,transcribed from the #ahff ,hatchard and ,co4 edition by ,david ,price1 email ccx#jgdpglaf4org ,,sermons ,,for ,,the ,,day4 99 99 99 99 99 ,,by ,,rev4 ,,edward ,,hoare1 ,,incumbent ,,of ,,trinity ,,church1 ,,tunbridge ,,wells4 99 99 99 99 99 99 99 99 99 99 99 99 99 99 99 ,,london3 ,,hatchard ,,and ,,co4 #ahg ,,piccadilly1 ,booksellers to ,h4 ,r4 ,h4 the ,princess of ,wales and the ,royal ,family4 #ahff4 99 99 99 99 99 ,,london3 ,,strangeways ,,and ,,walden1 ,,printers1 #bh ,castle ,st4 ,leicester ,sq4 99 99 99 99 99 ,,transubstantiation4 ,,heb4 x4 #ab4 8,but this man1 after he had offered one sacrifice for sins for ever1 sat down on the right hand of ,god40 ,,we live in very anxious times4 ,different phases of error are following each other with great rapidity1 like waves before the gale on a stormy sea4 ,a very short time ago we were deeply distressed by the sceptical tendencies of certain able writers1--tendencies still in rapid progress1 though public attention has been recently directed into another channel4 ,now we are startled by the open declaration of ,romish doctrine1 and open practice of ,romish ceremonial1 by men who have accepted office in a church which declares these very doctrines to be 8blasphemous fables and dangerous deceits40 ,it has become1 therefore1 absolutely necessary that we should understand the reasons why the ,church of ,england has separated from that of ,rome1 and why it is that we raise our voice against these innovations4 ,i am well aware that such a subject is distasteful to many minds4 ,some shrink from the trouble of controversy1 and would rather have their whole attention fixed on that which they find helpful to their own souls4 ,others think it uncharitable2 and maintain that1 provided a person be conscientious in his practice1 we need feel no anxiety about the truth or error of his creed4 ,but ,i am persuaded that it will not do so to deal with truth4 ,these are days in which we must know what we believe1 and why we believe it4 ,if we desire to stand fast1 we must know our standing-ground4 ,and if we desire to see our young people growing up as witnesses for the ,lord ,jesus ,christ1 we must not merely strive to call forth in them a religion of feeling1 but must train them in sound ,scriptural principles1 that they may be able to give an answer to every one who asketh them a reason of the hope that is in them4 ,the ,romish question is forced upon us by the enormous efforts which the ,church of ,rome is making for the recovery of its ancient supremacy in ,england2 and ,i must say1 and say it with the deepest grief and humiliation1 ,i fear we have been betrayed1 in many cases1 by men who1 as clergymen of the ,church of ,england1 have pledged themselves to the very principles they are betraying4 ,it is high time1 therefore1 that we should understand the ground of our solemn protest against ,rome1 and that we should not merely study truth in its simplicity1 but study it likewise in its opposition to ,romish error4 ,i purpose1 however1 ,god helping me1 to direct your thoughts this morning to one point of the controversy4 ,i cannot attempt the many points on which we are at issue4 ,i confine myself1 therefore1 to one2 and that is1 the teaching of the word of ,god with reference to our exalted ,saviour1 in opposition to the teaching of ,rome in the doctrine of transubstantiation4 ,may the ,lord direct our studies1 and write ,his own truth most deeply on our hearts6 ,a glance at the text will show us that it refers to two subjects2 the completeness of the sacrifice offered on the cross1 as in the words1 8after ,he had offered one sacrifice for sin for ever10 and the present session at the right hand of ,god2 as in the words1 8sat down at the right hand of ,god40 ,it is the second of these that we shall study this morning4 ,the words teach us that at the present time our ,blessed ,lord and ,saviour is at the right hand of ,god1 and they suggest two subjects1 ,his place1 and ,his employment4 ,his place1 then1 is heaven itself2 and ,his seat at the right hand of the throne of the ,father4 ,in ,his real human body ,he has ever been like ourselves1 in one place at one time4 ,when ,he was here he passed from place to place2 from ,galilee to ,jerusalem1 and from ,jerusalem to ,galilee4 ,so when ,lazarus died ,he was absent from ,bethany1 and after his death ,he went there4 ,just so in ,his ascension ,he passed into the heavens1 and1 being there1 ,he is as much absent from us in the body as ,he was absent from ,martha and ,mary in their deep anxiety about their brother4 ,when present here1 in ,his human person1 ,he was absent there4 ,being present there1 ,he is now absent here4 #f ,then1 again1 with the place there has been a complete change in ,his employment4 ,he was here to found ,his kingdom and to make atonement4 ,he is there to carry out the results of that atonement and to reign4 ,his office was represented by the high priest of old1 who first in the outer court offered the sacrifice1 and afterwards went in before the mercy-seat to sprinkle the blood4 ,so ,christ ,jesus here on earth offered ,himself as the sacrifice1 and now ,he is gone into the holy of holies there to present the blood before the mercy-seat of ,god4 ,thus ,he is described by ,st4 ,peter 7,acts1 v4 #ca7 as being exalted to be a 8,prince and a ,saviour20 a ,prince1 because ,he is exalted as ,king of kings and ,lord of lords2 a ,saviour1 because as a living friend1 ,he is saving those whom1 when on earth1 ,he redeemed by ,his blood4 ,every passage1 therefore1 which describes ,him in ,his present condition1 represents ,him as in the possession of living power4 ,sometimes ,he is said to be reigning1 as 7#a ,cor4 xv4 #be71 8,he must reign till ,he hath put all enemies under ,his feet40 ,sometimes we see ,him as the ,priest 7,heb4 iv4 #ad71 8,seeing then that we have a great ,high ,priest1 that is passed into the heavens1 ,jesus the ,son of ,god40 ,sometimes ,he is the ,advocate 7#a ,john1 ii4 #a1 #b71 8,if any man sin we have an ,advocate with the ,father1 ,jesus ,christ the righteous20 and sometimes ,he is the loving ,friend1 watching the struggles of ,his faithful disciples1 and waiting to welcome ,his dying servant in the solemn moments of his rough and stormy martyrdom4 8,behold10 said ,stephen1 8,i see the heavens opened1 and the ,son of ,man standing at the right hand of ,god20 and so1 having seen it1 he followed up the vision by the dying prayer1 8,lord ,jesus1 receive my spirit40 7,acts1 vii4 #ef47 ,here1 then1 is our delightful assurance4 ,we look back to the work of the cross1 and there see the whole burden of all our sin borne by ,him1 and so put away for ever4 ,we ask no further sacrifice1 for we know that ,he made there upon the cross 8a full1 perfect1 and sufficient sacrifice1 oblation1 and satisfaction1 for the sins of the whole world20 and we now look to our ,blessed ,saviour as reigning and saving4 ,because ,he reigns we know that all is rightly ordered1 and because ,he saves we believe that we ourselves shall be safe for eternity4 ,we see many things in the world that are altogether opposed to what we think best2 but we know that ,god has put all things under ,his feet1 and given ,him to be the ,head over all things to ,his ,church2 and1 therefore1 that all is in ,his hand1 and all will work together for good4 ,we find deep sin in ourselves1 and we know how hard a thing it is really to walk with ,god4 ,we find defect in our prayers1 defect in our faith1 defect in our service1 defect in our best efforts1 defect everywhere2 but we look up to yonder throne1 and there we find a loving ,saviour2 one who knows our deep need1--one who has died for us1--one who loves us1--one who can feel with us1 and who vouchsafes to act as our ,priest and ,advocate1 so that in the midst of all our shortcomings and deficiencies we may1 in ,his ,name1 and through ,his most precious blood1 8come boldly to the ,throne of ,grace1 that we may obtain mercy1 and find grace to help in time of need40 ,let any one search the ,scriptures1 and they must be convinced that this is the truth there plainly taught4 ,but what can be more palpably contradictory to it than to suppose that ,he is present1 in body1 soul1 and divinity1 in the form of the small piece of lifeless bread which we receive in the ,lord's ,supper8 ,in other words1 that there is not only the one ,saviour in heaven at the right hand of ,god2 but that there are two or three hundred living ,saviours collected together on the table every time that the ,lord's ,supper is administered4 ,i am not surprised if some of you feel shocked at such a statement1 and ,i know that there is enough to shock any religious mind4 ,i am shocked at it myself1 and am sorry to have to make it4 ,but this is the real teaching