10. Because, though my excuses satisfy myself, yet they must undergo God's scrutiny, and must be well grounded to bear that (Luke xiv. 16).

11. Because there is a special promise that where two or three are gathered together in Christ's name, He is in the midst of them.

12. Because absence from church is an evidence of spiritual decay. 13. Because my faith is to be seen by my works, and not by the rise and fall of the weather-glass.

14. Because if from heat or cold I neglect church, the Indian would never attend, and the Laplander be always absent.

15. Because I know not how few may be my Sabbaths on earth, therefore let me make the best of them. T. D.

ECCLESIASTICAL NAMES.

"What's in a name?" Much. That which we call a rose, by any other name would not, to some people, smell as sweet. Names influence very much opinions and actions, and they will continue to do so as long as we are influenced by prejudices and custom. Human nature being thus influenced, true wisdom will not run counter to a firmly-rooted prejudice, when no principle is involved. If this sentiment be correct, its application to ecclesiastical nomenclature will be wise, and conducive to Christian union. One cause of difference amongst Christians, and especially of social separation, is the use of the terms "Church" and "Chapel," as applied to places of worship. Many attendants at churches suppose a different Gospel is preached in chapels, and many chapel-goers think nothing Scriptural is taught in churches. Hence it is the boast of many Churchmen that they never were in a chapel; but when a chapel has happened to be called a church, some of the same people will not scruple occasionally to attend the service. If, then, some uniformity could be adopted in the designation of places for religious worship, more Christian union would, I think, result than has been brought about by the Evangelical Alliance; and as I believe it can be proved (though the steps of the argument I cannot indicate in this brief paper) that the word "church was originally applied to a building, and secondarily to a body of people, there can be no harm and no sacrifice of principle in restoring it to its original use. It is derived from the AngloSaxon word Cyrice and the German Kirche; whereas the word "chapel" is comparatively modern, and of Popish origin, whether it be derived from Chape, Capra, or Cappa.

If Nonconformists would adopt the original use of "church," they would fall in with the usage of the majority of Christians in this and other countries. Then, in order to do away with its secondary meaning, I would suggest that the people, usually styled "church members," be called the "ecclesia "-a word originally applied to them, and the adjective form of which has been directly transferred from the Greek to our language. Therefore, instead of saying, There will be a "church meeting on such an evening, we should say (adopting my proposed nomenclature), There will be an "ecclesiastial" meeting, or, The "ecclesia" will meet. Thus we should use an Apostolic word with its original meaning; and the distinction between

an ecclesiastical meeting and a congregational one would be obvious-the former referring to the members, the professed disciples of Christ; the latter to the usual attendants at the church or place of worship. I believe the general use of the term "church" to designate our places of worship would tend to the advancement of our denomination, and help to overcome prejudices which may be foolish; but as long as they are facts, they must be met, as they prevent the reception of great truths. Besides, it is useless for Dissenters to ask for ecclesiastical equality, if they cannot assimilate the names of their places of worship to the language of the majority of Christians. The changes advocated in this short paper can only be brought about by constant usage. I therefore invite my readers to aid me in adopting the following nomenclature :

1. A building for Divine worship is a church.

2. The people assembling therein is the congregation.

3. The members-the professed disciples of our Lord-are the ecclesia.

4. A meeting of members is an ecclesiastial meeting, or a meeting of the ecclesia. R. BEALES, M.D.

Congleton.

IN MEMORIAM.

On the 28th of December, 1866, at Bath, aged seventy-one,

THE REV. JOHN WOOD,

after serving his generation for more than forty years as a faithful and affectionate minister of the Gospel of the grace of God, "fell on sleep." "He was not, for God took him." His memory will be long cherished by loved and loving friends. In many respects our departed friend may be deemed a fair representative of a minister of the religious body to which he was so warmly attached, generally known by the name of the Countess of Huntingdon's Connexion; but perhaps more correctly designated as the Free Church of England, Lady Huntingdon having signed herself as "Secessionist," and her devisee, Dr. Haweis, the ministerial trustee and declarant of an important trust, himself a clergyman of the Established Church, having declared that her "Connexion" and "College" were "essentially one with the Church of England." In early life the deceased was a member of the congregation at Pell-street, a congregation then associated with the Connexion, now belonging to the Church of England, under the ministry of the Rev. Robert Stodhart. His minister, observing the inclination for the Christian ministry, and considering him to possess the requisite qualifications, introduced him into the College at Cheshunt. After the usual probation, he signed the fifteen articles of faith prescribed by the deed, according to the original plan, as a bond of union for association in the Connexion. That is still required to be done by the deed, although the usual questions put to applicants for admission as to their preference for this College and Connexion are now for some reason omitted.

