"The man that doeth these things shall live by them." Blessing was pronounced from Mount Gerizim upon all who should keep this holy Law to do it. But if it were not kept, then there was curse. "Cursed be he that continueth not in all things that are written in the book of the law to do them." "He that offendeth in one point is guilty of all." Here then is blessing and curse: blessing on perfectness, but curse upon the most trivial, the most temporary failure. Which do we claim to inherit? Trying ourselves by this standard (and God will permit no lower one) must we not say that hopelessness is stamped upon every attempt to establish a claim of righteousness before God? All but hypocrites will say so. And if we are

not righteous, then are we guilty. Absence of perfectness is criminality; and criminality involves penalty. Apart therefore from the imputation of Adam's first sin, and apart from the depravation of nature from him received, we are by our actual shortcomings and trespasses also marked as guilty, and as deserving all the penalties which the Law has appointed to transgression.

If we could say respecting God's judicial Courts nothing more than this, we might give ourselves up to anguish and to despair for ever. "Weeping and gnashing of teeth" would surely be our portion. But God in the infinitude of His mercy has made known to us this great and blessed fact-that His Courts admit of vicarious or substitutional action being pleaded, when personal action has failed. How blessed this principle! What a sure ground of hope it affords if only a suited substitute can be found. Yet how great the difficulty! For not only must the claim of God as to perfect unfailing obedience be met by our Substitute, but (seeing that we have sinned and thereby incurred penalties) our debt of incurred penalty must also be discharged. Is there any one competent for this?

No one whom we could find: no one whom we could provide. Jehovah-jireh—" Jehovah will provide," is the name which the Lord our God hath assumed in reference to this very thing. He hath provided the Son of His own bosom-the man that is His fellow. Immanuel was appointed to undertake the Suretyship. Of His own free will He undertook it. He undertook as a Substitute to meet every claim and to bear every appointed penalty in the stead of those who should not despise this method of mercy, even those who should believe on Him unto life everlasting.

In order that God's Law might not be abrogated or "made void," in order that God's avowed resolve "to magnify the Law and make

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"and this change of feeling has coincided with, and resulted in, the "fundamental change in the terms of subscription effected by the "Legislature last year."

Such are Dr. Stanley's notes of triumph over the rejection of God and of His Truth.

Few will imagine that Dr. Pusey was not aware of the effects that would follow on the establishment of his "non-natural" principle. He could not but forsee that a system of interpretation such as the "Eirenicon" advocates, is, and must be, destructive of all dogmatic statements of Truth, whether primitive, medieval, or modern. The definiteness of Scripture, and the definiteness of Creeds must alike fall before it. What then could have tempted him to employ an instrument so formidable, even to his own position; for is not fixed dogmatic Truth the very thing that he is so anxious to uphold? Is there any thing that causes him to expect that a weapon mighty and irresistible against the Creeds of Protestantism should be found useless and impotent when directed against formularies which, in his judgment, embody Catholic Truth?

We shall be assisted in answering this question if we remember that there is, by and by, to be established in the earth, a body of which the Scripture uses such words as these: "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn." Dr. Pusey refuses to apply these words to those to whom they alone belong; that is, to God's ancient people Israel in the yet future day of their forgiveness and restoration. The prospects of Israel Dr. Pusey persistently ignores. He believes that Israel have forfeited those blessings which the faithfulness of God has pledged to them for ever; and thinks that they have been transferred to that body called out from among the Gentiles which he denominates Catholic, and imagines to be the indefectible witness of Divine Truth in the earth. We cannot wonder that with this conviction in his heart, he should be impatient of all arrangements, whether secular or religious, that interfere with the recognition of such a body, and the acknowledgment of its rightful supremacy. We cannot wonder that he and all who sympathize with him should welcome rather than dread the approach of revolutionary storms and convulsions, because they believe that however society may be deranged, however its order may be overthrown, they have in their hands the sure power of rectification. They, and they alone, are able to point out the body which shall withstand, rock-like, every

storm-shall preserve through every trial its consistency and strength, and become at last, the point around which the chaotic elements of human society shall be gathered-there to find a stable and everlasting centre.

