"light of nature. For holy Scrip"ture doth set out unto us only the name of Jesus Christ, whereby men must be saved." It is not my intention to enter upon the discussion of this celebrated article, which, in spite of the Scriptural proof of its truth which itself adduces, has been more cavilled at than most of the Thirty-nine, but only to point out what appears to me to be a mistake in its interpretation, under which many of its advocates have laboured. Not to trouble your readers with quotations from the various pages which have fostered this criticism, I will content myself with the words of that exposition to which in this case, I believe, (as well as in many other) succeeding commentators have been indebted. "They are here condemned," says the excellent Bishop Burnet, "who think that every man shall be saved by the law or sect which he professeth. Where a great difference is to be observed between the words saved by the law and saved in the law; the one is condemned, but not the other. To be saved by a law or sect, signifies that by the virtue of that law or sect, such men who follow it may be saved: whereas, to be saved in a law or sect, imports only that God may extend his compassion to men that are engaged in false religions. The former only is condemned by this article, which affirms nothing respecting the other."

Minute verbal criticism (especially in the English language) is very apt to mislead an inquirer after truth; and I confess that, on reading the remarks above quoted, my mind recurred to a well-known example of an error arising from this source, in the interpretation once put on the phrase "very far gone from original righteousness." Remembering further, that that error was refuted by means of the Latin version of the Articles, which is contained in the preface of Burnet's book, accompanied by the remark that “ both the Latin and English are equally au

thentical," I turned to that version, and found the words "IN lege aut secta."

Surely, then, the real meaning of the compilers cannot be doubtful; and whether their doctrine be scriptural or otherwise, an interpreter ought at least not to adapt it to his own views by a false gloss upon their words. All writers, whether sacred or profane, ought to be construed in their expressed or clearly implied meaning; and those who revolt from their conclusions ought not to mutilate their text. Nothing can be more injurious to the cultivation of true Christian sincerity than the too-frequent practice of signing formularies cum grano salis," while professing to adopt them in their literal grammatical meaning. If the document be faulty, let it be amended; but let not minute criticism be called in to make it contravene its own design.

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Tothe Editorofthe Christian Observer. THE authorised English translation of Heb. vii. 18, 19, appears very incorrect and awkward; for the addition of the word" did," in the 19th verse, grammatically requires the words "make nothing perfect" to complete the sentence, which brings out a meaning the exact contrary of that intended both by the Apostle and the translators, and intimated by the disjunctive "but." The translators, however, doubtless intended the added auxiliary "did" to convey the sense of "made something perfect.” Still the question remains, What was perfected? which the sentence cannot be brought to answer. The French translation of Martin runs thus: "Il se fait une abolition du commandement qui a précedé, à cause de sa foiblesse, et par ce qu'il ne pouvait point profiter. Car la loi n'a rien amené à la perfection; mais ce qui a amené à la perfection, c'est ce qui a été introduit par dessus, savoir une meilleure espérance, par laquelle nous ap

The

prochons de Dieu." This has avoided the difficulty that hangs over our translation by bringing in the sentence "ce qui a amené à la perfection;" but I do not see what authority it has for doing so. Italian of Diodati appears still farther from the mark, and the introduction of the words "si bene" does not make the passage more clear. If the following reading be, as it appears to me, consistent with the genius of the Greek language, it would remove the difficulty. "There is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof, (for the law made nothing perfect,) but there is the bringing in of a better hope by which we draw nigh unto God." By this the words Αθετησις προαγεσης εντολής" are put into into direct opposition to επεισαγωγη κρειττονος ελπιδος” and το αυτής ασθενες και ανώφελες” to" di is evisoμEY TO BE," and the unprofitableness of the first covenant is put into strong and striking contrast with the life-giving privileges of the second. I do not see any objection that can be made to the supposition that " Ουδεν γαρ ετελείωσεν ὁ νόμος” is a parenthesis accounting for the epithets" ao Eveç" and "avwpeλes" which had been applied to the law, and that being granted "yivera" is the only word that can be understood in connexion with " επεισαγωγη.”