of the ,church of ,rome4 ,the decree of the ,council of ,trent is as follows3--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 contained1 truly1 really1 and substantially1 in the sacrament of the most holy ,eucharist2 but shall say that he is in it only in sign1 or figure1 or power1 let him be anathema40 7,sess4 xiii4 ,can4 #a47 ,another decree goes on to declare1 8,if any man shall say that in the ,holy ,sacrament of the ,eucharist1 ,christ the only begotten ,son of ,god1 is not to be adored1 and that outwardly with the worship of latreia1 and that he ought not to be 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 anathema60 7,sess4 xiii4 ,can4 #f47 #aj ,the wafer1 therefore1 or the piece of bread1 is here said to be after consecration nothing less than a real1 living ,saviour1 with body1 soul1 and divinity1 to be worshipped with that holy1 reverential worship which belongs exclusively to the ,god of heaven and earth1 for that is the meaning of the word ,latreia4 ,there is something very awful in such a statement4 ,it shows that there can be no peace with ,rome--no compromise1 no middle path4 ,if they are right1 we are awfully wrong4 ,if we are right1 they are guilty of idolatry4 ,if all these pieces of bread are living ,saviours1 we have been terribly guilty in never worshipping any one of them2 but if1 on the other hand1 they have remained bread still--plain1 simple1 unchanged bread--then we have idolatry of the most unquestionable character when that bread is exalted by the priest for adoration1 and men fall down and worship it as the living ,god4 ,now1 on what does all this tremendous fabric rest8 ,what is there in the word of ,god to warrant it8 ,what is there in the ,scriptures of truth to give a sanction to such a system8 ,so far as the word of ,god is concerned all hangs on the one text1 8,this is my body which is given for you3 this do in remembrance of me40 ,to these words ,romanists appeal again and again1 as if they taught the doctrine1 whereas the most cursory study of the different passages in which they are contained is sufficient to show that they mean nothing of the kind4 ,let me briefly give you four reasons4 #a4 ,the words themselves prove that they are figurative4 ,turn to #a ,cor4 xi4 #be1 where we read3 8,this cup is the new testament in my blood40 ,is there any one blind enough to suppose that the cup was changed into the new testament8 ,the words must mean that the cup was an emblem of the covenant4 ,when our ,lord said1 8,i am the vine10 8,i am the door10 8,i am the bread of life10 ,he did not mean that ,he was changed into a vine1 into a door1 or into bread1 but that all these things were emblems of ,his work4 ,so ,he says of the cup1 that it is an emblem of the covenant2 and if we would be consistent interpreters1 we must believe also of the bread that it was declared to be an emblem of the body4 #b4 ,the bread is called bread1 and the wine wine1 after consecration1 both by our ,lord ,himself and ,his ,apostles4 ,in ,matt4 xxvi4 #bi1 our ,lord calls the wine the fruit of the vine after consecration4 ,in #a ,cor4 x4 #ag2 xi4 #bf1 #bg1 #bh1 we are all said to partake of bread3 8,let a man examine himself1 and so let him eat of that bread1 and drink of that cup40 #c4 ,even if these words were taken literally1 they would not teach the doctrine of ,rome4 ,i have quoted the passage from ,rome in which it says there is 8body1 soul1 and divinity40 ,but what does any one of those passages say about soul and divinity8 ,if ,he had meant to teach us that the bread was changed into ,his broken body1 what one word is there about the soul1 or the ,godhead8 ,all that is added by ,rome1 and the whole fabric of superstition based upon it is without a shadow of foundation in the word of ,god4 ,it is a vast superstructure1 but1 as far as the teaching of ,holy ,scripture is concerned1 utterly baseless4 #d4 ,nay more1 it is contrary to the words of our ,lord4 ,the words1 as given by ,st4 ,matthew 7xxvi4 #bf-bh7 were3 8,and as they were eating1 ,jesus took bread1 and blessed it1 and brake it1 and gave it to the disciples1 and said1 ,take1 eat2 this is my body4 ,and he took the cup1 and gave thanks1 and gave it to them1 saying1 ,drink ye all of it2 for this is my blood of the new testament1 which is shed for many for the remission of sins40 ,of the bread1 therefore1 ,he said1 8,this is my body20 and of the