,transcribed from the #ahdi ,j4 ,h4 ,jackson edition by ,david ,price1 email ccx#jgdpglaf4org ,,the ,,atonement1 ,,as ,,taught ,,by ,,the ,,church ,,of ,,england4 99 99 99 99 99 ,a ,,sermon1 ,,preached ,,in ,,the ,,parish ,,church ,,of ,,st4 ,,mary1 ,,islington1 ,,on ,,wednesday ,,evening1 ,,march #bi1 #ahdi4 99 99 99 99 99 ,,by ,,the ,,rev4 ,,edward ,,hoare1 ,a4,m41 ,,of ,,christ ,,church1 ,,ramsgate4 99 99 99 99 99 ,,london3 ,,published ,,for ,,the ,,islington ,,protestant ,,institute1 ,,by ,j4 ,h4 ,,jackson1 ,,islington-,,green2 ,,seeleys1 ,,fleet-,,street2 ,,and ,,hatchards1 ,,piccadilly4 #ahdi4 99 99 99 99 99 ,,alex4 ,,macintosh1 ,,printer1 ,,great ,,new-,,street1 ,,london4 99 99 99 99 99 ,,islington ,,protestant ,,institute4 ,president4--,,rev4 ,d4 ,,wilson1 ,m4,a4 ,treasurer4--,,george ,,friend1 ,,esq4 ,committee4 ,,childe1 ,,rev4 ,c4 ,f4 ,,smith1 ,,rev4 ,e4 ,,hadow1 ,,mr4 ,j4 ,e4 ,,edmonstone1 ,,rev4 ,c4 ,,stogdon1 ,,rev4 ,a4 ,h4 ,,hardy1 ,,mr4 ,,john4 ,w4 ,,southerland1 ,,rev4 ,j4 ,,lovelock1 ,,mr4 ,e4 ,,fell1 ,,rev4 ,h4 ,f4 ,,weir1 ,,rev4 ,j4 ,,marshall1 ,,mr4 ,,samuel4 ,,hambleton1 ,,rev4 ,j4 ,,willyams1 ,,rev4 ,t4 ,e4 ,,pecket1 ,,mr4 ,,george4 ,,haslegrave1 ,,rev4 ,j4 ,,adams1 ,,mr4 ,j4 ,,saxton1 ,,mr4 ,e4 ,,heisch1 ,,rev4 ,j4 ,g4 ,,francis4 ,,spurling1 ,,mr4 ,j4 ,,hill1 ,,rev4 ,t4 ,b4 ,,atkinson1 ,,mr4 ,r4 ,m4 ,,suter1 ,,mr4 ,e4 ,,mackenzie1 ,,rev4 ,w4 ,b4 ,,bentley1 ,,mr4 ,,william4 ,,reid1 ,,mr4 ,,james4 ,,nalson1 ,,rev4 ,j4 ,,bullock1 ,,mr4 ,j4 ,,venn1 ,,mr4 ,w4 ,w4 ,,over1 ,,rev4 ,,edward4 ,,clack4 ,,mr4 --4 ,,waddington1 ,,mr4 ,j4 ,,parnther1 ,,rev4 ,d4 ,,elmer1 ,,mr4 ,j4 ,,western1 ,,mr4 ,w4 ,,phillips1 ,,rev4 ,,geo4 ,,escreet1 ,,mr4 ,,thomas4 ,,wilkinson1 ,,chas41 ,,shurt1 ,,rev4 ,t4 ,,escreet1 ,,mr4 ,t41 ,,jun4 ,m4,d4 ,,simpson1 ,,rev4 ,f4 ,g4 ,,green1 ,,mr4 ,,john4 ,,witherby1 ,,mr4 ,f4 ,honorary ,secretaries4 ,,rev4 ,j4 ,,sandys1 ,m4,a4 ,,mr4 ,d4 ,,hazard4 ,,rev4 ,r4 ,p4 ,,hutchison1 ,b4,a4 ,,mr4 ,w4 ,,pitman4 ,collector4--,,mr4 ,,liddle1 ,,parochial ,,schools1 ,,church-,,street4 ,,rules4 ,i4 ,that this ,society be called 8,,the ,,islington ,,protestant ,,institute40 ,,ii4 ,that the objects of the ,society be to awaken the attention of ,protestant ,christians to the progress of ,popery2 to call forth and unite their energies in opposing it2 and to form a rallying-point1 as well for the defence and promotion of ,protestant truth1 as for the maintenance of the ,protestant principles of the ,constitution4 ,,iii4 ,that the principal means for the attainment of this object be3 the issue of suitable publications2 the enrolment of the names of members2 public meetings1 lectures1 and sermons2 addresses and deputations to ,parliamentary representatives2 petitions to the ,legislature1 or the ,sovereign2 and correspondence with kindred ,societies1 with a view to obtain and communicate information4 ,,iv4 ,that the ,society be conducted by a ,president1 ,treasurer1 ,committee1 and two ,clerical and two ,lay ,secretaries4 ,v4 ,that ,members be of two classes3-- #a4 ,that every person contributing a ,donation of ,five ,guineas or upwards1 at one time1 or an ,annual ,subscription of ,five ,shillings or upwards1 be a ,subscribing ,member4 #b4 ,that every person from among the operative classes1 who shall be recommended by two ,subscribing ,members1 be admissible as a ,free ,member1 subject to annual re-election4 --,and that all ,members be entitled to attend the ,general ,meetings of the ,society1 and to receive the ,annual ,reports1 and other publications1 as far as the funds will admit1 preference being given to the ,subscribing ,members1 to whom also the privilege of voting will be confined4 ,,vi4 ,that a ,committee be annually elected1 consisting of thirty ,lay ,subscribing ,members1 together with all ,clergy resident in the parish who are likewise ,subscribing ,members of the ,society1 with power to fill up vacancies4 ,that this ,committee elect1 either from among themselves or from other ,subscribing ,members1 ,district ,sub-committees1 with a view to carrying out the objects of the ,society generally in the parish4 ,,vii4 ,that the ,general ,committee receive the ,reports of the ,district ,sub-committees2 determine on the admission and annual re-election of ,free ,members1 in pursuance of ,rule ,v42 regulate all matters of expenditure2 suggest plans for general adoption2 and supply such publications as may be required for distribution4 ,,viii4 ,that all publications circulated by the ,society be first approved by the ,general ,committee1 and bear the stamp of the 8,,islington ,,protestant ,,institute40 ,,ix4 ,that the ,general ,committee meet on the third ,monday in every month1 and oftener1 if needful4 ,five members to constitute a quorum4 ,x4 ,that an ,annual ,meeting of the ,members of the ,society be held in the month of ,november1 on such day as may be fixed by the ,general ,committee2 when the proceedings of the foregoing year shall be reported1 the accounts presented1 and the ,officers and ,committee chosen4 ,,xi4 ,that the ,secretaries shall call a ,special ,general ,meeting on the requisition of not less than twenty ,subscribing ,members2 that such requisition be in writing1 and specify the object for which the meeting is to be summoned2 and that not less than seven days' notice be given1 by circular1 to the ,subscribing ,members of the ,society4 ,,xii4 ,that none of the ,rules of the ,society be repealed or altered1 nor any new ones adopted1 but at the ,annual ,meeting1 or at a ,special ,general ,meeting called for that purpose4 ,,xiii4 ,that all ,meetings of the ,society be opened with prayer1 and closed with benediction4 ,,xiv4 ,that it be earnestly recommended to all the members of this ,society to make its important objects and plans a subject of special and frequent prayer1 both in private and in the family4 99 99 99 99 99 ,n4,b4 #a4 ,contributions in aid of the ,institute will be thankfully received by any of the officers4 #b4 ,as the pecuniary qualification for ,membership has been fixed at the low rate of #es41 and as every ,subscribing ,member receives1 in the form of publications1 considerably more than an equivalent for that sum1 it is obvious that the ,society can only be maintained by the liberality of such as can afford to contribute more largely to its ,funds4 #c4 ,all the publications of the ,institute may be purchased at ,mr4 ,jackson's1 ,bookseller and ,publisher1 ,islington ,green4 #d4 ,parties contemplating the formation of similar ,societies in any part of the country1 are cordially invited to correspond with the officers of the ,institute1 who will also be thankful for any authentic information and friendly communication from ,societies already in existence4 ,,sermon4 #a ,,john ,,ii4 #b4 8,,and ,,he ,,is ,,the ,,propitiation ,,for ,,our ,,sins40 ,,it is impossible to overrate the deep importance of the holy subject presented to us by these blessed words4 ,they lead us to the foundation of the believer's faith2 and announce the great fact upon which our life depends4 ,they bear with them all the deep interests of eternity1 for without the atonement we are unquestionably lost1 while receiving the atonement we are no less unquestionably safe4 ,measure therefore1 if you can1 the difference between the