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A CONSTANT READER.

FAMILY SERMONS.-No. CCIV.

Ephes. v. 30.-"For we are members of his body."

How different is the character given in Scripture of true religion, from that mere form and profession which often pass current in the world, under its name! It is not a few ceremonies, a course of outward observances, or even a decent regard to the common duties of morality that constitutes true religion it is a union to Christ; such a union as insures both our

justification and our sanctification; in other words, the pardon of our sins, and our acceptance with God for the sake of the infinite merits of the Redeemer, and that renewal of our minds in true righteousness and holiness, by which we are enabled to bring forth fruit to the glory of God. Religion thus viewed is a state of the highest happiness: it is that which alone can support us amidst the troubles of life, give us solid peace in death, and unfold to us the glories of the eternal world. It is also a state of the highest exaltation; for what can be more ennobling than to be members of Christ, children of God, and inheritors of the kingdom of heaven? Yet to this dignity does every true Christian arrive: he is a member of the body of Christ; he is one with Christ, and Christ with him; in the language of the Apostle, "Christ is formed in him the hope of glory:" he is Christ's, and Christ is God's; and hence flows to him, through this inexhaustible fountain, whatever is necessary for his best and eternal welfare.

The declaration in the text will lead us to consider,

First, The nature of the union to Christ here mentioned.

Secondly, The privilege of those who are partakers of it.

Thirdly, Some marks by which we may judge whether we are united to him.

First, then, we are to inquire into the nature of the union to Christ mentioned in the text.-The Scriptures illustrate this union by various comparisons. Thus he is spoken of as the good Shepherd, and we as his sheep, guided, defended, and fed by his hand. Again, he is the Corner-stone, and his members are the building; he unites and supports the whole spiritual edifice, all the parts of which aptly fitted together, grow up a holy temple to his glory. He is also a King, and all true believers are his subjects: he rules over them by his righteous laws, he keeps them in peace, and he pro

tects them from their enemies; while they, on their part, being "made willing in the day of his power," submit themselves to his sway, and yield him a true, though imperfect, allegiance. So also, He is the vine, and they are the branches: they are engrafted into him, and derive from his fullness, every supply of spiritual vigour and nourish ment: they bring forth fruit, only by means of their union to him, and without him can do nothing. This union and participation are still more fully illustrated, under the emblem of food, by which the body is supported and kept in health for the performance of its various functions. Our Lord describes himself as the true manna which came down from heaven, of which whosoever should eat, should live for ever. "I am the bread of life," said he: "he that cometh unto me shall never hunger, and he that believeth on me shall never thirst." This spiritual participation, he further teaches, is not a matter of little moment, but is absolutely necessary to salvation. "Verily verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day." Again, this union is represented in Scripture under the emblem of marriage, which shews us the duty of a willing devotion of our heart and affections in the service of Christ, while from him we receive support, protection, and the enjoyment of his love and favour. It was this particular illustration which the Apostle had immediately in view, in the words of the text, which are introduced in the course of his exhortations on the duties of the marriage state. And he sums up the whole by adding, "we are members of his body;" an illustration which he also uses in other epistles, to shew the close union between Christ and his church. "We being many," says he, in the

Epistle to the Romans, "are one body in Christ; and every one members one of another." Christ is the head, "from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." All mankind indeed have a relationship to God as his creatures, formed by his hand, and designed to live to his glory; but, having failed in this great obligation of their existence, they do all in their power to forget the ties which bind them to their Maker and all-merciful Benefactor. Still they are his, by this first and unalienable right; for he hath made them, and not they themselves. But the true Christian is united to Him in a closer and more endearing union by the blood of Christ he is his by the right of redemption, as well as of creation; by the indwelling of his Spirit in his heart, and by a willing dedication of himself to his service. By nature he was dead in trespasses and sins, and alienated from the life of God through wicked works; but by means of his union to Christ, he begins to live a new and spiritual life, according to the language of the Apostle," Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."

