,transcribed from the #ahha8 ,hatchards 
edition by ,david ,price1 email         
ccx#jgdpglaf4org                        
8,,nothing ,,between40                  
8,,the ,,special ,,doctrines            
,,vindicated ,,at ,,the ,,reformation   
,,as               ,,bearing ,,upon     
,,the ,,spiritual ,,life ,,of ,,the     
,,church40                              
99 99 99 99 99                          
,a ,,paper                              
,,read ,,at ,,the ,,first ,,conference  
,,of ,,the                    ,,craven  
,,evangelical ,,union ,,held ,,in       
,,leeds             ,,under ,,the       
,,presidency ,,of ,,the ,,very ,,rev4   
,,the ,,dean ,,of ,,ripon1              
,,march #bbnd1 #ahha1                   
,,by ,,the                              
,,rev4 ,,edward ,,hoare1 ,m4,a41        
,vicar of ,holy ,trinity1 ,tonbridge    
,wells1 and ,hon4 ,canon                
of ,canterbury4                         
99 99 99 99 99                          
,,london3 ,,hatchards1 ,,piccadilly4    

,,leeds3 ,r4 ,,jackson1 #af1            
,,commercial ,,street4                  
99 99 99 99 99                          
,,price ,,twopence4                     
99 99 99 99 99          ,,the ,,special 
,,doctrines ,,of ,,the ,,reformation    
,,as ,,bearing ,,upon ,,the ,,spiritual 
,,life ,,of ,,the ,,church4      ,it is 
a glorious subject that your ,committee 
has entrusted to my care1  and ,i       
consider it no small privilege to have  
been led by your invitation  to study   
it4  ,at the same time it is not without
 its almost overwhelming  difficulty1   
for our conflict with ,rome extends     
along the whole line of  truth1 so that 
almost the whole of ,christianity is    
included in the  special doctrines of   
the ,reformation4  ,the struggle is     
between  ,christianity paganized1 and   
,christianity pure2 and the real        
conflict lies  between the whole system 
of the one1 and the whole system of the 
other4  ,it reminds me of a conversation
 between a ,protestant clergyman and a  

,romish priest4  ,the clergyman1 in     
order to illustrate the spirit in which 
,christian brethren should hide each    
other's faults1 told a story of an      
artist who1 in painting the ,emperor of 
,russia1 put the finger to the face  in 
the attitude of thoughtfulness1 and so  
concealed an unsightly blemish1  on     
which the ,romish priest said1 8,and why
 do you not do the same towards  us80   
,to which his friend replied1 8,we would
 if we could2 but we cannot2  for in    
your case it is blot all over40  ,so the
 taint is all over the  teaching of     
,rome4    ,yet there is one class of    
subjects in which our conflict with     
,rome is  more especially prominent1    
viz41 that which concerns the           
application of  the great salvation to  
the individual4  ,that salvation may be 
compared to  a chain reaching down from 
heaven4  ,respecting the higher links1  
such as  the nature of ,god1 the        
doctrine of the ,trinity1 the divinity  
of the ,son1  the humanity and the      

purpose of his death1 there is no direct
 collision  between us2 but when we come
 down to the last link of all1 the      
application of the whole work to the    
sinner1 it is then that the real  battle
 rages4  ,the great struggle of the     
,reformation was a struggle  between the
 divine application and the human2      
between the simple  principle of gift as
 revealed by ,god himself1 and the      
man-made system of  merit as constructed
 by the ,church of ,rome4    ,to        
illustrate this point let us study four 
particulars1 which may be  likened to   
the four corner stones of our citadel1  
and consider them in  the order in which
 they stand in our ,articles2 the       
sufficiency of the  ,scriptures2        
justification by faith2 the spirituality
 of the sacraments2  and the final      
completeness of the one propitiation4   
99 99 99 99 99    7#a47--,the           
,sufficiency of the ,scriptures4    ,it 
is the fashion to say that the ,articles
 were intended as a compromise2  but    