poor unhappy soul spending eternity in the agonies of the damned1 and a blessed spirit rejoicing before the throne of ,god1 and filled with delight in the unfettered exercise of holy love1 and you may thence gain a scale or standard whereby to estimate the work of ,jesus1 when he gave himself as the propitiation for our sin4 ,may the ,holy ,spirit be with us and direct our investigation6 ,may ,he take of the things of ,christ1 and show them unto us6 ,may ,he so solemnize our hearts by his grace1 that1 in the spirit of little children1 we may search his word with meekness6 ,and may ,he so enlighten our understanding1 that we may be guided by that word into the peaceful enjoyment of his saving truth6 ,we are to examine1 then1 the doctrine of atonement1 as taught by the ,church of ,england2 and in doing so we will endeavour to investigate the end1 the plan1 and some of the leading characteristics of the work4 ,i4 ,the end1 or purpose2 i4e41 the object to attain which our ,lord was made a propitiation4 ,this object is stated in our ,second ,article to be1 8to reconcile his ,father to us1 and to be a sacrifice1 not only for original1 but also for actual sins of men40 ,there is in every natural heart a deep sense of alienation from ,god an irresistible conviction that the soul is not safe with him4 ,it pervades all classes and all characters4 ,it is felt by the profligate1 for however earnestly he may strive to stifle conscience1 he cannot altogether still the conviction that the path he is treading is the way to hell4 ,the moralist feels it1 for with all his propriety of outward conduct1 and with all the delusive self-satisfaction which he grains from comparing his character with that of others1 there remains a still small voice1 which assures him1 in language not to be mistaken1 that in ,god's sight he is defective1 that ,god's will has not been obeyed1 and that his law has been most sadly broken4 ,the formalist feels it1 for1 while1 in the earnestness of his religion1 he pursues with unremitting zeal his appointed course of rites and services1 there is still a want of peace in the inmost recesses of his soul2 there is earnestness without love1 zeal without joy1 religion without peace1 and active devotion without any rest in communion with ,god4 ,now this sense of alienation in the heart is nothing more than the echo1 or reflection1 of ,god's testimony in the ,scripture4 ,there is a perfect harmony between conscience and the ,bible4 ,they both convey ,god's testimony1 written in the one case on the secrets of the heart1 and in the other on the pages of the inspired word4 ,both acknowledge the sense of alienation4 ,but the ,bible goes the farthest1 and while the heart can only deplore the fact1 the ,scriptures explain both its causes and its remedy4 ,turning1 then1 to the word of ,god1 we discover that there are two causes for this uneasiness of spirit1--our own sin1 and ,god's judgment4 ,we are all by nature1 according to our ,article1 8very far gone from original righteousness20 and1 according to the language of the ,scriptures1 8the carnal mind is enmity against ,god1 for it is not subject to the law of ,god1 neither indeed can be2 so then they that are in the flesh cannot please ,god30 words clearly descriptive of an enmity on our part towards him4 ,then1 again1 that same ,article teaches us that 8in every person born into the world this inbred sin deserveth ,god's wrath and damnation10 in exact accordance with the same ,scripture1 which declares1 that 8the wrath of ,god is revealed against all unrighteousness and disobedience of men20 showing that on ,god's part there is a judicial wrath1 and that1 as a holy lawgiver1 he cannot love the guilty4 ,if any1 therefore1 inquire the reason of this secret uneasiness in his soul1 we reply1 that the cause is twofold2 it is partly because his own heart is at enmity with ,god1 and partly because ,god's holiness is at enmity with him4 ,there is the corruption of his own nature which makes him at variance with ,god's will1 and there is the curse of unforgiven sin1 which shuts him out from all enjoyment of ,god's love4 ,now the end or object of the atonement is to remove that curse entirely and at once1 so that1 ,god being reconciled to the sinner1 the sinner may be reconciled to ,god1 and the anxious soul restored to peace4 ,a regret has been expressed that our ,second ,article was not worded differently1 and that it was not written1 8to reconcile us to the ,father10 instead of1 8to reconcile the ,father to us40 ,it is the wish of such objectors to convey the idea that the object of the crucifixion was to remove one only of the causes of separation1 and to produce such a moral impression on the mind of the spectator as should soften his heart1 and do away with his enmity towards ,god2 they would exclude the thought of ,god being reconciled to us by the satisfaction of his righteous law4 ,but this is the great and primary effect of atonement1 as taught in sacred ,scripture4 ,the change in man's heart is a consequence which follows from it1 but the change in ,god's regard to the sinner is the one effect immediately produced by it4 ,its one object was to enable him to spare the sinner without departing from his law1 to give full vent to his love without detracting from his holiness1 to take the curse away that the sinner1 who deserved it1 might be loved as an adopted child4 8,whom ,god hath set forth to be a propitiation through faith in his blood1 to declare his righteousness for the remission of sins that are past1 through the forbearance of ,god2 to declare1 ,i say1 at this time his righteousness1 that he might be just1 and yet the justifier of him that believeth in ,jesus40 #g ,imagine yourself1 then1 freely forgiven1 with the whole curse gone2 loved as if you had never known the smallest taint of sin1 beloved by ,god himself as if you had been holy even as the ,son of man1 enjoying access to the throne without a fear1 and welcomed by ,him without a hinderance4 ,imagine yourself1 though lost1 fallen1 and guilty1 thus pardoned1 thus beloved1 while the holiness of ,god's law remains untouched and undiminished1 and you see the end or purpose of the atonement on the cross4 ,,ii4 ,what1 then1 was the plan by which this mighty change was effected1--by which ,god was thus reconciled to man8 ,it could not be done by the mere remission of sin1 for then the law of ,god would have been dishonoured1 the sentence passed would not have been executed1 and the pardon of the sinner would have been a departure from the truth of ,god4 ,the plan1 therefore1 which he purposed was in the person of the eternal ,son to bear the curse himself1 and to make satisfaction for the broken law4 ,in his holiness he could not remit it1 so in unutterable love he bore it4 ,what could not be done through bare remission could be done through substitution2 and the ,son himself was prepared and offered as a substitute4 ,there was never such a person1 nor such a scheme4 ,in order to represent man1 he became himself perfect man4 ,in order to satisfy the law1 he first in his life fulfilled its holiness1 and then in his death bore its sentence4 ,thus the satisfaction for sin was perfect4 ,the law passed sentence on man1 and man endured it4 ,the law