have given up themselves; to have received the promises spiritually would have been a surrender of their own importance, and would have been an actual submission of heart, inconsistent with anything but genuine personal faith. And this is just that which is the great support of all error: the importance and interest of those connected with it become bound up with it; and in order to support these, every argument that can be used is pressed in to defend the error which is thus made to their followers to appear like truth; and perhaps the teachers themselves are brought to think it so. We may notice,

Fourth. Resting on the law of a carnal commandment as the means of salvation and acceptance with God, and, consequently, giving themselves up to "the rudiments of the world," or worldly principles. Inconsistent as this might seem to be with the principles already noticed, viz., exclusive privileges, acquired by descent or the like, it is invariably the accompaniment of them. Indeed, with such a system, when the heart remains unchanged, men have nothing else to offer as religion than this, which is consistent throughout with a carnal and unrenewed heart. And it may here be remarked, that the very essence of the corruption of religion is enabling a man to satisfy its demands without any real renewal in the spirit of his mind: and thus keeping him from such a renewal, by leading him to feel satisfied with external services, which are not only allowed, but urged by Satan as of first-rate importance, in order that faith and repentance may be kept out of sight.

Fifth. General opposition to the spiritual ministration of the word of God, and a refusal to enter into the enquiry of what the truth of God was. The motives of this must be sufficiently obvious from an attention to what has gone before. It was the word of the kingdom which they had rejected, and which declared the rejection by God of their assumed title to his favor, claimed the just authority of God over the consciences of men independently of them, and detected their hypocrisy and enmity to God, delivering the souls of men out of their net.

Sixth. They relied on tradition as the means of knowing divine truth, and as authoritative in respect of the divine word itself (Mark vii.). This was a very natural means to resort to in order to support their own influence, and the system on which it was founded. It constituted the

grand general security and support of an old system of gradually corrupted truth-which, while it was so interwoven in the minds of the people with the word of God, as to gain the credit of ancient truth, was wholly in the hands of the depositaries of these traditions, and could be altered or added to to suit their own purpose. Each successor to such a plan had all the influence and authority which the whole train of his predecessors and the first authors of it could confer upon him, even though his principles and doctrine were quite inconsistent with that of those from whom he pretended to derive it: while the truth of the traditions was not enquired into at all; but their authority assumed, and their truth taken for granted.

The manner in which they "made the word of God of none effect by their traditions" is plainly seen in the 7th chap. of Mark: and let those who hold that the Scripture can only be interpreted by the traditions of the church, take warning from that chapter, and from the word of the Saviour to the Jews as recorded in the 7th verse: "Howbeit in vain do they worship me, teaching for doctrines the commandments of men."

But let not those who reject tradition, in the ordinary sense of it,

think that they therefore reject all expedients which man has invented for explaining away the word of God. Let any one read the sermon on the Mount, as recorded in the 5th, 6th, and 7th of Matthew, and ask himself whether many of the precepts therein contained are not completely explained away, and set aside, and disobedience to them justified by many of those who are looked upon as the most spiritual teachers in the church of God.

It is quite possible to explain away Scripture without the aid of the traditions of the early fathers: by adopting the same system of interpretation which they adopted, while their authority is denied; and men are often little aware how readily, while rejecting one kind of tradition, they adopt another. The essence of tradition is relying on the authority of man in explaining the word of God. And how often do we find those who deny the authority of the fathers, when pressed with a passage of Scripture, which does not agree with their views or system, referring to this or that commentary for an explanation, and, satisfied with that as of undoubted authority, saying, "If such a good and holy man thought so and so, it cannot be far from the truth." What is this but adopting tradition of a more modern date, even when holding the opinion theoretically that the Bible requires no interpreter ?

The Roman Catholic doctrine is, that the Bible needs an interpreterand that interpreter is the tradition of the Church.

The Protestant doctrine is, that the Bible needs no interpreter; but that every man may and can judge of it for himself.

The first, for the

"The

These doctrines would appear to be both wrong. reasons that have already been stated; because it sets aside the commandments of God, as did the Jewish traditions, and because it is an uncertain and fallible interpreter. The latter, because the natural man cannot judge correctly of the things of God (1 Cor. ii. 11-14). things of God knoweth no man but the Spirit of God." The natural man cannot know them, "because they are spiritually discerned." If then the word of God be true, the Bible, which reveals the things of God does require an interpreter, but that interpreter is not tradition, or the opinions of fallible men, but the Spirit of God, the Comforter, whom Jesus promised to send, and did send after his ascension, to abide with his people ever (John xiv. 16). "Now if any man have not the Spirit of Christ he is none of his" (Rom. viii. 9). It is because men exercise their judgments on God's word, independently of the Spirit, that there are such diversities of interpretations put upon it. The Spirit of God, if relied on, would lead into all truth (John xvi. 13); and is the only infallible guide and interpreter of the word.

