In regard to Kom. v., 18, it is argued that the phrase " all men" must have precisely the same extent of application in the one clause as in the other. We answer, 1st, the phrase " all men" is often used in Scripture in connections which necessarily restrict the sense, John iii., 26; xii., 32. 2d. In this case the phrase " all men" is evidently defined by the qualifying phrase, ver. 17, "who have received abundance of grace and the gift of righteous- ness." 3d. This contrast between the " all men" in Adam and the " all men" in Christ is consistent with the analogy of the whole gospel.
In regard to 1 Cor. xv., 22, the argument is the same as that drawn from Kom. v., 18. From verses 25-28 it is argued that the great end of Christ's mediatorial reign must be the resto- ration of every creature to holiness and blessedness. To this we answer, 1st, this is a strained interpretation put upon these words, which they do not necessarily bear, and which is clearly refuted by the many direct testimonies we have cited from Scripture above. 2d. It is inconsistent with the scope of Paul's subject in this passage. He says that from eternity to the ascension God reigned absolutely. From the ascension to the restitution of all things God reigns in the person of the God-man as Mediator. From the restitution to eternity God will again reign directly as absolute God.
The ultimate salvation of all creatures is argued also from
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Eph. i., 10 ; Col. i., 19, 20. In both passages, however, the " all things" signify the whole company of angels and redeemed men, who are gathered under the dominion of Christ. Because, 1st, in both passages the subject of discourse is the church, not the universe ; 2d, in both passages the " all things" is limited by the qualifying phrases, " the predestinated," " we who first trusted in Christ," " the accepted in the beloved," " if ye continue in the faith," etc., etc. See Hodge's Commentaries on Komans, 1st Corinthians and Ephesians.
CHAPTER XXXVIII.
SACRAMENTS.
1. What is etymology , and ivhat the classical and patristic usage of the word " sacr amentum f"
1st. It is derived from sacro, are, to make sacred, dedicate to gods or sacred uses.
2d. In its classical usage it signified (1.) that by which a per- son binds himself to another to perform any thing. (2.) Thence a sum deposited with the court as pledge, and which, if forfeited, was devoted to sacred uses. (3.) Also an oath, especially a sol- dier's oath of faithful consecration to his country's service. — Ains- worth's Die.
3d. The fathers used this word in a conventional sense as equivalent to the Greek {ivorrjpiov, a mystery, i. e., something un- known until revealed, and hence an emblem, a type, a rite hav- ing some latent spiritual meaning known only to the initiated, or instructed.
The Greek fathers applied the term \ivarr\piov to the Christian ordinances of baptism and the Lord's supper, inasmuch as these rites had a spiritual significance, and were thus a form of revela- tion of divine truth.
The Latin fathers used the word " sacramentum" as a Latin word, in its own proper sense, for any thing sacred in itself, or having the power of binding, or consecrating men, and in addition they used it as the equivalent of the Greek word \ivar^iov^ %. e., in the entirely different sense of a revealed truth, or a sign or symbol revealing a truth otherwise hidden. This fact has given to the usage of this word " sacramentum," in the scholastic the- ology, an injurious latitude and indefiniteness of meaning. Thus
470 SACRAMENTS.
in Eph. iii.; 3, 4, 9 ; v., 32 ; 1 Tim. iii., 16 ; Eev. i., 20, the word [ivarrjpiov truly bears the sense of " the revelation of a truth undiscoverable by reason/' and it is translated in such passages in the English version, mystery, and in the Latin vulgate, " sac- ramentum" Thus the Komish church uses the same word in two entirely different senses, applying it indifferently to baptism and the Lord's supper " as binding ordinances," and to the union of believers with Christ as a revealed truth, Eph. v., 32. And hence they absurdly infer that matrimony is a sacrament.
2. What is the definition of a sacrament, as given by the Fa- thers, the Schoolmen, the Romish Church, the Church of England, and in our own Standards ?
1st. Augustin's definition is " Signum rei sacrae," or " Sacra- mentum est invisibilis gratias visibile signum, ad nostram justifi- cationem institutum."
2d. The schoolmen defined, " Sacramentum invisibilis gratias visibilem formam.
3d. The Council of Trent defines them, " A sacrament is something presented to the senses, which has the power, by divine institution, not only of signifying, but also of efficiently convey- ing grace." — Cat. Kom., Part II., Chap. I., Q. 6.