to whom the present age looks back with so much veneration, should have used language, indicating that unsettled opinion which marked their transition state. We make these remarks, in view of the names which may be quoted as authorities, for the idea of an invisible Church, and to show that that language can be accounted for, by the state of the times in which they were called to live. At the present day, however, we think, that the exist ing state of things among Protestants imperiously demands that the idea of the visibility of the Church should be boldly presented. And it is to this feature of the Church of Christ, that we now ask the attention of the reader.

I. The lowest conceivable idea of a Church must suppose it to be a visible, and not an invisible body.

The word ecclesia in the Greek language, in its original meaning, signifies an assembly of men. Now this, the simplest idea of the meaning of the word, must suppose the existence of that which is visible. This definition of the word applies to all assemblies or associations of men for whatever purpose they are gathered together. The English Parliament is an assembly of men associated for a special object. The American Congress is an assembly of men convened also for a particular purpose. Hence we can, with as much propriety, conceive or speak of the English Parliament, or the American Congress, as being invisible, or a mere abstrac

tion, as we can conceive of the Church of God as being invisible or a mere abstraction. While man remains a visible being, every Church or assembly, composed of such men, must in the very nature of things be visible. And when we speak of invisible bodies, and yet these bodies composed of constituent parts which must, in the nature of things, be visible, we speak of that which is in the nature of things impossible. The Church, therefore, as composed of visible men, must itself be a visible body.

II. In the Holy Scriptures, the Church militant is spoken of not as an invisible, but a visible body.

In the writings of the New Testament the Greek word ecclesia, translated in our version Church, occurs one hundred and fourteen times. In three instances only that word retains its original secular meaning, and is translated assembly. In the remaining one hundred and eleven instances, where the word occurs, it refers to the Church of Christ, and is so translated. It is employed sometimes in the singular, sometimes in the plural number. It refers sometimes to the Church in a single house, as to the Church in the house of Priscilla and Aquilla. Rom. xvi. 5. Sometimes to the Church in a city and its neighborhood; as "the Church of God which is at Corinth." 1 Cor. i. 2. Sometimes it refers to the Churches in a whole country; as "John to the seven Churches which are in Asia." Rev. i. 4. And sometimes it refers to the Church of God on earth, as an unity, as one whole; as "on

this rock I will build my Church, and the gates of Hell shall not prevail against it." Mat. xvi. 18.

But what is particularly noticeable as bearing upon this point in question, is that in the great majority of instances in which this word occurs in the New Testament, it must of necessity refer to the Church as a visible, and not an invisible body, and what is equally deserving attention, not one solitary instance can be found in the whole New Testament where the Church of Christ on earth is referred to as necessarily an invisible Church. In several cases the Church is so referred to as not to bear upon the question at all of its visibility or invisibility.

The following are examples of Scriptural usage. Thus, in the case of the brother who hath trespassed, the final direction is, "Tell it unto the Church, but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican." Mat. xviii. 18.

We only ask, was the Church of God, to which, in all ages, appeal should be made in case of discipline, spoken of as visible or invisible?

Again, we are told that "Saul of Tarsus made. havoc of the Church, entering into every house and haling men and women, committed them to prison." Acts. viii. 3. Was the Church which Saul of Tarsus thus cruelly assailed visible or invisible? And if invisible, how could it have been exposed to his vindictive attacks? And yet it was

that same Church which St. Paul afterwards spoke of as a whole when he said, "I am not meet to be called an apostle, because I persecuted the Church of God." 1 Cor. xv. 9.

Again we ask, is the Church spoken of in such passages as the following, visible or invisible?

"At that time there was a great persecution against the Church which was at Jerusalem." Acts viii. 1.

"Then had the Churches rest throughout all Judea and Galilee." Acts ix. 31.

66 Tidings of these things came unto the ears of the Church which was in Jerusalem." Acts ii. 22. "Prayer was made without ceasing of the Church unto God for him." Acts xii. 5.

66

Being brought on their way by the Church." Acts xv. 3.

"Then pleased it the Apostles and Elders with the whole Church." Acts xv. 22.

"Let not the Church be charged." 1. Tim. v. 15.

"Let him call for the Elders of the Church." James v. 14.

"I wrote unto the Church," &c. 3 John ix. 5.

The reader will at once perceive that, in all these instances, the Church of God is spoken of in such a manner as necessarily to imply its visibility. And yet these are only specimens of the general tenor of Scriptural testimony on the subject. This one fact, the authority of the Word of God, will of course have more weight with every pious and candid mind, than whole volumes of human opi

nions. Especially it will not be set aside by that careless use of language which is so much in vogue in modern times.

III. Another argument clearly proving the visibility of the Church is, that the prerogatives, duties and ordinances, universally conceded as belonging to the Church, assume the visibility of the Church as a settled point. It is one prerogative of the Church, to inflict discipline upon its unworthy members. Must not the body which inflicts that discipline be a visible body? It is one duty of the Church to go into all the world and preach the Gospel to every creature, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Must not the instrument by which such results are accomplished be a visible instrument? One institution of the Church is its ministry; another, its sacraments. Do not these necessarily imply the visibility of that of which these are the appointed visible institutions? It is one office of the Church to offer up unto God the sacrifices of prayer, praise and thanksgiving. Do not these, as offered by creatures like ourselves, necessarily suppose the visibility of the Church, upon whose altars they ascend?

From this method of argument, which might be greatly extended; from these prerogatives, duties, and ordinances of the Church, which are universally conceded as belonging to her, we necessarily infer the visibility of the Church of God.