body, was a figure of their regeneration; secondly, that Adam's love to Eve on account of her being formed of his body, was a figure of Christ's love to believers, because they are become his body; thirdly, that Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven."*

It is probable that this text would never have been brought forward to support the notion of matrimony being a sacrament, if the ambiguity of the term sacrament, and its application in senses altogether different from the ecclesiastical use of it, had not, in sound at least, appeared to sanction their peculiar opinion. It seems, from other passages in the Vulgate translation of the New Testament, from which the Roman Catholic version in our language has derived the word sacrament, that it was conceived to be equivalent in some cases to the word mystery, which is the literal rendering of the original. It is, however, con

*M'Knight, in loco.

+ The Latin word sacramentum, in the classical usage of it, has no affinity to the Greek term, μvenpiov. It was generally applied to the military oath of fidelity, or to the pledge deposited by litigants, in a process to ensure obedience to the award of the judge. It is not difficult to conceive of an analogy, between the former and primary acceptation of the term, and the observance of those Christian rites which are generally considered to involve in them peculiarly sacred obligations. Hence, the application of the word to the ordinances of baptism and the Lord's supper. From this application, the transition would be easy to other religious observances, and the word would often mean-a sacred ceremony. It is clear, however, that in the ecclesiastical use of the term, it has a precise and definite meaning, according with the analogy that first suggested it, and confining it to purely symbolical institutions. But the Greek word mystery, never means in the New Testament, or the Septuagint, a sacred ceremony, in any sense of the term. It is invariably applied to what is conceived to be a secret (arcanum, secretum) either, because in itself incomprehensible, or because unknown before, or because of some hidden, con

It is

ceded by the authors of "the Faith of Catholics," though they assert matrimony to be "a sacra"ment of the new law instituted by Jesus Christ, that "there is not any passage in Scripture, in "which any express mention is made of the insti"tution of this sacrament!" (Prop. xv. p. 387.) In the same style of wondrous consistency, they refer to the Fathers of the first three centuries, as authorities in support of their principle, that marriage is a sacrament; while the quotations respect merely the excellence and advantages of the marriage state, and therefore prove nothing. truly a singular specimen of reasoning, that they should first assert matrimony to be a sacrament instituted by Christ; then, in the face of their own proposition, under the head of Scripture, confess that "not any passage in Scripture" supports their assertion; and cite the Fathers as authorities, when the very citations they adduce have nothing to do with the subject. To complete the harmony of their system, though matrimony be a sacrament, and confer grace on the worthy receiver, they pronounce the highest eulogium on a life of celibacy, and will not allow their priests to partake of this sacramental grace!

cealed meaning, not generally obvious, in the thing to which it relates. In all these senses, the word occurs in the New Testament and in the last sense, is used in the passage above cited. Eph. v. 31, and in several parts of the Revelation (i. 20. and xvii. 7.) In these last passages, the Vulgate translation retains the word sacramentum-("the sacrament of the seven stars--the sacrament of the woman!") There can be no doubt, that this singular use of the term, originated in the extension of the word sacramentum, to every thing deemed sacred and mysterious, whether referring to principles or practices, to facts or ceremonies. The reader will find an interesting dissertation on the words mystery and sacrament, in Dr. Campbell's Preliminary Essays to his Translation of the Gospels. Vol. II. Diss. IX. Part I.

It is impossible not to be reminded of the prophetic delineation of their antichristian prohibitions: "in the latter times some shall depart from the faith-FORBIDDING ΤΟ MARRY, AND COMMANDING TO ABSTAIN FROM MEATS, WHICH GOD HATH CREATED TO BE RECEIVED WITH THANKSGIVING." (1 Tim. iv. 1-4.)

I cannot close this discussion, without two observations of practical importance. The first respects the danger of departing from the simplicity of Christian institutions, as they are detailed and enjoined in the New Testament. Every instance of departure involves in it a principle, which prepares the way for still wider deviations. I am aware that some recorded observances were evidently local and temporary, arising out of the state and manners of society at the period of their adoption. But such as were designed to be of universal and perpetual obligation, are every where practicable, and are adapted to the condition and circumstances of the Christian Church in all ages. It may be assumed as an indisputable axiom in scriptural Church-polity, that every thing essential to the constitution and administration of the Church of Christ, is clearly and intelligibly revealed; and that to impose, by human authority, what is not thus revealed, is an usurpation of the sacred prerogatives of HIM, who describes the Church, as HIS kingdom, and says, "CALL NO MAN MASTER ON EARTH; ONE IS YOUR MASTER, EVEN CHRIST."

The last observation I would suggest, respects the necessity of ascertaining whether or not we possess that "inward and spiritual grace," of which the Christian sacraments are the "outward and visible signs." It is to be feared, that thousands, while they disclaim the corruptions of Popery, retain some portion of its spirit, and

indulge in fatal security respecting their spiritual and eternal state, because of their sacramental observances, and their external relation to the Christian Church! They have been baptisedthey partake of the Lord's supper-they go through the circuit of outward services, and they hope all will be "well with them." My friends, "be not deceived!" The admonition is as necessary for you, as it was for Nicodemus: "except a man be born again-born from above--born of the Spirit, he cannot enter into the kingdom of God." The administration of rites, even of divine institution, will never by its own inherent efficacy purify your moral nature, and render you "meet to be a partaker of the heavenly inheritance." Your understandings must be divinely enlightened, your hearts renewed, your affections supremely directed to spiritual and heavenly objects, your habits and conduct regulated by the laws of God— before you can "enter the kingdom" of glory in the future world, or be on scriptural principles a true subject of that kingdom in the present state! You must become "new creatures in Christ Jesus," before you can enjoy the blessings of the "great salvation." Neither circumcision availeth any thing, nor uncircumcision, but-A NEW CREATURE." What the institutions of the Mosaic economy could never effect, the less splendid and imposing services of the Christian dispensation will not impart by their own efficacy; and to be satisfied with "bodily service, will profit you "little!" Then, "marvel not that I say unto "you, ye must be born again." May the prayer of the penitent Psalmist be individually ours: "Create in me, O God, a clean heart, and renew "a right spirit within me.-Then shalt thou be pleased with the sacrifices of righteousness!"

64

ON THE INVOCATION OF SAINTS, AND THE USE OF IMAGES.

ONE of the most singular facts which presents itself to a reflecting mind, when contemplating the records of antiquity and the present state of the world, is the general propensity to idolatry, which prevailed so extensively in former times, and which is still so widely predominant, amongst a vast proportion of the human race. That there is only ONE, self-existent and underived divinity, the first cause of all things, and the exclusive object of religious adoration, is a truth, supported by the highest degree of moral demonstration. To preserve the authority and importance of this truth, appears to have been one of the immediate ends of divine revelation in its earliest discoveries. When the fatal tendency to multiply the objects of religious homage, displayed itself amongst the remote descendants of Noah, the Almighty revealed his will to Abraham, and selected his posterity to be the future depositories of sacred truth, and to perpetuate the knowledge of himself as "the only Lord God." While the gradual developement of his designs of mercy through the great Messiah, was the primary and ultimate object of revelation, it was directly subservient to