But to proceed with the errors of Judaism. It may be remarked, in connection with the foregoing,

Seventh. The Scriptures were, in the old ecclesiastical language, then obsolete, and much withheld from common use. This was in strict consistency with the two last characteristics: for while it shut out the direct application of the word of God to the conscience, it ministered immediately to the support of tradition, by throwing the interpretation and conveyance of the word into the hands of its depositaries. While this was so, the general authority of the Scriptures might be acknowledged to a certain extent, as indeed they were, while their interpretation and communication remained in the hands of the teachers; and thus they formed only a part of that deposition of faith which these held and

dispensed, and only additionally ministered to their authority. Thus did Satan succeed in practising one of the deadliest of those deceptions by which he keeps men in bondage-making the instrument of man's deliverance only subservient means to support the authority of those who love darkness rather than light. And while they never reach the souls of the blinded people, they give to those who keep them, and to whatever they do or say, all the authority which the instruments themselves were calculated to exercise on behalf of God, over the consciences of

men..

Eighth. Having thus kept the people in the dark, they used their ignorance as a reason for denying their capability of judging of the truth, throwing scorn on any manifestation of à disposition to receive it, as the act of ignorant or worthless wretches.

It may be observed here, in reference to the whole of the preceding statement, that there are two general principles contained in these characteristics, which are-Prescriptive right to God's favor; and, Acceptance by the merit of their own works. It might seem strange that those who claim a prescriptive right to God's favour should look to works as their means of acceptance with God; yet these are ever found in connection. And not only is it so, when such a claim has developed itself to the full extent of its malignity, but just in proportion as the spirit of such a claim creeps in, reliance on works for acceptance enters along with it. History will be found to verify the assertion, and the reason of it will appear; for this claim of prescriptive right maintains the soul in its self-importance, and keeps it from the discovery of its own sinfulness, and personal alienation of soul from God, and thus prevents it from looking, under a sense of its own lost and helpless and hopeless state, to a God of love, mercy, and forgiveness; keeps it, in a word, from throwing itself on mercy, and looking to God, as a Saviour, in the unmerited freeness of his own love, and finding rest in the revealed and perfect work of Jesus. But such a prescriptive claim nevertheless fails to satisfy individual conscience, and to still its workings: with a view therefore of effecting this, and at the same time to preserve their own consistency and self-importance, and to support their influence with anxious souls, works are resorted to; ostentatious on the part of the heads of such a system, to justify themselves in the sight of men,-burdensome as to the subjects of such a system, so as to occupy their conscience if they do not give it relief. The works thus resorted to are not works meet for repentance; not obedience, but sacrifice; as if man could offer to God so as to make him a debtor: for, if analyzed, this is the kind of principle on which it proceeds; and, strange to say, it is to satisfy the conscience at the same time. One would suppose that the very circumstance of the conscience being unsatisfied would shew that the individual had need of acceptance in himself before he could come and offer his free-will offering, with holy worship. But alas! this inconsistency is hid from his eyes-the freeness of the offer made by God to the returning prodigal is concealed-the glorious record which God hath given concerning his Son is obscuredand the unhappy sinner goes on presumptuously in wickedness, or sinks under the burden of an overloaded conscience. But the union of these two grounds, viz., prescriptive claim and works, proves the utter insufficiency of either; they are totally inconsistent; for if an individual be accepted by works, where is his prescriptive title? If he have a precriptive title, where is the need of works for acceptance? It is indeed a

miserable counterfeit of personal inheritance by grace, and the willing obedience of a spiritually renewed soul. But to return to the subject of the inquiry. It will be seen that the foregoing is a simple and undeniable statement of Judaism-and what was its result? Deadly opposition to Christ and his kingdom: not indeed nominally-for they considered Messiah, or Christ, to be peculiarly theirs-and yet totally rejected Him who really was so.

They refused to come to Christ, though in possession (and according to themselves the only true possessors), of the oracles of God, which speak of Him.

