts to be qualified for such service. These overseers may do the interviewing, the investigating-then introduce the person, so that the assembly in receiving one recommended by them acts on their testimony.

H.A.I.-Take this scripture, "Do all things decently and in order," or " Do all things respectably and by arrangement." This seems to me broad enough to indicate the right of an assembly to decide on what seems decent or respectable in a given place. An arrangement is made satisfactory to all. Here, for instance, a person is interviewed; then the name is announced either at a Sunday meeting or a prayer-meeting; then, unless there are objections, the person is received at the next occasion for breaking bread. This seems decent and orderly. In a small assembly this might not be necessary-if all were satisfied, and the person well known.

F. J. E.-If elder brethren report favorably, and one objects, what then ?

C. C.-The objection should be considered.

N. B.-Following this there was a lengthy conference on discipline, but notes were not taken. This, however, is considered in printed pamphlets and books.