propriety as an assembly; or that it دو tions, is any number of persons who, believing the gospel, have been baptized, and agree to meet at certain times, to observe certain ordinances. This agreement is called forming a church in this sense it is a society. But we find no such phrase in the writings of the apostles, as forming a church, nor a church itself. No such idea as we have of a church, is there to be found. The word ecclesia, rendered church in the common version, is universally acknowledged to be derived from eccaleo, to call out hence it means the calling out, or, the called out. But I cannot find a word in the English language to express exactly such an idea. It is a collective noun, such as army or retinue: it therefore follows, that as the army means the soldiers collectively, so does church mean the called collectively. But as the army does not necessarily convey the idea of soldiers collected together in any place or places neither does the church con--that is, all the faithful, limited to vey the idea of the called congregated. From these premises I conclude that the word congregation does not convey the meaning of the word referred to, because congregation always bears the idea of meeting together, which ecclesia does not. I am well aware that this conclusion will not pass uncontroverted, for, while every lexicographer, of all the sects, says that ecclesia, coming from eccaleo, to call out, means congregation or assembly, I do not expect that a flat denial of this will be received, without the concurrence of parties of much higher standing and learning than the writer of this article. Most of the brethren have access to the New Testament, edited by A. Campbell, of America. I may here refer to a note in the appendix of that book, under the word church. It is there said to be "an assembly of the called, or those brought together by one leader or profession." Now I believe that it might be termed a separation of the called, with as much members of the household of Priscilla and Aquilla, and not to a meeting or congregation held in their house. Thus, I think it is beyond dispute, that church is a word of the same kind as army, although not exactly similar in every respect; and for that reason we cannot say of the army of Great Britain, an army; but we may say, the army in India, the army in Ireland. So, then, we cannot say a church, while we may say with propriety, the church in Corinth, the church in Philippi, &c. But we have still more evidence of another kind, to disprove, that the church of God is a host of social communities, independent of each other: for, by one Spirit we are all baptized into one body, whether Jews or Gentiles, whether bond or free, and have been made to drink into one Spirit. "Now ye are the body of Christ, and members in particular," 1 Cor. xii. This is sufficient of itself to expose the fallacy of the doctrine, that every church has the right to direct its own the internal affairs. I am convinced that meet together by messengers appointif we had a translation of the Scrip-ed to represent them, and consult and tures such as we should have, it arrange for the better performance of would tend much to purify our speech; their duties. I do not consider this and if a real English word could be at all sufficient to effect the unity of found for this ecclesia, we should no the body of Christ. There is nothing longer be subjected to listen to such to hinder the small congregations from inutile and improper adjectives as are meeting together themselves, which is joined to it- as church militant, or much better than by proxy; and I fighting church; church triumphant, am sure that if arrangements were holy catholic church, &c. Indeed I entered into by the brethren in Scotam of opinion that the word host land, for example, to meet on a given comes as near to the original mean- first day, either in Edinburgh or ing as any that could be found. A Perthshire, there would be present careful attention to the use made of some six or seven hundred it by Stephen, in his speech before greater part of whom could leave the Sanhedrim, will illustrate this. their residences in the morning, and Speaking of Moses, he says, Acts vii. return home again at night for an ex38, "This is he who was in the church pense of about 5s. each. Indeed in the wilderness, with the angel there is scarcely a working-man who which spake to him in the Mount has not his annual "jaunt" now-aSinai." Now this is the angel spoken days; and why should not such jourof by Stephen in the 30th verse, neys be encouraged, and put to a which is a quotation from Exodus proper use? If others go to fairs iii. 2; and there is no evidence what- and races, might not we go to the ever of this angel having been at any "Great Congregation," to praise the time with Moses in the congregation Lord, and to give thanks among in the wilderness, while there is in- much people? Then we should bedubitable evidence of his being with hold the body fitly compacted and him in the host of God. Let it not connected by every assisting joint, be supposed for a moment, that while according to its energy in the proI endeavour to show that the ecclesia portion of each particular part affectis not a congregation, that I discou- ing the growth of the body, towards rage the congregating of the people the edification of itself in love, (see of God. The communion of saints Eph. iv.) Now there does not appear retains its place in my creed, as well among us the effectual working of as the forgiveness of sins; and it is the assisting joints and bands, so often because there is not such a commu- spoken of by Paul. See Colos. ii. in nion of the saints as there should be, which he tells the Colossians of the that I have been induced to investi- great concern for them and others gate this subject, and to call attention who had not seen his face, that their to the communion as it was in the hearts might be comforted even by all days of the apostles, and as it should the riches