,transcribed from the #ahde ,j4 ,hatchard and ,son edition by ,david ,price1 email ccx#jgdpglaf4org ,,sermons ,,on ,,the ,,scriptural ,,principles ,,of ,,our ,,protestant ,,church4 ,,by ,,the ,,rev4 ,,edward ,,hoare1 ,m4,a4 ,,curate ,,of ,,richmond1 ,,surrey4 99 99 99 99 99 ,,london3 ,j4 ,,hatchard ,,and ,,son1 ,,piccadilly2 ,,richmond1 ,,darnill ,,and ,,son2 ,,kingston1 ,,seeley4 #ahde4 99 99 99 99 99 ,,by ,,the ,,same ,,author4 ,,tracts ,,on ,,transubstantiation ,,and ,,invocation ,,of ,,saints4 ,price #cs4 #f;d4 a hundred4 ,a ,,sermon ,,on ,,the ,,theatre4 ,price #d;d41 or #cs4 per dozen4 ,,friendly ,,societies ,,compared ,,with ,,the ,,old ,,benefit ,,clubs4 ,a ,dialogue4 ,price #a;d4 each1 or #aj;d4 per dozen4 ,,preface4 ,,the following ,sermons are committed to the press at the request of many beloved parishioners4 ,they were originally preached1 as they are now published1 under a deep sense of their imperfection1 only equalled by the perfect conviction of their truth4 ,the consciousness of defect has strongly prompted me to keep them back from public criticism2 the assurance of truth has emboldened me to hope that those who took an interest in their delivery1 may derive some profit from their study4 ,may ,god1 the ,holy ,ghost1 be pleased to make them useful6 ,may he accompany each copy with his blessing6 and1 forgiving all defects1 may ,he honour this little volume as an instrument in his own hand for the perfecting of the saints1 for the work of the ministry1 and for the edifying of the body of ,christ6 ,in stating the doctrines of the ,church of ,rome1 the appeal has been made either to the decrees or the catechism of the ,council of ,trent4 ,these are both authoritative documents1 and form the standards of ,roman ,catholic theology4 ,yet1 strange to say1 some ,protestants are heard to argue1 that by appealing to ,trent1 we misrepresent the ,church of ,rome4 ,the decrees1 it is maintained1 are antiquated documents1 and no longer express the real opinions of the church4 ,the true ,romanist would not thank his advocate for such an argument4 ,a change in their fixed principles would destroy their claim to infallibility4 ,eternal truth changes not2 and whoever changes must be wrong either before the change or after it4 ,but such a change has never taken place4 ,the decrees stand unrepealed4 ,romish priests are required to swear to them at their ordination2 ,romish disputants appeal to them in controversy2 the ,pope himself quotes them in his letters2 and they are to this day in full force as the standard documents of ,romanist theology4 ,others1 again1 are often heard to argue that1 although these may be the principles of the ,church1 they are not the opinions of individuals in union with ,rome4 ,it is much to be hoped that this charitable supposition is true of multitudes2 that there are very many1 who from circumstances are connected with her communion1 but who1 from conviction1 disclaim many of her errors4 ,but how fearful is the position of such an enlightened ,roman ,catholic6 ,a layman may be a member of the ,church of ,england1 but yet differ from many of our principles1 for the only declaration of faith required as an essential to church membership is an assent to the ,apostles' ,creed4 ,this1 and nothing more1 is expected of every man before he can be received into the congregation of ,christ's flock4 ,those who are admitted to the ministry1 must add their subscription to the ,articles4 ,but no subscription is required of the layman2 he may therefore be a faithful churchman1 but yet differ from some of the ,church's doctrines4 ,what is impossible for the honest clergyman1 is quite possible for him4 ,but such modification of sentiment is altogether impossible with ,rome4 ,a layman must be either an entire ,romanist1 or reject ,rome altogether4 ,there is no middle course4 ,a man cannot say 8,i am attached to the ,church of ,rome1 but ,i do not go all lengths with her opinions4 ,i believe it to be the true church1 but ,i disapprove of her worship of the ,virgin40 ,for ,rome has fenced in her opinions with her curses4 ,rome is a cursing church1 and the curses attached to her decrees render modification impossible in her laity4 ,take1 e4g41 the decrees respecting saint and image worship1 in the beginning of the #beth session4 ,in those decrees1 it is declared that images ought to be retained in churches1 and that honour and veneration should be paid to them3 and then is added the curse1 8,if any man either teach or think contrary to these decrees1 let him be accursed40 ,now it is very plain1 that at first sight the word of ,god appears in opposition to these decrees1 for1 if not1 the second commandment would never have been expunged from ,romish catechisms4 ,but if any conscientious ,roman ,catholic happen to read the #bjth chapter of the book of ,exodus2 if the thought flash across his mind that the word of ,god may possibly mean what it certainly appears to say2 if he venture to think that ,god meant to forbid image worship when he said1 8,thou shalt not make unto thee any graven image1 or any likeness of anything that is in heaven above1 or that is in the earth beneath1 or that is in the water under the earth3 thou shalt not bow down thyself to them1 nor serve them40 ,for that one passing thought his own church curses him4 ,she does not wait till the thought has found utterance in language2 he may never breathe his difficulties to his dearest friend2 it is enough if he ever dare to feel a difficulty2 for that one secret doubt the church lays upon him the burden of her anathema4 ,modified popery is therefore an impossibility4 ,if men believe the ,church of ,rome to be the true church1 they must receive her whole system2 they cannot pick and choose for themselves2 they cannot retain communion1 and yet differ from any of her doctrines4 ,they must reject her altogether1 or deliver themselves over1 bound hand and foot1 mind and conscience1 judgment and will1 to her decisions4 ,such are the terms of union which ,rome imposes on her people4 ,they leave no middle course between abject submission and fearless rejection2 between unconditional surrender to her decrees1 and unflinching defiance of her anathemas4 ,let us ,protestants turn those curses into prayers6 ,let us plead with ,god to have compassion on our poor ,roman ,catholic brethren2 to burst the bands which are now rivetted on their conscience and their judgment2 and to lead them by his ,spirit to the full enjoyment of the truth as it is in ,jesus6 ,richmond1 ,may #ahde4 ,,contents4 ,,sermon ,i4 #b ,tim4 iii4 #ae4 ,the ,scriptures ,page #a ,,sermon ,,ii4 ,acts xiii4 #ci4 ,justification #ah ,,sermon ,,iii4 ,luke xxiii4 #dc4 ,purgatory #cd ,,sermon ,,iv4 ,hebrews x4 #ab4 ,transubstantiation #de ,,sermon ,v4 #b ,tim4 iii4 #a4 ,the church in the latter days #ga ,,sermon ,i4 ,,the ,,scriptures4 #b ,,tim4 iii4 #ae4 ,and that from a child thou hast known the holy ,scriptures1 which are able to make thee wise unto salvation through faith which is in ,christ ,jesus4 8,,to everything there is a season40 ,there is 8a time to keep silence1 and a time to speak20 a time to be still1 and a time to act2 and it is the duty of the careful watchman of the ,lord1 to be ever on the alert in watching the rapid progress of ,god's providence2 to be silent when it is the time for stillness2 to speak1 and speak plainly1 when he deems it to be the time for utterance4 ,it is a conviction of this1 which has led to the commencement of the present course of sermons4 ,there has never been a period since the days of the ,reformation1 in which greater efforts have been made for the advancement of the influence1 and power1 of the ,church of ,rome2 agents have been multiplied in every direction2 the order of ,jesuits has been revived2 and a zeal has been shown in all branches of their efforts1 which would reflect honour on a better cause4 ,but there are two facts in our present position1 which deserve our especial notice1--the one1 that our own happy island is the great object of their exertions4 ,yes1 ,england1 our own dear ,england1 is the prize at which ,rome is aiming4 ,the other1 that at the very point of this remarkable crisis in the history of our nation1 it is proposed in the parliament of this protestant country1 to give a large and permanent endowment to the ,roman ,catholic college at ,maynooth2 that is1 to strengthen and increase the priests of a system1 which is declared by our constitution to be unscriptural and untrue4 ,surely1 then1 the time is come to speak4 ,surely the watchman is bound to sound the note of warning4 ,surely the whole company of ,god's believing people should know well the reason of the hope that is in them1 that they may be able to take their place with boldness in the armies of the ,lord2 and1 in the last great fearful struggle against ,antichrist1 be found standing stedfast1 amongst the fearless1 faithful1 followers of the ,lamb4 ,it is my intention1 therefore1 to preach a short course of sermons on some of the leading principles of our protestant church4 ,it will be my endeavour rather to set forth the truth than to occupy your time in exposing error4 ,god's people come here to be fed with the bread of life1 and they must not be robbed of their daily food by the introduction of cold and cheerless controversy4 ,our constant desire and prayer to ,god for you all is1 not that you should be subtle controversialists1 but well instructed and practical believers in your ,lord4 ,this great end ,i now hope to keep steadily in view4 ,pray for me1 dear brethren1 that my intention may be carried into effect4 ,pray that the spirit of the living ,god may himself direct me in this effort for his glory6 ,pray for us1 as we pray for you1 8that speaking the truth in love1 we may grow up unto him in all things40 ,now the controversy between the church of ,england1 and that of ,rome1 hinges mainly upon one great turning point1 namely this1 they deny the ,bible to be the only rule of faith1 and appeal to other writings as a sufficient authority in their statements of sacred truth4 ,to the ,bible1 then1 as the rule of faith1 we must direct our first attention1 and will endeavour to point out1 ,i4 ,its supreme authority4 ,,ii4 ,its complete sufficiency4 ,,iii4 ,its clear intelligibility4 ,i4 ,first1 then1 for its supreme authority4 ,there is no occasion now to enter into proofs of its inspiration4 ,that all scripture is given by inspiration of ,god1 we may regard as an admitted truth3 we are not dealing with the infidel1 but with those who profess to believe the ,scriptures3 we are to receive it 8not as the word which man's wisdom teacheth1 but which the ,holy ,ghost teacheth30 to listen to it1 8as it is in truth1 the word of ,god40 ,all that we are concerned with now is the supreme authority1 which1 being inspired1 it possesses over man4 ,our object is to point out1 that as the word of ,god1 it has absolute authority in all its statements of divine truth1 and that just as the written law is the one rule for the nation's government1 so the written word is the one rule of the ,church's faith4 ,who can reveal the truth of ,god but ,god himself8 8,the things of ,god knoweth no man1 but the ,spirit of ,god40 ,and when ,god speaks1 who shall dare to give an opposing judgment8 8,be silent1 ,o all flesh1 before the ,lord60 ,let us strive then to realize this fact1 that the ,bible comes direct from 8,god1 who cannot lie20 that it is his own statement of his own divine purposes2 that ,he has1 as it were1 put his seal and signature to it1 to mark it as his own2 that he has brought it forth amongst us with the solemn preface1 8,thus saith the ,lord20 and there can then be no doubt left as to its certain1 its invariable1 its unfailing1 its authoritative truth4 ,there it stands1 unshaken in its supremacy3 like the ,sun in heaven1 beyond the reach of man's attack3 like the great mountains1 immoveable by man's effort4 8,thy word is truth10 saith the ,saviour1 certain1 unfailing1 unerring truth2 and though multitudes may deny1 though thousands may resist1 though the whole body of unconverted men may hate its message1 it is still truth2 the pure1 unmixed1 unadulterated truth of ,god4 ,nor can any amount of human evidence rival its authority4 ,multiplication does not make inspiration4 ,ten thousand butterflies do not make an eagle2 nor can the human intellect1 however multiplied1 be measured for a moment with the mind of ,god4 ,thus1 if it were to fall out1 7which thanks be to his grace it never can71 that all living men1 of all ages and all ranks1 were to agree in the denial of any one doctrine of the gospel2 if all the great1 all the learned1 all philosophers1 and all divines2 all that now live1 or ever have lived1 were to concur in one united opinion1 and that opinion were in opposition to the ,bible2 then all must be wrong1 and the ,bible must be right2 for they are men1 and the ,holy ,ghost is ,god2 and 8,let ,god be true1 and every man a liar40 ,now1 we fully admit that the ,church of ,rome does not openly deny the supreme authority of ,scripture1 but it virtually sets it aside by two principles3 the one1 that it is not complete2 the other1 that it cannot be understood without the interpretation of the ,church4 ,we must examine1 therefore1 ,,ii4 ,its complete sufficiency4 ,the idea taught by the ,church of ,rome is1 that there are two channels of divine truth1 two streams conveying the same water1 the written1 and the unwritten word1 the written found in the ,bible1 the unwritten1 in the traditions and decrees of the ,church4 #e ,thus by attempting to blend the two1 they throw the ,bible virtually into the shade2 and like the ,jews of old1 8make void the commandment of ,god by their traditions40 ,the opposing principle of the ,church of ,england1 is1 that the written word is itself sufficient2 that it contains an ample and complete statement of the whole truth of ,god4 8,holy ,scripture containeth all things necessary to ,salvation3 so that whatsoever is not read therein1 nor may be proved thereby1 is not to be required of any man1 that it should be believed as an ,article of the ,faith1 or be thought requisite or necessary to salvation4 ,in the name of the ,holy ,scripture we do understand those canonical books of the ,old and ,new ,testament1 of whose authority was never any doubt in the ,church40 #f #a4 ,and is not this evident from the direct statements of the word of ,god itself8 ,look only at the passage from which our text is taken1 v4 #ae4 ,the ,holy ,scriptures 8are able to make thee wise unto salvation through faith which is in ,christ ,jesus40 ,they are sufficient1 then1 for the heavenly wisdom of the people of ,god2 nothing more is needed2 they contain ,god's truth1 and make men wise in his wisdom4 ,but this is not all3 follow on the passage3 8,all ,scripture is given by inspiration of ,god1 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness40 ,and what is the result8 8,that the man of ,god may be perfect1 throughly furnished unto all good works40 ,who shall presume to say1 then1 that the written word is not sufficient8 ,there is enough in it to form a perfect character1 to leave nothing wanting in the furniture of the religious mind4 ,when it says1 8,they are able to make thee wise unto salvation10 it teaches that they reveal all that can be needful to make ,christ's coming kingdom ours3 when it adds1 8,that the man of ,god may be perfect1 throughly furnished unto all good works20 it proves that they also supply us with the sum total of all that can be needed in our pilgrimage through life4 #b4 ,but1 even1 if we had no such direct statement1 we have ample proof of the completeness of the ,bible in the simple fact1 that there is nothing else inspired4 ,if there be a void left1 it must remain unfilled for ever4 ,if there be a chasm1 the whole world can never close it4 ,for if there were deficiencies in the ,bible1 to whom should we go to supply the defect8 ,to the ,fathers8 ,they were holy1 devoted1 fervent men1 and multitudes amongst their number counted not their life dear unto them1 if only they might fulfil the ministry1 which they received of the ,lord4 ,but they were men after all1 fallible1 and often failing men2 they never pretended to inspiration2 they knew far too much both of themselves and ,god to presume to say of their own writings1 8,thus saith the ,lord40 ,they never claimed either inspiration or infallibility4 ,to whom then shall we go8 ,to councils8 ,but they were human too1 they were assemblies of fallible men1 so fallible1 that in one instance the whole church was actually induced to decide against the divinity of our blessed ,lord4 ,this was the case1 when the whole body of the ,church1 bishops1 priests1 deacons1 and laymen1 were all arrayed against ,athanasius1 and ,athanasius alone stood forth as the champion for truth4 ,athanasius was against the world and the world against ,athanasius4 ,to whom then shall we go8 ,to the ,pope8 ,but he too is a man1 and as too many sad facts in the history of popedom prove1 a fallible and often failing man4 ,to whom then shall we go8 ,shall we seek for some united testimony of fathers1 councils1 and popes8 ,it would be a hopeless task1 it would be to attempt an impossibility1 for they are perpetually differing1 and when we had gained it1 we should after all have only the testimony of man4 ,to whom then shall we go8 ,peter must give the answer1 8,thou hast the words of eternal life40 ,we will not now stop to discuss the question whether it be possible for men to fill up the deficiencies of the word of ,god4 ,he that cannot add a single inch to his own stature1 he surely can add nothing to the volume of inspired truth4 ,he that cannot add one single leaf to the flower1 nor give one additional wing to the insect1 he surely can contribute nothing to the most perfect of all the works of ,god1 the revelation of his own hidden will4 ,it was prophesied originally of the ,roman ,empire1 that it should be part of iron1 part of clay2 a fit image of that false system1 which would blend together in one whole1 the word of ,god1 and the word of man4 ,as well might you expect to strengthen iron by the mixture of a little fragile clay3 as well might you hold up the candle in the vain endeavour to add to the brightness of the noon-day sun3 as well might you strive to perfect the beauty of the clear fountain of water of life1 clear as crystal1 proceeding from the throne of ,god and of the ,lamb1 by adding to it waters that have been stained and thickened in their passage along an earthly world1 as hope to add anything to the word of ,god1 by mixing up with it the word of man4 ,the fact1 then1 that there is nothing else inspired1 is in itself a proof that the ,bible is complete4 ,either the ,bible is sufficient1 or we are left without a sufficient guide4 ,we may1 therefore1 rest satisfied as to the complete sufficiency1 as well as the supreme authority of the word of ,god4 ,but there yet remains another subject of scarcely less importance1 which we cannot leave unnoticed4 ,namely1 ,,iii4 ,its clear intelligibility4 ,it is not enough1 that the ,scriptures are sufficient and complete4 ,for practical purposes they must be within the reach of common men4 ,now the ,church of ,rome takes the ,bible out of the hands of private ,christians4 ,they acknowledge the authority of ,scripture1 but add that the church alone has the power to interpret it3 they say there are many difficulties1 and that it requires the church's interpretation to unravel the path of life4 #i ,this principle places the people in absolute dependence on those who call themselves the church4 ,it draws their attention to the church rather than to ,god4 ,it teaches them to rely on man's comment1 and to lose sight of ,god's decree4 ,when looking through a painted window1 your eye is fixed on the glass1 and loses sight of the sun behind1 which lightens it2 so when we look at truth through the medium of human interpretation1 the sight is caught by the human colouring1 and the light of ,god's eternal truth is thrown into obscurity with the neglected word4 ,now true ,protestants gain their light1 not through the coloured glass1 but from heaven itself1 that is1 they look to the word of ,god1 and not to man's interpretation as the decision of christian truth4 ,at the same time we must not deny that there are difficulties