But notions such as these are not the fruits of wisdom, but of fanaticism for when persons or systems are by our imaginations, invested with attributes that fact, reason, and Scripture prove not to pertain to them, we are justly chargeable with fanaticism. And what more dangerous than a fanatic? He may destroy, but he cannot restore. He may kill, but he cannot revive. He may level, but he cannot raise.

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APPENDIX D.

The future of Israel ignored by the Modern Maintainers of Catholicity.

ONE of the most solemn, as well as blessed truths revealed in Scripture, is the purpose of God respecting Israel, His chosen earthly people. He has said that a day is coming when He will forgive them; bring them under that new covenant of grace sealed in the blood of Jesus under which believers now stand; regather them to their own Land and plant them there with His whole heart and with His whole soul, so that they shall not be rooted up nor cast down any more for ever. This re-establishment of Israel is the one bright spot in the earth's future for which faith waits. It will be the great turning point in the world's history, when at last a governmental centre worthy of God and of His truth shall be established in the earth, around which all nations shall be gathered. "The law shall go forth from Zion, and the word of the Lord from Jerusalem."

The purposes of God respecting the earth and all things, are so much bound up with Israel, that a peculiar solemnity attaches to all their future history. He that toucheth them, God hath said, " toucheth the apple of His eye." Yet, notwithstanding this and like warnings in the Word of God, one of the earliest efforts of Dr. Newman and his party in Oxford, was to set aside the promises made to Israel. At the same time the Irvingite Prophets in London, and elsewhere, were doing the same thing-and for a like reason. Supremacy is the object at which Puseyism and Irvingism, and all like systems aim. They covet the supremacy which God has appointed to Israel, and therefore arrogate to themselves the place reserved for Zion and Jerusalem. Accordingly, the defenders of these systems argue, that Israel

having sinned, have for ever forfeited their standing, and that a transfer of Israel's blessings has been made to others, who, consequently, are to be recognised as the Zion of God. In saying this, indeed, they do but imitate Rome. She long ago saw the importance of claiming for herself the latter-day promises of Israel; and the Catechism of Pope Pius IV., so far as it has in it the semblance of Scripture truth, derives it from a perverted use of passages which speak of the future glories of Israel. If Rome's title to appropriate these passages be admitted, she can soon prove that she is to be the centre of the earth's government, and that to her all nations are to be gatheredbefore her all things are to bow. Dr. Pusey's dream of the supremacy of Catholicity, would so be realized.

Ecclesiasticism, in every form in which it has developed itself among the Gentiles, has ever blinded itself as regards the prospects of Israel, and also as respects its own future. Can Christendom, or any of those in Christendom who talk so loftily about Catholicity and the like, dare to read and expound faithfully the eleventh chapter of the Romans? They dare not; for therein they would find the record of their own doom. Gentile Christianity is there represented by a branch graffed into the Abrahamic olive tree, which, if it did not continue in God's goodness-if it became like the Israelitish branch before, cankered and corrupt, should be cut off under judgment. Has there been a continuing in God's goodness? Is there any likeness between secularized, corrupt, idolatrous Christendom now, and the Churches originally gathered under the Apostles? While the Apostles lived, the Church could be spoken of collectively as the pillar and ground of the Truth: but with the Apostles the Catholic testimony of the Church to Truth died. The Gentile Churches lapsed; their candlesticks were removed: and ever since the Catholic testimony so much vaunted, has been a testimony to worldliness and to falsehood.

Ecclesiasticism has always pretended that an absolute promise of indefectibility was made by God to the visible Church of this dispensation. But the very reverse is the truth. Not only did God threaten the visible Church with excision if it did not continue in His goodness, but He has also distinctly spoken of the corruptions that would abound and stamp its history with apostasy and failure. The place of the faithful servants of Christ throughout the greater part of the Gentile Church period, has been as isolated as was that of faithful Israelites of old through the greater part of Israel's history. "Lo, I am with you alway, even to the end of the age," was a promise made to those