Here then is expressed the closest possible union; a union so important and necessary, that as well might it be expected that the members of the natural body could live and grow separated from the head, as a man be a Christian, or bring forth the fruits of true Christianity, severed from Christ.

But we shall see the nature of this union more plainly if we consider the manner in which it is ef fected. This is, on the part of man, by means of a true and lively faith in Christ, wrought in the heart by the power of the Holy Spirit; and on the part of God by the gift of that Spirit, to dwell in us, and to make us new creatures in Christ Jesus.

First, then, there must be faith as the bond of union. Faith leads us to renounce ourselves, and, disclaiming all merit of our own, to depend wholly upon the Saviour for pardon and acceptance with God. This fundamental grace of the Christian character lays hold, as it were, of the Redeemer in his various relations to mankind in the covenant of mercy. It is not enough that the understanding is convinced; there must be also a personal application of the truths of the Gospel to our own particular case. We must feel our individual weakness and sinfulness, and have recourse to the redemption that is in Christ as a full remedy for all our wants. Faith thus embraces the promises of God, made to the true penitent; it "receives Christ Jesus the Lord;" it gladly accepts of the righteousness of God in Christ;" it thankfully prostrates itself at the foot of the cross of Christ; it introduces the believer to a state of adoption into the family of God, in place of his former alienation from him; it is the instrument of his justification; and in proportion as it is in vigorous exercise it brings peace into his soul. It looks to Christ, it feeds on him with thanksgiving, it reposes on him for the supply of every necessity.

But besides faith, there is the gift of the Holy Spirit dwelling in us, as a bond of union to Christ. The Scriptures bear witness to this truth in numerous passages; as, for example, "If a man have not the Spirit of Christ, he is none of his;""Hereby know we that we dwell in him, because he hath given us his Spirit;" and again, "He that is joined unto the Lord is one spirit." Our union to Christ is a union of love: now," the love of God is shed abroad in our hearts by the power of the Holy Ghost which is given unto us." It is also a union of holiness, and in this respect also the Holy Spirit dwells in our hearts as his temple, his chosen seat, there shedding abroad the graces of faith, CHRIST. OBSERV. No. 288.

humility, meekness, heavenly mindedness, and whatever else is lovely and of good report. He presides over the whole man, regulating the will, the understanding, and the affections, and bringing every thought into willing captivity to the obedience of Christ. These graces of the renewed life are both proofs of union to the Saviour, since they shew the operation of his Spirit in the heart, and are in part the essence of that union itself, which is holy, spiritual, and heavenly. The Christian is not allied to Christ merely in that outward sense in which all mankind have a bond of union to him, by his having become partaker of our flesh; but he is also united to him by being raised in some measure to a participation of his Spirit. The presence of Christ in his heart is shewn by an imitation of the example of Christ. The union, in a word, is of a two-fold kind, that by which he receives pardon,justification,andpeace, and that by which he becomes renewed in the spirit of his mind. Without this union he would, on the one hand, remain for ever exposed to the anger of God for his transgressions; while, on the other, he would never feel any desire to forsake them, and to return to his justly offended Creator. But now, being united to Christ, he not only is justified by faith, and has peace with God, but the love of his Saviour constrains him to present himself body and soul to the service of his infinitely gracious Creator, Redeemer, and Sanctifier.

Secondly. Having thus considered something of the nature of this union, we are now to inquire into the privileges attendant upon it. These will, however, be apparent from what has been already stated. In truth, all the blessings of religion flow from union to Christ. By virtue of it, our natural state of sin, and guilt, and death, is exchanged for a new state of pardon, and holiness, and eternal life. As transgressors against God we were under the sentence of his righteous 5 C