in the ,scriptures4 ,its subject is infinity1 its range eternity1 its author ,god2 and it would be folly to suppose that poor1 frail1 shortsighted1 and shortlived man1 should be able at a glance to measure the unfathomable depths of ,god's unexplored wisdom4 ,nor are we to underrate the high importance of the sacred ministry4 ,it was the gift of our blessed ,lord after his ascension4 #aj;a ,it is carried on under the appointment and arrangement of the ,holy ,ghost4 #aj;b ,when ,israel was without 8a teaching priest10 they were 8without the true ,god10 and 8without the law40 #aj;c ,when men labour for ,christ1 8rightly dividing the word of truth10 they are the great instruments in the hand of ,god for the ingathering of his elect1 and the preservation of his children for eternal glory4 ,we admit then freely and fully1 #ast1 the existence of difficulties in ,scripture1 and #bndly1 the importance and extreme value of a living and expounding ministry4 ,at the same time1 we are no less prepared to assert with the utmost earnestness1 that the people of ,god are bound by1 or dependent on1 no interpretation of any man whatever4 ,god has spoken in his word1 and ,god has spoken plainly4 ,let us examine two or three of the many proofs4 #a4 ,see the use made of ,scripture in the time of inspiration4 ,look at the well known case of the ,bereans1 ,acts xvii4 #aa3 they brought ,paul himself to the test of ,scripture2 a set of laymen went daily to their ,bibles to see if the man of ,god himself were true1 and for this1 which would be mortal sin in the ,church of ,rome1 they were actually commended by the ,holy ,ghost1 for a 8,these were more noble than those in ,thessalonica1 in that they received the word with all readiness of mind1 and searched the ,scriptures daily to see if these things were so40 ,the ,berean laymen1 therefore1 were right1 when they studied their ,bible as the rule of faith4 ,take again the case of ,timothy4 ,timothy1 we know1 was a remarkable man4 ,st4 ,paul loved him as his own child1 and always spoke of him as his son4 ,he was to ,paul what ,john was to ,christ4 ,the grace in his heart was of early growth2 he was one of those chosen few1 who were believers from their youth4 ,but mark his early history4 ,he lived at ,lystra1 a heathen city3 his father was a heathen1 yet ,timothy knew his ,bible well3 he had learned it of his mother1 as she too from hers4 ,here then we have a little band of ,bible students in the midst of a heathen city3 it consisted of two women and one little boy4 ,and yet we are to be told that the bible does not speak plainly to common people1 that it cannot be understood until the church interpret4 ,who interpreted to ,timothy8 ,who to ,eunice8 ,who to ,lois8 #b4 ,or refer to the purpose for which the book was written4 ,the ,lord said to ,habakkuk1 #ab;a 8,write the vision1 and make it plain upon tables1 that he may run that readeth it40 ,it was his intention1 therefore1 that the prophecy should be understood4 ,of the whole ,old ,testament1 ,st4 ,paul says1 8,whatsoever things were written aforetime1 were written for our learning1 that we0 7i4e4 believers generally7 8might have hope40 ,rom4 xv4 #d4 ,they were intended therefore for the learning and comfort of the church4 ,st4 ,john's gospel was written 8that ye might believe that ,jesus is the ,christ the ,son of ,god1 and that believing ye might have life through his name40 ,john xx4 #ca4 ,and his epistle was addressed to those that believe on the ,son of ,god2 8that ye might know that ye have eternal life1 and that ye might believe on the name of the ,son of ,god10 ,john v4 #ac4 ,what can be plainer than that ,god designed the ,bible for the church at large1 for the comfort and instruction of the whole body of his believing people8 ,and now add to this the declared purpose for which the ,holy ,ghost dwells amongst men4 ,he is 8the ,spirit of truth10 #ab;b 8to guide us into all truth10 8the ,spirit of wisdom and revelation in the knowledge of ,christ40 #ab;c ,and of ,him ,st4 ,john writes3 8,the anointing which ye have received of him abideth in you1 and ye need not that any man teach you3 but as the same anointing teacheth you of all things1 and is truth and is no lie1 and even as it hath taught you1 ye shall abide in him40 #ac;a ,can any one read such passages and doubt for a moment that it is the purpose of the ,holy ,ghost to teach ,god's people by throwing light upon the pages of his inspired word8 and would not that man set himself up above the ,god of heaven1 who would dare to pronounce it inexpedient to give the ,bible to every living soul within the church8 ,and now observe the following pastoral letter from the ,romish bishops and archbishops in ,ireland4 ,having received a letter from ,pope ,leo the #abth1 dated ,may #ahbd1 addressed to all ,patriarchs1 ,primates1 ,archbishops1 and ,bishops1 and they conveyed the substance of it to the ,irish priests in the following words4 8,our holy ,father recommends to the observance of the faithful1 a rule of the congregation of the ,index1 which prohibits the perusal of the ,sacred scriptures in the vulgar tongue1 without the sanction of the competent authorities4 ,his holiness wisely remarks that more evil than good is found to result from the indiscriminate perusal of them on account of the malice or infirmity of men4 #ac;b ,in this sentiment of our head and chief we fully concur40 ,so they do not hesitate boldly to declare1 that the very words which the ,holy ,ghost inspired for our learning are productive of more harm than good4 ,it is true that they ascribe the failure to the malice or infirmity of men3 but did not ,god know what men were when he gave the ,scriptures8 ,did he suppose men better than they are8 or has the ,pope a greater insight into human nature than ,god himself8 ,the use of such language implies either that ,god was ignorant of man's nature1 or knowing it1 was unsuccessful in addressing it2 in other words it amounts to the bold blasphemy of ascribing either ignorance or impotence to ,god4 #c4 ,but again1 look at the practical experience of daily life4 ,we appeal to every ,bible reading ,christian1 does not the word of ,god speak plainly8 #a know there are some to whom it may appear a sealed book1 but ,god always opens it as they advance in their study4 ,there are many flowers1 which in the early morn1 seem to possess little interest or beauty1 for their bloom is closed2 but when the sun gets up1 and they feel its genial heat1 the leaf expands1 and the blossom opens1 sweet in its fragrance1 and lovely in its colouring and form4 ,so it is with the ,scriptures4 ,the unopened ,bible may seem dull and powerless to the beginner1 but let the ,holy ,ghost beam his light upon its sacred pages1 and it becomes more beautiful than the lily1 more fragrant than the rose of ,sharon4 ,did ever hungry soul go to the word1 and not find in it the clear description of the bread of life8 ,is there any confusion in its language1 when it addresses the broken-hearted penitent1 and assures him1 saying1 8,the blood of ,jesus ,christ the son cleanseth us from all sin80 ,is there any indistinctness in that gentle whisper with which ,god1 as a tender husband1 sooths the sorrowing widow1 and leading her into a solitary place1 there speaks to her heart1 saying1 8,comfort1 comfort ye my people80 ,is there any want of lucid clearness in the lovely portraiture of our blessed ,lord8 ,is it possible to mistake his holy character8 ,is there any lack of shrill distinctness in the sound of the warning trumpet1 in the prophecies of coming judgment1 in the curse passed on sin1 in the promises of glory8 ,nay1 beloved6 man may tell us that the traveller cannot see to track his path1 when the summer sun shines in its strength3 man may tell us that there is no refreshment in the cool stream that gurgles up clear as crystal from beneath the shady rock3 and we would believe them1 even then1 sooner than we would believe the ,church of ,rome1 when she tells us1 that the way of life is not pointed out plainly1 in the word which ,god has written1 to guide and cheer his people heavenwards4 ,we have found1 then1 that the ,bible is of supreme authority1 complete sufficiency1 and clear intelligibility4 ,and now1 dear brethren1 what a deep sympathy should we feel for the laity of the ,church of ,rome6 ,one fact may illustrate their position4 ,when two members of the deputation of the ,church of ,scotland to the ,jews arrived at ,brody1 on the borders of ,austrian ,poland1 every book was taken from them1 even their ,hebrew and ,english ,bibles4 ,being sealed up they were sent on to ,cracow1 and delivered to them when they quitted the ,austrian dominions4 ,on pleading for their ,english ,bible1 the only answer was1 8,it is not allowed in ,austria40 ,thus are the bulk of the people kept at a distance from that clear and lucid stream4 ,the church1 like the painted window1 stands between them and the pure light of heaven4 ,who can wonder1 then1 that there are errors and superstitions8 ,who can be surprised to see them bend before the ,virgin1 when they are thus kept back from ,christ8 ,we should not despise them1 but pity them3 we should weep for them1 as our lord wept over ,jerusalem3 we should pray for them1 as he prayed upon the cross1 8,father forgive them1 for they know not what they do40 ,none can doubt that multitudes are truly desiring to walk with ,god2 truly in earnest in their rounds of prayers and penance4 ,you may oftentimes see them on the ,continent sobbing and pleading in unremitting and earnest prayer1 but alas6 it is too often before the ,virgin's picture4 ,they know no better1 they are kept from the word of life1 and in many cases they sink to their grave1 ignorant of the very existence of the ,bible4 ,and there is a lesson here for ourselves too1 dear brethren4 ,we must remember that it is not enough to belong to a church which puts the ,bible into our hands1 or to listen to a ministry which appeals to it as the rule of faith4 ,we must make it our own2 we must take it to ourselves as our birth-right4 ,it is not enough that we possess the printed book1 it must be also written on the understanding by careful1 diligent1 persevering study2 and on the heart by the pen of the ,holy ,ghost himself4 ,he is but a poor ,protestant that neglects his ,bible4 ,nay1 more1 he is but a poor ,christian1 for he that knows little of his ,bible can scarcely fail to know still less of ,god4 ,let us1 then1 be stedfast ,bible ,christians1 devoted ,bible students4 ,let us determine that1 ,god giving us grace1 we will know ,christ as our ,god reveals him1 know him as our own ,redeemer1 as our own ,advocate1 as our own ,lord and ,king1 and let us never rest content till we can say with the prophet 8,thy word was found and ,i did eat it3 and thy word was unto me the joy and rejoicing of my heart40 ,,sermon ,,ii4 ,,justification4 ,,acts xiii4 #ci4 ,and by him all that believe are justified from all things1 from which ye could not be justified by the law of ,moses4 ,,if my object in the present course of sermons had been simply to produce a popular impression against the church of ,rome1 ,i doubt whether ,i should have selected the doctrine of justification as the subject for our thought this evening4 ,the error1 though quite as deadly1 is not so glaring as in other portions of their system4 ,but1 as ,i said on ,sunday last1 my great design is to confirm you in the saving truths of ,christ's gospel1 8that speaking the truth in love1 we may grow up unto him in all things40 ,to this end there is no subject more important than the present2 it touches our very life2 it concerns our present peace and eternal joy2 it involves the question1 whether the door is closed or opened1 by which the sinner can find access to ,god4 ,let us endeavour then to approach it with the seriousness due to so great a matter1 and let us all lift up our hearts to the ,father of lights1 the giver of every good and perfect gift1 that the ,holy ,ghost may be shed on us abundantly through ,jesus ,christ our ,lord6 ,the point at issue between the ,church of ,rome and ,church of ,england does not relate to the justification of the heathen man1 when he first approaches ,christ in baptism4 ,this they term the first justification1 and acknowledge with us that it is through faith4 ,it is with reference to what is usually called the second justification that the great difference exists between us4 ,this is the justification of baptized ,christians1 of persons like ourselves1 who have sinned after baptism2 and the question is1 ,what is the instrument by which justification is applied to us8 ,the doctrine of our ,protestant church is clearly laid down in the #aath ,article1 8,we are accounted righteous before ,god only for the merit of our ,lord and ,saviour ,jesus ,christ by faith1 and not for our works1 or deservings3 ,wherefore1 that we are justified by faith only is a most wholesome doctrine1 and very full of comfort1 as more largely is expressed in the ,homily of ,justification40 ,the doctrine of the church of ,rome is that there is righteousness infused into the mind1 as warmth into the heated iron1 and that we are justified by the merit of this infused or inherent righteousness2 or1 in other words1 that our own good thoughts1 good works1 alms1 prayers1 fastings1 c4 so satisfy ,god's law1 that in consequence of them we may claim eternal life as our own well deserved reward4 ,the council of ,trent has decreed as follows3--8,if any man shall say1 that men are justified either by the sole imputation of the righteousness of ,christ1 or the sole remission of our sins1 and not by grace and charity1 which is diffused in their hearts by the ,holy ,spirit1 and is inherent in them1 let him be accursed40 #ai ,in other words the ,church of ,england teaches that we are accepted before ,god through the righteousness of our blessed ,lord1 imputed freely to all that believe2 the ,church of ,rome1 that we are accepted before ,god through the righteousness wrought in us1 and the merit of our own acts and doings4 ,the ,church of ,england that we are justified by faith2 the ,church of ,rome that we are justified by works4 ,to those who know their ,bibles1 there can be little difficulty in the decision of this important question4 ,that we are justified by faith stands forth as plainly as the summer sun in heaven4 ,acts xiii4 #ci4 8,and by him all that believe are justified from all things1 from which ye could not be justified by the law of ,moses40 ,romans iii4 #bd4 8,being justified freely by his grace1 through the redemption that is in ,christ ,jesus40 #bf4 8,to declare1 ,i say1 at this time1 his righteousness3 that he might be just and the justifier of him which believeth in ,jesus40 #bh4 8,therefore we conclude that a man is justified by faith without the deeds of the law40 iv4 #b1 #c4 8,for if ,abraham were justified by works1 he hath whereof to glory2 but not before ,god4 ,for what saith the scripture8 ,abraham believed ,god1 and it was counted to him for righteousness40 ,gal4 ii4 #af4 8,knowing that a man is not justified by the works of the law1 but by the faith of ,jesus ,christ1 even we have believed in ,jesus ,christ1 that we might be justified by the faith of ,christ1 and not by the works of the law3 for by the works of the law shall no flesh be justified40 ,here we might well leave the subject1 but as this was the great battle-field of the ,reformation1 it may be well to examine rather more carefully into the question4 ,in doing this we will endeavour to show-- ,i4 ,that all justifying righteousness must be perfect4 ,,ii4 ,that inherent righteousness can never justify even the regenerate4 ,,iii4 ,that the imputed righteousness of ,christ is of itself perfect and sufficient4 ,i4 ,all justifying righteousness must be perfect2 for justification is a legal act1 and justifying righteousness is that which satisfies the law4 ,the law1 or will of ,god1 lays down a certain rule of life and conduct1 as the law of a country lays down certain regulations for the citizen4 ,as the sovereign for his subjects1 so ,god appoints his law for man4 ,now if the law be satisfied by man1 then man is justified by the law4 ,the law lays nothing to his charge2 he is really free1 and he is accounted free2 he is fully and completely justified by his perfect fulfilment of the will of ,god4 ,such a character would stand before ,god in the same position as we do before the earthly judge4 ,we are justified by our country's laws2 we enjoy our liberty1 and walk through the length and breadth of our happy land1 free as the winds of heaven1 in our own right1 and1 as far as human law is concerned1 our own righteousness4 ,we have not broken our country's laws1 so we can stand up boldly before our country's judge4 ,now1 with reference to our country1 or to the law of man1 this innocence is a justifying righteousness4 ,it secures to us a perfect freedom1 it strips the law of all claim either on liberty or life4 ,if there were a similar obedience to the law of ,god1 that obedience would be a justifying righteousness before ,god4 ,if the law were satisfied1 the creature would be justified2 the satisfied law would itself declare him free4 ,the law would be disarmed of all power of threat1 curse1 or punishment2 the righteous man would stand boldly before the judgment1 and say1 8,i have fulfilled the law1 and ,i now demand the crown40 ,now there is one thing self-evident respecting this justifying righteousness2 namely this1 ,it must be perfect1 or it all falls to the ground4 ,if one stone be removed from the self-supporting arch1 the whole fabric falls into ruin4 ,one leak is enough to sink the noblest ship in ,england's navy4 ,so by the laws of our country1 if there be one breach of one law1 our liberty is lost1 our right is gone1 our justifying righteousness is no more4 ,if there be one single act of transgression1 one single violation of one single statute1 the law is broken1 and the offender is subject to its punishment4 ,how many a poor culprit has lost his life for one solitary act6 ,as with the law of ,england1 so it is with the law of ,god4 ,the righteousness that can justify must be a perfect righteousness4 ,if there be one act of disobedience1 the offender becomes a sinner1 and must plead for mercy1 if he would hope to shun the curse4 ,his right and righteousness are gone together2 he must cease for ever to urge any claim on glory4 ,st4 ,james states this plainly1 #bc;a 8,for whosoever shall keep the whole law1 and yet offend in one point1 he is guilty of all4 ,for he that said1 ,do not commit adultery1 said also1 ,do not kill4 ,now if thou commit no adultery1 yet if thou kill1 thou art become a transgressor of the law30 and ,st4 ,paul confirms it1 when he quotes the words1 #bc;b 8,cursed is every one that continueth not in all things that are written in the book of the law to do them40 ,he does not say some things1 or most things1 or a great many things1 but all things4 ,and this may point out the distinction between the righteousness which can justify1 and the righteousness which may please4 ,that which can justify must be perfect1 for it must leave the law unbroken before the judge2 that which can please may be defective1 for it may be little more than the first risings of a filial love1 than the first efforts to do the will of a loving ,father4 ,the prodigal pleased his father1 when he first turned his thoughts towards his long forsaken home1 but none would argue that he was then justified by his obedience4 ,mary pleased her ,saviour1 when she sat at his feet1 and drank in his sacred teaching1 but that one act could not justify her soul before the judgment-seat of ,god4 ,david did well that it was in his heart to build the temple1 but he could not appeal to that one secret1 unfulfilled intention1 as a justifying righteousness1 which could clear his soul1 or fulfil the law4 ,to sing the song of thankful praise pleaseth the ,lord 8better than a bullock that hath horns and hoofs10 but though we sang that song throughout eternity1 it would prove nothing before the judgment-seat1 it could never constitute such a righteousness that the judge could say 8,well done1 you have fulfilled the law40 #bd ,if we bear in mind this distinction1 we shall easily establish our second point1 namely1 ,,ii4 ,that inherent righteousness can never justify even the regenerate3 