wine1 8,this is my blood40 ,the bread did not represent the body and blood together1 but the body only1 and the wine the blood2 or1 if the doctrine of transubstantiation were taught1 the passage would teach that the bread was changed into the body1 and the wine into the blood4 ,but the teaching of ,rome defies all such distinctions1 though thus plainly laid down by no less an authority than our ,lord ,himself1 and fearlessly hurls her anathemas against all who do not believe that the bread1 and the bread alone1 is changed into body1 blood1 soul1 and divinity1 and becomes1 to use their own expression1 8a whole ,christ10 to be exalted1 carried in processions1 and adored as a living ,god4 ,the words themselves1 taken literally1 are dead against such a doctrine4 ,i am not surprised1 therefore1 when ,i read our #bhth ,article1 which says3 8,transubstantiation 7or the change of the substance of bread and wine7 in the ,supper of the ,lord1 cannot be proved by ,holy ,writ1 but is repugnant to the plain words of ,scripture40 ,but ,i am surprised that ,christian people in the ,church of ,england should sit so light as some seem to do to a heresy of so fearful a character1 and that men should be so indifferent to truth as even to speak of the possibility of peace with ,rome4 ,but now1 believing that there is no change whatever in the bread and wine--that the bread remains bread1 and the wine wine1 what shall we say of the practice of adoring the bread as ,god ,himself8 ,what can we say of it8 ,what is our duty to say of it8 ,i doubt not that some may think me very uncharitable and bigoted1 but these are days in which the truth must be spoken1 and that truth ,i firmly believe to be that such worship is idolatry4 ,i do not doubt that many are sincere and conscientious in adopting it4 ,but that does not touch the question4 ,sincerity does not prove truth4 ,are there none sincere when they sacrifice their lives under the car of ,juggernaut8 ,was not ,saul of ,tarsus sincere when he persecuted the ,lord ,jesus in the persons of ,his people8 ,i fully admit likewise that the worship may in some be based on a deep sense of love and reverence for our blessed ,lord4 ,but1 again1 that does not touch the question4 ,if it is bread1 it is idolatry to worship it as ,god4 ,if it be still a lifeless wafer1 it is idolatry to adore it as a living ,saviour4 ,god forbid that ,i should speak harshly of many who have set us an example of self-denial2 and it is in no harsh spirit that ,i speak as ,i do4 ,we should rather feel the most tender compassion for conscientious persons1 who have been thus misled4 ,but whatever we may think of motives1 it is impossible to alter the facts1 and ,i see not how we can avoid the conclusion that such worship is an awful sin in the sight of ,god4 ,it is almost impossible to turn aside the stern reproof of ,god by the ministry of ,his prophets1 ,isa4 xliv4 #af1 #ag3 8,he burneth part thereof in the fire2 with part thereof he eateth flesh2 he roasteth roast1 and is satisfied3 yea1 he warmeth himself1 and saith1 ,aha1 ,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 worshippeth it1 and prayeth unto it1 and saith1 ,deliver me2 for thou art my god40 ,the sense of reverence may take a wrong as well as a right direction4 ,it led ,john himself to worship an angel1 and to bring on himself the severe reproof which he has so faithfully recorded1 and it may lead misguided men to give that which is not ,god the worship due to ,god alone4 ,but while we think this1 let none fall short in the deepest reverence4 ,none can adore ,him enough2 none can be holy enough in ,his presence and at ,his feet4 ,but it is the living ,saviour at the right hand of ,god whom we will adore4 ,it is the ,prince on the throne1 the ,priest at the right hand of the ,father4 ,it is the living1 reigning1 triumphant ,saviour1 8far above all principalities and powers1 and might and dominion1 and every name that is named1 not only in this world1 but also in that which is to come20 and not a small piece of lifeless bread1 which is said to have been turned into ,god by the miraculous powers of a priest4 ,,the ,,mass4 ,,heb4 x4 #ab4 8,but this man1 after he had offered one sacrifice for sins for ever1 sat down on the right hand of ,god40 ,,when ,i drew your attention to this text on ,sunday last1 ,i pointed out the two great subjects contained in it1 viz4 the