Upon leaving the College he was ordained according to the original plan, and supplied at chapels in London and elsewhere in the various trusts of the Connexion, until the providence of God pointing to Malvern as a suitable sphere for his energies, he devoted himself to raising a cause in that charming and attractive spot. Here he had the pleasure of being often surrounded by the good and great who periodically visited the locality.

Among other friendships, he experienced many marks of kindness and liberality from Earl Roden, who, some years after his removal to London, evinced his goodwill by presiding at his chapel at a meeting for the Society for the Spread of the Gospel. He laboured at Malvern for several years, frequently supplying in London and at other places, chiefly in his own Connexion; for while he was sufficiently catholic to love all good men, he preferred for his companions in labour and friends those who loved its associations, and in order to render his personal service refused valuable offers in the Established Church.

But our friend sleepeth. He shall be no more grieved with the wicked. He has performed as an hireling his day, and, alike beyond human praise or blame, he rests from his labours, and his works do follow.

One who knew him in college life, says: "He was truly pious and devoted to God, and to the work to which he was called. He was spiritually-minded, affectionate, kind and beloved, very studious, and valued his college privileges. He was a close and earnest student, and most delighted in the study of the Scriptures, Latin, and especially Hebrew."

Another describes him, when a young man, as "a thorough Christian, a most amiable and perfect gentleman." The writer has agreeable recollections of his kind and loving notice when a child, and still warmer recollections of his genial sympathy under a subsequent great sorrow. His ministry was, perhaps, of a somewhat ordinary kind, but very affectionate, and possessing a peculiar unction and power of commending the truth to the feelings and hearts of his hearers. One of his late congregation writes of him: “We loved him with an affection of no ordinary character, and when in the providence of God we were separated from him, we felt very bitterly the deprivation of his invaluable ministrations." After having laboured at Malvern for several years, he received an invitation to London, where he was happy and useful, and much esteemed, but he frequently expressed his regret at having left Malvern, whither, upon opportunity occurring, he returned, and during a few years continued to preach the Gospel of the grace of God. During the later years of his life, through illness, he retired from active duties, and settled at Bath. Although his sufferings were very often severe, he was able in patience to possess his soul, and to acknowledge that God had dealt even "bountifully" with him. The distinguishing doctrines of grace which he had preached to others were able to sustain him in his approach to the dark valley. Death was not the King of Terrors to him: the fear of death was taken away. He knew in whom he had believed, and often prayed to be taken home. When asked if Jesus sustained him, he emphatically answered YES. He died without a struggle or a groan.

Mr. Wood was twice married: first, to Miss Smithett, of the Isle of Thanet, a memoir of whom will be found in the Magazine for 1850; and subsequently to Ann, daughter of the late Mr. Pierpoint, of Bath, whose affectionate and anxious care was an unspeakable solace in his later years.

F. W. W.

The REV. C. BIRD, late pastor of Zion Chapel, Margate, departed this life on the 10th December, 1866, after nearly a year of mental and bodily suffering. On the 28th of December, 1865, while preaching at the Independent Chapel, he was seized with an epileptic fit, which rendered him unfit

to attend to his ministerial duties for some weeks; but in answer to the earnest prayers of his people, his health was partially restored, and he resumed his labours, preaching again with almost his usual ease, until the month of August, 1866, when he was prostrated with a second attack, and never again entered the pulpit. Finding his weakness continue, he resigned his charge, and in October removed to Raunds, Northamptonshire, where his health considerably improved until the morning of December 10, when a third attack came on and rendered him insensible till the close of the day, when his spirit passed away to the Lord whom he had so long loved and served. Having expressed a wish to be buried among his own people, his remains were brought to Margate and interred beside his children in Zion Cemetery. Ministers of various denominations and many of the inhabitants of Margate followed him to the grave, and mourned the loss of a friend and faithful minister. The funeral sermon was preached on the following Sunday by the Rev. D. Lloyd from John xiv. 15, “If ye love me," &c.