and for this one simple reason1 that the righteousness of the very best is altogether imperfect before ,god4 ,we all know what a vast change is wrought in a man when he is born again of the ,holy ,ghost1 a change sometimes compared to a resurrection1 sometimes to a new creation1 and always ascribed to the arm of ,god's omnipotent sovereignty4 ,in this change the heart of stone is taken away1 and the heart of flesh is granted2 the eagle is transformed into the dove2 the lion becomes the lamb2 the wild bramble is changed into the fruitful vine2 the barren waste rejoices and blossoms like the rose4 ,let us none lower the character of this vast and most lovely change4 ,it is more beautiful than that of the chrysalis to the butterfly2 more wonderful than that of the buried corpse to the living man2 more gladdening1 than when the vast world sprang out of nothing at the command of ,god4 ,there are only two occasions mentioned in the ,bible1 in which the company before the throne are described as finding increase to their already perfect joy2 the one was the creation1 when 8all the sons of ,god shouted for joy30#be;a--the other1 the gathering in of the new born penitent1 for 8there is joy in heaven over one sinner that repenteth40 #be;b ,but yet the righteousness thus implanted cannot justify1 for just look at 7#a7 ,the works produced4 ,there is a constant activity to be seen amongst the people of ,god2 they delight to do his will2 they labour1 and labour diligently1 to relieve distress1 to comfort sorrow1 to spread the glad tidings of the kingdom of our ,lord4 ,such works are the fruits of the ,spirit1 and they are gladdening both to ,god and man4 ,to witness them in the flock is the highest joy of the ,christian minister1 and never do we know such true pleasure1 as when we see you1 dear brethren1 thus striving to labour stedfastly for ,christ4 ,ay6 and they are the joy of one higher far than we4 ,they are the fruits of the ,spirit1 the delight of ,christ himself1 the sacrifice well pleasing1 acceptable unto ,god4 ,st4 ,paul desires such results as these1 when he prays1 #be;c 8,that ye might walk worthy of the ,lord unto all pleasing1 being fruitful in every good work1 and increasing in the knowledge of ,god40 ,and ,christ himself has put his seal and stamp upon them1 saying1 #bf;a 8,herein is my ,father glorified1 that ye bear much fruit2 so shall ye be my disciples40 ,but how vain it is to suppose that they can justify6 they may please the ,father1 but they cannot satisfy the law4 ,they may seem fair before men1 but who is bold enough to pronounce them perfect before ,god8 ,for remember that motives must be considered as well as acts4 ,see how ,st4 ,paul argues this1 #ast ,cor4 xiii4 #c1 8,and though ,i bestow all my goods to feed the poor1 and though ,i give my body to be burned1 and have not charity1 it profiteth me nothing40 ,what could be a nobler thing than martyrdom8 ,what liberality equal to the consecration of all his goods to feed the poor8 ,yet if there be one secret1 hidden defect of motive perceived by ,god alone1 the ,apostle becomes nothing1 8it profiteth me nothing40 #bf;b 8,cut off then those things wherein we have regarded our own glory1 those things which men do to please men1 and to satisfy our own likings1 those things we do for any by respect1 not sincerely and purely for the love of ,god1 and a small score will serve for the number of our righteous deeds40 ,it is with them as with the drop of water4 ,to the naked eye it seems clear and sparkling1 but when you see it under the searching light of the solar microscope1 you find it full of all uncleanness4 ,so it is with the best of human actions4 ,to the naked eye they may appear pure and even brilliant1 but let the light of divine truth beam on their inward character and motive1 and there is so much defect1 so much defilement1 that we are filled with wonder1 not because they fail to justify1 but because ,god is so gracious as to condescend to say they please4 ,yea1 verily6 if the whole church of ,christ were to select from all its multitudes the very holiest of all living men1 and if that holiest of men were to select the holiest action that he ever wrought in the holiest period of his most holy life1 that one act when referred to the heart searching1 motive judging1 law of ,god1 would be found so tainted with defiling sin1 that if his justification were to depend on its righteousness alone1 he must abandon for ever all hope of life with ,god4 8,there is none that doeth good1 no not one40 #bg 7#b7 ,we have here referred to outward actions1 let us now trace the stream up to its source1 and look at the inward state of heart1 or as it is sometimes called 8habitual righteousness40 ,can this justify8 ,we all know what an inward change is wrought by the ,holy ,ghost in those who are truly born of ,god4 ,their whole heart and mind and will are changed4 ,they love that they once despised1 they long for that which they once scorned1 they walk with ,jesus1 whereas before they were the slaves of sin4 ,to recur to the simile employed before1 as heat is diffused through iron1 so a new love1 a new righteousness is spread through the soul4 ,but yet it cannot justify1 for it is not perfect4 ,it is sufficient to please1 but it is defective still4 ,there may be great heat spread through the iron1 while still the metal retains its substance4 ,the ice may be melted1 and the water retain the winter's chill4 ,just so it is with the righteousness planted in us by the ,holy ,ghost4 ,there is a new warmth1 but the nature retains too much of its iron hardness3 there is a melting of the soul1 but the winter's chill is still found in the melted spirit4 ,this is the meaning of our article when it says 8,the infection of nature doth remain yea in them that are regenerate10 and this remaining corruption destroys at once all hope of justification through the righteousness of the heart4 ,take one or two examples from the ,scriptures4 ,there can be no doubt of the inward righteousness of ,david4 ,he was 8the sweet psalmist of ,israel10 8the man after ,god's own heart40 ,if the ,holy ,ghost ever gave the new life to any man it was to ,david4 ,but was ,david's inward righteousness such that he was justified8 ,listen to his own prayer1 ,ps4 cxliii4 #b1 8,enter not into judgment with thy servant2 for in thy sight shall no man living be justified40 ,there can be no doubt of the change of heart in ,peter4 ,the ardour of his noble mind was nobly consecrated to ,christ4 ,but was ,peter justified by his inward righteousness8 ,see how it failed4 ,one wave of strong temptation broke down his faith1 and for the time chilled his love3 so that on one evening even ,peter was thrice guilty of the denial of his ,lord4 ,could ,peter then be justified by his inward love8 ,there can be no doubt of the inward righteousness of ,paul4 ,he was ,god's chosen vessel to bear his name among the ,gentiles4 ,his whole life bore witness to the constraining power of the love of ,jesus4 ,but was he justified by that inward love8 ,listen to his own affecting language1 ,rom4 vii4 #bb-bd1 8,for ,i delight in the law of ,god after the inward man3 ,but ,i see another law in my members warring against the law of my mind1 and bringing me into captivity to the law of sin which is in my members4 ,o wretched man that ,i am6 who shall deliver me from the body of this death80 ,or refer the matter to your own personal experience4 ,it is a case that requires no farfetched arguments4 ,there are multitudes amongst you1 ,i am well persuaded1 in whom the ,holy ,ghost has wrought this sanctifying change4 ,it is your joy1 your delight1 your chief desire to walk with ,god4 ,and now we would appeal to you4 ,are you walking with ,god so perfectly that by that righteousness you can be justified8 ,has there been no neglect1 no languor1 no forgetfulness1 no sloth in his service8 ,has the whole life been like the vigorous1 active1 cheerful1 service of the angels around the throne8 ,or1 to go farther3 is there any one hour that you have passed from the moment of your new birth till now1 upon the perfect holiness of which you would dare to stake your salvation throughout eternity8 ,select the time of greatest spiritual enjoyment1 the happy season when your soul glowed most fervently with the love of ,jesus2 when ,heaven seemed the nearest1 and ,god rose before you as the loveliest of the lovely2 and decide whether you can truly say 8,for that time at least ,i did fully1 completely1 and without defect1 rise to the measure of the perfect will of ,god40 ,how then can ,rome declare that we are justified by the righteousness within us8 ,how can she presume to curse those who differ from her sentence8 ,how can she say 8,if any man say1 that we are justified by the sole imputation of ,christ's righteousness1 or by the sole remission of our sins1 and not by an inherent grace diffused in our hearts by the ,holy ,ghost2 let him be anathema80 ,who is there either in ,rome or ,england that can have any hope1 but in free1 simple1 unfettered mercy--that can have any plea before the throne of ,god but that of the poor publican1 who said 8,lord be merciful to me a sinner80 #cj ,and this leads us1 thirdly1 to remark ,,iii4 ,that the imputed righteousness of ,christ is of itself perfect and sufficient4 ,this is plainly the truth denied in the decree above quoted4 ,justification is there ascribed in part to the imputation of ,christ's righteousness1 but this alone is said to be insufficient4 ,the article of our church and this decree have evident reference to each other4 ,the article says 8,we are accounted righteous before ,god only for the merit of our ,lord and ,saviour ,jesus ,christ40 ,the ,council of ,trent 8,if any man shall say that men are justified by the sole imputation of ,christ's righteousness1 let him be accursed40 ,the turning point1 therefore1 of the whole question is the complete sufficiency of the work of ,christ4 #a4 ,consider1 then1 his atonement4 #ca 8,he died1 the just for the unjust1 to bring us to ,god40 ,he was our substitute1 he took our place1 he endured the curse of our guilt1 8he bare our sins in his own body on the tree40 ,was the price sufficient1 or was it not8 ,was the substitute accepted1 or was it not8 ,was the law satisfied1 or was it not8 ,if it was1 the atonement was complete1 the believer free1 and no further justification through righteousness can be required4 ,if not1 of this one thing ,i am persuaded1 that nothing we can do can supply the deficiency of the work of ,jesus4 ,no tears1 no toils1 no fastings1 penances1 or alms deeds can supply that which is lacking in the price paid for the sinner4 ,if we were to weep till the ocean overflowed with the swelling tide of penitential tears1 it would avail less than one single drop of the most precious blood of ,god's well beloved ,son4 ,if we were to lacerate the body with fastings and self-inflicted sufferings1 till the very life sunk under the penance1 it would procure no gift that is not already purchased1 it could satisfy no law that is not already satisfied by the life of ,jesus4 #b4 ,consider also the imputed righteousness of ,christ4 ,he made himself one of us1 and became our substitute on the cross4 ,as our representative1 ,he bore our sins in his own body1 and as our representative ,he is now at the right hand of ,god4 ,god punished our sins in ,him upon the cross4 ,god accepts us in ,him as his ransomed people4 ,our sins were placed to his account1 and his righteousness to ours4 ,this explains #b ,cor4 v4 #ba1 8,for he hath made him to be sin for us who knew no sin1 that we might be made the righteousness of ,god in him40 ,he was not made really sinful1 but sin was imputed to him2 he was reckoned as a sinner2 he bore the sinner's curse4 ,but we are made the righteousness of ,god in the same sense in which he was made sin2 that is1 righteousness is imputed to us1 we are reckoned righteous1 we are made heirs of the ,redeemer's glory4 ,now this righteousness is indeed a justifying righteousness3 it is the righteousness of ,christ1 the righteousness of ,god1 perfect in every thought1 perfect from eternity4 ,for ever1 and for ever1 has he been one with ,god1 and never for one single moment1 has one single tainted thought dared to intrude on the heavenly holiness of his most holy soul4 ,now if this righteousness be imputed to us1 what can ours add to it8 ,if we be justified by ,christ's merit1 how is it possible that we should be any longer justified by our own8 ,can ours add to his8 ,can it supply any defects in his8 ,can we make up a patchwork righteousness1 partly his1 and partly ours8 ,the very holiest act of the very holiest of men would be like a spot upon the sun1 a stain and blemish to the perfect brilliancy of the holiness of ,jesus4 ,now that is the justifying righteousness of the believer4 ,in ,christ we stand1 in ,christ we are accepted1 in ,christ the law is satisfied1 in ,christ we are free from the curse1 in ,christ we have peace with ,god--so in ,christ1 and in ,christ alone1 must the true believer look for life4 ,away1 then1 with all false thoughts of human merit2 away with the deadly heresy that man by inherent excellence can recommend himself to ,god2 away with the self-exalting notion that any man1 at any time1 can stand in any other attitude than that of a convicted sinner1 freely pardoned through the blood of the ,lamb4 ,we will strive to please him1 we will press on along the path of life1 we will spare nothing that we may walk with ,god4 ,we will long for the day when ,christ's image shall be formed in perfection within the soul4 ,but1 meanwhile1 we will rest on his atonement1 on his righteousness alone3 and though worldly men may count it folly1 though self-righteous men may deem it frenzy1 though ,rome may hurl against us the thunder of her anathemas1 we will believe1 and believe to our everlasting peace and joy1 that 8,god hath made him to be sin for us02 and that by that one act1 without the smallest human merit1 8,we are made the righteousness of ,god in him40 ,,sermon ,,iii4 ,,purgatory4 ,,luke xxiii4 #dc4 ,and ,jesus said unto him1 ,verily ,i say unto thee1 ,to day shalt thou be with me in paradise4 ,,have you ever stood by the bedside of a dying believer8 ever watched the decaying strength of some dear object of your fondest love8 ,then you know the deep emotions of that solemn moment1 when1 in the stillness of the chamber of death1 the heavy breathing ceases1 and the happy spirit wings its flight to ,god4 ,what conflicting feelings then struggle for mastery in the heart6 ,faith1 joy1 doubt1 and sorrow1 seem in turn to take possession of the soul3 nay1 rather6 they all reign there at once3 we mourn in widowhood1 but acquiesce in faith3 we look on our own life as desolate through separation2 but1 thinking on the present glory of the departed1 we cannot withhold a glad ,amen from ,cowper's lines upon his mother4 ,but oh6 the thought that thou art safe and he6 ,that thought is joy1 arise what may to me4 ,yes it is a joy6 a mournful joy1 but a joy unutterable2 a joy that draws from the same eye tears of rejoicing1 and tears of grief2 a joy which1 strange to say1 melts us into sadness1 while it gives a calm1 holy1 peaceful satisfaction from the full and complete assurance that those we love most are for ever safe with ,jesus4 ,this joy is the birthright of ,god's faithful children2 and this the balm with which in our funeral service1 we strive to staunch the mourner's tears4 ,who that has ever wept beside the open grave can fail to remember those hallowed words3 8,i heard a voice from heaven saying unto me1 ,write1 from henceforth1 blessed are the dead which die in the ,lord1 even so saith the ,spirit1 for they rest from their labours08 ,but the ,church of ,rome1 at one fatal blow1 robs us of all this2 and in the ,catechism of the ,council of ,trent1 declares1 #ce;a 8,besides 7hell17 there is a fire of purgatory1 in which the souls of the pious being tormented for a definite time1 expiate their sin1 that so an entrance may be opened to them1 into the eternal country1 into which nothing defiled can enter40 ,you will here observe four things4 #a4 ,that the souls in purgatory are under torture4 8,cruciat40 #b4 ,that this torture is by fire4 #ce;b #c4 ,that the persons suffering it are not the wicked1 but the pious1 i4e4 believers1 ,god's dear children1 those to whom ,christ would say1 8,depart in peace1 thy faith hath saved thee40 #d4 ,that the purpose of it is to expiate sin1 or make an atonement for transgression before they can be admitted to eternal glory4 ,so that if we are to believe ,rome1 we must abandon all our bright hopes for our dear departed brethren4 ,our mothers1 and fathers1 and fond friends1 who have stuck closer to us than a brother1 holy believers1 who full of faith1 fell asleep in ,jesus1 are at this present moment1 writhing and gnashing their teeth1 in the fierce agony of scorching heat2 yet glad even of the flame to hide them from the displeasure of that ,saviour whom they once delighted to trust and love4 ,having thus stated the doctrine1 ,i am well persuaded ,i might here safely leave it4 ,but it forms one of the bulwarks of the ,romish system1 and is one of the great sources of ,roman wealth4 #cf;a ,the parish priests are ordered by their church frequently and diligently to discourse on it4 #cf;b ,let us examine then how the matter stands in the word of ,god4 ,i4 ,and #ast1 we would remark that there is not a shadow of foundation for it in the ,bible4 ,we read of hell1 and we read of heaven2 we read plainly1 8,that where the tree falleth there shall it lie40 ,but of purgatory not a word is to be found4 ,there are1 however1 two texts generally quoted to which it may be well briefly to refer4 ,the first is1 #a ,cor4 iii4 #ab-ae4 8,now if any man build upon this foundation gold1 silver1 precious stones1 wood1 hay1 stubble2 every man's work shall be made manifest3 for the day shall declare it1 because it shall be revealed by fire2 and the tire shall try every man's work of what sort it is4 ,if any man's work abide which he hath built thereupon1 he shall receive a reward4 ,if any man's work shall be burned1 he shall suffer loss3 but he himself shall be saved2 yet so as by fire40 ,one glance is enough to shew that these words have no connection with the subject4 ,the apostle is speaking of the ministry1 and compares the ministers who followed him at ,corinth to builders raising a temple on the foundation he himself had laid4 ,the temple then is the visible ,church2 the material1 the professing members of it3 some of whom1 like gold1 silver1 and precious stones1 are shining as true believers to the glory of their ,saviour3 others1 like wood1 hay1 and stubble1 are worthless professors1 fit only to be burned4 ,the day of revealing fire refers either to the day of judgment1 or the great fearful conflict with the enemy1 described by ,st4 ,peter as 8the fiery trial which is to try you40 #cg ,the effect will be to separate the tares from the wheat2 the precious from the vile2 the false from the true2 the gold1 silver1 and precious stones1 from the wood1 hay1 and stubble2 and so to reveal the character of the work4 ,there is no allusion then to purgatory4 ,the fire of purgatory is to make expiation for the sins of believers2 the day of fire here described is to try the ,church and reveal its character4 ,if possible the other passage has still less bearing on the subject4 ,it is1 #a ,pet4 iii4 #ah-bj4 8,being put to death in the flesh1 but quickened in the spirit3 by the which also he went and preached unto the spirits in prison3 which sometimes were disobedient1 when once the longsuffering of ,god waited in the days of ,noah1 while the ark was a preparing1 wherein few1 that is1 eight souls were saved by water40 ,this is said to prove that our blessed ,lord preached to the spirits in purgatory at his burial4 ,but it does nothing of the kind4 ,those that had sinned against ,noah's preaching were guilty of disobedience and unbelief4 ,they1 therefore1 the ,church of ,rome itself being witness1 were not in purgatory but in hell4 ,the true meaning of the text is this3 ,christ was raised up by the divine power of the ,holy ,ghost1 by which as the eternal ,god1 he preached even in the time of ,noah to those wicked persons1 who having then rejected him1 are now fast bound in the miseries of