work of atonement completed by our blessed ,lord on earth1 and ,his present session at the right hand of ,god4 ,the latter of these we studied on ,sunday last1 but the former is of such vast importance to every one of us that it would be wrong to leave the passage without devoting this morning to the careful examination of it4 ,the text stands very near the conclusion of a most important argument1 in which the ,apostle has been drawing the contrast between the ,jewish sacrifices under the ceremonial law and the one perfect sacrifice wrought out for us by the ,son of ,god on the cross4 ,the contrast commences with the #beth verse of the #ith chapter1 and extends to the #adth verse of the #ajth2 after which we are led to the practical application of the whole epistle4 ,let us1 then1 first1 carefully study the point of contrast1 and then the reason of it4 ,i4 ,the contrast4 ,the one point brought out in these eighteen verses is1 that in the case of the ,jewish sacrifices there was unceasing repetition2 and in the case of our blessed ,lord1 ,his one offering was once and for ever4 ,it is scarcely needful to point out the unceasing repetition of the ,jewish sacrifices4 ,not only were they offered on the occasion of every special fault1 but every period of time was marked by them4 ,the day1 the week1 the month1 the year--each had its appointed sacrifice4 ,not a day1 nor even a night1 passed without sin1 and therefore there was a sacrifice each morning for the sins of the night1 and another each evening for those of the day4 7,exod4 xxix4 #ch-dj47 ,not a week passed without adding its quota to the accumulating guilt of the sinner1 and1 therefore1 notwithstanding the daily sacrifices1 there was another burnt-offering in the morning of every sabbath4 7,num4 xxviii4 #i1 #aj47 ,but1 notwithstanding all this1 sin1 and the guilt of it1 still gathered around the people1 so that at the beginning of each month there was1 in addition1 a monthly burnt-offering unto the ,lord3 8the burnt-offering of every month through the months of the year40 7,ibid4 #aa1 #ad47 ,but sin gathered still4 ,lamb after lamb was brought to the altar1 but it seemed as though nothing could satisfy3 for every year1 on the tenth day of the seventh month1 there was the great day of atonement for sin2 and of the solemn sacrifices of that great day it was said1 8,this shall be an everlasting statute unto you1 to make an atonement for the children of ,israel for all their sins once a-year40 7,lev4 xvi4 #cd47 ,thus1 day after day1 week after week1 month after month1 year after year1 there was an unceasing system of perpetual sacrifice4 ,there was no end to the unceasing shedding of blood4 ,sometimes the victim was a bullock1 sometimes a ram1 sometimes a goat1 sometimes a lamb1 and sometimes a pair of turtle-doves4 ,but there was always a sacrifice4 ,there were two every day1 and sometimes many more1 besides those which were offered for special sins4 ,with all this the ,apostle contrasts the one perfect sacrifice of our blessed ,lord1 made on the cross once and for ever4 ,there are no less than six places in which he brings out this one point1 and brings it out with such clearness that it really seems as if the whole passage was written as a prophetic safeguard against the doctrine of the mass4 ,in ,heb4 ix4 #be1 #bf1 he says3 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 world3 but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself40 ,so in vv4 #bg1 #bh1 he draws a comparison between the death of the ,lord ,jesus and the natural death of man1 and says3 8,as it is appointed unto men once to die1 but after this the judgment3 so ,christ was once offered to bear the sins of many2 and unto them that look for him shall he appear the second time without sin unto salvation40 ,so that it would be just as absurd to expect men to die twice1 as to believe that there can be any second offering of the ,lord ,jesus ,christ for sin4 ,the one death throughout mankind is the type or pattern of the one ,sacrifice once made for sin4 ,so1 again1 in x4 #aj1 we read1--8,by the which will we are sanctified through the offering of the body of ,jesus ,christ once for all40 ,and again1 in vv1 #aa1 #ab1 ,st4 ,paul returns to the contrast between our ,lord and the ,jewish priest1 and says1 8,every priest standeth daily ministering and offering oftentimes the same sacrifices1 which can