Now I would, in all love and charity, and without any of that bitterness of spirit, and haughty bearing, which are too often displayed by those who touch on these topics-I would ask those who support the Roman Catholic system, whether the system of the Jews be not in its prominent features, and in many things in its very details, the same as their own? And I would ask those who are often the foremost in the attack on the Roman Catholics, whether they cannot perceive in the system of Judaism, the essential principles of that which they advocate? Are you claiming to be God's peculiar people, having a prescriptive right to his kingdom? Consider the case and conduct of the Jewsyour own is exactly similar; we know what the true principle of their conduct was,-that it was opposition to the kingdom of the Messiah, and the light of God converting the soul, and that too under a great profession of zeal for God. Let the end of the Jews be a warning to any one similarly circumstanced, who may happen to read these pages; and let him take heed how he holds with those who like unto them, are resting on ordinances, or the law of a carnal commandment, as a means of acceptance with God, and putting that in the place of faith in the Lord of glory.

I address myself especially to those who love the truth, whether among Roman Catholics, or similar systems; and surely, there are some such, who, without consideration it may be, or perhaps from a sincere conviction of duty, have given their sanction and support to the system. Let not the thoughts of antiquity and authority, the divine institution of your system, or its being the deposit of the oraces and promises of God, hinder you from coming to the light,-the manifestation of the truth as it is in Jesus. Let the case of the Jews who rested in the same securities, and used the same arguments in support of their system, convince you that yours may be altogether opposed to the truth, and the means of blinding men against it, and hardening them to their own ruin. Take heed then, lest ye be found to fight against God. There was an occasion on which the chief priests and rulers exerted their power against the Gospel, "that it spread no farther among the people" (Acts iv. 17). but God brought their counsel to nought. Take heed lest you follow their example in this. Read carefully the first seven chapters of Acts, and apply them to your own hearts. You claim to be the sole builders of the temple of God-remember it was those who made a similar claim of old, who set at nought the Stone, which, by "the Lord's doing," became the Head of the Corner; and it is written, "Whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder." Does not the very position which you claim for yourselves, call for thought, anxious thought, whether you are not rejecting the Stone which it is the Lord's purpose shall be the Head of the

Corner? With a view of securing the people from heresy, you would keep them from the Scriptures, by which they may gain a knowledge of God, and have the comfort of His grace. Do not these things look very like the conduct of those who would not enter into the kingdom of heaven, and hindered those who were entering? Are you not like the Jews of old, grieved when the people are taught, or in any way honor or acknowledge the Gospel of the grace of God?

Consider these things, I pray you, ere it is too late to change your conduct; lest, if you even escape the vengeance of God yourselves, you should be leading others into it, and causing them to be destroyed when the Lord shall come "in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of the Lord Jesus Christ."

There is a true church, and all who are members of that church shall be saved. But consider if the system of which you form a part, be not man's or Satan's imitation of that Church. The true church is that spiritual body-the members of which are united to Christ by faith, and through him are accepted in the sight of God, and are also made partakers of the Holy Ghost, by which they are sanctified. How base an imitation of this church, is that which makes every individual baptized in infancy a member of it-though he be living in open sin. Jesus speaks in St. John, "I am the true vine," and again, I am the vine, ye are the branches: as the branch cannot bear fruit of itself except it abide in the vine, no more can ye, except ye abide in me." Here we see that abiding in Jesus is the way of safety, and the way of being members of the true church. There is a true church, and only one true church, and here it is—and here is the one door into the kingdom of heaven. "I," said Jesus, 66 am the door; by me if any man enter in, he shall go in and out, and find pasture." Here then is the entrance, and the only entrance, into the kingdom wherein liberty is enjoyed.

GOOD WORKS.

"THESE things I will that thou affirm constantly, that they who have believed in God might be careful to maintain good works" (Tit. iii. 8). The devices of Satan against the truth of God are manifold, and in no instance more evident than in the influence he has been suffered to exert on the minds of the children of God on the subject of works. I speak not now of his delusions in the case of lifeless and worldly professors of the gospel; but of his " perversion of the right ways of the Lord," in the walk of those who are truly Christ's.

"For this purpose was the Son of God manifested, that he might destroy the works of the devil :"-and there can be no question as to the issue of this blessed purpose; nevertheless, Satan has succeeded, within the range of his power, in destroying by far the greatest portion of the works of the children of God.

In every awakening of the church since the days of the apostles, and especially at the Reformation, the doctrine of Justification by Faith has held so great a prominence (and justly so, since on it alone the question of salvation by Jesus turns), that Satan has taken occasion from the very dread of the semblance of trusting to works in the matter of justification before God, to drive men into the opposite error, and has thus effectually