claimed fulfilment1 and man fulfilled it4 ,the law required a worthy substitute for the whole race1 and ,he1 with all the attributes of the ,godhead1 was amply sufficient as a ransom for the world4 ,thus his work is sometimes called atonement1 because1 by his own death1 he atoned for sin1 or presented an equivalent for the sinner's guilt2 sometimes expiation1 because it expiated or took away the wrath due to sin2 sometimes it is called satisfaction1 because1 in his death1 he satisfied the law2 sometimes oblation1 because he was offered on the cross1 as the lamb was offered on the altar2 and sometimes propitiation1 because the wrath of ,god was propitiated1 so that he loves those whom before he regarded with righteous displeasure2 but in all cases the leading idea is the same1 viz41 that punishment was required by ,god's righteousness1 and that he endured it as the representative or substitute of the sinner4 ,the satisfaction of an unchangeable sentence was its one great object4 ,it was ,god's act of homage to the unbending holiness of his law4 ,there was in it the perfect display of two attributes1 love and justice2 love which prompted him to save the ruined1 and justice which required the sacrifice1 in order that the purpose of love might be fulfilled4 ,thus the atonement is the one central point in which 8mercy and truth are met together1 and righteousness and peace have kissed each other40 ,,iii4 ,from this brief and general view of the doctrine of atonement1 we may proceed at once to some of the leading truths respecting it1 more especially dwelling upon those which form the distinctive teaching of the ,church of ,england1 as contrasted with that of ,rome4 ,these may be summed up under three heads3-- 7#a47 ,that there can be no other satisfaction for sin4 7#b47 ,that the satisfaction made by our ,lord was complete4 7#c47 ,that it was final4 7#a47 ,and1 in the first place1 it must be obvious that nothing else can make a satisfaction for sin4 ,there is in the human heart a constant tendency to strive after some expiation1 a tendency which is seen in ,heathen as well as ,christian lands1 and which is nothing more than the natural effort of the unenlightened heart to shake off the burden of its guilt4 ,but1 before the cross of ,christ1 all such tendencies should at once disappear1 and the immeasurable costliness of the ,divine remedy should stamp all human schemes with nothingness4 ,if man could do anything to make expiation for his sin1 then why did the ,son of ,god suffer8 why the great mystery of the incarnation8 why the agony in the garden8 why the hiding of ,god's countenance8 and why the assurance that sin is blotted out through the ,saviour's most precious blood8 ,we need only look for a moment to the eternal divinity of the whole plan1 to the deep mystery of the incarnation1 and to that marvellous fact1 that in the hour of his deepest need the ,son was forsaken of the ,father1 to be well assured of the most certain truth1 that nothing that man could do could1 in any form or any circumstances1 avail to make satisfaction for his sin4 ,the ,church of ,england1 therefore1 has decided in the ,thirty-first ,article1 after describing the perfection of the work of our ,lord1--8,and there is none other satisfaction for sin but that alone40 ,but in this respect we are in direct opposition to the ,church of ,rome1 for1 although its advocates admit in words the completeness of the atonement1 and in theological discussion would trace all merit to it as the fountain-head1 yet there are numberless decrees and practices which show too plainly that many other satisfactions have been practically admitted into their system4 ,for example1 the ,council of ,trent decreed1 8,that such is the abundance of the ,divine bounty1 that we are able to make satisfaction to ,god the ,father1 through ,christ ,jesus1 not only by punishments voluntarily endured by us as chastisements for sin1 or imposed at the pleasure of the priests1 according to the degree of the offence1 and also 7and this is an amazing proof of love7 by temporal pains inflicted by ,god himself1 and by us patiently borne40 #aj ,now1 although in this very decree all is said to be through ,christ1 it must be plain to the practical and simple mind1 that there are two new sources of satisfaction opened to the sinner1--the voluntary infliction of penance1 and the patient endurance of involuntary pain4 ,with reference to the latter1 it is indeed a beautiful thing to see this fruit of the ,spirit abounding in the chastened child of ,god2 the ,lord's love is thereby glorified1 and the comforts of the ,holy ,ghost are brought experimentally to the view4 ,but where do we read that such affliction1 or such patience1 is to be regarded as expiation8 ,it may be like the refiner's fire1 by means of which the ,lord draws out the pure gold for his diadem1 for he says himself1 8,i have chosen thee in the furnace of affliction10 but it has no connexion with expiation4 ,the source of expiation is ,divine justice1 the means of it is punishment1 and the end is the satisfaction of the law2 the source of chastisement1 on the other hand1 is love1 for 8whom the ,lord loveth1 he chasteneth20 the means of it may be sorrow1 as the widow wept that she might rejoice over her risen son2 but the end is that we are made more like to ,christ1 for 8he does it for our profit1 that we might be partakers of his holiness40 ,let no afflicted believer1 then1 suppose that ,god is angry with him in his trouble1 or that by his patient endurance he can make satisfaction for his sin4 ,rather let him take his sorrow as a pledge of love1 as a sweet token that the ,lord has not left him to the wanderings of his sinful heart1 but is drawing him nearer to himself1 and preparing him for a bright place in the coming kingdom of his ,lord4 ,and as for the other idea1 that our own self-inflicted pains can make satisfaction for our sins1 we need scarcely look even to the scriptural testimony for its overthrow4 ,if a man were left for execution by an earthly judge1 would his sentence be remitted if it were proved that1 during his imprisonment1 he had thought it right to abstain from meat8 ,and if ,god's heavy wrath frowns on a soul1 and his justice demands the execution of his law1 is it likely1 ,i ask1 that the sentence should be remitted because the sinner has thought it right to do penance for a week8 ,the ,catechism of ,trent even presumes to say that penance is 8as it were1 a compensation for sin40 #aa ,now1 what penance can make a compensation to ,god8 what acts of repentance are there so perfect that they do not themselves require to be repented of8 and1 if any such could be found1 how could they make satisfaction for sin8 how could the right of to-day be a compensation for the wrong of yesterday8 ,no2 if that were our hope1 we might weep till the ocean overflowed with the deep tide of our penitential tears2 we might lacerate and emaciate the poor human frame till it could no longer contain the worn and peaceless spirit2 but1 after all1 there could be no peace1 no satisfaction1 no propitiation of ,god's justice1 and therefore no relief from the weight and burden of our sin4 ,no2 we must abandon all thoughts of satisfaction1 and throw ourselves as we are