that nothing can be further from the    
fact may1 ,i believe1 be proved  without
 the slightest difficulty4  ,the        
,council of ,trent met in the year      
,a4,d4 #aedf1 and then drew up some of  
its most stringent dogmatical  decrees4 
,it was in direct opposition to these   
decrees that the ,articles  were framed 
six years afterwards1 as containing the 
clear1  well-considered1 and            
uncompromising testimony of the ,church 
of ,england4  ,this may be proved even  
by their omissions1 for there are some  
things  which we might wish to find in  
them1 but which have been passed over in
  silence1 for the simple reason that   
respecting them there was no  collision 
with ,rome4  ,such1 e4g41 is the        
inspiration of the ,scriptures4  ,if we 
were called to draw up the ,article now1
 the subject of inspiration  would be   
the first to be considered4  ,but no    
error had been taught by  ,rome         
respecting it1 and therefore it did not 
appear on the battlefield1  and was not 

mentioned in the ,article4  ,the        
,article referred only to the  new      
position defined by ,rome in the        
,council of ,trent1 and that new        
position involved the insufficiency of  
the ,scriptures4  ,rome taught two      
errors1 first1 that there are two       
parallel lines of truth1 8written       
,scripture and unwritten tradition10 and
 declared that both must be  received   
8with equal sense of piety and          
reverence02 and second1 ,rome  placed   
the ,church as an interpreter between   
the ,scriptures and the  individual1 and
 decreed that no one should 8dare to    
interpret the  ,scriptures except       
according as the holy ,mother ,church   
has held1 and still  holds1 and also    
according to the unanimous consent of   
the fathers1 even  though their         
interpretations should never at any time
 have been brought  to light40  ,it was 
in direct opposition to this decree that
 the ,sixth  ,article on the            
,sufficiency of the ,scriptures was     

drawn up six years  afterwards4  ,it    
declared ,scripture to be sufficiently  
full and  sufficiently clear3           
sufficiently full1 for it contains all  
things  necessary to salvation without  
any supplement from tradition2 and      
sufficiently clear1 for1 without the aid
 of either ,church authority or  the    
unanimous consent of the fathers1 it    
speaks right home to the heart  and     
understanding1 so that whatever 8is not 
read therein1 or may be  proved thereby1
 is not to be required of any man that  
it should be  believed as an ,article of
 the faith40                            
99 99 99 99 99    7#b47--;,justification
 by ,faith ,alone4    8,how should man  
be justified with ,god80 has always been
 the first grand  question for an       
awakened conscience4  ,thus those who   
know what it is to  be justified through
 faith1 will not be surprised at        
,luther's memorable  statement that the 
doctrine of justification by faith is   
the test of a  standing or falling      

church1 for we all know that in the case
 of  individuals it is the turning point
 between a life of fear and a life of   
peace2 may ,i not add between even death
 and life itself8  ,now on this  point  
we are in direct collision with ,rome4  
,the conflict turns upon a  single word4
  ,how can it be of such overwhelming   
importance1 some will  say1 if all turns
 upon a word8  ,but one word may make   
all the difference  between truth and   
error1 between peace and anxiety4       
,there was a time  when the whole       
controversy respecting the divinity of  
our ,blessed ,saviour  turned on a      
letter1 the little letter  in the word 1
 which  made all the difference between 
oneness and resemblance4  ,the turning  
point in this controversy is the one    
word 8only40  ,in #aedf ,rome decreed   
8if any man shall say that men are      
justified by the imputation of the      
righteousness of ,christ only1 or the   
remission of our sins only1 and  not by 
grace and charity1 which is infused it  

their hearts by the ,holy  ,scriptures1 
and is inherent in them1 let him be     
anathema40  ,that anathema  the ,church 
of ,england boldly challenged when in   
,a4,d4 #aeeb she drew up her  ,articles2
 and with distinct reforms to the 8only0
 of ,rome's decree1 she  said exactly   
that on which ,rome had pronounced her  
anathema1 8we are  accounted righteous  
before ,god only for the merit of our   
,lord and  ,saviour1 ,jesus ,christ10   
and that 8we are justified by faith     
only1 is a  most wholesome doctrine40   
,such an ,article does not look like a  
compromise4  ,it was the direct and open
 acceptance of ,rome's challenge4  8,if 
any man says only1 let him be anathema10
 says ,rome4  ,we say it1  says the     
,church of ,england1 for we know it to  
be the truth of ,god1 and1  knowing     
that1 we defy your curse4               
99 99 99 99 99    7#c47--,the           
,spirituality of the ,sacraments4    ,i 
am often surprised that staunch         
,protestants appear sometimes to speak  

