Doubtless there is a reason for them which we cannot always perceive. The apostles could not divine the reason why this woman was for a time repulsed, and not treated with the same ready favour which was granted to other suppliants. The account in St. Matthew tells us that "they came and besought him, saying, Send her away, for she crieth after us." But he was leading her, the while, “by a way which she knew not:" he was leading her by a way which should strengthen her own faith by exercising it, and hereafter display a lesson to others.

May not this explain to us other instances of the dealings of God with his people? The case of Abraham, for example. His faith was put to an extraordinary test, when he was commanded to sacrifice his "son, his only son, Isaac, whom he loved." "It came to pass that God did tempt" (did try and prove) Abraham. Yet God was perfectly aware what was in Abraham's heart, and "needed not that any should tell him." He knew with what resignation he would obey his will. 3 Yet he chose that Abraham should actually exhibit it, and become an example to the Church, of that faith which "against hope believes in hope," 4 because it trusts him to whom "all things are possible."

3

The case of Job is of a like nature. God knew the heart of Job, as well as that of Abraham. When we read his history, we are disposed to wonder at the dispensation which was assigned him,

3 Gen. xxii. 1.

Rom. iv. 18.

K K

they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables.'

5. Then the Pharisees and Scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

6. He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

7. Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

8. For laying aside the commandment of God, ye hold the trudition of men, as the washing of pots and cups; and many other such like things ye do.

God had given strict command, that nothing should be added to his law. (Deut. xii. 32.) "Whatsoever thing I command you, observe to do it: thou shalt not add thereto, nor diminish from it." And with great reason. Whenever his word is added to, in the end the real commandment is laid aside, and gives place to the addition. So it had been with these purifications and ablutions, which the Pharisees had added to the law. The question is, Why do ye eat bread with unwashen hands? not, Why do ye not cultivate purity of heart?

Thus it has proved with regard to other corrup tions. It was once a rule with a great part of the Church, and still is a rule with some Christians, to abstain from meat on certain days. This might seem innocent; nay laudable: it is good to accus

'St. Mark wrote his gospel for circulation in heathen countries. Therefore he explains the Jewish customs to those who were strangers to them. This St. Matthew did not.

tom men to self-denial. The apostle allows, concerning these things, that they "have indeed a show of wisdom in will-worship, and humility, and neglecting of the body."" Soon, however, appears the evil of adding to the divine word. Not to fast on certain days, became an offence no less heinous, than the transgression of a moral duty. Sometimes the pride, and sometimes the interests of men are concerned in exaggerating such offences; till by degrees "the weightier matters of the law" are neglected; the commandment of God is laid aside; the tradition of men observed.

Our Lord proceeds to show how this process had actually taken place among the Jews. It was an acknowledged command of God that men should honour their parents. The Pharisees would avow this. But in practice, they made it a graver offence to forego the gift to the treasury, than to deny support to a parent.

9. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

10. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death.

11. But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

12. And ye suffer him no more to do ought for his father or his mother;

13. Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

2 See Col. ii. 23.

3

A Syriac word: it is devoted to the treasury.

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 any discoveries