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at present is obvious; however, it would seem that the same principles will lead them to be as much so as they can; and therefore that any light and needless multiplication of churches, and consequent outward separation of disciples, must originate in evil. This further appears, when we consider what the scriptures teach us of the Lord's wise and gracious designs in congregating his disciples into assemblies, consisting of many individuals of various characters and gifts, "differing according to the grace that is given them," but all needful to the well-being of the body, and designed for mutual service and edification. The illustration given from the variety of members in the one natural body is very striking, (Rom. ii. 4, 5, &c. 1 Cor. xii. 4, to end) and marks, I think, that the needless splitting of a church into distinct meetings would be to overlook or undervalue the revealed designs and appointment of the Lord. In that day of the Lord's power, when the Apostles penned their instructions to the churches, their language on this subject (as well as on others) was adapted to the state and circumstances in which they considered the churches as originally existing, without descending to the minute consideration of possible and occasional exceptions from those ordinary circumstances. It is adapted to the case of several disciples, male and female, associated and coming together into one place, rather than to the case of one brother meeting with one or two sisters. In these days, we have to mourn indeed over the comparative hiding of that divine power, which of old gathered and established the assemblies of the saints, but we have also to look for its renewed display in the progressive consumption of the man of sin, and have to avoid every thing that would be adverse to it. However, we must admit and maintain that, even in the Apostolic days, there existed distinct churches very near to each other, Cenchrœa, for instance, being much nearer to Corinth than to ―, and that some of them were comparatively very small, being spoken of as a church in the house of an individual. How small some of them might have been, even to the coming together of two or three disciples on the first day of the week, it does not become us to pronounce. But however short the distance was between two Christian meetings, or however small the number in any of them, we are not to admit any thing in such facts inconsistent with the principles before adverted to: we may be sure there was a need and just occasion for their meeting in distinct assemblies. All the remaining inquiry, therefore, resolves itself into the question, what constitutes such a need and just occasion for forming a distinct church? and indeed it is one of those questions which from their nature admit not such a precise answer as our vain wisdom might require; but, after a suggestion of the general principles bearing on the point, the matter must often ultimately be committed to the judgment and discretion of the disciple, while there are extreme cases in which the determination is plainly either favourable or unfavourable to the thing. I can easily conceive that the number of disciples at - unable to meet in might be so increased, as to mark the formation of a distinct church there as desirable; while I cannot pretend to define exactly the minimum of that increased

number which would evidently justify it. On the other hand, you seemed to feel, when speaking together, that -'s permanent inability to attend in would not justify me in withdrawing from that meeting, when I can attend it, to form a church in my own house, or in engaging others, who can and do attend in

to join me in such a plan. I doubt much whether this would be marked with any real difference in my instance, and in yours. In fact, I believe, that what recommended it at first to you was the consideration of your children, and your just attachment to Mrs C.; for if she and the children had been out of the question, you surely would not have thought of forming a church in your house, in order to afford the comfort of it on the first day of the week. Yet, in matters relating to the kingdom of God, I conceive that she and Mrs C. must be considered as standing on one level; and as to your children, the only one of them that has been joined in church fellowship does, and still may, meet with us in ; the rest have been

but witnesses of our assembly, and would as yet be no more in your house. Now, however desirable it may be, that after a certain age they should have an opportunity of observing the meeting and practices of an assembled church, yet this is a very subordinate and comparatively unimportant part of the parental duty towards them; indeed, it can scarcely be considered as necessarily included in that "instruction and admonition of the Lord," in which they are to be brought up; and much less can it be considered as a legitimate substitute for the latter. Certainly, they are two distinct things, not to be confounded one with the other.

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MY DEAR L-You perceive that I see none of the inconsistency which you think attaches to such a style of address from me to you. It only expresses the affectionate interest which I really feel for you. I thank you for sending me Dr. Hoskins's pamphlet. I have read it with all the attention such a production required. I expected to find it weak and wordy, and from my knowledge of the side he has taken upon the subject, I knew I should find it wicked: but sorry indeed am I to find that he has gone so awfully far in emancipating himself (p. 9) from what he thinks weak scruples, but from what is the fear of God and reverence of his word,-that he occupies so boldly the seat of the scornful.

I observe but one sentence in his pamphlet that has any real bear

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ing on the question at issue. I refer to that near the close of his paraphrase, on the chapter, p. 12.-" You shall not admit him even to that table, admission whereto is the simple recognition of profession, discipleship, fraternity, and fellowship." Such is Dr. H's interpretation of that part of the apostolic command- with such an one no not to eat." Now, I must say plainly, that this is one of the most impudent forgeries on scripture that I have ever heard of, and as absurd as it is grossly impudent. Can he adduce any instance from scripture, or from any interpreter of scripture, either in Greek or in English, or in any other language, in which the simple expression of eating with a person is employed to denote eating the Lord's Supper with him? No; but he does not scruple to coin the meaning for his occasion; and this, though it goes to turn the apostle's language into profane nonsense. With such a man have no Christian fellowship, not even in the highest aud most solemn ordinance of Christian fellowship, the supper of the Lord? Yes, Dr. H-~, the highest and most solemn, though so simple. And all this profane nonsense and corruption of the word is maintained in despite of the context both preceding and following the command. For let Dr. H labour ever so hard to conceal it in a heap of words, the connexion of the 10th verse (marked by the word " for") is evidently this: I say, with such a person not even to eat, for as to fornicators, &c., of the world, I did not think of prohibiting your eating with them. Does not this put it beyond doubt (if there could otherwise have been any reasonable cause for doubt) what the eating is he intends to prohibit. In the 9th verse he permits that eating with the fornicator of the world, which he prohibits them maintaining with the same character found within the church. Did he permit them to eat the Lord's Supper with heathens? or did the Corinthian disciples ever fall into the mistake of supposing that he thought it necessary to prohibit this?