before the cross of ,christ1 in a simple reliance on the one great fact1 that he1 as our perfect substitute1 has blotted out the whole by his own most precious blood4 ,our satisfaction is that ,christ has died1 and that alone is sure to be sufficient1 for it was purposed by the ,father in his own eternal counsels2 our atonement has been made by the spotless ,redeemer1 the eternal ,son1 and while we adore its full perfection1 we give up all thoughts of mixing with it1 or adding to it1 the poor1 defective1 imperfect1 sin-stricken efforts1 which frail1 feeble man may strive to make in order to effect a yet further compensation for his sin4 7#b47 ,it is complete2 i4e41 according to the language of our ,articles1 it is a 8perfect redemption1 propitiation1 and satisfaction40 ,it is amply sufficient for the completion of the purposed work1 the removal of ,god's curse1 and his full reconciliation to the lost and guilty sinner4 ,now1 in order to this completeness there are two things plainly necessary2 viz41 that it should be free in its application1 and perfect in its effect2 or1 in other words1 that the pardon procured by it should be both free and full2 free1 for it must reach to the lowest depths of the sinner's fall1 or it can never open the door of life to those who are lost in sin2 and full1 for when it blots out sin1 it must blot it out completely1 or it can never admit the pardoned believer to the peaceful enjoyment of the love of ,god4 ,when1 therefore1 we speak of a full satisfaction1 we include both these truths1 and in both these respects we are at direct variance with ,rome4 ,as to the first1 it is the doctrine of the ,church of ,england that the work wrought out by ,him was so complete1 that there was nothing left for the sinner to do1 in order to qualify himself for pardon1 but that salvation is offered us on the simple terms1 8,believe1 and live40 8,we are accounted righteous before ,god only for the merit of our ,lord and ,saviour ,jesus ,christ40 #ab ,it is extremely difficult to give any short and clear definition of the doctrine of the ,church of ,rome upon the subject1 for it is a complicated maze1 through which her followers are obliged to tread4 ,but the idea throughout is that there must be something in us1 as it were1 to meet the work of atonement1 some satisfaction on the part of the sinner1 to qualify him for the reception of the satisfaction of the ,lord4 ,in words they would state that the atonement was complete1 but in its application of it to ruined souls they neutralize the statement1 by demanding something on our part as a condition of our being pardoned through it4 ,it is as though the veil of the temple had been rent from the top almost to the bottom1 but still a small fragment left which the sinner must divide1 before he can go in before the mercy-seat4 ,it is as though there were a debt of #ajjl41 or any other sum1 and the creditor said to the debtor1 ,your friend has paid the whole1 and you shall be free1 provided that you now pay down #al4 ,it matters not what is the character1 or what the amount of the remaining sum1 which the debtor is required to pay in order to procure the gift of proffered freedom2 the simple fact of any such demand destroys the perfection of the ransom of the substitute4 ,as ,hooker said of this same system1 8,i cannot stand now to unrip this building1 and sift it piece by piece10 and ,i believe there is no occasion to do so1 as none who are acquainted with ,romish teaching can deny that there is some such demand made on every adult before the ,lord's atonement can be made efficacious for his pardon4 ,in some cases the thing demanded is personal sanctification1 according to which a person must be holy before he can be justified in his ,lord4 8,if any man shall say 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 anathema40 #ac;a ,sometimes it is good works1 as in the ,catechism of the ,council of ,trent1 which declares that through the atonement we obtain by good works two great benefits1 8one that we deserve the rewards of immortal glory--the other that we make satisfaction for our sins40 #ac;b ,the whole1 it says1 8depends on the merit of our ,lord's passion20 but the good works are represented as acts on our part1 through which that atonement is made effectual to our case4 ,sometimes it is penance1 through which mortal sin after baptism is said to be remitted1 and of which the ,council of ,trent decrees1 8,whoever shall affirm that the satisfactions by which penitents redeem themselves from sin through ,christ ,jesus1 are no part of the service of ,god1 but on the contrary1 human traditions which obscure the doctrine of grace1 and the true worship of ,god1 and the benefits of the death of ,christ1 let him be anathema40 #ac;c ,now believers in the ,bible are not afraid boldly to say1 8,let that anathema rest on us10 for we do believe from the bottom of our heart that the doctrine of grace is obscured and neutralized by such a system of human satisfaction4 ,we believe it to be utterly impossible for penitents to redeem themselves from sin by any satisfaction whatsoever4 8,it cost more to redeem their souls1 so that they must let that alone for ever40 ,we believe at the same time that there is no such satisfaction needed1 but that the whole judgment has been so completely borne1 as to lay open the treasury of life to the sinner1 even in the lowest depths of his ruin2 so that when he has nothing to bring1 and can have nothing1 and has no prospect of ever having anything at any future time1 we can proclaim to him in the words of the ,holy ,ghost1 8,ho6 every one that thirsteth1 come ye to the waters1 and he that hath no money2 come ye1 buy1 and eat2 yea1 come1 buy wine and milk without money and without price40 ,but before we quit the subject of the completeness of the atonement we must remember its fulness or perfection towards the pardoned believer4 ,we have found that the completeness of the atonement is practically neutralized by the demand of some human satisfaction1 in order that the ,lord's propitiation may be made applicable to the sinner2 but now another question arises1 of the deepest possible importance1--,is the sinner1 when forgiven1 forgiven completely8 ,is his sin fully or only partially blotted out8 ,hitherto we have spoken merely of the man seeking forgiveness1 and found how he is required by the ,church of ,rome to do something before he can reach up to the atonement2 now let us proceed a step further1 and examine the case of one who has obtained it1 i4e41 of the pardoned believer1--of the accepted child of ,god4 ,how does he stand with reference to those sins which have been pardoned through the blood of propitiation8 ,does any portion of the guilt or charge of them lie against him after his forgiveness8 or is the whole removed and blotted out for ever8 ,it may appear strange to some that ,i have even raised the question1 for the language of sacred scripture is so plain and so often repeated1 that those who are familiar with its pages will at once call to mind a host of passages1 which place the matter beyond the range of controversy4 8,though your sins be as scarlet they shall be as white as snow2 and though they be red like crimson they shall be as wool40 ,if they are