hell4 ,he preached then1 not at the time of the crucifixion1 but1 as the pre-existent ,god1 at the time of ,noah3 and preached not to dead souls1 but to living men4 ,these two texts are the pillars on which ,purgatory rests4 ,they remind us of the two pillars on which stood the house of ,dagon4 ,god grant that they may not be equally destructive to the thousands of souls who rest on them6 ,there is therefore no support for the doctrine2 let us now proceed to show1 ,,ii4 ,that it is in direct contradiction to the word of ,god4 ,there are many passages to which we should feel great joy in now referring1 where the present blessedness of departed spirits is painted in lively colours by the ,holy ,ghost2 but you will at once see that those only concern our present argument1 which describe an immediate entrance into joy and rest4 #a4 ,let us begin then with the language of our blessed ,saviour to the dying thief2 which shows that they are gathered immediately to a joyful home2 8,to day thou shalt be with me in paradise40 ,there can be no question here as to his immediate happiness2 there was no need of prayer for the repose of his soul4 ,that very afternoon1 when his poor exhausted frame hung lifeless on the cross1 when he was carried off as an unclean thing to be buried out of the sight of man2 that very afternoon1 before the evening closed in1 was the happy spirit in paradise with ,jesus4 ,and there is something very beautiful in the name here given to the home of ,spirits4 ,in #b ,cor4 v4 #a1 it is described as 8a building of ,god1 an house not made with hands1 eternal in the heavens20 but there is no name given there2 here the name is given1 but no description2 the name is 8,paradise40 ,in paradise there was no pain1 no sickness1 no sorrow1 no death1 no sin4 ,tears were never witnessed there till ,adam turned his back on it1 and so it is with the home of believers4 ,neither sin nor sorrow can ever gain admission4 ,the gate is too strait for them1 they are left behind with us on earth4 ,in that home holiness is the joy1 praise the incense1 love the atmosphere1 and ,christ the light4 #b4 ,in this home again there is immediate rest4 8,they rest not day and night10 it is true1 8crying1 #dj;a ,holy1 holy1 holy1 c420 for to them nothing could be so fatiguing as a pause from praise4 ,their most toilsome toil is to be silent from giving thanks4 ,but from all labour they rest at once4 ,when the spirit once takes its flight1 to that soul the warfare is accomplished1 the struggle over1 the battle won4 ,only look at the words of ,st4 ,john1 ,revelation xiv4 #ac4 ,see how they are ushered in4 8,i heard a voice from heaven40 ,see how ,god would have them preserved as the lasting joy of the ,church of ,christ2 for he says1 8,write40 ,mark their confirmation by the ,holy ,ghost1 8,yea1 thus saith the ,spirit40 ,and now see their plain1 indisputable testimony to the immediate and complete blessedness of the saints4 8,blessed are the dead which die in the ,lord from henceforth1 yea1 thus saith the ,spirit1 that they may rest from their labours2 and their works do follow them40 ,there is no delay1 no interval1 no expiation4 ,they are at once blessed2 at once at rest2 for they are fallen asleep in ,jesus3 they have died in the ,lord4 #c4 ,this immediate blessedness is taught us also from the case of ,lazarus4 #dj;b 8,when the beggar died he was carried by the angels into ,abraham's bosom10 not to purgatory2 and when there he was comforted in the enjoyment of a rest with ,god4 #d4 ,but above all1 the dying spirit passes immediately into the presence of ,christ the ,saviour4 ,it is most important for us to observe this1 for there can be no real joy to the ,christian if he be separate from ,christ4 ,the pure river of the fountain of life would lose all its charm if it did not proceed out of the throne of ,god and of the ,lamb4 ,the sea of glass1 clear as crystal1 would have no beauty if the face of ,jesus were not reflected in it4 ,the new ,jerusalem itself would be no object of desire1 though its walls be of jasper1 its gate of pearl1 its streets of gold1 if ,christ himself were not the light of it3 for the brightest diamond has no brightness in the dark4 ,yea1 heaven itself would become a hell if the ,son of ,god were not the reigning ,lord of it4 ,if we cannot prove1 therefore1 that the departed believer passes at once into the presence of his ,lord1 we in fact prove nothing4 ,if for one moment we are to be separated from him1 it little matters where4 ,but thanks be to ,god we can prove it without the possibility of contradiction4 ,when ,stephen died #da;a 8he saw the glory of ,god1 and ,jesus standing at the right hand of ,god20 saw1 as it were1 the arm of ,christ reaching forth to draw him up to heaven2 so he fell down and prayed 8,lord ,jesus receive my spirit40 ,when ,st4 ,paul doubted between life and death1 he #da;b 8had a desire to depart and be with ,christ1 which was far better40 ,death then was a departure into the immediate presence of his ,lord4 ,but above all refer to #b ,cor4 v4 #f1 #g1 #h4 8,therefore we are always confident1 knowing that1 whilst we are at home in the body we are absent from the ,lord2 7for we walk by faith not by sight27 we are confident1 ,i say1 and willing rather to be absent from the body1 and to be present with the ,lord40 ,the idea of this passage is that there are two homes for believers2 two dwellings1 one on earth1 and one in heaven2 one in the body1 one in the presence of our ,lord4 ,while here we know him1 but it is by faith alone4 8,we walk by faith1 not by sight40 ,when there we shall see him in the full brilliancy of his love and glory4 ,and this change is immediate4 ,the veil is very thin that separates the world of flesh from the world of spirits4 ,every prayer of faith pierces it4 ,the stream is very narrow that separates earth and heaven1 and no sooner do we quit the one than we enter on the other2 no sooner is the earthly home dissolved1 than ,christ himself is seen and the heavenly home opens for his people4 ,so long as 8we are at home in the body1 we are absent from the ,lord20 and we are willing rather to be absent from the body and to be present with the ,lord4 ,the departed believer1 therefore1 is at once found with ,christ4 #e4 ,but there is another passage in which all these immediate blessings appear summed up in one short1 but most expressive1 word4 8,to me to live is ,christ1 and to die is gain40 #db ,we should have no fear in resting the question upon this text alone4 ,it places the truth beyond the reach of all attack4 8,to die is gain10 therefore to die is not to go to purgatory4 8,to die is gain10 therefore to die is not to be tortured in fire for the expiation of our sin4 ,nor must we suppose that this refers to ,st4 ,paul alone4 ,his acceptance rested on the same terms as ours4 ,he was a sinner pardoned through the ,lamb's blood1 and accepted on the same terms as the weakest believer in our congregation4 ,to die was gain2 not because he was an ,apostle1 but because to live was ,christ4 ,and if to us to live is ,christ1 then to us to die is gain4 ,look then at the present happiness of believers1 the present joy of the new born child of ,god4 ,he does not see ,christ1 it is true1 with the eye of sense2 but he knows him1 he loves him1 he delights in him1 he speaks to him1 his soul is filled with joy at the assurance of his grace4 8,whom having not seen we love1 in whom though now ye see him not1 yet believing ye rejoice with joy unspeakable and full of glory40 ,in every care and trial he can find a sweet repose1 for he knows that ,christ is near1 and he has the precious promise 8,the beloved of the ,lord shall dwell in safety by him2 and the ,lord shall cover him all the day long40 ,so when his frame becomes enfeebled and the time of his departure seems at hand1 he can lie down peacefully upon the bed of languishing1 for he has the precious promise that the ,lord shall strengthen him2 the sweet assurance 8,thou wilt make all his bed in his sickness40 ,ay6 and when the illness itself draws to a close1 when all power to alleviate is gone1 when the physician's skill is helpless1 and the wife's affection fruitless2 when the dying man is passing alone through the valley of the shadow of death1 he is still supported1 still happy1 still at peace4 ,for the same ,lord is nigh4 8,yea1 though ,i walk through the valley of the shadow of death ,i will fear no evil3 for thou art with me1 thy rod and thy staff1 they comfort me40 ,oh6 ,blessed life6 ,oh6 happy death of the child of ,god6 8,let me die the death of the righteous1 and let my last end be like his60 #dd ,but now suppose the valley crossed4 ,the arm has upheld him through the struggle2 the beloved of the ,lord has been borne safely through4 ,is the first sight which meets his affrighted eye the lurid glare of the flashing flames of purgatorial fire8--the first sound that startles his ear the groaning of ,god's beloved children writhing under the torments of expiating torture8 ,is that calm repose on ,jesus suddenly changed by one terrific plunge into the scorching agony of a purgatorial flame8 ,would it be gain thus to die8 ,would such a death be 8far better0 than the life of faith8 ,it would be better surely to dwell safely as the beloved of the ,lord1 than to burn miserably in the expiation of unforgiven sin4 ,we may conclude then that the doctrine of purgatory is in direct opposition to the word of ,god1 but we have a yet farther1 and1 if possible1 graver charge to urge against it1 viz41 ,,iii4 ,that it is in direct opposition to the doctrine of atonement as set forth in scripture4 ,you will remember the extract already quoted from the ,catechism of the ,council of ,trent1 in which it was stated that in the fire of purgatory the souls of the pious make expiation for their sin4 ,pause for a moment to observe these words4 ,there are two things to be noticed in them1 7#a47 they assert directly that man's sufferings can make expiation for his sin1 and 7#b47 they imply that the death of our ,lord was not a complete expiation for our sin4 ,let us examine each part separately4 7#a47 ,first then we have a direct assertion that by enduring pain the believer makes expiation for his soul2 that is1 that our temporary sufferings satisfy ,god's broken law4 ,if this be true1 what occasion was there for the blood of ,jesus4 ,why the stupendous mystery of man's redemption8 ,why the agony in the garden8 ,why the burden of the cross8 ,why the hiding of ,god's countenance8 ,why the endurance of the curse in our stead8 ,such a work was surely needless1 a mere mistake on the part of ,jesus4 ,the atonement is become a fable1 if man's passing pain can make expiation for his sin4 ,but1 again1 if pain is expiation1 how is it that hell-fire burns for ever8 ,was ever suffering so intense as that8 ,was there ever such a scene of woe and misery1 of hatefulness and hopelessness1 as that8 ,but does it make expiation for the sinner's sin8 ,does it blot out the curse8 ,does the fire burn out its fuel8 8,it is the worm that dieth not1 and the fire that is not quenched40 ,yea1 verily1 if the curse of one single sin could be burned out by ten thousand centuries of pain1 hell would be no longer hell1 for there would be a faint gleam of far distant hope1 shining even upon the miseries of the damned4 ,there is no expiation then in pain4 ,believers are chastened1 but chastening is not atonement4 ,it is ,god's gentle discipline by which he prepares his jewels for his crown2 and just as the finest gold is wrought most carefully1 so the most precious of ,god's children are often chastened most heavily1 for 8whom the ,lord loveth he chasteneth1 and scourgeth every son whom he receiveth40 ,there must be a melting of the gold1 before it can be separated from the ore2 there must be a rending of the root1 before the tree can be taken from the wilderness and transplanted into the garden of the ,lord4 ,and so it is with believers4 ,there must be a melting of the heart1 a humbling of the earthly will1 a weaning of soul1 that they may cleave to ,christ alone4 ,and this is the purpose for which1 beloved1 we are chastened4 ,he does it for our profit1 that we may be partakers of his holiness4 ,affliction has the same effect that ,nebuchadnezzar's furnace had on the three children in captivity4 ,it could not touch their person1 but it burnt the bands that bound them1 and enabled them to walk more freely with their ,lord4 ,but expiation6 ,that is ,christ's work4 8,he is the propitiation for our sins10 and if suffering in man could expiate for sin in man1 then the suffering of ,christ were a waste of blood1 a waste of agony1 a waste of life1 a waste of love4 7#b47 ,and this leads us to our second remark1 that the doctrine of expiation through purgatorial fire implies an incompleteness in the atonement of our blessed ,lord4 ,if expiation be still needful1 then in his atonement there must be something wanting4 ,nor is this the mere conclusion of a bigoted protestant1 it is the bold assertion of the ,church of ,rome herself4 ,listen to her canon1 8,if any man shall say that after the gift of ,justification has been received1 sin is so remitted to any repentant sinner10 7observe it speaks of justified believers and true penitents7 8and the debt of eternal punishment so blotted out1 that there remains no debt of temporary punishment to be endured either in this world or the world to come in purgatory1 before a way can be opened into the kingdom of heaven1 let him be ,anathema40 #dg ,i feel utterly at a loss in attempting to speak on such an awful passage4 ,can they remember that they are speaking of the atonement wrought by the ,son of ,god8 ,he gave his own most precious life to satisfy the law1 and can any portion of the debt remain8 ,he purchased us with the price of his own most precious blood3 is farther payment needed8 ,the eternal ,redeemer was our ransom3 are we not free8 ,the well beloved of the ,father endured the curse as our substitute3 was his work so ineffectual that the curse still hangs over the very men he came to save8 ,awful dishonour to the ,son of ,god6 ,now ,rome thou must indeed be ,antichrist1 for thou dost rob ,christ of his glory2 thou strivest to tarnish the beauty of his diadem4 ,he says 8,behold the ,lamb of ,god that takest away the sins of the world40 ,but thou contradictest ,christ and sayest that there is a remnant left to be punished in the believer still4 ,he says 8,i1 even ,i1 am he1 that blotteth out thy transgressions for mine own sake1 and will not remember thy sins40 ,but thou sayest that the blot is not effaced1 that the sin is still remembered1 still punished1 even in the child of ,god4 ,he says 8,i am the way10 8,i am the door2 by me if any man enter in he shall be saved40 ,but thou sayest that the door cannot be opened1 except it be through purgatorial pain4 ,he says that he has loved us and washed us from our sins in his own blood1 and made us kings and priests unto ,god and the ,father4 ,but thou sayest the washing was incomplete1 for sin must after all be burned out by fire2 that love is still defective1 for the saints must yet be punished2 the inheritance not fully purchased1 for1 after all that ,christ has done1 the justified believer has still to make an expiation for his sin4 #di ,no6 beloved6 we will not for a moment admit the thought of any other expiation1 than that wrought out for us by the ,lamb of ,god4 ,and as for our dear departed brethren1 nothing that ,rome can say shall ever rob us of our delightful hope4 ,they have felt no pain since the day we parted2 their sainted spirits have been basking in the sunshine of the countenance of ,god4 ,i myself have parted with a mother1 such a mother that ,i often wonder if the world can ever more behold her equal3 so strong in faith2 so ardent in her thirsting after ,god2 so pure in spirit2 so sensitive to sin2 so beaming in her holy loveliness1 that you might almost believe you saw the ,father's name written legibly by the ,holy ,ghost upon her forehead4 ,to this day do ,i hear the tones of her dying voice1 when in answer to my questions respecting her soul's peace1 she replied 8,i can reverently say with the deepest humility1 #8,lord1 thou knowest all things1 thou knowest that ,i love thee4'0 ,and ,i would rather have this arm torn from its socket1 ,i would rather be scorched and scathed in ,moloch's fire1 than ,i would abandon my firm and fixed persuasion that such love has never been interrupted1 that her ,redeeming ,lord has never left her for a moment2 my perfect assurance1 that while we were weeping in solemn stillness around her bed of death1 she was taking her place amongst the company of palm bearers1 and is now standing before the throne1 having washed her robes1 and made them white in the blood of the ,lamb4 ,so also for ourselves6 dear brethren6 for we too must die2 our day is hastening on1 our time drawing to its close4 ,a few short years and multitudes amongst us must change their faith for sight1 the world of flesh for the world of spirits3 a few1 short1 rapid years1 and every one1 both you and ,i1 shall find ourselves in heaven or in hell4 ,but let us fear nothing4 ,only let us be found in ,christ1 justified through his blood1 with our name written in his book of life1 and the ,father's name engraven by the ,holy ,ghost on our forehead1 and then neither death or hell can ever prevail to hurt us4 ,in ,christ we are safe2 washed in his blood we are completely pardoned2 clad in his righteousness we are completely justified2 and kept in his right hand we are completely and for ever safe4 ,only let us be found in ,christ4 ,then the outward man may decay2 the poor frame may wax faint and feeble2 the eye may become dim1 even with the dim fixedness of death3 and then1 when all earthly power has sunk under exhaustion1 the eye will open2 a new world will spring up before us2 attendant angels will hover around the new-born citizen of heaven2 and without tears1 or fears1 or weakness1 we shall behold ,christ in the brightness of his glory1 and cry aloud in the heartfelt thankfulness of unutterable joy1 8,salvation to our ,god which sitteth upon the throne and unto the ,lamb40 ,,sermon ,,iv4 ,,transubstantiation4 ,,hebrews x4 #ab4 ,but this man1 after he had offered one sacrifice for sins1 for ever sat down on the right hand of ,god4 ,,there was never a more tremendous judgment than that uttered by the voice of ,malachi1 #eb 8,i will curse your blessings40 ,there can be no scourge more heavy than a blessing cursed4 ,the more choice the gift1 the more fatal is the misuse of it2 the richer the blessing1 the deadlier its corruption4 ,so it was with ,christ himself4 ,he was the most precious gift that could be found even in the treasuries of heaven--the well beloved ,son of ,god2 but to those who rejected him he became a stone of stumbling and rock of offence4 ,so it has been with that sacred feast1 which he left as a parting legacy to his church4 ,the ,sacrament of the ,lord's ,supper is one of the richest blessings in the church's birthright4 ,it is a sacred opportunity of feeding in faith upon the body and blood of the ,lamb1 a perpetual remembrance of his boundless grace1 a bond of holy fellowship with our brethren in the faith1 a sacred pledge of our union and communion with the ,lord4 ,yet even this has been corrupted4 ,as with the ,jews of old1 so with professing ,christians 8their table has become a snare before them1 and that which should have been for their welfare has become a trap40 #ec;a ,we allude1 of course1 to the doctrine of transubstantiation1 of which the ,council of ,trent decrees as follows3 8,by the consecration of the bread and wine there is effected a change in the whole substance of the bread into the substance of the body of ,christ our ,lord1 and of the whole substance of the wine into the substance of his blood40 #ec;b ,here we have the bread and wine transformed into the actual substance of the person of our blessed ,lord3 so transformed that according to the ,catechism #ec;c there are 8bones and nerves in it40 ,nay1 more6 so changed that there is actually his whole person1 not excepting his soul and his divinity1 for the ,council declares #ec;d 8,if any man shall say that the body and blood of the ,lord ,jesus ,christ1 together with his soul and divinity1 and1 in short1 that a whole ,christ1 is not contained