.

The parent, here, demands relief from his son, which the commandment would require him to supply for Moses said, Honour thy father and thy mother. The son, however, answers, that what he -should otherwise allow to his parent, he had devoted as corban, that is to say, a gift, to the treasury. And the scribes pronounce that man free from the obligation of the divine command.

We must observe, that what perverted the judg ment in such a case was self-interest. These teachers had a share of what came into the treasury. But so it is that corruption insinuates itself, gradually, and under some specious pretence, whenever the principle is once admitted of teaching for doctrines the commandments of men.

Therefore we are warned against this error. St. Paul reproved it at a very early period: writing to the Colossians, (ii. 20, &c.) “Wherefore are ye subject to ordinances, (touch not, taste not, handle not; which all are to perish with the using;) after the commandments and doctrines of men?" He had also an express revelation, enjoining him to warn the Church against similar errors in later times. (1 Tim. iv. 1, 3.) "The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils: forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth."

We are not ignorant of the sad fulfilment of this prophecy. Useless things, even pernicious things

have been required as sacred duties. Men have been diverted from truth, and occupied in vanities, till the "power of godliness" has been utterly destroyed.

This, however, is not the danger of this country, or of the present age. Superstitious rites and unauthorized ordinances are not likely to mislead us. But it is still possible to make the word of God of none effect through our tradition. There is still a sort of traditional religion which prevails, and is very agreeable to the corruption of human nature. There is still a tradition of common opinion, which considers that sufficient for ourselves, which is held sufficient by others, or was thought sufficient by our fathers. Such a tradition, as leaves what are called the mysteries of religion, for the learned, or the clergy. Such a tradition, as represents the Scripture as a book dangerous for the uneducated. Such a tradition, as makes ignorance an excuse for neglect of God. Such a tradition, as perverts the design of the Eucharist, and makes faith in Christ to consist in receiving the sacrament on a death-bed. And many such like things still make the word of God of none effect; and the mistaken notions of men are taught for doctrines.

These, however, and all other errors proceed from the same source: from ignorance, or neglect of the word itself. Whether in precept or in doctrine, only the constant study of Scripture can keep men up to the standard of Scripture. For this purpose we read it daily; we read it repeatedly not that we expect to find any new thing, any discoveries

as to faith or practice: but that our faith may not turn to unbelief, or our practice be "conformed to this world."

“Thou, Lord, hast commanded us to keep thy precepts diligently. Uphold us according to thy word, that we may live.” 4

We perceive, in what follows, how completely reason and conscience may be blinded by the prevalence of error. The people, nay, even the disciples could hardly be persuaded that outward purifications were no part of religion. They were quite ignorant that what defileth a man is the disobedience of his will to the will of God: the opposition of his nature to the holiness of God.

14. And when he had called all the people unto him, ke said unto them, Hearken unto me every one of you, and un

derstand:

15. There is nothing from without a man, that entering into him, can defile him: but the things which come out of him, those are they that defile the man.

16. If any man have ears to hear, let him hear.

17. And when he was entered into the house from the people, his disciples asked him concerning the parable.

18. And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;

19. Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20. And he said, That which cometh out of the man, that defileth the man.

21. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

'Ps. cxix. 4.

23. All these evil things come from within, and defile the

man.

Thus it is, that "that which is born of the flesh, is flesh" and that "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."

What remains for us, but to join in David's prayer, “ Create in me a clean heart, O God; and renew a right spirit within me." "Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow." 5

LECTURE XC.

FAITH OF A GENTILE WOMAN PROVED AND

REWARDED.

THE CURE OF A DEAF AND DUMB MAN AP

PLAUDED BY THE MULTITUDE.

MARK vii. 2437.

24. And from thence he arose, and went into the borders Matt. xv. of Tyre and Sidon, and entered into an house, and would 21-31. have no man know it: but be could not be hid.

5 Ps. li. 6-10.

25. For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet.

26. The woman was a Greek, a Syrophenician by nation;1 and she besought him that he would cast forth the devil out of her daughter.

27. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.'

28. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.

29. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

This conclusion explains to us the purpose which our Lord kept in view, whilst for a time he repelled the prayer of this poor woman. What he said, "he said to prove her; for he himself knew what he would do." He drew from her an exhibition of the faith and humility which he saw within her heart. It was not, because the reply had been unexpected, that he said unto her, For this saying go thy way: but that he might recommend her conduct to all who should read her story: and also that he might show us, by example, the pur. pose of those trials by which faith is often exercised.

1

'A foreigner, a Gentile, speaking the Greek language, and, as appears from St. Matthew, inhabiting a district which retained the name of Canaan.

2 This is more fully explained by St. Matthew, where our Lord reminds his disciples, that the message was sent "to the Jew first, and afterwards to the Gentile." "I am not sent, but to the lost sheep of the house of Israel.”