as white as snow1 there is surely no stain left4 8,i will forgive their iniquity1 and ,i will remember their sin no more40 ,there is therefore no trace or recollection of its blot4 8,there is therefore now no condemnation for them that are in ,christ ,jesus40 ,there cannot therefore be a guilt or a condemnation left4 8,he hath made him to be sin for us1 who knew no sin1 that we might be made the righteousness of ,god in him20 i4e41 that the righteousness of ,god might be imputed to us1 just as our guilt was laid upon him2 and if that is the case1 can there be any vestige left1 any remnant of the stain or curse8 ,surely guilt must be gone if we stand before the throne in the righteousness of ,jesus4 ,there is no stain on his garment1 no defect in his love4 ,it is perfect1 spotless1 and untainted for eternity2 and the believer1 who is clad in it1 may cast to the winds all thought of punishment for bygone sin1 and let his soul repose in the peaceful enjoyment of unimpeded love4 ,but now contrast with this the teaching of the ,church of ,rome4 ,the ,council of ,trent decreed1 8,if any man shall say that after the gift of justification has been received1 sin is so remitted to any repentant sinner1 and the debt of eternal punishment so blotted out1 that there remains no debt of temporary punishment to be endured either in this world1 or in the world to come1 in purgatory1 before a way can be opened into the kingdom of heaven1 let him be anathema40 #ae;a ,you observe1 that the persons alluded to in the decree are justified believers1 by whom the gift of justification has been already received1 and whose sin is remitted2 you observe also that the state of mind in which they are described is that of true repentance1 for they are said to be 8repentant sinners20 and yet the decree distinctly declares that there still hangs over them the remaining punishment of unforgiven sin4 ,it is true that the punishment is described as temporary1 but the fact that there is any punishment at all is a virtual denial of the completeness of the atonement1 for there can be no punishment if there is no remaining charge of sin2 and there can be no remaining charge1 if all has been satisfied by the blood-shedding of the ,lord4 ,but let us refer to one other extract4 ,in the ,catechism of ,trent an explanation is given of the doctrines defined in the decrees1 and there we find the same distinction between eternal and temporal punishments2 we find also a distinction between ,god's mercy and his justice1 and it says of ,god1 that 8through his mercy he forgives sins1 and the eternal punishments due to them2 through his justice he punishes the man with punishments of limited duration40 #ae;b ,the justice1 therefore1 of ,god is described as still in exercise against the believer4 ,the ,scriptures teach us that1 being satisfied1 it is enlisted on our behalf1 for 8if we confess our sins10 he is not merely merciful1 but 8is faithful and just to forgive us our sins40 ,how1 ,i would ask1 can it be just to forgive1 because of the merit of a finished expiation1 and at the same time just to demand a fresh expiation from this forgiven sinner for his forgiven sin8 and what has become of the completeness of that satisfaction which the ,lord wrought out for us as our substitute1 if the justice1 after all1 be not fully satisfied1 but the wrath of ,god still hangs over the accepted soul8 ,these extracts1 however1 merely explain the general theory1 and we shall probably be able to understand it better if we examine an instance of its practical application4 ,we shall find just such an instance in the case of purgatory4 ,the ,catechism of ,trent declares of it1 8,besides 7hell7 there is a fire of purgatory1 in which the souls of the pious1 being tormented for a define time1 expiate their sin1 that so an entrance may be opened to them into the eternal country1 into which nothing defiled can enter40 ,you observe that according to these words1 the persons in purgatory are pious believers1 heirs of the kingdom1 blessed spirits1 who are about to reign with ,christ4 ,you observe1 in the next place1 that they are in the torture of fire1 not gently and sweetly spiritualised1 but burnt up and tortured2 and you observe1 in the third place1 that the purpose of it is to make expiation for their sin4 ,it is not to purify or refine1 to chasten1 that so they may be partakers of ,god's holiness2 but it is to expiate1 to make atonement1 to satisfy that unsatisfied justice1 of which we read in the preceding extract4 ,they are said to make an expiation by torture1 in addition to that which the ,saviour has already made for them by his blood4 ,his expiation is represented as not enough to introduce them to the kingdom1 but is said to leave them with so much of sin's defilement1 that their own burning is required to complete the work4 ,now we would earnestly put it to every conscientious ,roman ,catholic1 ,can such a system be reconciled with the teaching of the ,scripture respecting the ,lord's atonement8 ,did the ,son of ,god really offer himself as our ransom1 and was that ransom so insufficient that our own expiation is required still8 ,did ,god legally declare that there is no condemnation to them that are in ,christ ,jesus1 and yet does he condemn those very persons to expiating torments in purgatorial flame8 ,are we made through his atonement the righteousness of ,god in him1 and yet are we held so accountable for sin as to lie for centuries under his heavy wrath8 ,has he really promised1 8,their sins and their iniquities will ,i remember no more10 and yet does he remember those very sins for centuries1 while1 in the exercise of unrelenting justice1 he demands expiation from a suffering soul8 ,oh6 no1 brethren1 8,by one offering he hath perfected for ever them that are sanctified30 he hath blotted out the curse1 and blotted it out completely2 he hath rent the veil from the top to the bottom1 and removed all barriers between the sinner and the throne4 ,we need no expiation1 or satisfaction1 to qualify us for the reception of the atonement1 for it reaches down to the lowest point of our ruin1 and proclaims to the most guilty1 8,thy curse is borne1 believe and live40 ,it needs no second expiation to fill it up and perfect it1 for there is not a spot left in the garment which he cleanses1 not a sin imputed to the blessed saint whom he justifies4 ,only let each of us be found amongst the number1 pardoned through the atonement and accepted1 through the righteousness of ,christ4 ,then we may go without fear to the throne of grace1 and boldly cry1 ,abba ,father2 then we may feel the deepest conviction for indwelling sin1 but may rest in the fact that there is no condemnation1 and may feast the soul in the full enjoyment of everlasting love2 then we may adopt with heartfelt gratitude the ever-memorable words of ,hooker1--8,i must take heed what ,i say2 but the ,apostle saith1 #8,god made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him4' ,such are we in the sight of ,god the ,father1 as is the ,son of ,god himself4 ,let it be counted folly1 or frenzy1 or fury1 whatsoever1 it is our comfort and our wisdom2 we care for no knowledge in the world but this1 that man hath sinned1 and that ,god hath suffered2 that ,god