of the full assurance of unbe now. It appears that the disciples derstanding to the acknowledgment were gathered together oftener and in of the mystery of God, in which are much larger congregations than in all the concealed treasures of wisdom our day; and that, too, while having and knowledge; and he plainly deno such means of locomotion as we clares, that in order to this they must have. That such a communion is be knit together in love. It must be wanted at present, all are agreed ; but evident, then, that the brethren in the how it is to be obtained we differ. city of Laodicea, could not be firmly Some say and write, that congrega- united in love with the citizens of tions in given local districts, ought to Colosse, and the brethren throughout Phrygia, without meeting together to excite each other to love and to good works. And again : having previously showed that Christ is the head of his body the church, he warns them against not holding firmly the head, (verse 29) from which the whole body, being supplied and connected by joints and bands, increaseth with the increase of God. If, then, all the body is to be supplied and compacted from the head, by means of joinings and fastenings, in order that it may increase that growth which comes from God, we ought to consider if we have such joinings and fastenings in good order; if not, we cannot expect the blessing. For these reasons it appears expedient that all the congregations be requested to consider the utility of gathering themselves together in large numbers, in their respective districts, as often as may be found convenient, to break bread, and to publish the death of the Lord, in order that we may be more firmly united by the bands of peace and love; and that the Lord may thus make us to increase, and that our hearts may be established unblameable in holiness, in the presence of our God and Father, at the coming of our Lord Jesus, with all his saints. Such were the feelings that pervaded my mind, when I proposed the resolution adopted at Glasgow. A. FORDYCE. REMARKS BY THE EDITOR. "Where two or three are gathered together in my name, there I am in the midst of them." Brother Fordyce having presented for the consideration of our readers, the foregoing observations on the word ecclesia, it will scarcely be expected, that at the present time, we should say much by way of criticism. It ought to be generally known amongst the brethren, however, that this word is translated in the New Testament, by the terms church, churches, assembly, and congregation, its simple meaning being, a number of persons We called out. The different chapters in which these words occur need not be enumerated, as a Concordance will supply the reader with them all. Brother Fordyce thinks that none of the words thus translated, express the full meaning of the original; he has, therefore, supplied the terms army, retinue, and host; but regards the latter word as the most appropriate and expressive of the three. But even these words, in his opinion, do not convey the full meaning embodied in the original. Now, if this be correct, how is the difficulty that presents itself to be overcome? cannot select any other terms to express the idea intended, unless we choose that of flock of God, or synagogue, which could not be admitted. It appears to us that in considering the word ecclesia, our brother has confined himself too strictly to the etymology of the term, rather than to its application in the sacred writings. Hence we find the term ecclesia employed to denote the whole congregation of the saved, as in Eph. i. 23, "He is the head over all things to his congregation." It is also applied to designate particular congregations, as in Rev. ii. 1, 8, 12, 18, &c. The term is also applied to an assembly, not being a congregation of Christ at all, as in Acts xix. 41. To ascertain, then, the particular application of this term by the Spirit, we must regard the context attentively. Now in 1 Cor. i. 2, "The congregation which is in Corinth," &c.; and in Rev. the congregations that are in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea these separate congregations, with all the disciples in every place, constituted the one ecclesia of Jesus Christ. But, as no army can be governed, instructed, disciplined, and properly trained to the laws, spirit, and requirements of a king, en masse, but must be divided into different regiments, and placed under proper officers, that all may learn to practise the same duties, for the same purpose -so, in the kingdom of Christ, the disciples are one in, and under Him, and members one of another. The worship and truth of God, however, are to be diffused, maintained, and earnestly contended for, throughout the whole world; the ecclesia, (congregation) must be planted in every city. Elders were ordained in every church, as the Lord commanded d; and the apostles taught the same things in every church-which, indeed, was the result of their instructions emanating from the same King and Divine Legislator. Nor did they enjoin upon the disciples any observance which the Lord had not com manded. His wisdom, love, and authority, as King and Legislator in Zion, was perfectly satisfactory to them. of operations got up by our good Father M'Lean and his coadjutors.' Now, sir, am I to understand you as intimating that the Scotch Baptist churches separate the ancient gospel from the ancient order? If so, in what respect does this appear? And again, in what do you consider the system of operations defective among us? We would most gladly be informed, that we might alter it."