with a certain measure of distrust of   
the ,church ,catechism1 for there are   
few documents which contain clearer1 or 
more decisive1 statements as to  great  
,protestant principles4  ,what1 e4g41   
can be clearer than the  definition     
given of a sacrament1 8,an outward and  
visible sign of an  inward and spiritual
 grace08  ,that definition teaches two  
truths--7#a7 ,that  the grace is inward 
and spiritual1 and 7#b7 ,that the sign  
is distinct from  it1 being outward and 
visible4  ,in that short sentence is    
contained one  of the great principles  
of the reformation4  ,rome had confused 
the sign  with the grace when it decreed
 that the whole substance of the        
elements  was changed into the whole    
substance of the body and blood of      
,christ1 in  which case it is obvious   
the sign must cease to be a sign1 being 
changed  into the thing signified4  ,the
 ,church of ,england taught1 ,article   
#bh1 that  such 8transubstantiation was 
repugnant to the plain words of         

,scripture1  and overthroweth the nature
 of a sacrament40  ,rome had decreed1   
8,if any  one shall say that in the     
,eucharist ,christ is received only     
spiritually  7observe the only71 let him
 be anathema40  ,the ,church of ,england
  replied1 8,the body of ,christ is     
given1 taken1 and eaten in the supper   
only after an heavenly and spiritual    
manner40  ,rome said1 8,if any one      
shall say that faith alone is a         
sufficient preparation for receiving    
the ,lord's ,supper1 let him be         
anathema40  ,the ,church of ,england    
replied1  8,the mean10 i4e41 the only   
mean 8whereby the ,body of ,christ is   
received  and eaten in the supper1 is   
faith40  ,pages of other passages might 
be  quoted had ,i time1 but these are   
enough to show the real point at issue4 
,rome taught that the sign was          
transubstantiated into the thing        
signified1  and so ceased to be a sign  
as it became a living ,saviour1         
localised on  the altar with body1 soul1

 and even bones and nerves4  ,the       
,church of  ,england taught that the    
risen ,lord is 8in heaven and not here10
 that the  sign remains a material1     
visible sign1 and that the grace is a   
spiritual  grace4  ,so that1 as is well 
said in the homily1 8,the meat we seek  
for in  this supper is spiritual food2  
and nourishment of our soul1 a heavenly 
refection1 and not earthly2 an invisible
 meat and not carnal40  ,and  again1    
8,look up with faith upon the body and  
blood of thy ,god1 thou  marvel with    
reverence1 thou touch it with the mind1 
then receive it with  the hand of thine 
heart1 and thou take it fully with thy  
inward man40                            
99 99 99 99 99    7#d47--,the ,final    
,completeness of the one ,propitiation4 
,we hear a great deal in modern times of
 the mass4  ,the ,church of ,england    
calls the holy sacrament 8the ,lord's   
,supper or ,holy ,communion40  ,but some
  faithless sons of hers call it 8the   
mass10 and some amiable men are so      

enamoured of visible unity that they    
actually memorialize the ,archbishop    
for a recognized toleration of all the  
paraphernalia of what the  ,reformers   
used to call 8massing priests40  ,now   
let us clearly understand  what is the  
real point of the controversy respecting
 the mass4  ,it is  associated in       
people's minds with the ,eastward       
position1 and with  candles1 with       
incense1 with chasubles and tunicles1   
with thurifers1  acolytes1 and priests1 
c41 c41 c4  ,but it was not for such    
things as  these that our martyrs died4 
,they are all bad enough1 but in        
themselves  they were not worth dying   
for4  ,they died for a truth1 and the   
great  truth for which they died was the
 complete1 final1 everlasting           
sufficiency of the one ,divine          
,sacrifice for sin4  ,it was this that  
put  the ,church of ,rome and the       
,church of ,england into direct and     
irreconcilable antagonism4  ,it was not 
till the year ,a4,d4 #aefb that ,rome   