hath made himself the ,son of man1 and that men are made the righteousness of ,god40 #ag 7#c47 ,and now we may proceed to the last subject of our remark2 viz41 that this atonement is final1 that is to say1 that there can be no possibility of repetition1 no second propitiation1 no re-enactment of the scene on ,calvary4 ,that there can be no further offering of any kind whatever1 follows at once from the perfection of our ,lord's atonement4 ,if the whole curse of sin has been blotted out for ever1 what place is there for any further propitiation8 ,what can cleanse that which is already white as snow8 ,what sin can be laid on the victim1 when we are made the righteousness of ,god in ,christ8 ,what can satisfy a law which has been long since satisfied in ,christ8 ,what can make expiation for a curse1 when the curse itself has been already blotted out through his blood8 ,nor is this the inference of merely human reason4 ,if it were1 we might well distrust it1 for what is the human intellect to dive into the unfathomable depths of eternal wisdom8 ,but it is the conclusion drawn by ,st4 ,paul1 under the direct inspiration of the ,spirit4 ,in the ninth and tenth chapters of the ,epistle to the ,hebrews1 he is led to the discussion of this very subject4 ,if you study the passage from chap4 ix4 #be to chap4 x4 #ah1 you will observe that the whole argument turns upon this principle1 that an offering1 if imperfect1 requires repetition1--if perfect1 is final4 8,the law10 he says1 8having a shadow of good things to come1 and not the very image of the things1 can never with those sacrifices1 which they offered year by year continually1 make the comers thereunto perfect2 for then would they not have ceased to be offered8 ,because that the worshippers once purged should have had no more conscience of sins40 ,in other words1 these sacrifices being merely shadows1 and being ineffective to the perfecting of the conscience1 were repeated year by year2 but had they been perfect1 they would at once have ceased for ever4 ,repetition1 therefore1 is the result of imperfection1 and where there is full remission1 there can be no more sacrifice for sins4 ,it is impossible1 therefore1 to admit the idea of any further propitiation whatever1 of any kind1 or by any person1 without throwing reflection on that wrought out for us by the ,lord4 ,if his work is perfect1 there can be no repetition needed2 and if any fresh oblation is still required for the putting away of sin1 it can only be because there was some defect or failure in the great work wrought out by our ,lord upon the cross4 ,if1 as he said1 it was finished then1 it is quite impossible it should be repeated now4 ,still less can there be any second offering of our ,lord ,jesus ,christ himself4 ,it would be strange to suppose that there could be any fresh propitiation made by any fresh victim1 but stranger still would be the idea that the ,saviour himself1 the ,son of ,god1 should again suffer for man4 ,the whole plan of the ,gospel from the beginning to the end is a uniform contradiction to such a thought4 ,there was a long and progressive work planned in eternal wisdom for the ,holy ,one1 of which his incarnation1 his life1 his death1 his resurrection1 his ascension1 his mediation1 and his coming reign are successive steps4 ,and all these are essential to each other2 his mediation1 e4g41 is essential to his atonement1 and his atonement to his mediation4 ,if there had been no atonement there could have been no mediation1 for there would have been no offering to present2 and if there had been no mediation1 then the atonement had been valueless1 for there had been no priest to present it before ,god4 ,so1 again1 with the crucifixion and the resurrection2 had there been no death there could have been no resurrection1 and had there been no resurrection1 there would have been no acceptance of the perfect satisfaction in the death4 ,we are therefore to regard the whole as one divinely appointed work1 and we learn that as at the appointed time it was necessary to redemption that ,christ should die1 so now that the resurrection day is past1 it is no less needful that he should live4 ,it would subvert the whole plan and economy of the ,gospel to suppose that he could be a second time offered4 ,it would utterly neutralize the resurrection1 for when he rose from the dead he was accepted in the completeness of his satisfaction1 and welcomed with the words1 8,thou art my ,son1 this day have ,i begotten thee40 #ai ,it is no less opposed to the doctrine of his mediation1 for it is a living priest that we require1 and it is because he ever liveth that 8he is able to save to the uttermost all them that come unto ,god by him40 ,and it is no less in violation with every description of his glory1 for though he appears in heaven as the ,lamb1 that has been slain1 he has declared from that very throne that he can be slain no more3 8,i am he that liveth1 and was dead2 and behold ,i am alive for evermore40 ,i need not say that these are the principles of the ,church of ,england4 ,they are distinctly contained in the sentence of the ,article1 8the offering of ,christ once made40 ,whether or not they are the principles of the ,church of ,rome1 ,i leave you to judge from the following extracts from the decrees of the ,council of ,trent respecting the ,mass3-- 8,and since the same ,christ who once offered himself by his blood on the altar of the cross1 is contained in this divine sacrifice which is celebrated in the ,mass1 and offered without blood1 the ,holy ,council teaches that this sacrifice is really propitiatory1 and made by ,christ himself2 so that if we approach ,god contrite and penitent1 with a true heart and sincere faith1 we obtain mercy and find grace in seasonable aid4 ,for assuredly ,god is appeased by this oblation1 bestows grace1 and the gift of repentance1 and forgives all crimes and sins how great soever2 for the sacrifice which is now offered by the ministry of the priests is one and the same as that which ,christ then offered on the cross1 only the mode of offering is different40 #bj;a ,now looking at these words you observe that they contain two or three most startling statements4 7#a47 ,that there is a propitiatory sacrifice offered continually4 7#b47 ,that the reason of this propitiatory sacrifice is that ,god is not yet appeased1 or1 in other words1 that the atonement is incomplete1 for it says1 8,god is appeased by this oblation40 7#c47 ,that the victim offered is the very same1 namely1 the ,lord ,jesus ,christ4 ,the wafer is said to be transubstantiated into the living person1 body1 soul1 and divinity1 of the ,lord1 and as such to be offered without blood upon the altar2 as is yet more distinctly stated in the ,catechism1 where it says3 8,we confess that the sacrifice offered in the ,mass is one and the same as that offered on the cross2 seeing that the victim is one and the same2 namely1 ,christ our ,lord1 who offered himself as a bloody offering once only on the altar of the cross1 for the bloody and unbloody victims are not two victims1 but one only1 whose sacrifice1 according to the ,lord's commands1 ,do this in remembrance of me1 is daily renewed in the ,eucharist40 #bj;b ,now1 if there be any ,roman ,catholic