never take away sins3 but this man1 after he had offered one sacrifice for sins for ever1 sat down on the right hand of ,god40 ,and once more1 in ver4 #ad1 he sums up all by saying1 8,by one offering ,he hath perfected for ever them that are sanctified40 ,it would be a matter of deep interest to study carefully the meaning of the word 8perfected0 in this most important text4 ,it does not mean perfect in personal holiness1 i4e4 in the inward work of the ,spirit on the soul2 but perfect in justification3 perfect1 because the curse was perfectly blotted out1 the law being perfectly satisfied1 and the sinner1 after propitiation1 perfectly free4 ,but we must not stop to dwell on that now1 our one point at present is that the sacrifice of the ,lord ,jesus was once1 and for ever2 and this is most remarkably brought out in the words1--8,by one offering ,he hath perfected for ever them that are sanctified40 ,the point of contrast1 therefore1 is this1 that in the ceremonial law there was a multitude of sacrifices day by day1 and year by year1 repeated2 whereas in the new covenant there was but one1 and that one effectual for ever4 ,in the one there was multiplicity1 in the other oneness2 in the one unceasing repetition1 in the other one final act1 which set the whole at rest for ever4 ,the contrast stands out so plainly that he may run that readeth it4 ,nay1 more1 it is written with that perfect clearness1 and often-repeated statement1 that ,i confess myself perfectly unable to comprehend how any person1 reading these two chapters1 with a real desire to discover the mind of the ,spirit1 can arrive at the conclusion that there can be any repetition of the sacrifice of the ,lord ,jesus ,christ under any form whatever1 or any supplementary work of any kind whatever to complete or fill up ,his one perfect sacrifice for sin4 ,,ii4 ,such1 then1 is the contrast2 and now let us turn1 in the second place1 to the reason of it4 ,why were those ancient sacrifices so often repeated8 and why was ours once and for ever8 ,the same passage that brings out the contrast explains the reason of it2 and the reason is that1 in themselves1 they have no saving power1 and that ours has4 ,they were ineffectual for the blotting out of sin1 but the one offering of our ,blessed ,lord was perfectly effectual in the very point where they failed4 ,there was as great a contrast in respect of efficiency as there was in respect of frequency2 and1 in fact1 the repetition was the result of weakness1 as the oneness was the result of complete sufficiency4 ,this insufficiency is placed in two points of view in the chapter1 for we are there taught1 first1 that these sacrifices could not take away sin1 and1 secondly1 that they could not satisfy the conscience4 ,in x4 #c1 #d1 we are distinctly taught that the one reason why these sacrifices were repeated was1 that it was impossible for them to be effectual in removing guilt4 8,in those sacrifices there is a remembrance again made of sins every year4 ,for it is not possible that the blood of bulls and of goats should take away sins40 ,the dark stain of sin is far too dreadful a thing to be blotted out by the blood of any animal4 ,those sacrifices did very well as remembrancers4 ,they were daily reminders1 and daily acknowledgments of guilt2 but as for putting it away1 they had no virtue in them1 and they were powerless4 ,they were most important likewise as types2 as helping believers1 with the eye of faith1 to look on and trust to the one sufficient sacrifice of the ,lord2 and so believers1 looking to ,christ as represented in the slain lamb1 could1 through faith in ,him1 find pardon and peace to their souls4 ,but in themselves they were utterly powerless1 for nothing short of the perfect sacrifice of the ,son of ,god could ever really take away sin4 ,they could never1 therefore1 satisfy the conscience2 as you read1 ,heb2 x4 #a1 #b3--8;,for the law1 having a shadow of good things to come1 and not the very image of the things1 can never with those sacrifices which they offered year by year continually make the comers thereunto perfect4 ,for then would they not have ceased to be offered8 because that the worshippers once purged shall have had no more conscience of sins40 ,a man might bring any number of lambs1 goats1 and bullocks1 and lay them all on the altar2 but1 unless by the eye of faith he looked to ,christ1 he would1 after