drew up her decrees on this subject1 so 
that in this instance ,england was      
first4  ,our ,reformers were well       
acquainted with all that was being      
taught  by ,rome1 and so drew up the    
noble and uncompromising words of       
article  xxxi4 in the year ,a4,d4       
#aeeb3--8,the offering of ,christ once  
made is that  perfect redemption1       
propitiation1 and satisfaction for all  
the sins of  the whole world1 both      
original and actual2 and there is none  
other  satisfaction for sin but that    
alone4  ,wherefore the sacrifices of    
masses1 in the which1 it was commonly   
said1 that the priest did offer  ,christ
 for the quick and the dead1 to have    
remission of pain or guilt1  were       
blasphemous fables and dangerous        
deceits40  ,well spoken words were      
those1 burning words from glowing       
hearts4  ,those men knew the value of a 
finished1 complete1 all-sufficient1 and 
final propitiation by the ,son of  ,god1
 and their trumpets gave no uncertain   

sound as they swept to the  winds the   
man-made fiction of a propitiatory      
sacrifice in the mass4  ,and  it was in 
direct opposition to these noble words  
that ,rome decreed1 8,if  any man shall 
say that the sacrifice of the mass is   
not propitiatory1 and  ought not to be  
offered for the living and the dead1 for
 sins1  punishments1 satisfaction1 and  
other necessities1 let him be anathema20
  7,sep4 xxii4-#c71 and thereby taught  
that there was a necessity for some     
further propitiatory sacrifice2 and that
 the remission of sin is not  granted1  
as ,england had declared it was1 through
 the one complete1 final1  and          
all-sufficient propitiation and that    
alone2 but that for the  remission of   
sins and punishments there is required a
 continuation of  sacrifice in the mass4
    ,it would be a very easy thing to   
shew how all the other fictions of ,rome
  must melt away if these four great    
truths are established in the heart4    
,let them be known in their power1 and  

all the rest1 mariolatry1 saint         
worship1 purgatory1 priestly absolution 
as a means of forgiveness of sin1  and  
all the complicated network of          
superstition will disappear of          
themselves2 but for that ,i have no time
 now1 for ,i must hasten to that  which 
seems to be the great object of the     
,committee in the selection of  the     
subject1 the practical bearing of these 
blessed truths on the  spiritual life of
 all classes in the ,church4  ,what1    
then1 is that  practical bearing of     
these great and most important          
principles8  ,is it  possible to gather 
them together1 as it were1 into one     
focus and to sum  up the result in one  
simple proposition8  ,i believe it is1  
and that the  practical result of the   
whole matter it this1 that on these     
distinctive  principles we are brought  
face to face with ,god himself1 and that
 there  is nothing intermediate between 
,god and the sinner1 so that the whole  
result may be summed up in two very     

simple words4  8,nothing between40      
,observe for a few moments how this     
result follows from every one of the    
four points4    ,are we earnestly       
desiring truth8 and do we long to know  
the revelation of  ,god respecting the  
way of life8  ,we are not called to     
search for it in  that vast bundle of   
hay1 the unanimous consent of the       
fathers1 or to  apply to a priest to    
convey to us an authoritative           
interpretation even of  passages which  
the ,church has never interpreted1 but  
we are taught to go  straight to the    
fountain-head of truth at it wells up   
from ,god himself1  and as ,he has given
 it in ,his own inspired ,word4  ,we are
 not dependent on  what man tells us of 
,god's revelation1 but we go direct to  
the revelation  itself4  ,we do not rely
 on any intermediate authority who may  
discolour  the truth as a painted window
 discolours the sunbeam1 but we look    
straight at the truth itself in all its 
brilliant purity1 and1 though  sometimes