here to-night1 ,i would most earnestly ask of him1 how such language can be reconciled with the clear statements of the ,word of ,god8 ,mark how ,st4 ,paul1 in the chapters to which ,i have referred1 again and again declares that there can be no fresh offering of the ,lord4 ,he says1 in chap4 ix4 #bf1 8,now once in the end of the world hath he appeared to put away sin by the sacrifice of himself40 ,can he1 then1 be appearing daily in his human person1 that he may be sacrificed again8 ,he says1 chap4 ix4 #bh1 8,so ,christ was once offered to bear the sins of many20 and chap4 x4 #aj1 8,by the which will we are sanctified by the offering of the body of ,jesus ,christ once for all40 ,is it possible1 then1 that he should be offered every ,sunday on ten thousand ,romish altars8 ,he says1 chap4 x4 #ab1 8,this man1 after he had offered one sacrifice for sin1 for ever1 sat down on the right hand of ,god40 ,how then can we believe that be is now dying as a second sacrifice upon earth8 ,he says1 x4 #ad1 8,by one offering he hath perfected for ever them that are sanctified10 and if that one offering is sufficient to give to us all a full and perfect justification before ,god1 how can those who are thus perfected admit the idea of a second sacrifice to appease ,god's justice1 and a second victim to obtain forgiveness at his hands8 ,no1 dear brethren1 that one offering was once and for ever4 ,it was 8eternal redemption0 that the ,lord then obtained for us4 ,eighteen centuries have passed since it was offered1 and have borne down in their passage thousands and tens of thousands of happy spirits1 who1 washed in that living fountain1 have found a peaceful reception in the ,lord4 ,they have each one borne with them the sad taint of deep corruption1 and have grieved in spirit over indwelling sin4 ,they have been placed in various spheres in life1 some buffetted by the rough adventures of this stormy world1 some led through the fire of persecution1 and called as witnesses for ,christ to stand alone in their faith2 while others have been led in the softer dealings of the ,spirit by smoother paths1 and to more gentle resting-places2 but all have gained their strength from one source1 and derived their peace from one truth--that source ,christ ,jesus2 that truth the one most certain fact1 that the ,lord has made on the cross a full1 perfect1 and sufficient satisfaction for their sin4 ,upon it they lived1 upon it they died1 by it they triumphed1 and through it they will all be presented faultless at the coming4 ,and that fountain is as fresh now as ever2 that atonement is as perfect in its application to us as it was to them4 ,we too have our indwelling sin1 our deep inbred corruption1 which without atonement must destroy us for eternity1 but we have the atonement1 and resting in it we may be safe4 ,now the whole controversy with ,rome turns on the power and application of that atonement to the conscience of sinners4 ,it is not a question of mere historical antiquity1 or ecclesiastical genealogy1 but one involving the soul's peace4 ,the soul needs peace1 and in the ,scriptures peace is promised4 8,peace ,i leave with you1 my peace ,i give unto you10 was the clear and unfailing promise of the ,lord4 ,but in order to obtain that peace we must receive the atonement as ,god has revealed it1 viz41 as a full1 perfect1 and final expiation for our sin4 ,how can there be peace while we are striving to effect an impossibility1 and to make satisfaction to that broken law which could only be satisfied by the blood of the ,son of ,god8 ,how can there be peace while we are toiling to reach the atonement instead of simply trusting it1 and hoping by holiness1 good works1 and penance to make such a qualifying righteousness1 as shall fit us for the reception of the grace of ,god8 ,how can there be peace if the justice of ,god still hangs over the accepted believer1 and requires centuries of purgatorial flame as a further expiation for his forgiven sin8 ,how can there be peace if we are to regard the work on the cross as still requiring repetition in the mass1 and directed to the ,saviour as still offered on the altar instead of mediating at the right hand of ,god8 ,away then with all thoughts of any human satisfaction1 of anything that man can do to make a compensation for his sins6 ,our one compensation is the fact that the ,lord ,jesus has endured the curse of all4 ,away with all limits to that work of his1 which may either fetter its freedom or detract from its fulness6 our hope is that it reaches down so low that the guilty sinner need bring nothing as the purchase of his reconciliation1 and it rises so high that he stands accepted in the righteousness of ,god4 ,away with all thoughts of either requiring or presenting any fresh propitiation1 with all idea of offering a second time the risen ,lord1 who now reigns exalted on the throne4 ,the one great propitiation was enough1 and we want no more4 ,we know that there is deep corruption eating into the very heart's core2 we know that we cannot stand a moment before ,god without atonement1 but we know also--and we hope to spend eternity in praising ,god for that blessed knowledge1 that the atonement then made was perfect2 and that he who then died our death now lives to perfect our life4 ,on him therefore we cast the whole burden1 without limitation1 as without reserve1 and trusting to him and his work1 we find peace and salvation for our souls4 ,,prayer ,,to ,,be ,,used ,,at ,,the ,,meetings ,,of ,,the ,,islington ,,protestant ,,institute4 ,,almighty ,,god1 who hast built ,thy ,church upon the foundation of the ,apostles and ,prophets1 ,jesus ,christ himself being the chief corner-stone1 and hast promised that the gates of ,hell shall not prevail against it2 we approach ,thee in the name of ,him who is the one ,mediator1 the ,way1 the ,truth1 and the ,life4 ,we praise and magnify ,thy holy name for ,thy distinguishing goodness towards us as inhabitants of this ,christian land1 and members of a ,reformed and scriptural ,church4 ,we adore ,thy grace in that wonderful interposition of ,thy ,providence1 by which our fathers were rescued from the yoke of superstitious bondage1 and taught to serve ,thee in spirit and in truth4 ,but we confess that we have not rendered again according to the benefit we have received4 ,we have neither prized nor improved our privileges as we ought4 ,we have sinned1 and our fathers have sinned1 and we have reason to fear lest there should be wrath upon us and upon our people1 and lest ,thou shouldest pour out the spirit of slumber and delusion upon us4 ,yet ,thou art the same ,lord1 whose property is always to have mercy4 ,remember not our offences1 nor the offences of our forefathers4 ,turn us again1 ,o ,lord ,god of hosts2 cause ,thy face to shine1 and we shall be saved4 ,direct our hearts and minds by ,thy ,holy ,spirit4 ,give us understanding of the times to know what we ought to do4 ,let ,thy merciful help especially prevent and follow us as members of this ,society4 ,may we begin1 continue1 and end everything in ,thee4 ,let us not contend for names and words1 but for ,thy glory1 and the truth of ,thy ,gospel4 ,grant us a simple love of the truth1 and an experimental acquaintance with it4 ,let us not be 