The deceased was for thirty-five years a faithful minister of the Countess of Huntingdon's Connexion, labouring first at Warrington, Lancashire, and for twenty-five years at Margate, Kent. Strongly attached to the principles of the Connexion, he was yet ever ready to assist ministers of other Christian Churches in occasional pulpit ministrations; proving that, while firm to his own convictions, he could show love and charity to the brethren.

As a preacher he was earnest and faithful to Gospel truth; ever exalting "Christ and him crucified" during a long pastorate. He loved his work, and his greatest grief during the long illness was that his voice was silenced from proclaiming the Gospel to his people. As a man, his high integrity and moral character remained unstained during the long period of his residence in Margate.

The last Sabbath on earth of this servant of God appeared a peculiarly happy one. The great depression of spirits caused by his complaint had been almost removed (again proving the power of prayer, for his people had often entreated the Lord to remove the dark cloud from their pastor's mind); he attended chapel twice, spoke with much pleasure of the morning's sermonsubject, the journeyings of the children of Israel, passage over Jordan, &c. was particularly affected with two of the hymns, one, 105th Psalm (Watts), 19th verse :—

Thus guarded by the Almighty hand,

The chosen tribes possessed

Canaan the rich, the promised land,

And then enjoyed their rest.

the other 629th (Denhams) :—

From Egypt lately freed.

The last verse appeared very sweet to him :

Lord Jesus, pity our complaints,

We follow at thy call;

The joy prepared for suffering saints,

Will make amends for all.

At the close of the service he spoke more to the friends than he had ever done before at Raunds.

Margate.

G

LETTERS TO THE COUNTESS OF HUNTINGDON FROM THE REV. JOHN FLETCHER.

(FIRST PRESIDENT OF OUR COLLEGE, AND VICar of MadeleY, SHROPSHIRE.)

(Continued from Page 39.)

Tern, 19th November, 1760.

My Lady, I beg to trouble your Ladyship with a few lines, to beg the continuance of your prayers for a weak, helpless, and inexperienced preacher of that Gospel you have so long studied, received, and embraced. I have had four opportunities to proclaim it in my church since I was inducted into it, and I endeavoured to do it faithfully-with what success I will not presume to say. The seed is the Lord's: I'll sow it as He shall enable me; and then I shall leave the quickening part to Him that calleth the things that are not as though they were. I have hitherto wrote my sermons, but am carried so far beyond my notes when in the pulpit, that I propose preaching with only my sermon-case in my hand next Friday, when I shall venture on my evening lecture for the first time. I question whether I shall have above half-a-dozen hearers, as the God of a busy world is doubly the God of this part of the world; but I am resolved to try.

The weather and the roads are so bad, that the way to the church is almost impracticable. Nevertheless, all the seats were full last Sunday. Some begin to come from the adjacent parishes; and some more, as they say, threaten to come when the season permits it. I cannot yet discern any deep work, or indeed anything but what will always attend the crying down man's righteousness and insisting upon Christ's-I mean a general liking among the poor, and offence, ridicule, and opposition among the reputable and wise people. Should the Lord vouchsafe to plant the Gospel in this country, my parish seems to be the best spot for the centre of a work, as it lies just among the most populous, profane, and ignorant parishes. But it is well, if after all, there is any work in my parish. I despair even of this, when I look at myself, and fall in quite with Mr. John Wesley's opinion about me, though sometimes, too, I hope the Lord hath not sent me here for nothing, and I beg for strength to stand still and see the salvation of the Lord. Nevertheless I am still fully determined to resign my living after a while, if the Lord does not think me worthy to be His instrument.

If your Ladyship could at any time spare a minute, I should be glad to know whether you do not think that I shall then be at full liberty to do it before God. I abhor the title of a living for a living's sake-it is death to me. There are three meetings in my parish-a Papist, a Quaker, and a Baptist, and they begin to call the fourth the Methodist one, I mean the Church. But the bulk of the inhabitants are stupid heathens, who seem past all curiosity, as well as all