 we may be dazzled by its brilliancy1 we
 rejoice in the fact  that there is     
nothing between4    ,are we anxious on  
the subject of our acceptance with ,god8
 and asking the  question1 ,how can a   
man be justified with ,god8  ,we are    
again brought face  to face with        
,himself4  ,we are not called to look   
outside for any  sacerdotal act to      
introduce us to ,god1 or even inside for
 any work of  the ,holy ,spirit in our  
own hearts to recommend us to ,his      
mercy4  ,but  without strength1 without 
godliness1 sinners1 and even enemies1 we
 are  permitted in ,his boundless mercy 
to receive the reconciliation1 to throw 
ourselves1 with nothing between1 into   
the arms of ,him who has redeemed  us1  
and as we are1 and just as we are1 trust
 ,him at once for a full1  complete1 and
 all-sufficient justification before    
,god4    ,are we longing to live feeding
 on the ,lord ,jesus ,christ1 and       
nourished by  that which in the sixth   
chapter of ,st4 ,john he sometime       

describes as the  bread of life1 and    
sometimes as his body and blood8  ,again
 we are taught  that for that sacred    
food and sustenance we must be brought  
into direct  and immediate contact with 
himself4  ,we are not to look for any   
mystical  change in the elements        
supposed to be accomplished by some     
miraculous  power in a priest1 or       
suppose that it is ,christ in the       
elements that is  the real food of the  
soul when hungering and thirsting after 
life4  ,but  we are taught that it is   
the soul itself that feeds on ,christ   
himself1 and so enjoys his promise1 8,he
 that cometh to me shall never  hunger1 
and he that believeth in me shall never 
thirst40    ,and lastly1 does the soul  
tremble under the consciousness of sin8 
,sin of  the nature8  ,sin of the heart8
  ,sin of the thought8  ,sin of the act8
  ,sin  of the whole man and every part 
of him8  ,does the horrid1 dreadful     
thought of sin rise up as an impassable 
barrier between the  conscience-stricken

 sinner and the holiness of ,god8  ,once
 more the great  principle of a complete
 and final propitiation proclaims       
without reserve  the joyful tidings that
 in ,christ ,jesus there is nothing     
between1 that  the veil of the temple is
 rent from the top to the bottom1 and   
that now  there stands open a new and   
living way leading direct to the mercy  
seat  of ,god4  ,to remove that awful   
barrier of unforgiven sin1 we need no   
saints1 no masses1 no purgatorial fire4 
,we need no priests to make a           
propitiatory offering by what he claims 
as his sacerdotal power4  ,as  believers
 in the ,lord ,jesus ,christ we have    
received the reconciliation  from the   
,son of ,god himself4  ,it is his own   
blood that was shed1 and his  own hand  
that has given the pardon4  ,and1 though
 ,satan may accuse1 and  conscience     
convict1 though it may seem impossible  
to our own judgment  that such as we are
 should ever be permitted to find       
fellowship with ,god1  we may thank him 

with profound thanksgiving that he has  
removed the curse  by bearing it himself
 upon the cross1 and may venture to draw
 near in the  words of that most        
incomparable hymn--        ,just as ,i  
am1 thy love unknown      ,has broken   
every barrier down1      ,now to be     
thine1 and thine alone1                 
,o ,lamb of ,god1 ,i come4    ,whatever1
 then1 we take as our starting point1 we
 are brought to the same  conclusion4   
,,nothing ,,between4  ,from whichever   
point of the compass we  begin1 whether 
from the ,scriptures1 or justification1 
or the spirituality  of the sacrament1  
or the full and finished ,atonement1 in 
every case we  are led to the same      
conclusion4  ,everything intermediate   
between the ,soul  and the ,saviour is  
swept away for ever1 and with nothing   
between--nothing  to hide the truth     
while claiming to make it plain1 or to  
hinder the  approach while pretending to
 help it--we are brought face to face   
with the  ,lord ,jesus ,christ himself2 

and being pardoned through his perfect  
propitiation1 and accepted in his       
perfect righteousness1 we can say as    
,st4 ,john did1 8,truly our fellowship  
is with the ,father and with ,his ,son  
,jesus ,christ40