It is not to Dr. H. that I would suggest any such considerations. It is not argument, but the fear of God, that he wants: and all his scoffs and buffoonery of disputation (p. 19, 20, 30, &c.), Į would meet simply with "the Lord rebuke him." More than enough has been said and written for others on so plain a matter. And what is the amount of all that ye urge against the divine command? Why, that there may be cases in which the literal act of eating in company with one removed from the body is unavoidable, from the relationships of life and the duties arising from them. A more sober inference from this would be, that the apostle did not contemplate such particular cases in the passage, nor think it needful to discuss them; that such unavoidable companionship in eating is not the convivial intercourse which he intended to prohibit, but that which is needlessly sought for enjoyment in the person's society. In truth, the majesty of the divine word, in giving its precepts, does not descend to meet or provide against the cavils and objections of men, who oppose it.

Suffer me to put it to your conscience, whether you would think it consistent with the precepts in Rom. xvi. 17. to cultivate needless intimacy, even in social life, with the character there described?

Yet it might just as reasonably be objected, that a Christian wife cannot avoid her husband, nor a Christian child its parent, though of such a character.

But I have done. I do not cease to pray that He who alone can repair the breaches of Zion will make bare his arm for effecting that work in Ireland, by calling out his own children from the tents of ungodly men. Yet, in saying this, I must add an avowal that I consider it an eminent mercy to his church that he has caused the removal of some such persons as Dr. H.

CXLVIII.

TO MRS. B

July 26, 1830.

MY VERY DEAR MRS. B-,- The Lord's mercy has indeed been very great in restoring to us dear M- B, and a few others. Never, I think, has it been more strikingly exemplified how our eyes are holden and our hearts hardened against the plainest principles of the Word of God, than in the course of that rebellion in the Exchange; and as clearly is it manifest, that such a ringleader in the rebellion as our dear M could not be brought back by any thing but divine mercy and power. I long held him very dear; but he is indeed dearer than ever. And I trust the same mercy and power will yet be displayed in Mrs. M. I have no doubt that she has never yet read the passage with that sobriety of serious attention, and that subjection to divine authority, which the word claims from every one that fears the Lord. And what work we do make, when, instead of hearkening to what the Lord saith, we give ear to the suggestions of our own wisdom, dictating what it is fit that he should say ! With what loathing of themselves will any of them return, who are indeed brought to a right mind!

I saw your in some respect, with great pain at the prospect of the trial that I think awaits you, though tempered by the blessed confidence that it will be all wisely and graciously ordered. I may be over-apprehensive: and assuredly the Lord who wounds can heal what appears the most deadly wound, and can avert the trial that appears most inevitable. But be prepared, my sister for giving him up. It will be comparatively easy, when you recollect that he appears to have been marked as one of Christ's sheep, and consider out of what a world he is to be taken. I dare say, many would blame me for thus frightening you by such plain talk; but we shall not be frightened, if our ear be but kept open to the voice that speaketh from the mercy seat, Fear not!"

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The vagaries you mention of the Hamiltonians and Burghites are, indeed, awful instances of the delusive power of Satan. I do not understand their notions any better than yourself: but I have seen and heard enough of them to make me sure that they are turned aside from the truth to fables. In several instances, they directly contradict the apostolic word: but in other points of a more doubtful character, connected with prophecies yet to be fulfilled, and specially connected with those in reserve for the Jewish people, I consider that they as decisively evidence the character of ungodly men, by their hardihood in making points of doctrine, matter of TEACHING, things of which they know so little-of which it is declared that so little is or can be known. 66 'We know not yet what we shall be.” And with all their rash and heady speculations, what do they know (more than you or I) about that new earth which shall succeed the present after it has been burnt up? or of the state of being when we shall be like the angels of God, without marrying or giving in marriage? Mr. Irving, indeed, one of the teachers of falsehood here, regardless of that PLAIN Word (as they all appear to be) has published to the world, that his imagination riots in the thought of the intercourse of the sexes that shall take place in the new earth, and he has found many a silly woman laden with lusts to listen to his dreams. But the whole occupation of mind with these hidden matters, which those like H and B― manifest, proves at once to the spiritually minded that they are not occupied with the glorious things that are revealed. Those who HAVE COME "to Mount Zion, to the city of the living God, the heavenly Jerusalem," &c. will not trouble themselves much with doubtful speculations concerning the earthly Canaan. But we may expect that evil men and seducers will wax worse and worse as the day of the Lord approaches; and their deceitful ways have such attractions for our flesh, that if the Lord himself did not keep them, his very elect would be deceived. My love to all with you.

CXLIX.

TO MISS WALKER.

1830.

You wish me, my dear child, to put on paper some of the remarks I offered upon your friend's letter. When you first showed it to me, I expressed myself little pleased with it; and now, upon a second and more attentive reading, I dislike it still more. I see nothing in the letter, or in the spirit which it manifests, that distinguishes

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