truly1 really1 and substantially in the sacrament of the most ,holy ,eucharist1 but shall say that he is in it only in sign1 or figure1 or power1 let him be anathema40 ,there is no misunderstanding such words as these4 ,and if there were1 the #fth canon shows how ,rome herself interprets them1 for she not only acknowledges the fact1 but follows it consistently to its conclusion1 and declares plainly that we are to worship it with the worship due to ,god4 #ed 8,if any shall say that in the ,holy ,sacrament of the ,eucharist1 ,christ1 the only begotten ,son of ,god1 is not to be adored1 and that outwardly with the worship of ,latria 7the worship paid to ,god71 and that he ought not to be 4 4 4 carried solemnly about in processions1 or that he ought not to be set before the people that he may be worshipped1 and that the worshippers of him are idolaters1 let him be anathema40 ,but even this is not all3 for not merely do they claim the power of thus making the bread into the very person of the only begotten of the ,father1 they add yet this also1 that they can put that ,saviour to death1 and by that sacrifice make a propitiation for the sins of the dead and living4 ,the ,council of ,trent declares #ee;a 8,in the sacrifice of the mass1 that same ,christ is sacrificed without blood who once with blood offered himself upon the cross40 ,and in ,canon iii4 #ee;b it adds that 8,if any man shall say that the sacrifice is not propitiatory and profits the receiver only1 and ought not to be offered for the living and the dead1 for sins1 punishments1 satisfaction1 and other necessities1 let him be anathema40 ,such is the doctrine of transubstantiation as taught by the ,church of ,rome4 ,according to it by a few words of consecration a wafer of unleavened bread is transformed into the very person of the ,son of ,god3 a man may be worshipping with divine honour in the afternoon a morsel of that same wheaten flour on which he made his breakfast in the morning3 the one half he may bake for the sustenance of his children1 the other he may be bound to adore when the priest has transubstantiated it into ,god4 ,on reading such a doctrine it is impossible altogether to forget ,god's cutting language against the sin of ,israel4 8,he burneth part of it in the fire2 with part thereof he eateth flesh2 he roasteth roast1 and is satisfied3 yea1 he warmeth himself1 and saith1 ,aha6 ,i am warm1 ,i have seen the fire3 and the residue thereof he maketh a god1 even his graven image3 he falleth down unto it1 and prayeth unto it1 and saith1 deliver me for thou art my god40 #ef ,surely1 then1 it is reasonable to ask that the truth of such a principle should be tried by the word of ,god alone4 ,it is opposed to the evidence of our senses1 it is opposed to reason1 and it is no less opposed to the general tenor of the sacred scriptures4 ,it is a case1 therefore1 in which no human evidence can avail any thing2 the best1 the wisest1 the holiest of men1 are wholly insufficient witnesses to prove1 that what is apparently a piece of bread1 lifeless1 motionless1 and powerless1 is the very person of ,christ himself1 the only begotten of the ,father1 reigning triumphantly at the right hand of the throne of ,god4 ,such a fact1 if it be a fact1 must be taught by ,god himself4 ,at the same time1 if ,god has said it we are bound cheerfully to believe it4 ,it is condemned by every faculty which ,god has given us2 it is opposed to experience1 and to every pre-existent principle of religion1 yet so complete should be our submission to the ,bible1 so absolute and unquestioning our conviction of its certain truth1 that if we clearly find even transubstantiation there1 we must believe without a murmur1 we must abandon all human thoughts in submission to his all perfect wisdom4 ,yea though our revered church declares it plainly both 8a blasphemous fable and a dangerous deceit20 #eg though the martyred fathers of the ,reformation chose rather to die in agony than admit its truth2 yet if ,god says it we will joyfully believe it1 8for ,god is in heaven and we upon earth1 therefore must our words be few40 ,by the word of ,god1 then1 let us proceed to try the question1 and we will examine the language of ,scripture1 ,i4 ,with reference to the sacrament of the ,lord's ,supper2 ,,ii4 ,with reference to the life and work of our blessed ,lord4 ,may the ,holy ,ghost lead us calmly1 seriously1 and dispassionately to learn the truths of his own most holy word6 ,i4 ,the language of ,scripture with reference to the sacrament of the ,lord's ,supper4 ,the doctrine is supposed to rest upon the words of our blessed ,saviour1 8,this is my body10 or as they were revealed to ,st4 ,paul1 8,this is my body which is broken for you40 ,this sentence is thought to contain a plain1 literal1 absolute1 assertion that the bread was changed into his body2 changed so completely that while the ,saviour spoke the words1 that bread which he held within his hand1 was his real1 natural1 whole1 and substantial person4 ,the belief of the ,church of ,england is that the words have no such literal meaning2 but were employed to teach that the bread and wine were signs1 figures1 or emblems of his body broken1 and his blood shed upon the cross4 #eh;a ,he says1 8,i am the vine1 ye are the branches40 8,i am the door30 but none suppose that he was a real vine1 a real door1 or his people real branches of a growing tree4 ,st4 ,paul says 8,that rock was ,christ30 but none believe that the flinty rock was in very fact a living man4 #eh;b ,in all these passages we never doubt for a single moment what was the meaning of the ,holy ,ghost4 ,the vine and the rock represented ,christ1 and the door was a figure of him4 ,just so we believe it to be with the words of consecration2 the bread was a figure of his body and the wine of his blood4 ,that this is the true meaning of the passage seems to lie upon its very surface4 ,let us turn to #ast ,corinthians xi4 ,we shall there find that #ast4 ,it is inconsistent to take the words literally2 for they are quite as explicit and literal when spoken of the wine as of the bread4 8,this is my body which is broken for you40 8,this cup is the ,new ,testament in my blood40 ,but in this one passage there are no less than three figures4 ,the cup stands as the emblem or figure of the wine contained in it2 the new covenant is said to be the ,new ,testament in his blood1 because it was sealed and ratified by his blood2 and the cup itself is declared positively to be the testament4 ,this must be figurative1 it must mean that the cup is a sign1 emblem1 or figure of the testament4 ,thus the warmest advocate of the doctrine of transubstantiation is compelled to allow the use of figure with reference to the cup4 ,is it consistent8 is it defensible or any principle of scriptural interpretation to deny it with reference to the bread8 ought they not to be interpreted on the same principles8 ,here are two sentences1 spoken at the same time1 by the same person1 under the same circumstances1 to the same company1 and for the same purpose4 ,but there must be a figure in the one1 who shall deny it in the other8 ,the cup must be an emblem of the testament1 can we be wrong in believing also that the bread is an emblem of the body8 #b;d4 ,but this is not all4 ,we have besides the direct testimony of the ,holy ,ghost that the bread remains bread1 and the wine remains wine after consecration4 ,of the wine our ,lord spoke in terms which it is quite impossible to mistake or misinterpret4 ,in ,matthew xxvi4 #bi1 he expressly says1 8,i will drink no more of this fruit of the vine until that day when ,i drink it new with you in my ,father's kingdom40 ,these words were spoken after the consecration1 and they seem uttered with especial caution as if he had foreseen the error which was about to creep into his professing church4 ,he does not rest content with the name of 8wine10 but calls it 8fruit of the vine10 as if to prove beyond the possibility of a doubt that it had gained no new substance1 but remained as it was before1 the natural produce of the vine1 the simple unaltered juice of the grape4 ,nor is the evidence less positive with reference to the bread4 ,again and again do we read of the breaking of the bread1 never once of the sacrifice of the body4 ,nor is this merely accidental1 for in the #ajth and #aath chapters of #ast ,corinthians we have the bread called bread by the ,holy ,ghost1 no less than four times after consecration4 ,in #a ,cor4 x4 #ag1 the ,christian communicant is said to partake of bread1 not of flesh with bones and nerves2 8,we are all partakers of that one bread40 ,in #a ,cor4 xi4 #bf1 8,for as often as ye eat this bread1 and drink this cup1 ye do show the ,lord's death till he come40 ,in #bg1 8,whosoever shall eat this bread1 and drink this cup of the ,lord unworthily shall be guilty of the body and blood of the ,lord20 and #bh1 8,but let a man examine himself1 and so let him eat of that bread1 and drink of that cup40 ,we do not1 therefore1 rest on human reason only when we deny the doctrine of transubstantiation4 ,we boldly cast ourselves upon the teaching of the ,bible1 yea1 upon the teaching of the ,son of ,god himself1 and believe the bread to be still bread1 and the wine to remain as the fruit of the vine4 ,we behold in them the signs and symbols of the passion of our ,lord2 and beholding the sign1 we feed in faith on the reality4 ,they are the figures of himself2 the representations of his passion2 the emblems and signs of his atoning death4 ,as such we value1 we receive1 we honour them3 but we live on ,christ himself2 we rest on the passion itself1 on the atonement itself2 and so by a strong1 spiritual1 realizing faith we are made partakers of his flesh and blood4 8,the words that ,i speak unto you they are spirit1 and they are life40 #crd4 ,but if the words were to be taken literally1 they would not even then furnish the slightest proof of the doctrine taught by ,rome3 for you will remember the canon #fa already quoted1 which says1 8,if any man shall say that the body and blood of our ,lord ,jesus ,christ1 together with his soul and divinity1 and in short that a whole ,christ is not contained in the ,sacrament1 let him be accursed40 ,the utmost that the words of ,jesus can be understood as teaching is1 that the bread is transubstantiated into the body4 ,the narrative is given by three ,evangelists and one ,apostle2 but in no single instance is there the least mention made of his soul or spirit4 ,he did not say1 8,this is my body1 soul1 and divinity40 ,he said simply1 8,this is my body40 ,they refer to it exclusively1 and this exclusiveness is marked in them with a peculiar and distinctive point4 ,if he had simply said1 8,this is my body10 it might have been possible for a lively imagination to clothe them with some reference to all the properties of his sacred person2 but by adding the words 8,which is broken for you10 he has given a definite fixedness to their meaning2 he has tied them down to a distinct and exclusive application2 he has showed that they refer simply and solely to the real1 human body2 to that flesh through which the nails were driven1 to that human frame which was seen hanging on the cross1 which was embalmed by the women1 and which lay buried in the tomb of ,joseph4 ,there is not1 therefore1 the faintest appearance of the least shade of scriptural evidence1 in support of the canon that the bread is changed into the soul and divinity of our ,lord4 ,it is an addition made by the church of ,rome on her own simple1 unsupported1 authority4 #fb ,there is not one single passage1 which1 on any principle of interpretation1 can be forced or twisted into the most distant reference to such a change4 ,the ,saviour said 8,this is my body40 ,rome adds1 8it is his soul and divinity40 ,and what an addition have we here6 ,the soul shudders at the thought that men dare presume to make it6 ,had we the tongue of angels we should utterly fail to describe the unutterable glory of the majesty of ,god4 ,as well might the insect swallow up the ocean as any finite creature exhibit truly the unbounded vastness of an infinite ,jehovah4 ,in ,majesty incomprehensible he dwelleth in the light which no man can approach unto3 in power omnipotent he created all things without one single atom of material substance3 in life eternal he dwelt alone from the beginning1 filling with his own self the vast regions of unbounded space2 and now that he has peopled a universe with the countless creatures of his skill1 he is present everywhere1 exhausted no where4 8,do not ,i the ,lord fill earth and heaven80 ,yet does ,rome venture on the unsupported authority of man to ascribe all this to the unleavened wafer1 and fearlessly to hurl her curses against those who tremble at the thought of kneeling down to the bread and wine1 and adoring them with the worship which belongs to the mighty ,god1 the everlasting ,father1 the ,prince of ,peace4 8,if any man shall say that1 he 7i4e4 the transubstantiated wafer7 is not to be adored with the worship due to ,god1 let him be accursed40 #fc ,,ii4 ,we may pass then to our second point1 and compare the doctrine of transubstantiation with the teaching of ,scripture concerning both the life and work of ,jesus4 ,and first we may remark that1 according to the ,bible1 he now lives and reigns in his complete and perfect manhood4 ,this appears very plainly in the language of our text4 8,but this man1 after he had offered one sacrifice for sins1 for ever sat down on the right hand of ,god40 ,the same that made the offering is now seated at the right hand of ,god4 ,yes6 that same human person that was born of the ,virgin1 that grew in stature1 that was wearied at the well1 that slept in the ship1 that thirsted on the cross1 that was laid in the new tomb of ,joseph2 that same person is the triumphant ,king seated as a conqueror on the throne of ,god4 8,i am he that liveth and was dead1 and behold ,i am alive for evermore1 ,amen1 and have the keys of hell and death40 #fd;a ,and this explains the language of ,scripture1 which describes him in one defined and determined place1 seated at the right hand of ,god4 ,in his divine nature he is ,god himself1 and fills earth and heaven4 ,to the ,son may we say as to the ,father1 8,if ,i ascend up into heaven thou art there2 if ,i make my bed in hell thou art there40 ,but in his human nature he is perfect man1 and as man limited4 ,as ,jehovah he is omnipotent and created all things1 but yet as man he was dependent1 and prayed for strength2 so as ,jehovah1 he is omnipresent1 watching everywhere over the most hidden of his scattered children1 as man he has his one abiding place1 and is seated at the right hand of ,god4 ,he was always omnipresent1 but when he went to ,bethany he left ,jerusalem4 ,so too he is as ,god now omnipresent everywhere1 but when he went to the ,father1 as man he left the presence of the church below4 8,it is expedient for you that ,i go away1 for if ,i go not away the ,comforter will not come unto you1 but if ,i depart ,i will send him unto you40 #fd;b ,hence it is that he speaks of his ascension as a leaving of the world2 in the body he went to ,god1 though in divine power he never left his church on earth4 ,hence his second advent is described as a coming back to his people2 8,this same ,jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven40 #fe;a ,hence1 also1 we are expressly taught that until the appointed day shall dawn his habitation will be heaven1 and his seat the throne of ,god4 #fe;b 8,whom the heavens must receive until the times of restitution of all things40 ,we dare not1 therefore1 admit the thought that before his advent his human person can be present with his church on earth4 ,the language of sacred scripture is plain and oft repeated1 that he has left the world1 and is not to be seen in person here2 it leaves no space for doubt or imagination1 but teaches the believer to look on his risen ,saviour in one place and one alone2 8in heaven itself now to appear in the presence of ,god for us40 ,there he sits in triumphant peace1 having fought the fight1 having won the victory1 having gained the crown4 ,thousand thousand saints attend him1 ten thousand times ten thousand bow before him1 and not a murmur1 not a whisper1 ever breaks for a moment the cheerful peace of his dominion4 ,nothing there prevails to ruffle the calm surface of that sea of glass1 which1 clear as crystal1 reflects the countenance of its reigning ,lord4 ,and though the troubled passions of this lower world may be lashed into fury by the action of universal sin2 though the waters thereof roar and be troubled1 though the mountains shake with the swelling thereof1 it cannot disturb the lowest pediment of his footstool2 for 8,the ,lord sitteth above the water-flood1 the ,lord sitteth king for ever40 ,and yet shall ,rome tell us that we are to adore in that piece of bread the very person of our reigning ,lord8 that the wafer which can neither save itself from the insect1 from the reptile1 or from putrefaction2 and which1 to protect it1 the ,priest must shut carefully in the casket1 is in very truth the reigning ,jesus1 with all his life and all his attributes8 ,we might believe them possibly if they were to tell us that they had plucked up ,vesuvius by the roots1 and cast the huge mountain like a pebble into the deep4 ,we might perhaps listen to the tale1 if the priest were to tell us that he was about to stretch forth his bold hand1 and tear down the sun from its high place amongst the stars of heaven2 but we will never believe that any man1 or set of men1 on earth1 can hold within their hand1 can shut within their casket1 can carry in their procession1 or can kill at their pleasure1 that living1 reigning ,saviour1 whom the ,holy ,ghost declares to be seated triumphantly on the right hand of ,god4 7#b7 ,but the worst yet remains4 ,christ passed to glory through the grave2 his kingdom was bought by blood4 8,after he had made one offering for sin1 he for ever sat down at the right hand of ,god40 ,see how that one offering is affected by the doctrine of the mass4 ,you will remember the canon already quoted which declared that when the mass was offered1 a propitiatory sacrifice was made for the sins both of the dead and of the living4 ,now what does that imply8 ,nothing short of this1 that the atonement made by ,christ was neither complete1 nor final3 not complete1 else where the need of further sacrifice8 not final1 else where the possibility of a repetition8 ,but if there be any one point on which the ,holy ,ghost has spoken more explicitly than another1 that one point is the final sufficiency of the work of ,jesus4 ,it was complete4 ,by his one oblation of himself once offered1 he made a full1 perfect1 and sufficient sacrifice1 oblation1 and satisfaction for the sins of the whole world4 ,he paid the whole price1 he bore the whole curse4 ,he left no room for further payment1 for any sacrifice in application of the one offering to the sinner's case4 ,that one atonement itself reached to the lowest depths of the sinner's fall2 it broke down every barrier between the soul and ,god2 it so completely blotted out the curse that the ,gospel message is1 8,believe and live40 8,by one offering he hath perfected for them that are sanctified10 v4 #ad4 ,when ,christ died the veil of the temple was rent in twain from the top to the bottom2 not half-way only4 ,the way into the holiest was then laid completely open4 ,there was no second rending needed2 no drawing aside the curtain4 ,there stood the mercy seat in full view of the adoring multitude4 ,so it is with 8the new and living way which ,christ has consecrated for us through the veil1 that is to say1 his flesh40 ,it lays the way of life completely open to the sinner2 and we only honour ,god1 when we believe1 to our inexpressible joy1 that a poor1 guilty1 broken-hearted penitent1 may1 without money1 without price1 and without sacrifice1 enter in boldly1 and through the simple look of faith find life and peace to his soul4 8,believe on the ,lord ,jesus ,christ and thou shalt be saved40 ,it was final4 ,the passage from which our text is taken seems written with prophetic reference to this very subject4 ,it could not have spoken with more plainness if we ,protestants had composed it for ourselves4 ,no less than five times in these few verses does the ,holy ,ghost declare that the propitiation made by ,christ was offered once1 and once alone4 ,,ix4 #bf4 8,but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself40 ,,ix4 #bh4 8,so ,christ was once offered to bear the sins of many40 ,x4 #aj4 8,by the which will we are sanctified through the offering of the body of ,jesus ,christ once for all40 ,x4 #ab4 8,but this man1 after he had offered one sacrifice for sins1 for ever sat down on the right hand of ,god40 ,x4 #ad4 8,for by one offering he hath perfected for ever them that are sanctified40 ,if there were any possibility of mistaking these plain and oft repeated words1 even that would be removed by the slightest glance at the pointed argument in which we find them4 ,the ,apostle is drawing a contrast between the gospel and the law2 between the priesthood of ,christ and that of the sons of ,levi4 ,now mark the especial point of contrast2 their sacrifices being imperfect require frequent repetition1 his being perfect was made once1 and for ever1 upon the cross4 ,,ix4 #be and #bf4 8,nor yet that he should offer himself often1 as the ,high ,priest entereth into the holy place every year with blood of others2 for then must he often have suffered since the foundation of the world1 but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself40 ,the whole argument turns upon the impossibility of repetition in the sacrifice of our ,lord4 ,if that can be repeated the whole contrast falls to the ground4 ,there is1 therefore1 the most complete1 clear1 and explicit proof that ,christ could be no more offered1 and that propitiation could be no more made for sin4 ,yea1 verily1 so complete is that perfect work already finished by ,christ as our substitute2 so perfect is that satisfaction which he made upon the cross for the sins of man1 that if the whole of that sad scene were once more enacted upon ,calvary2 if the crown of thorns were once more placed on his head2 if his holy frame were once more broken and bowed down by death2 neither his agony nor death could avail one jot1 or one tittle1 to the blotting out of one single sinner's sin4 ,who can whiten that which is already white as snow8 ,what can cleanse the garment that is already washed in the ,lamb's most precious blood8 ,who can take away the curse which is already blotted out for ever8 ,what new atonement1 what second sacrifice1 what fresh victim1 can avail anything to the perfect acceptance of that believer's soul who is already made the righteousness of ,god in ,christ8 ,no more then of the awful thought that1 that piece of bread is the very person of our reigning ,lord6 ,no more of the tremendous principle that there can be a second sacrifice of the sacred life of ,jesus2 a second propitiation for the sins which the ,son of ,god has borne6 ,we will adore our blessed ,saviour himself1 as he is now seated at the right hand of ,god4 ,we will adore him as our ,advocate1 adore him as our king1 adore him as our accepted substitute4 ,we will trust him for his grace1 we will praise him for his glory2 we will believe in the perfection of his perfect and all sufficient-work4 ,he has taken the burden of every sin for which conscience ever can condemn us4 ,he has endured the curse of every transgression of which ,satan ever can accuse us4 ,he has washed unto spotless whiteness the most sin-stained garment of his most sin-polluted child4 ,so scorning the thought of any second sacrifice1 we will go direct to ,christ himself2 and there in faith lie waiting before his footstool1 feeding on his grace1 rejoicing in his love1 triumphing in his power1 till he come again in glory and welcome to his kingdom the whole multitude of his ransomed saints4 ,even so1 come ,lord ,jesus66 ,come quickly4 ,,sermon ,v4 ,,the ,,church ,,in ,,the ,,latter ,,days4 #b ,,tim4 iii4 #a4 ,this know also that in the last days perilous times shall come4 ,,it is nearly #ahjj years since our blessed ,lord declared to his ,apostle1 8,behold ,i come quickly40 ,it1 therefore1 well becomes his children to be watching the signs of his appearing1 and to be studying with intense interest the records which he has given for the guidance and warning of his people4 ,it is not presumption1 but sober faith1 thus to inquire into ,god's prophetic word4 ,the ,book of ,revelations was written #ga;a 8to show unto ,god's servants things which must shortly come to pass20 and our ,lord himself has directed us to observe the appointed signs1 to compare and check them with advancing history1 and when we shall see all these things come to pass1 to know that the day is near1 even at the doors4 #ga;b ,we purpose1 then1 to close our present course by carefully examining into ,god's description of the state of the church in the latter days4 ,we sometimes hear the expression of sanguine and happy hopes that the ,gospel will so prevail throughout the world as to leave no place either for heresy in religion1 or for viciousness in life2 that there will arrive a time before the coming of our blessed ,lord1 when men will witness the fulfilment of the prophecy 8that righteousness shall cover the earth as the waters cover the sea40 ,yet the smallest glance at the prophetic ,scriptures is sufficient to show that there is no warrant for such bright anticipations there4 ,again and again does ,god declares that the days immediately proceeding ,christ's coming shall be days of especial darkness both to the world and to the church4 8,upon the earth distress of nations1 with perplexity2 the sea and the waves roaring2 men's hearts failing them for fear2 and for looking after those things which are coming on the earth3 for the powers of heaven shall be shaken4 ,and then shall they see the ,son of ,man coming in a cloud with power and great glory40 #gb ,with this description the language of our text is in close and complete accordance4 8,this know also1 that in the last days perilous times shall come40 ,let us1 then1 endeavour to profit by the word of warning1 and examine ,i4 ,the perils of the latter days2 ,,ii4 ,the character and security of the saints of ,god4 ,i4 ,the perils of the latter days4 7#a47 ,there will be perils from the world without4 ,we have already learned from the language of our blessed ,lord that there will be 8distress of nations with perplexity1 men's hearts failing them for fear1 and for looking after those things which are coming on the earth40 ,we are told in ,st4 ,mark #gc that there shall be 8wars and rumours of wars10 that 8nation shall rise against nation1 and kingdom against kingdom2 and there shall be earthquakes in divers places2 and there shall be famines and troubles2 these are the beginning of sorrows40 ,it is of course impossible but that the people of ,god should be deeply affected by this awful convulsion of the moral atmosphere of the world4 ,when there is a universal earthquake in society1 all must feel the shock2 when the storm bursts around us1 all must be more or less affected by the crash4 7#b47 ,we must1 therefore1 reckon this coming convulsion of society as one of the leading causes of the peculiar perils of the latter days4 ,but there are plain intimations in the ,word of ,god that the chief source of peril is to be found within the visible church itself4 ,an enemy within the citadel is always more dangerous than an enemy without2 and such an enemy is plainly predicted in the ,bible4 ,our text describes not the opposition of infidelity1 but the corruption of ,christianity2 and draws our thoughts not to the conflicting powers of the world1 but to the degenerate principles of the church4 8,for men shall be lovers of their own selves1 covetous1 boasters1 proud1 blasphemers1 disobedient to parents1 unthankful1 unholy1 without natural affection1 truce breakers1 false accusers1 incontinent1 fierce1 despisers of those that are good1 traitorous1 heady1 high-minded1 lovers of pleasure more than lovers of ,god1 having a form of godliness1 but denying the power thereof40 ,there is nothing here of wars or rumours of wars1 of the array of earthly monarchs against the cross2 the danger here predicted is found within the body of professors1 and consists in a wide spread1 deep-rooted apostacy from the faith4 ,nor does this apostacy lead to the open and avowed rejection of the ,gospel4 ,would that it did6 ,the apostate body retains its visible profession1 and parades its high-sounding name of ,christianity1 for 7verse #e7 it has 8a form of godliness10 while it denies its power4 ,though ignorant of the truth1 these false professors do not professedly reject it1 for they are 8ever learning and never able to come to a knowledge of the truth40 ,thus are they reprobate concerning the faith4 ,to be reprobate implies appearance1 pretension1 profession4 ,tin is not reprobate unless it be passed as silver1 nor the infidel reprobate unless he assume the name of ,christianity4 ,the reprobate persons1 therefore1 described in our text must retain their place amongst professors1 they must have the form of godliness1 the bright appearance of some precious metal1 yet when tested and tried by the ,word of ,god1 must be found to be a base coinage1 reprobate concerning the faith4 ,from these remarks it must be plain to all that the peculiar peril of the latter day consists in the corruption of ,christianity by a body of men who all the while retain its form2 of men who1 with a high-sounding profession1 resist the truth as it is in ,jesus4 ,the same appears with no less distinctness in #a ,tim4 iv4 #a-c1 8,now the ,spirit speaketh expressly that in the latter times some shall depart from the faith1 giving heed to seducing spirits1 and doctrines of devils2 speaking lies in hypocrisy2 having their conscience seared with a hot iron2 forbidding to marry1 and commanding to abstain from meats1 which ,god hath created to be received with thanksgiving of them which believe and know the truth40 ,there can be no doubt that in both passages the ,holy ,spirit is warning us of the same danger2 for in both the leading features are the same4 ,the evil springs up not without the church to resist1 but within the church to corrupt it4 ,the deadly plant has its root in the garden of the ,lord4 8,some shall depart from the faith40 ,there is no rejection of the visible profession of the ,gospel1 for the description given applies not to infidelity but to degeneracy2 it is a departure from the faith1 not from the name of ,christianity4 8,forbidding to marry1 and commanding to abstain from meats40 ,so the influence exerted is on ,christian brethren1 for they seek to bind the yoke around the neck of those which 8believe and know the truth40 ,these two passages are enough to show that the apostacy of professors1 and not the assault of infidels1 is the great source of peril in the latter days4 ,but there is one further passage which we cannot pass unnoticed1 namely1 #b ,thess4 ii4 #c-aa4 #gf;a ,in verse #c we are plainly told that before the day of ,christ shall come there must be a falling away1 a revealing of the man of sin1 the son of perdition4 8,let no man deceive you by any means2 for that day shall not come1 except there come a falling away first1 and that man of sin be revealed1 the son of perdition40 ,the connexion of the passage with those just considered appears more distinctly in the ,greek than in the ,english1 where the sentence stands4 8,except there come the #gf;b falling away10 the expression 8the0 connecting it plainly with the other prophecies of the ,bible1 and the general expectation of the ,church4 ,the connexion also with the latter days of the world's history is proved distinctly by the fact that the man of sin is to be destroyed by the brightness of our ,lord's return1 8whom the ,lord shall consume with the ,spirit of his mouth and destroy with the brightness of his coming40 ,we may1 therefore1 regard this chapter as giving an account of the same apostacy as that alluded to in the other texts4 ,and now mark its character4 ,it springs up in the church itself4 ,apostacy means departure or decline1 and therefore1 as we remarked in the text from ,timothy1 it is not an infidel power rising up against us to attack1 but a degenerate power growing up in the midst of us to corrupt4 ,as it springs up within the church so does it retain its place there4 8,it sits in the temple of ,god40 ,the church of ,god is often spoken of as a temple1 as in #a ,cor4 iii4 #af1 8,know ye not that ye are the temple of ,god80 #gg ,and to sit in the temple of ,god implies that it occupies the seat1 retains the name1 and assumes the sanctity of the church of ,god4 ,so again the words1 8,sheweth himself that he is ,god10 point not to the infidel but to the professor1 to one usurping1 not attacking the sovereignty of ,jehovah4 ,the man of sin does not deny ,god's existence1 but usurps ,god's authority4 ,but when thus seated in the temple of ,god he is guilty of most awful sin4 ,he sets himself above ,god2 he displays himself as though he were ,god2 he 8shows himself that he is ,god20 he assumes ,god's attributes2 he lays claim to the powers and even titles of ,jehovah4 ,the elements of this apostacy were at work even in the days of the apostle4 ,the seed was even then sown1 the deadly leaven was already fermenting in the church4 8,the mystery of iniquity doth already work40 ,the time1 however1 was not yet come for the revealing or manifestation of his character and power4 ,there was a certain restraining force which then kept him in4 ,but this force was not to last for ever1 for he 8that letteth should be taken away1 and then should that wicked be revealed40 ,this restraining force has always been explained as that of the ,roman empire4 ,the early church never questioned it1 and it is a fact stated on good authority1 and worthy of the deepest consideration1 that the primitive ,christians used to pray in their public worship for the preservation of the empire of pagan ,rome1 because they were persuaded from this prophecy1 that when it fell the man of sin should be established on its ruins4 ,but there is one other feature in this man of sin to be most carefully noted by the church4 ,it does not refer to any single individual1 but to a long series of apostate professors4 ,it has been thought by some that the man of sin will be some single individual2 one glance1 however1 at the passage will suffice to show that it must refer to a long series of successors4 ,the whole period between the date of the epistle and the final coming of our blessed ,lord is divided in the prophecy between 8him that letteth0 #gh and 8the man of sin40 ,he that letteth then existed1 and would continue till the man of sin took his place4 ,the man of sin again would retain his place till the ,lord ,jesus appeared in glory4 ,the two together1 therefore1 occupy a period of almost #ahjj years4 ,they cannot1 therefore1 both be individuals4 ,one at least must represent a series of successors4 ,but the two expressions are equally personal4 8,he that letteth0 7 7 is a form of expression quite as personal as 8the man of sin40 ,it would be inconsistent therefore to say that one represents a series1 and the other an individual4 ,they must be both successions or both individuals4 ,the latter supposition we have already shown to be impossible1 the former we firmly believe to be the truth4 ,the apostacy1 therefore1 is not a sudden and passing outbreak of corruption just in advance of the advent of our ,lord1 but a deep-rooted1 long-existing1 departure from the faith1 handed down from age to age1 and spreading its baneful influence from the breaking up of the ,roman empire to its final destruction at the coming of the ,lord in glory4 ,now it is plain that the existence of such a body must render the latter days indeed perilous to the saints of ,god4 ,it possesses every influence of every worldly kind2 the influence of secular power1 rising up as the successor to the empire of ,rome2 the authority of ecclesiastical position1 sitting in the temple of ,god2 the cunning of deep seductiveness1 being itself the mystery of iniquity2 the association of long-continued influence1 spreading on from century to century2 with the direct support of ,satan himself1 8for his coming is after the working of ,satan with all power and signs and lying wonders40 #hj ,such is the apostacy against which the saints of ,god are called to take their stand1 and with reference to which it is predicted by the ,spirit that 8in the last days perilous times shall come40 ,but where are we to look for this apostacy8 ,it is described in prophecy3 can it be traced in history8 ,it is predicted in the word3 can it be found in fact8 ,is the man of sin yet seated in the temple of ,god8 ,i should not be a faithful servant of my ,god1 if ,i did not express my deep conviction that this most perilous apostacy is the ,papal system of the ,church of ,rome4 ,for mark the close correspondence between the words of the prophecy1 and the facts of history4 ,the man of sin1 according to the prophecy1 was to spring up in the bosom of the church itself4 ,who shall deny that this is the case with the ,romish popedom8 ,the man of sin was to sit in the temple of ,god4 ,the ,pope of ,rome declares himself that he sits as ,christ's vicar in the chair of ,peter1 and sways the sceptre of universal dominion in the church4 ,the man of sin represents a long succession1 maintaining the same principles1 and heading the same apostacy from the truth3 the exact counterpart of the popes of ,rome4 ,the history of the man of sin is marked by three important dates4 ,his principles were working secretly in the days of the apostles4 ,he would be revealed or made manifest at the breaking up of the ,roman empire4 ,he would be destroyed at the coming of our blessed ,lord4 ,the two first of these dates exactly tally with the history of the ,romish popedom4 ,from many passages in the ,epistles it may be gathered that its principles were working secretly when the apostles wrote them4 #ha ,as the empire declined the ,bishop of ,rome rose in power1 till at length1 when the ,emperor was taken out of the way1 the ,bishop stepped into his place1 asserted himself to be ,christ's vicar1 and pronounced himself ,lord of all the authorities of the known world4 ,the words therefore can allude to no later heresy at some future time to arise within the church1 for the mystery was already working1 and the public development was to take place when the ,roman empire was destroyed4 ,of course the third date cannot yet be tried by history4 ,it may serve1 however1 to fix the prophecy on the ,church of ,rome1 for it proves that it can refer to none of the early heresies in the church2 they have long since vanished1 and cannot be destroyed by the brightness of ,christ's appearing4 ,the history of the ,church of ,rome then exactly tallies with the prophecy1 and nothing else can4 ,but what shall we say of the awful assumption predicted of the man of sin8 ,can that be charged on the ,romish popedom8 ,it saith1 8,who opposeth and exalteth himself above all that is called ,god or that is worshipped40 ,with sorrow of heart we are compelled to acknowledge that we fear it is one of the marked features of his character4 ,see how he has dared to tamper with the commands of ,god himself4 ,i have myself seen a catechism1 in which the second commandment is actually struck out of the decalogue of ,god4 ,why is it1 again1 that none of the laity in the ,church of ,rome receive the cup in the ,sacrament of the ,lord's supper8 ,our ,lord himself plainly commanded it4 ,he even made the command more expressive for the cup than for the bread1 saying1 8,drink ye all of this20 yet ,rome says to all her laity1 8,drink ye none of this40 ,what is this but to exalt himself above the ,saviour1 and with a bold hand to set aside the plain command of ,god himself8 ,and look again at the doctrine of transubstantiation4 ,you will remember the passages quoted last ,sunday from the ,councils4 ,they taught that the priest could make #hc ,christ the ,son of ,god1 could shut him in a casket1 could carry him in a procession1 could sacrifice him for sin4 ,what is this but to exalt himself above all that is called ,god or that is worshipped8 ,but the prophecy adds1 8,sitteth in the temple of ,god shewing himself that he is ,god40 ,this may refer to the assumption either of ,god's attributes or titles4 ,the claim of infallibility1 universal dominion1 and the power of