-W. JONES. It comes to us THE religion of our exalted Redeemer is as perfect a whole, and in all its parts, as the universe which he has builded. In it there is nothing deficient-nothing superfluous. It is adapted to man as it finds him; and it must be presented to man as he is, and not as he is not. in the form of a record, or testimony ; which testimony, believed, brings it into the heart. The testimony treats of facts and their meaning. The order of things in the divine economy is, therefore, 1st, facts, 2nd, testimony, What advantage could possibly re- | 3rd, faith, 4th, a change of views and sult, in instruction, discipline, or good feelings, called repentance, issuing in order, by the disciples of Christ leav-reformation, 5th, immersion, 6th, the ing their respective homes to assem- enjoyment of remission of sins, 7th, ble in large congregations at a dis- adoption into the family of God, and tance, Brother Fordyce has not in- the light and consolation of God's formed us. A scriptural example or good Spirit. Or to place the leading two would prove satisfactory on this terms in the proper order, from Alpha subject. We see no objection to a to Omega, they stand-facts, testigeneral meeting being convened, in a mony, faith, repentance, immersion, given district, once or twice in the remission of sins, holiness, the hope of a year, or even oftener, providing any glorious resurrection to eternal life and definite or beneficial object can be good works. The facts are the works accomplished thereby. This army of God and man; the testimony of might assemble with mutual advan- God respects the meaning and tendency tage to every member of it, if each of these works, divine and human; heart were filled with love towards, faith receives the whole as true, and confidence in, each other, and because the testimony is confirmed by actuated by a desire for union, in the the power of God: this works in the fear of God. May that happy day heart repentance: and this works soon dawn upon us! J. W. obedience; first, in immersion; then comes the enjoyment of a personal and plenary remission of all past sins, in the name, or by the authority of the Lord; and then communion with God by his good Spirit received, holiness of heart and life, the blessed hope, and character corresponding to it. CHRISTIANITY A PERFECT "Let me beg the favor of you to explain to me the following passage in your letter. "The ancient order of things, without the ancient gospel, will not succeed. What God has united ought not to be separated. The world would not be converted in 10,000 years by the system Now I would not be understood that the preaching of such a theoretic view, or of any theory of the gospel, is preaching the gospel. One of the fatal mistakes in Christendom is the preaching of some theory of the gospel, rather than the gospel itself. To preach the gospel, is to declare the testimony of God, his precepts and promises. It is to declare what we have done and what he has done stirring operations; shouting, as if God were asleep; swooning, fainting, and metaphysical convulsions, as if God were to be compelled by the vehemence of preachers and hearers to have some sort of new mercy upon them. The Scotch Baptists, cn the other hand, appear to me to be so straitened by the cords and stays of hypercalvinism, that they are afraid to (facts)—to prove it by the Holy Spirit sent down from heaven-by the Prophets and Apostles-(testimony.) To convince men that it is true-command all men to repent and obey (faith;)-to persuade them to change the gospel, lest they should savor of their views, feeling, and behaviour Arminian works, and make void the (repentance or reformation ;)—to put grace of God. They are so fettered off the old man and to put on Christ and manacled, and paralyzed by Cal-(immersion ;)-to regard them- vinian metaphysics, that they are unselves then as Christ's, (pardoned, able to utter the strivings of the Holy justified, sanctified, regenerated to Spirit-the arguments, remonstrances God) and to walk in Christ as and persuasions of Prophets and children of God, (led by the Spirit ;) Apostles. The preachers appear all and to adorn their profession (living concern that their hearers should soberly, righteously, and godly in the think right, as if men were to be saved present world.) All this is done by by thinking correctly. If at any time fairly, fully, honestly declaring the they quote such sayings as "God so whole testimony of God. This is to loved the world, that he sent his only preach the old gospel; and this is to begotten Son, that whosoever believes preach it as did the old Apostles, who on him might not perish, but have were neither Calvinists, Arminians, everlasting life," they are compelled Trinitarians, Unitarians, or any thing by their theory to neutralize it all by else but the followers of Christ. foisting in the word elect before the term world, or by such qualifications, explanations, and theories of conversion, effectual calling, &c. as make the gospel a mere instrument in the hand of the Spirit for saving the elect. The technicalities of Calvinism, Arminianism, and the fanaticism of New Lightism of some sort, have divested the gospel of its ancient simplicity and power. The word of God, which is living and effectual, has been converted into " a dead letter ;" and the ignis fatuus of some physical or adstract agency on the hearts of unbelievers, working faith in them, is now represented as the power of God to salvation. Thus the word of God is made of non-effect; and in this country dreams, visions, and new revelations of the Spirit are substituted for the truth formerly delivered to us by the saints. They who preach the original gospel avoid all such speculations. They have no wish or inclination to prove Calvinism or Arminianism to be true. They only say that neither of them is the gospel which Peter preached. They speak the word of God in the terms and phrases of the book, and address men as Jesus and his Apostles did, not mingling their own philosophy, nor that of Luther, Calvin, Wesley, with the teachings of the Holy Spirit. Even the English Baptists in America have got up Methodistic There is something in the matter camp-meetings, anxious seats, mourn- and manner of our preaching very ing benches, clerical intercessions, different from any thing which we and all the paraphernalia of passion-heard in Britain or Ireland. It is true |