8carried about with divers and strange doctrines10 but let our hearts be 8established with grace40 ,and let us not only believe with the heart1 but with the mouth make confession4 ,with meekness of wisdom may we ever be ready to defend our principles and to protest against error4 ,let us unite holy zeal1 boldness1 and stedfastness1 with a spirit of genuine charity4 ,grant us a right judgment in all things1 ,christian unanimity in our counsels1 and perseverance in well-doing4 ,keep us humble1 depending entirely upon the promised grace and help of ,thy ,holy ,spirit1 and watchful1 as those who are not ignorant of the devices of ,satan4 ,raise up1 we earnestly entreat ,thee1 champions for the truth2 revive in our days the spirit of the martyrs and reformers of old4 ,spare to ,thy ,church those who are zealous for ,thee4 ,may the faithful never fail from among us1 but let the rising youth be trained to walk in the good old paths4 ,and as ,thou hast commanded prayers and intercessions to be made for all men1 we beseech ,thee for our sovereign lady1 ,queen ,victoria1 that she may ever be mindful of the responsibilities of her office and the obligation of her oath4 ,bless abundantly the ,ministers of ,state ,guide and govern the senate of our land4 ,strengthen and encourage those ,protestant ,representatives who are faithful to ,thy cause2 increase their influence1 and add to their numbers4 ,pour out ,thy ,spirit upon all estates of the realm1 the clergy and the laity1 the rich and the poor4 ,may they strive together1 as members of one body1 for the common faith4 ,let it please ,thee to comfort and succour all oppressed ,protestants1 and confessors of the truth1 enabling them to forgive their enemies1 and to maintain their own stedfastness4 ,and very earnestly do we beseech thee to bring into the way of truth all such as have erred and are deceived4 ,strengthen such as do stand1 and raise up them that fall4 ,finally1 we commend ourselves and the work of our hands unto ,thee1 entreating ,thee to accept our persons and our services1 not weighing our merits1 but pardoning our offences2 and so to overrule all events1--nay1 even the errors and infirmities of ,thy servants1--to the advancement of ,thy glory1 and the good of ,thy ,church1 that truth and liberty1 piety and peace1 may be established among us to all generations4 ,these and all other mercies we humbly beg in the name and mediation of ,,jesus ,,christ1 our most blessed ,lord and ,saviour4 ,,amen4 ,n4,b4 ,the passages within brackets may be omitted at discretion4 99 99 99 99 99 ,macintosh1 ,printer1 ,great ,new-street1 ,london4 ,picture3 ,decorative graphic with initials ,j4 ,h4 ,j4 ,works ,published by ,j4 ,h4 ,jackson1 ,islington ,green1 ,,for ,,the ,,islington ,,protestant ,,institute4 99 99 99 99 99 ,,sermons4--,in #hvo41 wrapper1 price ,sixpence4 ,i4 ,the ,rule of ,faith1 as expounded in the ,articles of the ,church of ,england4 ,by the ,rev4 ,,john ,,hambleton1 ,m4,a41 ,minister of the ,chapel of ,ease1 ,holloway4 ,,ii4 ,justification by ,faith1 as expounded in the ,articles of the ,church of ,england1 contracted with the ,romish ,doctrine of ,justification4 ,by ,w4 ,b4 ,,mackenzie1 ,m4,a41 ,minister of ,st4 ,james's1 ,holloway4 ,,iii4 ,the ,doctrine of 8,good ,works10 as expounded in the ,articles of the ,church of ,england4 ,by ,,john ,,sandys1 ,m4,a41 late ,fellow of ,queen's ,college1 ,cambridge1 and ,incumbent of ,st4 ,paul's1 ,islington4 ,,iv4 ,the ,doctrine of the ,christian ,church1 as expounded in the ,articles of the ,church of ,england4 ,by ,j4 ,g4 ,,heisch1 ,b4,a41 ,tutor of the ,church ,missionary ,institution4 ,v4 ,the ,doctrine of the ,christian ,ministry1 according to the ,articles of the ,church of ,england4 ,by ,t4 ,b4 ,,hill1 ,m4,a41 ,incumbent of ,st4 ,stephen's1 ,islington4 ,,vi4 ,the ,state of the ,dead1 according to the ,doctrine of the ,church of ,england4 ,by the ,rev4 ,c4 ,f4 ,,childe1 ,m4,a41 ,principal of the ,church ,missionary ,college1 and ,evening ,lecturer of ,st4 ,mary1 ,islington4 ,,vii4 ,the ,acceptable ,worship1 as expounded in the ,articles1 and adopted in the ,services1 of the ,church of ,england1 contrasted with the ,faith and ,worship of the ,church of ,rome4 ,by the ,rev4 ,,joseph ,,haslegrave1 ,m4,a41 ,minister of ,st4 ,peter's1 ,islington4 99 99 99 99 99 ,,lectures4--,in #hvo41 wrapper1 price ,one ,shilling4 ,i4 ,popery in ,ireland in the ,nineteenth ,century3 a ,warning to ,protestants in ,england4 ,by ,a4 ,r4 ,c4 ,,dallas1 ,m4,a41 ,rector of ,wonston1 ,hants4 ,,ii4 ,popery on the ,continent1 in the ,nineteenth ,century3 a ,warning to ,protestants in ,england4 ,by ,,edward ,,tottenham1 ,b4,d41 ,prebendary of ,wells1 and ,minister of ,laura ,chapel1 ,bath4 ,,iii4 ,popery in ,england in the ,nineteenth ,century3 a ,warning to ,protestants4 ,by ,,hugh ,,stowell1 ,m4,a41 ,canon of ,chester1 and ,incumbent of ,christ ,church1 ,manchester4 ,,iv4 ,popery in the ,colonies in the ,nineteenth ,century3 a ,warning to ,protestants in ,england4 ,by ,,edward ,,bickersteth1 ,m4,a41 ,rector of ,walton1 ,herts4 ,price ,eignteenpence4 ,v4 ,protestant ,truth the ,basis of ,national ,prosperity4 ,by ,t4 ,r4 ,,birks1 ,m4,a41 ,rector of ,kelshall1 ,herts4 ,,vi4 ,popery the ,accommodation of ,christianity to the ,natural ,heart4 ,by the ,rev4 ,e4 ,,hoare1 ,m4,a41 ,incumbent of ,christ ,church1 ,ramsgate4 ,,vii4 ,the ,romish ,controversy important to every ,english ,protestant4 ,by the ,rev4 ,h4 ,,robbins1 ,m4,a41 ,head ,master of the ,stepney ,proprietary ,grammar ,school4 ,,viii4 ,romanism in ,rome in the ,nineteenth ,century4 ,by the ,rev4 ,m4 ,,hobart ,,seymour1 ,m4,a4 99 99 99 99 99 ,the ,first and ,second ,annual ,reports1 #ahdg and #ahdh4 #hvo41 price #f;d4 each4 ,,by ,,the ,,same ,,author4 ,i4 ,the ,,scriptural ,,principles of our ,,protestant ,,church4 ,second ,edition4 ,price #cs4 ,,ii4 ,the ,,time of the ,,end2 or1 ,the ,world1 the ,visible ,church1 and the ,people of ,god at the ,advent of the ,lord4 ,fourth ,edition4 ,preparing for publication4 ,,iii4 ,the ,,communion and ,,communicant4 ,a ,practical ,tract for ,enquirers respecting the ,lord's ,supper4 ,price #c;d41 or #bs4 per dozen4 ,,iv4 ,,baptism as ,,taught in the ,,bible and the ,,prayer-,,book4 ,fifth ,thousand4 ,price #b;d4 ,v4 ,,popery the ,,accommodation of ,,christianity to the ,,natural ,,heart4 ,a ,lecture before the ,islington ,protestant ,institute4 ,price #as4 ,,footnotes4 #g ,rom4 iii4 #be1 #bf4 #aj ,counc4 ,trent1 ,sess4 xiv4 cap4 #i4 ,the following extracts are added1 in order to show that the ,decree quoted in the text is by no means an isolated passage4 8,the punishment of penance undertaken by us averts ,god's anger1 and the punishments decreed against us40--,cat4 ,pars ii4 #ii4 ,works of penance are 8compensations for past guilt1 and redeemers of sin40--,ibid4 #ajd4 ,of the mass it is said1 that in it 8,christians merit the fruit of his passion1 and satisfy for sin40--,ibid4 #gi4 #aa ,cat4 ,pars ii4 #bi4 #ab ,art ,,xi4 #ac;a ,council ,trent1 ,sess4 vi4 ,can4 #aa4 #ac;b ,cat4 pars ii4 #ajj4 #ac;c ,counc41 ,sess4 xiv4 ,can4 #ad4 #ae;a ,sess4 vi4 ,can4 #cj4 #ae;b ,cat4 pars ii4 #ih4 #ag ,sermon on ,justification4 #ai ,acts xiii4 #cc4 #bj;a ,council xxii4 #b4 #bj;b ,catechism1 ,pars ii4 #hc4