absolute forgiveness is nothing less than a usurpation of the attributes of ,god4 ,but he has dared also to assume the titles1 yea the very title of ,god himself4 ,when the ,lateran ,council was held at ,rome1 and ,pope ,leo sat enthroned in the ,lateran church1 which claimed to be the mother church of universal ,christendom1 when he thus sat in the temple of ,god surrounded by its assembled representatives1 the public orator1 ,marcellus1 had the daring boldness to give utterance to the words1 8,thou art our shepherd1 our physician1 in short1 a second ,god in the world40 #hd 8,sitteth in the temple of ,god1 showing himself that he is ,god40 ,did ever portrait more completely represent the person8 ,we conclude then that the ,church of ,rome is the great apostacy1 the peculiar danger which makes the latter days so pre-eminently perilous4 ,but we have not yet done with the consideration of their danger1 for we are taught1 7#c7 ,that there will be a peculiar power of seduction immediately preceding the advent of our ,lord4 ,all the prophecies to which we have to-day alluded agree in showing that the great apostacy would be marked throughout its course by a mysterious power of seducing souls4 ,but there are plain intimations in the word of ,god1 that this power will be put forth in the latter days with an energy both multiplied and quickened4 ,nor is this a point of trivial importance2 for you often hear it urged that we are too enlightened in this nineteenth century to be again ensnared by the superstitious principles of ,rome4 ,the rapid progress of scientific knowledge is thought a sufficient antidote against the seductions of those who would pervert the truth4 ,now such opinions will not stand for a moment the test of ,scripture2 for the ,holy ,ghost declares expressly that at the very time when science shall have reached its height1 and when human intelligence shall have gained the very climax of its perfection1 7,i mean at the time just preceding the advent of our ,lord17 that at that very crisis there shall be an unparalleled spirit of delusion in vigorous activity throughout the ,church4 ,our ,lord himself has prepared us for such a fact4 #he 8,for there shall arise false ,christs and false prophets1 and shall shew great signs and wonders2 insomuch that if it were possible they shall deceive the very elect40 ,and the ,spirit of ,god has expressly revealed it in ,rev4 xvi4 #ac-ae4 8,and ,i saw three unclean spirits like frogs1 come out of the mouth of the dragon1 and out of the mouth of the beast1 and out of the mouth of the false prophet4 ,for they are the spirits of devils1 working miracles1 which go forth unto the kings of the earth1 and the whole world1 to gather them to the battle of that great day of ,god ,almighty4 ,behold ,i come as a thief4 ,blessed is he that watcheth1 and keepeth his garments lest he walk naked1 and they see his shame40 ,i cannot now attempt a comment on these remarkable words1 but only just observe two things respecting them4 7#a7 ,they allude to a period closely preceding the winding up of the world's history3 there are seven vials1 and these spirits appear under the sixth2 when the seventh is poured out1 the words are uttered1 8,it is done40 #hf;a 7#b7 ,they represent this period as a time of peculiar delusion throughout the world4 ,the other vials all speak of war1 suffering1 and bloodshed3 under the sixth there is a hush1 like the hush of peace2 its leading feature is delusion2 delusion varied in all its forms1 for there are three spirits2 devilish in its origin1 for they are the spirits of devils2 prevailing in its influence1 for it will throw its seductive power over the rulers of the world1 and so sway the minds of states1 that they will be1 as it were1 spell-bound1 and lend their influence to the direct support of the antagonist of ,god4 8,they go forth to the kings of the earth1 and of the whole world1 and gather them to the battle of that great day of ,god ,almighty40 #hf;b ,i am not now intending to occupy your time by comparing this prophecy with history2 my object is to bring home to each of you the fact1 the one simple and most startling fact1 that a spirit of strong delusion will peculiarly mark the latter days4 ,the church is not to sit still in calm security1 as though her warfare were accomplished1 and her crown won at the ,reformation4 ,the great struggle is to be at last1 the unclean spirits are to come forth at last2 the sifting and searching days are to be at last4 ,the nearer we approach to the advent1 the greater the need of watchfulness2 the farther the world advances1 the more cautious heed should we pay to the warning voice of our ,saviour2 8,behold1 ,i come as a thief4 ,blessed is he that watcheth and keepeth his garments1 lest he walk naked1 and they see his shame40 ,there is1 therefore1 abundant reason to believe that in the last days perilous times shall occur1 it behoves us then to look most carefully into the second division of our subject4 ,,ii4 ,the character and security of the people of ,god4 ,nor is it enough for us to rest in any general description1 as for example1 in the fact that they are called1 sealed1 written in the book of life2 we want such a description of their character as shall place them in contrast with the apostacy of the age in which they live4 ,such a description we may reasonably look for in the book of ,revelation4 ,the fullest account is there given of the apostacy2 so there we should look for the clearest description of the contrasted saints4 ,now there is one sentence in that sacred book1 which may supply us with the exact description we require1 and which appears to point to two leading signs as distinguishing the character of the saints of ,god1 viz4 their submission to the word of ,god1 and their simple faith in ,christ himself4 ,i allude to the language of the ,holy ,ghost in ,rev4 xiv4 #ab4 8,here is the patience of the saints3 here are they that keep the commandments of ,god1 and the faith of ,jesus40 ,nor is this a single1 solitary passage4 ,it seems to form as it were the motto of the whole book of the ,apocalypse4 8,who bare record of the word of ,god1 and of the testimony of ,jesus ,christ40 ,rev4 i4 #b4 8,i1 ,john1 was in the isle that is called ,patmos1 for the word of ,god1 and for the testimony of ,jesus ,christ40 ,rev4 i4 #i4 8,i saw under the altar the souls of them that were slain for the word of ,god1 and for the testimony which they held40 ,rev4 vi4 #i4 8,and they overcame him by the blood of the ,lamb1 and by the word of their testimony40 ,rev4 xii4 #ab4 8,and the dragon was wroth with the woman1 and went to make war with the remnant of her seed1 which keep the commandments of ,god1 and have the testimony of ,jesus ,christ40 ,rev4 xii4 #ag4 8,and ,i saw the souls of them that were beheaded for the witness of ,jesus1 and for the word of ,god40 ,rev4 xx4 #d4 ,in these words we have the saints of ,god again and again placed in direct contrast with the apostacy2 we may therefore boldly refer to them as marking distinctly their character4 7#a7 ,what then is this character8 ,they are witnesses4 ,they are not carried away by the prevailing apostacy of the times1 but are witnesses against surrounding error4 ,the expression 8witness0 implies that they stand aloof as a protesting body4 ,the witness for ,god is not one who floats down the broad tide of popular opinion1 but who stands up in opposition to it1 and boldly proclaims the truth of ,god4 ,athanasius was a witness for ,christ1 when he stood forth with all the world against him1 and himself alone contending against the world4 ,our ,saviour was a witness to the truth1 when before ,pontius ,pilate he witnessed a good confession1 and was bold to endure the cross in order to fulfil the ,father's will4 ,thus the ,greek word for 8witnesses0 is the same as that for 8martyrs10 #hi;a and the witness for ,christ must be one raising the voice of protest1 and contending against opposition for the truth once delivered to the ,saints4 ,but for what are they witnesses8 8,for ,jesus and the word of ,god40 #hi;b ,these two subjects form the great matter of their protest4 8,they keep the commandments of ,god and the faith of ,jesus40 ,they are not occupied by secondary matters1 nor debating on ecclesiastical distinctions4 ,such questions would not justify their separation4 ,the word of ,god and the ,son of ,god are the grand points for which they struggle4 ,now this1 let it be well observed1 is the exact position of the faithful ,protestant4 ,as witnesses we are forced into separation from the great mass of professing ,christendom4 ,we were compelled at the ,reformation either to abandon truth1 or to quit the church which claims to itself the name of ,catholic4 ,and what is the subject matter of our protest8 ,what are the points for which we struggle8 ,if we were to search throughout the ,english language for any one short sentence1 which should contain at once the sum and substance of our ,protestant profession1 ,i know of none that could be so exactly suitable as that with which the ,holy ,ghost has furnished us1--8the witness of ,jesus and the ,word of ,god40 ,the whole of the ,protestant controversy branches out from this one passage3 it contains the germ of the whole argument4 ,now there is something very cheering in this conclusion4 ,we are often taunted with our disunion from the 7so called7 ,catholic church3 we are often reproached because we are in a state of separation4 ,but we give thanks for those reproaches4 ,they are amongst the title-deeds of our inheritance2 they help to prove us what we wish to be1 the saints of ,god1 and the witnesses for ,christ4 ,had the ,spirit of ,god described the saints in the latter days1 as united under one vicar upon earth1 as swaying the sceptre of unresisted power1 as exercising lordship over kings and potentates1 as reigning triumphantly through the known world1 then indeed we should have trembled4 ,but now it is the reverse4 ,our position is exactly that ascribed to the saints of ,god in prophecy2 the position of ,rome exactly that ascribed to the man of sin4 ,the ,scriptures tell us plainly that the saints in the latter days must stand aloof from the great apostacy1 raising against it the voice of protest2 and it fills our heart with gladness to find ourselves in that exact position4 ,the saints of ,god are described in prophecy almost by the very name of 8,protestant40 ,we are not ashamed1 therefore1 of the blessed title1 but following the guidance of the prophetic ,scriptures1 we had rather far be called 8,protestant0 than 8,catholic40 ,he that sits in the temple of ,god1 showing himself that he is ,god1 he is sure to claim for himself the name of ,catholic1 but he that is the servant of ,god must stand out boldly as the unflinching ,protestant for ,christ4 7#b7 ,this also is the security of the saints4 ,to stand against the apostacy of the latter days1 they must be drawing truth from ,god himself1 and deriving life from ,christ himself4 ,they must listen to ,god himself1 as speaking to them in his own inspired word1 they must be kept by ,christ himself while they believe on him as their only ,lord4 ,their strength lies in this1 that there is no curtain1 no veil1 no cloud between the soul and ,god--no second ,mediator to convey the truth to them1 or to convey them to ,christ4 ,they go straight into the presence of the ,father3 they learn his own word from his own lips1 and they are ushered into his presence by his own well-beloved ,son4 ,so it is that they 8overcome by the blood of the ,lamb1 and by the word of their testimony40 ,this is their safety against error4 ,in the doubts1 and dangers1 and delusions of the latter days1 they rest on that which is infallible4 ,holy writers may mislead2 human guides may fail2 the most attractive ministers may become spellbound by the seductions of the day2 but the ,word of ,god remains unaltered and unalterable2 and the saints of ,god must stand secure1 being taught by the ,spirit to depend on it alone for truth4 ,this is their security against a fall4 ,they bear their testimony to the glories of ,christ's grace1 and meanwhile they rest secure in it4 ,as witnesses for ,christ1 they are believers in ,christ4 ,the foundation on which they build is ,christ himself4 ,they lean on his atonement1 his all-sufficient sacrifice1 his perfect and complete redemption1 nor can all the storms of hell prevail to shake their safety4 ,the anchor of their soul entereth into that within the veil2 and though they may here be tossed and troubled1 no trouble1 no turmoil1 no distraction can tear them from the anchor that is fixed fast in the sanctuary of ,god4 ,they derive their strength from ,christ himself1 as seated at the right hand of ,god2 they live with him in the enjoyment of a direct and immediate union with himself2 8,their life is hid with ,christ in ,god30 and no man can rend the bond2 no distractions can burst the union2 nor can all the devils in hell combined prevail to pluck one single saint out of the faithful hand of his redeeming ,lord4 8,i am persuaded that neither death1 nor life1 nor angels1 nor principalities1 nor powers1 nor things present1 nor things to come1 nor height1 nor depth1 nor any other creature1 shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord40 ,and now1 dear brethren1 to conclude4 ,i have preached these sermons under the deep conviction that clouds are gathering around us1 and that our great sifting time is near4 ,eighteen hundred years have nearly passed since the ,saviour said1 8,i come quickly40 ,nor are there signs wanting of his approach4 ,there is to be seen throughout the world a breaking down of fixed principles of religious belief1 a spirit of un-settlement brooding over the minds of men1 and a loose indifference to the unscriptural claims of ,rome4 ,all this is predicted as a sign of his approach4 ,let us then stand fast in ,jesus ,christ1 and ,jesus ,christ alone4 ,as pardoned sinners1 let us cling to the cross2 as justified believers1 let us go boldly to the throne of grace2 as ,god's elect1 let us rally round the banner of the ,lamb4 ,then men of expediency may forsake the truth in the hour of its need2 men ignorant of their bibles may be carried off by the seducing spirits of the latter days3 men of unbelief may scoff alike at our fears and hopes2 but ,christ will hold us fast in his own right hand till the day of his coming4 ,clouds may gather1 black as hell2 storms may burst1 terrific in their crash2 but we shall be kept safe in the pavilion of our ,god1 till we join the one1 vast1 harmonious hymn of praise1 which will swell up from the whole company of ,god's elect1 to welcome ,christ as he comes forth in his kingdom1 the ,redeemer1 the ,advocate1 the ,strength1 the ,salvation of his saints4 ,,appendix4 ,a4 ,,the #dth ,rule of the ,council of ,trent respecting ,prohibited ,books3-- 8,since it has been found by experience that if the ,sacred ,scriptures are allowed everywhere without distinction in the vulgar tongue1 more harm than good arises in consequence of the rashness of man2 let this be left to the judgment of the ,bishop or ,inquisitor2 so that with the advice of the parish priest or confessor he may allow the use of the ,bible in the vulgar tongue1 when translated by ,catholic authors1 to such persons as they may consider capable of receiving not injury1 but an increase of their faith and piety1 from this kind of reading3 which permission they must receive in writing4 ,but any one who shall presume without such permission either to read or to possess them1 shall be forbidden the absolution of his sins1 unless he first restore the ,bible to the ordinary4 ,booksellers also1 who shall sell the ,bible in the vulgar tongue to any one without the aforesaid permission1 or shall in any other way provide it1 shall forfeit the price of the books1 to be employed in pious uses by the ,bishop1 and shall be subject to such other penalties as the ,bishop may think it right to inflict1 according to the character of the offence4 ,regulars may neither read nor purchase them without receiving permission from their prelates40 ,n4,b4--,it is very important to observe that this rule refers to ,roman ,catholic versions1 i4e41 to their own authorized translations1 and forbids even the regulars to possess a copy without permission from the ,bishop4 ,b4 ,the following extracts from the letter of the present ,pope1 dated #hth of ,may1 #ahdd1 show that the decree of the ,council of ,trent is still in full force with reference to the circulation of the ,scriptures3-- 8,to return to ,bibles translated into the vulgar tongue4 ,it is long since pastors found themselves necessitated to turn their attention particularly to the versions current at secret conventicles1 and which heretics laboured1 at great expense1 to disseminate4 8,hence the warning and decrees of our predecessor1 ,innocent ,,iii41 of happy memory1 on the subject of lay societies and meetings of women1 who had assembled themselves in the diocese of ,metz1 for objects of piety and the study of the ,holy ,scriptures4 ,hence the prohibition which subsequently appeared in ,france and ,spain during the sixteenth century1 with respect to the vulgar ,bible4 ,it became necessary1 subsequently1 to take even greater precautions1 when the pretended ,reformers1 ,luther and ,calvin1 daring by a multiplicity and incredible variety of errors1 to attack the immutable doctrine of the faith1 omitted nothing in order to seduce the faithful by their false interpretations1 and translations into their vernacular tongues1 which the then novel invention of printing contributed more rapidly to propagate and multiply4 ,whence it was generally laid down in the regulations dictated by the ,fathers1 adopted by the ,council of ,trent1 and approved of by our predecessor1 ,pius ,,vii41 of happy memory1 and which regulations are prefixed to the list of prohibited books1 that the reading of the holy ,bible translated into the vulgar tongue1 should not be permitted except to those to whom it might be deemed necessary to confirm in the faith and piety4 ,subsequently1 when heretics still persisted in their frauds1 it became necessary for ,benedict ,,xiv4 to superadd #if the injunction that no versions whatever should be suffered to be read but those which should be approved of by the ,holy ,see1 accompanied by notes derived from the writings of the holy ,fathers1 or other learned and ,catholic authors4 ,notwithstanding this1 some new sectarians of the school of ,jansenius1 after the example of the ,lutherans and ,calvinists1 feared not to blame these justifiable precautions of the ,apostolical ,see1 as if the reading of the holy books had been at all times1 and for all the faithful1 useful1 and so indispensable that no authority could assail it4 8,but we find this audacious assertion of ,jansenius1 withered by the most rigorous censures in the solemn sentence1 which was pronounced against their doctrine1 with the assent of the whole ,catholic universe1 by the sovereign pontiffs of modern times1 ,clement ,,xi4 in his unigenitus constitution of the year #agac1 and ,pius ,,vi4 in his constitution auctorem fidei of the year #agid4 8,consequently1 even before the establishment of ,bible ,societies was thought of1 the decrees of the ,church which we have quoted1 were intended to guard the faithful against the frauds of heretics1 who cloak themselves under the specious pretext that it is necessary to propagate and render common the study of the holy books4 ,since then1 our predecessor1 ,pius ,,vii4 of glorious memory1 observing the machinations of these societies to increase under his pontificate1 did not cease to oppose their efforts1 at one time through the medium of the apostolical nuncios1 at another by letters and decrees1 emanating from the several congregations of cardinals of the holy ,church1 and at another by the two pontifical letters addressed to the ,bishops of ,gnesen and the ,archbishop of ,mohilif4 ,after him1 another of our holy predecessors1 ,leo ,,xii41 reproved the operations of the ,bible ,societies1 by his circulars addressed to all the ,catholic pastors in the universe1 under the date of ,may #eth1 #ahbd4 8,shortly afterwards1 our immediate predecessor1 ,pius ,,viii4 of happy memory1 confirmed their condemnation by his circular letter of ,may #bd1 #ahbi4 ,we1 in short1 who