IV. Christ, and the Apostles after him, nevertheless, preferred 'Exxλnosa, Ecclesia;—a word, which, though originally borrowed from the Grecian customs, and afterwards applied to the institutions of the Jews, was at length peculiarly appropriated to Christians. In democratic states, an assembly of those of higher rank was styled συγκλησία, οι βουλή; and the name Ecclesia, which is derived from izzaλew, to call out, was given to the assemblies of the people, who were called out by a public herald, and gathered into a certain place, in order to deliberate together. Conformably to this, the Greek Interpreters of the Old Testament gave the name Ecclesia, to the assembly of Israelites, which at certain stated seasons, was called together to one place from all parts of Judea, to celebrate the solemn festivals, and to perform public and important acts of religious worship. The corresponding word in Hebrew, isp. Now the word Ecclesia seemed to Christ and his Apostles more proper than any other to designate the community of believers, both because it was the most pertinent to signify the thing, and because they wished by this appellation to distinguish Christians from Jews, who chiefly assumed the designation of Synagogue. They were disposed, in fine, to accommodate themselves, in this instance, to the Gentiles, who were henceforth to constitute by far the greater part of the people of God: For while Synagoga was a word rarely used among the Greeks, Ecclesia was a term remarkably well known, very popular, and naturally calculated to conciliate the minds of men. It denotes a promiscuous multitude of men of all descriptions, not indeed confused and irregular, but of such a complexion that none is excluded from it on account of the meanness of his rank. To this effect are the following words of Paul: 66 "For ye see your calling,h brethren, how that not many wise men after the flesh, not many mighty, "not many noble are called. But God hath chosen the "foolish things of the world," &c.63 v. We must not neglect to advert also to the word Пavnyugis, Panegyris, which the Apostle uses in Heb. xii. 23, and which differs somewhat in meaning from Ecclesia. When the people were summoned to consult or determine about affairs relating to the commonwealth, the meeting, as we have remarked, was termed Ecclesia. But when they were invited to any solemn spectacle, as in the Panathenea, the assembly was then styled Panegyris; and a speech delivered at such a time was termed a panegyrical oration.*64 An assembly of believers, therefore, may be called Ecclesia, because they meet to consider the matters which pertain to the kingdom of God, that is, spiritual and heavenly things; they may be denominated Panegyris, as they are invited and admitted to by far the greatest of all spectacles; namely, that of the Divine perfections shining forth in Christ,—a sight which even celestial spirits contemplate for ever without satiety. VI. Let what has been said suffice at present for an explanation of the terms. We now proceed to the thing itself. The Church may be defined, A Society of believing and holy men, called by God out of the world of mankind by the word of the Gospel, to a participation of the blessings of the covenant of grace which stands fast in Christ. That this definition contains nothing superfluous, will appear from an explication of the several expressions. When we call * Πανηγυρικός λόγος. b Tv xλño, from which the word Ecclesia is derived. 1 Cor. i. 26. 65 See NOTE LXIII. 64 See NOTE LXIV. the Church a Society, we show that it is a multitude; "We being many," &c.i—but a multitude of persons united together, "We being many, are one body." 66 The body is not one member, but many:"; "And "the Church is the body of Christ." We confine this community to men. Angels are indeed our "fellow-servants," having the same Lord with us, and are sons of the same family,m and sharers of the same felicity, which consists in fellowship with God; and hence it is said, "ye are come to an innumerable company of angels." It is, however, quite in a different way, and by a different title, that angels are what they are. They are not redeemed by Christ, nor called by the Gospel, nor regenerated by the Spirit, nor partakers of the covenant of grace. These are the high privileges, and distinguishing characteristics of the Church; "For verily he took not on him the nature of angels, but he took on him the seed of Abraham." We add, that it is a society of believing men, that is, of men who receive the doctrine of the Gospel, and recognise it as true. "Then they that gladly received "his word, were baptized," and added to the church.p Whose house are we, if we hold fast the confidence, "and the rejoicing of the hope firm unto the end."q And we call it a society of holy men; "An holy na"tion;""Called to be saints." They are gathered together by God, who is therefore styled "he that "calleth;" as they themselves are "the Church of t i 1 Cor. x. 17. k Col. i. 18. m Job i. 6. • Heb. ii. 16. J 1 Cor. xii. 14. 1 Rev. xix. 10. n Heb. xii. 22. P Acts ii. 41. 1 Pet. ii. 9. Rom. ix. 11. "the living God." This gathering is effected by the word of the Gospel; for although God in some respect invites men to himself by the works of nature, no invitation of that sort is sufficient for constituting the Church; but the word of supernatural revelation must be added. "For after that, in the wisdom of God, "the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that be"lieve." The preaching employed for this purpose, is partly that of the Law, that the minds of men may be rightly prepared: "For Christ is the end of the law "for righteousness to every one that believeth." But the preaching of the Gospel is chiefly made use of: "This only would I learn of you, Received ye the 66 Spirit by the works of the law, or by the hearing of faith?" The invitation given by the Gospel is termed our Calling: "Them he also called." Hence, too, the frequent designation of "the called," and the very word Ecclesia, the Church. This form of expression seems, however, to be taken from Prov. viii. 1. "Doth not wisdom cry? and understanding put forth "her voice?" &c. and from similar passages which elsewhere occur. This is a calling of persons out of the world of mankind; from which God first called the Israelites, and afterwards the Gentiles, according to Isaiah: "Behold, thou shalt call a nation that thou "knowest not." The end of the calling, in fine, is a participation of the blessings of the covenant of grace, which stands fast in Christ; which are thus figurative a u 1 Tim. iii. 15. * 1 Cor. i. 21. * Εξ ακοῆς πίστεως. Gal. iii. 2. Rom. viii. So. b Is. lv. 5. ▾ Acts xvii. 27. Rom. ii. 4. a Ps. cxlvii. 19, 20. ly described; "Whoso is simple, let him turn in hiCome, eat of my bread, and drink of the "ther; -- "wine which I have mingled."c VII. But it ought to be carefully observed, that the form, or, if you please, the state and condition of the Church, is twofold; the one internal and spiritual, according to which God only judges with certainty concerning her members;-the other, external and more visible, which even men are empowered to discern. VIII. There is, accordingly, a twofold calling; the one external, merely by the word, "For many be call"ed, but few chosen ;"the other internal, by the Spirit, which is peculiar to the elect.e IX. In correspondence to this twofold calling, there is a twofold Faith. The one is a common faith, which may be found even in reprobates, and by which they assent to evangelical truth, and feel a kind of transitory joy, arising partly from the novelty and extraordinary nature of the subject, partly from that presumptuous hope by which they boldly arrogate to themselves, the blessings of the Gospel, while they have no interest in them. "Then Simon himself believed also." The other is a saving faith, "the faith of God's elect,"s "faith unfeigned,"h" faith which worketh by love.” i x. There is also a twofold Holiness. The one is merely relative, external, federal; and consists in a person's being separated from the fellowship of the impure and profane world, numbered amongst the people |