[262]. It may be observed, that though the learned author before-mentioned gives sufficient evidence, from the Fathers, that there were several places appropriated, and some erected, for divine worship, during the three first Centuries; and he thinks, that whether they were consecrated or no, there was a great degree of reverence paid to them, even at such times, when divine service was not performed in them: Yet he does not produce any proof for this out of the writings of the Fathers, in those Centuries; and it is impossible that he should, for from Eusebius’s account of this matter, it appears that the consecration of churches was first practised in the Fourth Century, [Vid. ejusd. Hist. Eccl. Lib. X. cap. 3.] As for the quotations that Mr. Mede brings from Chrysostom and Ambrose, to prove that reverence was paid to the churches in their times it must be observed, that they lived in the Fourth Century, in which churches being not only appropriated, but consecrated for public worship, it is no wonder to find the Fathers of that age expressing a reverence for them. Nevertheless, it is very evident, from the words of these Fathers here cited, that they intend thereby nothing else but a reverent behaviour, which ought to be expressed by those who come into the church to perform any act of divine worship; and this we are far from denying, whether the external rites of consecration be used or no. As for his quotation taken from Tertulian, who lived in the end of the Second Century it don’t prove that he thought that reverence ought to be expressed to the places of worship, but that the highest reverence ought to be used in the acts of worship, and particularly in prayer, which is an undoubted truth, whether we worship God in the church, or any where else.
[263]. ערה.
[264]. The word Church is of Greek derivation. Κυριακον is used by ancient authors for the place of public worship. The old word Kyroike, contracted into Kirk, and softened into church, is a compound of Κυριου οικος. It is of very extensive signification. Church is used generally in our version of the New Testament, for the Greek Εκκλησια.——
The words Εκκλησια in the New, and קהל in the Old Testament, are synonymous. They both proceed from the same root קל, the voice. The meaning of each is assembly—any number of persons met, by previous appointment. The verb, in each language, from which the noun immediately proceeds, is, to call out, to call together, and the noun is that which is so called.
It is, of course, no abuse of language to apply the word to any assembly, great or small, which meets for social or judiciary purposes. The character of the assembly is known from the connexion in which the word is used, and not from the word itself. In this latitude of application, the inspired writers of both Testaments made use of the words קהל and Εκκλησια.
In the Old Testament, the former of these words is applied to a number of idolatrous women—bands of soldiers—the commonwealth of Israel—distinct worshipping congregations—a representative assembly—a council, and, I may add, to other assemblies of every description.
1. The word קהל is used in Jer. xliv. 15. It is applied to a great number of idolatrous women, who, together with their husbands, persisted in their opposition to the command of God by the prophet Jeremiah. It is worthy of being remarked, that the Septuagint, in this instance, renders the word by Συναγωγη. Our translation renders it multitude.
2. It signifies bands of soldiers. Ezek. xxvi. 7. These marched against Tyrus, under the direction of the tyrant Nebuchadnezzar king of Babylon. The Septuagint renders it, as above, synagogues, and the English translators, companies.
3. The word (which, for the sake of the English reader, I shall write KEL,) is used for the whole commonwealth of Israel. That people, called by God, were bound together by a sacred ritual, and all were commanded to keep the passover. Exod. xii. 6. Our translation renders it the whole assembly, and in the Septuagint it is Παν το πληθος.
4. It signifies distinct worshipping societies. Ps. xxvi. 12. In this verse, the Psalmist professes his resolution to honour the institutions of social worship. He had rather accompany the saints to the congregation, than sit in the society of the wicked, ver. 5. In both cases the same Hebrew word is used; the Septuagint use Εκκλησια, and the English translators, congregation. KEL, and Ecclesia, are, with equal propriety, applied to the hateful clubs of the wicked, and to the worshipping assemblies of the saints.