succeeded them1 notwithstanding our great unworthiness1 have not ceased to be solicitous on this subject1 and have especially studied to bring to the recollection of the faithful1 the several rules which have been successively laid down with regard to the vulgar versions of the holy books40 ,and again4 8,let all know then the enormity of the sin against ,god and the church which they are guilty of1 who dare to associate themselves with any of these 7the bible7 societies1 or abet them in any way4 ,moreover1 we confirm and renew the decrees recited above1 delivered in former times by apostolic authority against the publication1 distribution1 reading1 and possession of books of the ,holy ,scriptures translated into the vulgar tongue4 ,with reference to the works of whatsoever writer we call to mind1 the observance of the general rules and decrees of our predecessors1 to be found prefixed to the index of prohibited books3 and we invite the faithful to be upon their guard1 not only against the books named in the index1 but also against those prescribed in the general prescriptions40 ,these extracts prove beyond the possibility of controversy 7#a47 ,that the rule of the ,index of the ,council of ,trent has never been permitted to fall into abeyance1 and has never been repealed4 ,from the time of its enactment it has always been1 and now is1 the binding law of the ,church of ,rome4 ,it has been constantly enforced by ,papal authority1 and is especially commended to the careful attention of the faithful by the authoritative letter of the present ,pope4 7#b47 ,that no ,roman ,catholic is permitted on any pretext to read1 or to possess a copy of the ,bible in his own language1 without a written order from the ,bishop or ,inquisitor4 ,it matters not who is the author of the translation1 whether ,protestant or ,romanist1 whether ,luther or the ,pope himself2 if any man either possess or read it1 for that offence he is cut off from absolution and thereby from church communion4 7#c47 ,that since the days of ,benedict ,,xiv4 it has always been1 and now is1 unlawful under any circumstances to read any version without notes4 ,god's word is not allowed to speak for itself2 man's gloss must accompany it2 the truth is forbidden in its simplicity2 they are afraid to allow the people to read even their own version1 without superadding extracts from 8other learned and ,catholic authors40 7#d47 ,that these versions with their notes may not be possessed or read unless they are first approved of by the ,holy ,see4 ,query4 ,how many versions approved by the ,pope exist in the whole world8 ,is there one in ,england8 ,it is of course difficult to prove a negative2 but those who are best acquainted with the subject assert that they have never been able to discover one4 ,see ,venn's ,letter to ,waterworth1 ,jan4 #ae1 #ahde4 7#e47 ,that the ,church of ,rome attacks the broad principle of the general usefulness of the ,bible4 ,the ,pope does not merely discuss the comparative merits of this or that version1 but goes boldly to the great question1 whether the reading of the ,bible is really useful for the people4 ,the ,jansenists1 according to his own account1 asserted that the reading of the holy books 8had been at all times1 and for all the faithful1 useful1 and so indispensable that no authority could assail it40 ,this he declares to be an audacious assertion1 and pronounces it withered by the unanimous condemnation of the whole ,catholic universe4 99 99 99 99 99 ,,the ,,end4 99 99 99 99 99 ,,london3 ,g4 ,j4 ,,palmer1 ,,printer1 ,,savoy ,,street1 ,,strand4 ,,footnotes4 #e ,the use of this double rule may be seen in any ,roman ,catholic writing4 ,take e4g4 the #ast decree of the #beth ,session of the ,council of ,trent4 8,since the ,catholic ,church1 taught by the ,holy ,spirit1 has learned from the ,sacred ,scriptures1 and from the ancient tradition of the ,fathers1 that there is a purgatory1 c40 ,here is an appeal to two sources of divine truth1 ,scripture and ,tradition4 #f ,art4 ,,vi4 #i ,this appears very plainly from a letter of the present ,pope1 dated1 #hth of ,may1 #ahdd1 and addressed to the ,patriarchs1 ,primates1 ,archbishops1 and ,bishops4 ,he complains of ,bible ,societies1 as 8,pretending to popularize the holy pages1 and render them intelligible without the aid of any interpreter40 #aj;a ,eph4 iv4 #aa1ab4 #aj;b ,acts xx4 #bh4 #aj;c #b ,chron4 xv4 #c4 #ab;a ,hab4 ii4 #b4 #ab;b ,john xvi4 #ac4 #ab;c ,eph4 i4 #ag4 #ac;a #a ,john ii4 #bg4 #ac;b ,in the letter itself1 ,leo says1 8,reprove 4 4 4 that the faithful entrusted to you1 7adhering strictly to the rules of our congregation of the ,index17 be persuaded that if the ,sacred ,scriptures be everywhere indiscriminately published1 more evil than advantage will arise thence1 on account of the rashness of men40 ,the congregation of the ,index1 is a congregation appointed by the ,church of ,rome to draw up a list of prohibited books4 ,in the #dth rule they condemn the free circulation of the ,bible4 ,see ,appendix ,a4 ,it should be observed that these extracts refer not to ,protestant1 but to their own ,roman ,catholic versions4 ,see ,mr4 ,venn's letter to ,mr4 ,waterworth1 ,january #aeth1 #ahde4 ,the present ,pope agrees with his predecessors4 ,in the letter above referred to1 dated ,may the #hth1 #ahdd1 he says1 8,we confirm and renew the decrees recited above1 delivered in former times1 by apostolic authority1 against the publication1 distribution1 reading1 and possession of books of the ,holy ,scripture translated into the vulgar tongue40 ,the motive for these restrictions appears very plainly from another passage in the same letter4 8,watch attentively over those who are appointed to expound the ,holy ,scriptures1 and see that they acquit themselves faithfully according to the capacity of their hearers1 and that they dare not under any pretext whatever1 interpret or explain the holy pages contrary to the tradition of the holy fathers1 and to the service of the ,catholic church40 ,here are two standards of interpretation laid down1 tradition1 and self-interest4 ,the ,romish ,preacher must not preach even ,god's truth1 if it does not happen to serve the purposes of ,rome4 ,it seems very strange that an infallible church should be so afraid of the infallible word4 ,appendix ,b4 #ai ,sess4 ,,vi4 ,can4 #aa4 8,si quis dixerit1 homines justificari vel sol imputatione justiti ,christi1 vel sol peccatorum remissione1 exclus gratia et charitate1 qu in cordibus eorum per ,spiritum ,sanctum diffundatur1 atque illis inhreat2 aut etiam gratiam1 qu justificamur1 esse tantum favorum ,dei1 anathema sit40 #bc;a ,james ii4 #aj1 #aa4 #bc;b ,gal4 iii4 #aj4 #bd ,article xii4 8,albeit that good works1 which are the fruits of faith1 and follow after justification1 cannot put away our sins1 and endure the severity of ,god's judgment1 yet are they pleasing and acceptable to ,god in ,christ1 and do spring out necessarily of a true and lively faith2 inasmuch that by them a lively faith may be as evidently known1 as a tree discerned by the fruit40 #be;a ,job xxvii4 #g4 #be;b ,luke xv4 #g4 #be;c ,coloss4 i4 #aj4 #bf;a ,john xv4 #h4 #bf;b ,hooker on ,justification4 #bg ,psalm xix4 #c4 #cj ,the doctrine of supererogation is worse still4 ,according to it some men do more than is required1 and not only satisfy ,god's law themselves1 but gain a superfluous merit which may be made over to their less perfect brethren4 ,catechism of the ,council of ,trent1 ,part ,,ii41 ,de ,pnitentia1 #aji1 #aaj1 8,the extreme goodness and clemency of ,god must be chiefly praised for this1 that he has granted to human weakness that one shall be allowed to make satisfaction for another1 which indeed belongs especially to this part of penitence1 for as with reference to contrition and confession no man can mourn or confess for another1 so those who are indued with divine grace can perform in the name of another that which is due to ,god4 ,whence it happens that in one sense one man is found to bear another's burden40 #ca #a ,pet iii4 #ah4 #ce;a 8,prterea est purgatorius ignis1 quo piorum anim ad definitum tempus cruciat expiantur1 ut eis in ternam patriam ingressus patere possit1 in quam nihil coinquinatum ingreditur40 ,part ,i4 ,art4 v4 #e4 #ce;b ,this is sometimes denied1 when men wish to recommend the doctrine to ,protestants1 but it stands written in the book4 8,purgatorius ignis40 #cf;a ,large sums are left in legacy1 and paid by surviving friends1 in order that masses may be said for souls in purgatory4 #cf;b ,catm4 part ,i1 ,art4 v4 #e4 #cg #a ,pet4 iv4 #ab4 #dj;a ,rev4 iv4 #h4 #dj;b ,luke xvi4 #bb4 #da;a ,acts vii4 #ee4 #da;b ,phil4 i4 #bc4 #db ,phil4 i4 #ba4 #dd ,psalm xxiii4 #d4 #dg 8,si quis post acceptam justificationis gratiam1 cuilibet peccatori pnitenti ita culpam remitti1 ut reatum tern pn deleri dixerit1 ut nullus remaneat reatus pn temporalis exsolvend vel in hoc ,sculo1 vel in futuro in ,purgatorio1 antequam ad regna clorum aditus patere possit2 anathema sit40--,trent ,sess4 vi4 ,can4 #cj4 ,i never could understand how the ,church of ,rome reconciles this decree with its doctrine of extreme unction4 ,the ,council of ,trent decrees1 ,sess4 xiv41 ,extreme ,unction1 ,chap4 #b1 8,the matter of the ,sacrament is the grace of the ,holy ,spirit1 whose unction blots out all such offences1 and remains of sin1 as still require expiation40 8,cujus unctio delicta1 si qu sint adhuc expianda1 ac peccati reliquias abstergit40 ,if this be true1 what sins remain for expiation in purgatory8 ,what can be the use of masses for the dead8 ,surely the priests of the ,church of ,rome cannot believe their own decree2 for if they did1 it would be nothing short of robbery to receive fees for extricating souls from purgatory4 ,they are already free through extreme unction4 #di ,how miserable is the confidence of a poor dying ,roman ,catholic6 ,he trembles at the thought of purgatorial fire1 and leaves money to the priest that masses may be said for his release4 ,if the priest happen to forget him1 in purgatory he must remain4 ,nay1 more6 ,if the masses are offered they may be worthless1 for the ,church of ,rome declares the intention of the priest to be necessary to a sacrament4 ,trent1 ,sess4 vii41 ,can4 #aa4 8,if any man shall say that the intention of doing that which the church does is not required in ministers while they perform and confer the sacrament1 let him be accursed40 ,the priest1 therefore1 may perform all the masses1 and get all the money1 and yet if his intention happen to be wanting the poor soul would profit nothing4 ,this places the soul in purgatory at the absolute mercy of the priest on earth4 ,the ,rev4 ,james ,page1 in his 8,letters to a ,priest of the ,church of ,rome10 gives the following passage from the 8,master ,key of ,popery10 written by ,d4 ,antonio ,gavin1 in which he1 who was himself a priest1 gives an extract from the private confession of a priest1 being at the point of death1 in #agaj4 8,the necessary intention of a priest1 in the administration of baptism and consecration1 without which the sacraments are of none effect1 ,i confess ,i had it not several times1 as you shall see in the parish books2 and observe there1 that all those marked with a star1 the baptism was not valid1 for ,i had no intention2 and for this ,i can give no other reason than my malice and wickedness2 many of them are dead1 for which ,i am heartily sorry4 ,as for the times ,i have consecrated without intention1 we must leave it to ,god ,almighty's mercy for the wrong done by it to the souls of my parishioners1 and those in purgatory cannot be helped40 ,oh6 that we could persuade our poor ,roman ,catholic brethren to trust at once to the great ,high ,priest1 who blotteth out all sin by his own most precious blood6 #eb ,mal4 ii4 #b4 #ec;a ,psalm lxix4 #bb4 #ec;b ,sess4 xiii4 ,de ,eucharistia1 ,section #d1 8,sancta hc synodus declarat per consecrationem panis et vini conversionem fieri totius substanti panis in substantiam corporis ,christi ,domini nostri1 et totius substanti vini in substantiam sanguinis ejus40 #ec;c ,catm4 ,part ii4 ,de ,eucharistia1 ,sec4 #cb1 8,a pastoribus explicandum est non solum verum ,christi corpus1 et quidquid ad veram corporis rationem pertinet1 velut ossa et nervos1 sed etiam totum ,christum in hoc sacramento contineri40 #ec;d ,sess4 xiii4 ,canon #a1 8,si quis negaverit1 in sanctissim eucharisti sacramento contineri ver1 realiter et substantialiter corpus et sanguinem un cum anima et divinitate ,domini nostri ,jesu ,christi1 ac proinde totum ,christum2 sed dixerit tantummod esse in eo1 ut in signo1 vel figura1 aut virtute2 anathema sit40 #ed ,sees4 xiii4 ,can4 #f1 8,si quis dixerit1 in ,sancto ,eucharisti ,sacramento ,christum unigenitum ,dei ,filium non esse cultu ,latri etiam externo1 adorandum3 atque ide nec festiv peculiari celebritate venerandum1 neque in processionibus1 secundm laudabilem et universalem ,ecclesia ,sancta ritum et consuetudinem1 solemniter circumgestandum1 vel non public1 ut adoretur1 populo proponendum1 et ejus adoratores esse idololatres2 anathema sit40 #ee;a ,sess4 xxii4 #b1 8,in divino hoc sacrificio1 quod in missa peragitur1 idem ille ,christus continetur1 et incruent immolatur1 qui in ara crucis simul seipsum cruent obtulit40 #ee;b ,sess4 xxii4 ,can4 #c1 8,si quis dixerit1 missa sacrificium tantum esse laudis1 et gratiarum actionis1 aut nudam commemorationem sacrificii in cruce peracti1 non autem propitiatorium1 vel soli prodesse sumenti2 neque pro vivis et defunctis1 pro peccatis1 pnis1 satisfactionibus et aliis necessitatibus1 offerri debere2 anathema sit40 #ef ,isa4 xliv4 #af1 #ag4 #eg ,art4 #ca4 #eh;a ,art4 #bh4 8,the body of ,christ is given1 taken1 and eaten in the supper1 only after an heavenly and spiritual manner4 ,and the mean whereby the body of ,christ is received and eaten in the supper is faith40 #eh;b ,dr4 ,cumming states that there are no less than #cg passages in the ,bible in which there is a similar form of expression4 ,lectures1 p4 #adg4 #fa ,the words would not prove the doctrine of the ,church of ,rome1 even if the soul and divinity were not added as they are4 ,the utmost that could possibly be proved from them is1 that the bread was his body1 and the wine his blood4 ,there is not a hint at the doctrine that the wafer alone is a whole ,christ1 including both body and blood4 ,indeed the addition of the words 8,this is my blood10 distinctly proves the contrary1 it shows that both were not united in one4 ,to avoid this obvious conclusion is1 ,i suspect1 the reason why the cup is withheld from the laity4 #fb ,the ,council of ,trent appears conscious of this absence of all scriptural authority1 for in its decree respecting the adoration of the wafer it appeals to tradition only4 8,pro more in ,catholica ecclesia semper recepto40 ,sess4 xiii4 #e4 #fc ,if the intention of the ,priest be wanting1 then1 according to the principles of the ,church of ,rome1 all the worshippers of the ,host must be idolaters1 for according to their own ,canon1 7,see page #di17 without his secret intention no change takes place4 ,in such cases1 therefore1 the bread remains bread1 according to their own doctrine2 and to worship it with latria 7the honour due to ,god7 is manifest idolatry4 #fd;a ,rev4 i4 #ah4 #fd;b ,john xvi4 #g4 #fe;a ,acts i4 #aa4 #fe;b ,acts iii4 #ba4 #ga;a ,rev4 i4 #a4 #ga;b ,matt4 xxiv4 #cc4 #gb ,luke xxi4 #be-bg4 #gc ,mark xiii4 #g4 #gf;a #c ,let no man deceive you by any means3 for that day shall not come1 except there come a falling away first1 and that man of sin be revealed1 the son of perdition2 #d ,who opposeth and exalteth himself above all that is called ,god1 or that is worshipped2 so that he as ,god sitteth in the temple of ,god1 shewing himself that he is ,god4 #e ,remember ye not1 that1 when ,i was yet with you1 ,i told you these things8 #f ,and now ye know what withholdeth that he might be revealed in his time4 #g ,for the mystery of iniquity doth already work3 only he who now letteth will let1 until he be taken out of the way4 #h ,and then shall that ,wicked be revealed1 whom the ,lord shall consume with the spirit of his mouth1 and shall destroy with the brightness of his coming3 #i ,even him1 whose coming is after the working of ,satan with all power and signs and lying wonders1 #aj ,and with all deceivableness of unrighteousness in them that perish2 because they received not the love of the truth1 that they might be saved4 #aa ,and for this cause ,god shall send them strong delusion1 that they should believe a lie4 #gf;b 4 #gg ,see also ,eph4 ii4 #bj-bb4 #gh ,tertullian1 who lived in the second century1 says of the letting power1 8,who can this be but the ,roman state8 the division of which into ten kingdoms will bring on ,antichrist1 and then the wicked one shall be revealed40 ,de resurrect4 carnis1 c4 #bd4 ,and in his ,apology1 8,there is especial necessity that we should pray for the emperors1 the empire1 and the general prosperity of ,rome1 for we know that a mighty power threatening the whole world and the end of the world itself1 is kept back by the intervention of the ,roman empire40--,apol4 c4 #cb4 ,cyril says1 8,this the predicted ,antichrist will come when the times of the ,roman empire shall be fulfilled1 and the consummation of the world shall approach4 ,ten kings of the ,romans shall arise together1 in different places indeed1 but they shall reign at the same time2 among these the eleventh is ,antichrist who by magical and wicked artifice shall seize the ,roman power40 ,catech4 #ae1 c4 #e4 ,see ,newton on the ,prophecies4 #hj ,verse #i4 #ha ,e4,g4 ,the exaltation of human tradition1 ,coloss4 ii4 #h1 8,beware lest any man spoil you through philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ40 ,the doctrine of justification by works1 to overthrow which is the single object of the ,epistle to the ,galatians4 ,worshipping angels and professing to be wise above that which is written4 ,coloss4 ii4 #ah1 8,let no man beguile you of your reward in a voluntary humility1 and worshipping of angels1 intruding into those things which he hath not seen1 vainly puffed up by his fleshly mind1 ,making religion consist in forms that can never satisfy40 ,coloss4 ii4 #bj-bc4 ,exaltation of the priesthood1 #a ,pet4 v4 #c1 8,neither as being lords of ,god's heritage1 but being ensamples to the flock40 #hc ,remember especially the doctrine of intention 7page #di47 ,if in the consecration the priest think proper to withhold his intention1 then the wafer remains a wafer1 and no change takes place4 ,if the priest think fit to will it1 then the wafer is the very person1 body1 nerves1 soul1 and divinity1 of our living and reigning ,lord4 ,the creation of the ,saviour is therefore made dependent upon the uncontrolled will of the priest4 ,what is this but to exalt himself above all that is called ,god or that is worshipped8 #hd ,these blasphemous titles were not only given to the ,pope by the flattery of orators1 but with the acts of the ,council were afterwards published by papal authority4 ,at the inauguration of the ,pope he sits upon the high altar in ,st4 ,peter's church1 making the table of the ,lord his footstool1 and in that position receives adoration from the people4 ,the following language was addressed to him in #dth ,session of the ,lateran ,council3 8,our ,lord ,god the ,pope2 another ,god upon earth2 king of kings1 and lord of lords4 ,the same is the dominion of ,god and the ,pope4 ,to believe that our ,lord ,god the ,pope might not decree1 as he has decreed1 were a matter of heresy4 ,the power of the ,pope is greater than all created power1 and extends itself to things celestial1 terrestial1 and infernal4 ,the ,pope doeth whatsoever things he listeth1 even things unlawful1 and is more than ,god 7et est plus quam ,deus740 ,see ,newton on the ,prophecies4 #he ,matt4 xxiv4 #bd4 #hf;a ,verse #ag4 #hf;b ,it is remarkable that these unclean spirits appear to aim at political influence more than at personal persuasion4 8,they go forth to the kings40 ,the prophecy therefore prepares us for a time when governments shall support popery in opposition to the feelings of the people4 #hi;a 4 #hi;b ,rev4 xx4 #d4 #if ,in his controversy with ,mr4 ,venn1 ,mr4 ,waterworth alluded to this injunction as a repeal of the #dth ,rule4 ,in this he was at variance with the ,pope1 for his ,holiness says it was an addition to it4