And yet we do not hold that all doctrines are indifferent, for we think that some are nearer than others to the great realities of God; that some, more than others, are in harmony with the mind of Christ; that some more than others give us solemn and inspiring views of the infinite Spirit; worthy conceptions of the mission and offices of Jesus, and elevating sympathies with his character; sublime and true ideas of Duty; peaceful yet awful convictions of the retributions of God; and therefore are more effectual to build us up in the oneness with his Father and with himself, which is the sublimest aim of Christ. Other views may operate powerfully on those who hold them; but as long as they do not accord with our best ideas of perfection, with our noblest views of the character of Jesus and of God, they cannot confer upon _us_ that salvation which we take to be the essence of the Gospel, assimilation to the infinite Spirit as we know him through his Image, perfect Trust in our heavenly Father, as he is manifested in Christ. I warn you against an imposture that is practised upon you, not knowingly but ignorantly, in the use that is made of such expressions as, “salvation by faith and not by works,” and St. Paul’s anathema on those who preached another gospel, which he declared was not another _gospel_, that is, that it did not contain “_glad tidings_,” and was therefore no gospel at all. Now salvation by “faith” does not mean salvation by doctrines, but by TRUST in Jesus Christ as our spiritual Master, God’s representative to man; and exemption from “works” does not mean exemption from moral excellence, but exemption from all the works and conditions of the Jewish Law, from which, with all the bondage of its sacrifices, services and exactions, the Gospel, as offered by Christ, was the glad tidings of deliverance. It is on this account that St. Paul denounces any man who preaches another gospel, that is, who adds to it unspiritual conditions which would bring men again under the yoke of the Law, and change the glad tidings of Liberty into the burdens of a woeful superstition. “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.” To go back to the bondage of the law, is to make the spiritual liberty of Christ’s freemen of no avail. Now the scriptural knowledge that is necessary for these explanations is of the scantiest measure; that Faith means moral Trust, spiritual acceptance and confidence; that works frequently mean, when used by Paul, not Christian holiness but Jewish Ceremonies; and that the Gospel means not a scheme of doctrines but the glad Message of deliverance from every yoke of bondage: and yet the false meanings that lurk under these words, are again and again thrust forward as Scripture evidence for doctrines entirely alien to their spirit. Elsewhere, would the anathema of the noble-minded Apostle be ready to descend upon all other additions as well as Jewish ones, to Christ’s gospel of spiritual