viduals, but by divine grace, operating either by miracle, or by ordinary means of divine institution. And this seems implied in the very word EKKAHEIA, derived from EKKAAEIN, "to call forth."

The applications of this term to the Christian society are various.

1. It sometimes means the whole Christian body or society, considered as composed of its vital and essential members, the elect and sanctified children of God, and as distinguished from those who are only externally and temporarily united to Christ. In this sense we may understand the apostle speaking of a "glorious church, not having spot, or wrinkle, or any such thing." And again: "the general assembly and church of the first-born, which are written in heaven"." is generally allowed that the wicked belong only externally to the church.

It

2. The church means the whole society of Christians throughout the world, including all who profess their belief in Christ, and who are subject to lawful pastors; as in these passages: "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God." "God hath set some in the church; first Apostles, secondarily prophets, thirdly teachers "," &c. In this universal church are many lesser societies or churches.

g

hoc est externam fidei professionem ac eorundem sacramentorum participationem pertinere." De Eccl. qu. i. art. 2. See also Bailly, Tract. de Ecclesia, prænotata; Delahogue, c. 1; Collet, Prælect. de Eccl. qu. 1; Bouvier, part iii. c. 2. See Chapter VI. of this Part.

f 1 Cor. x. 32.

1 Cor. xii. 28.

3. It is applied to the whole Christian community of a city and its neighbourhood; thus we read, "Unto the church of God which is at Corinth" (1 Cor. i. 2.) the church of Jerusalem is mentioned (Acts viii. 1.), Antioch (Acts xiii. 1.), Ephesus (xx. 17.), Laodicea (Col. v. 16.), Smyrna, Pergamus, Thyatira, Sardis, Philadelphia (Rev. ii. iii.).

.....

4. It sometimes means a Christian family or a very small community meeting in one house for worship, as in the following passages: "Greet Priscilla and Aquila, .... likewise greet the church that is in their house" (Rom. xvi. 35.); " Aquila and Priscilla salute you much in the Lord, with the church that is in this house" (1 Cor. xvi. 19.); "Nymphas and the church which is in his house" (Col. iv. 15.); "The church in thy house" (Philemon 2.).

5. Since the Scriptures speak of the universal church in the singular number, though it comprises many particular churches; and since each particular church is so called, though it includes many Christian families or lesser communities of Christians; we on the same principle may speak of "the church" of England, or of France, of the Eastern or the Western church, though many particular churches are included under each; or we may, with equal propriety, say, churches of Britain," or of France, &c. This latter form is indeed used in Scripture itself, e. g. "The churches of Galatia" (1 Cor. xvi. 1.); but the singular form is justifiable from the usage of Scripture.

SECTION II.

ON THE PERPETUITY OF THE CHURCH.

"the

No one denies that our Lord Jesus Christ founded a society of men professing his doctrines on earth.

That he did so is certain from his own words: "On this rock I will build my church" (Matt. xvi. 18.); and we read afterwards, that "The Lord added daily to the church such as should be saved" (Acts ii. 47.). The very object of Christ's mission, and of his death, was to "purify unto himself a peculiar people" (Tit. ii. 14.), whom St. Peter describes as "a chosen generation, a royal priesthood, an holy nation," even "the people of God" (1 Pet. ii. 9, 10.). The intention of our Saviour was to establish a kingdom upon earth, and draw all men unto him; and it was impossible that this object could fail: its completion had been decreed before the foundation of the world; it had been predicted by prophets, and the Son of God accomplished it.

It is needless to occupy space in proving what is generally admitted, namely the institution of a society of Christians called the church, by Christ and his apostles; but it has been enquired whether this society was to continue always in the world.

The perpetuity of the church was predicted by the prophet Isaiah in these words: "I will make an everlasting covenant with them; and their seed shall be known among the Gentiles, and their offspring among the people all that see them shall acknowledge them, that they are the seed which the Lord hath blessed" (Is. lxi. 8, 9.). The prophecy of Daniel is still more clear: "In the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed... and it shall stand for ever" (Dan. ii. 44.)". It was also promised by our Lord himself on several occasions: "On this rock I will build my church, and the gates of hell

h See also Ps. xlviii. 8; lxxxix. 29.

"I will

shall not prevail against it" (Matt. xvi. 18.); pray the Father, and he shall give you another comforter, that he may abide with you for ever; even the Spirit of Truth" (John xiv. 16, 17.); "Lo I am with you always, even unto the end of the world" (Matt. xxviii. 20.). These remarkable and positive promises clearly establish the perpetuity of the church; and it may be also inferred easily from the promise made to the faithful servant, whom the Lord should set over his household; "Blessed is that servant whom his Lord when he cometh shall find so doing" (Matt. xiv. 46.); in which words it is intimated, that when Christ shall come in the latter day, he shall, even then, find faithful servants presiding over his own household, still existing upon the earth. It is also proved by the words of the apostle Paul, in describing the coming of Christ: "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord" (1 Thess. iv. 17.). It is also to be deduced from the parable of the tares and the draw-net, in which the angels of God are represented as gathering out of his kingdom, still existing up to the end of the world, all the wicked and hypocrites (Matt. xiii. 41. 49.).

The same divine love which caused the humiliation of the Eternal Son, that a new people might be gathered from all nations, and constituted the church of the living God; this love would most assuredly not permit, that a system designed for the salvation of mankind, should after a time entirely cease. Man is always in the same need of divine mercy, and if the church of Christ was originally the way of salvation, and God willed that all men should receive the offer of salvation, it must be supposed that the church once founded

would continue always, because the Christian dispensation is not to be succeeded by any other. If it were supposed indeed, that the church of Christ had no promise of perpetuity from God, and might have altogether failed, it would be at least uncertain whether there is any church of God now existing on earth. It would be useless in this case to enter into the investigation of controversies between different sects, because all might alike be cut off from Christ, and from the privileges granted to his disciples. And if we supposed the church once to perish, it could not revive except by a new outpouring of divine power; for God alone can call men to be the disciples and members of Christ, either by miracle or by ordinary means of his appointment; and since in case of the failure of the Church, there would no longer be any ordinary means, (for the Scripture says, "How shall they hear without a preacher?") it would be necessary that Christianity should be revived by a display of miraculous power, not inferior to that which accompanied its foundation. And if the church has ever failed, and there has been no such outpouring of the Spirit in after-times, it must be concluded, that the Christian revelation was designed only for temporary purposes, and that it is now obsolete. Such are the conclusions to which those must be led, who deny the perpetuity of the church or Christian society.

I do not yet enter on the question whether the Church of Christ is visible or invisible: all that is here maintained is, that there shall always be a church of Christ in the world; that the Christian society shall never fail. The perpetuity of the church is indeed in some sense admitted by all parties. The creeds which are received by the infinite majority of professing