all1 carry guilt with him in his conscience2 and the still small voice within would bring him in guilty before ,god4 ,the sense of guilt demanded repetition2 but unless the heart looked forward1 through that sacrifice1 to the coming ,christ1 no offering1 however often repeated1 was sufficient3 the conscience remained uneasy still1 and the sense of guilt clung to the soul4 ,how gloriously different is the one sacrifice of the ,son of ,god6 ,it1 and it alone1 was sufficient for all the sins of the whole world4 ,the substitution of the ,son of ,god for the sinner satisfied the whole law1 and cleared away the whole curse4 ,it not only in ,god's counsels removed the guilt1 but it reaches the very depths of the human heart1 and gives peace to the conscience wounded for sin4 ,observe the words in ix4 #ac1 #ad1 as contrasted with those in x4 #b4 ,in x4 #b we are taught1 that if those sacrifices could have purged the conscience1 they would have ceased4 ,but in ix4 #ad we read1 that through the sacrifice of our blessed ,lord1 this very thing is done2 for the ,apostle says3--8,how much more shall the blood of ,christ1 who through the ,eternal ,spirit offered ,himself without spot to ,god1 purge your conscience from dead works to serve the living ,god80 ,the one sacrifice was effective to purge the conscience2 while all the whole multitude of often-repeated offerings left the conscience just where it was2 without rest1 without peace1 without any real satisfaction1 under the painful pressure of a deeply-felt sin4 ,let us never forget this great result2 for it shows that we have that which the ,jew1 in his sacrifices taken alone1 could never have--a conscience at rest1 a conscience set free1 because all sin is blotted out for ever2 a conscience released from its burden1 because the ,lord ,jesus ,christ1 the ,son of ,god1 was a divinely-appointed substitute for guilt4 ,such1 then1 is the contrast1 and such the reason for it4 ,what1 then1 are we to think of the teaching of the ,church of ,rome when it says1--8,in this divine sacrifice which is performed in the ,mass1 that same ,christ is contained1 and sacrificed without blood1 who once1 with blood1 offered ,himself upon the altar of the ,cross80 #bg ,and again3--8,if any man shall say that the sacrifice is not propitiatory1 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 anathema80 ,now1 what do these passages teach8 #a4 ,that the sacramental bread is changed into the ,lord ,jesus ,christ1 the ,living ,saviour1 ,god and man4 #b4 ,that whenever the ,mass is administered1 ,he1 the living ,saviour1 is again sacrificed and put to death4 #c4 ,that this sacrifice is a sacrifice of propitiation for sin4 ,there is a sacrifice of self-dedication1 which every loving heart is required to offer3 as in the words after the ,lord's ,supper1--8,here we offer and present unto ,thee ourselves1 out souls and bodies1 to be a reasonable1 holy1 and lively sacrifice unto ,thee40 ,but in that case the offering is ourselves1 and the motive is not propitiation1 but dedication4 ,according to the teaching of ,rome the offering is the ,lord ,jesus ,christ1 and the object is to make a propitiation for sin4 ,now1 this is the doctrine that persons are striving to reintroduce into our land and church4 ,the real object of this modern movement is to re-establish the belief in transubstantiation and propitiatory sacrifice4 ,those vestments of which we have heard so much are not introduced simply from a love of ornament and decoration1 but they are folds in which to wrap the doctrine of the ,mass2 and that doctrine1 as ,i have just stated it1 is1 that the bread is first changed into a living ,saviour1 and then the living ,saviour offered afresh as a propitiation for sin4 #bi ,now1 such a doctrine seems to me so utterly contrary to all that we are taught in the ,scriptures respecting the perfection and consequent oneness of the one offering of our ,blessed ,lord upon the ,cross1 that ,i am utterly unable to comprehend how any person who takes the ,scriptures as their authority can1 by any process of mind1 be brought to believe it4 ,as ,i have already said1 these chapters seem to have been written with a prophetic reference to it2 and ,i do not hesitate to express my firm and fixed conviction1 that if we mean to abide by ,god's word as our guide1 we must protest against the whole movement4 ,nor must we allow ourselves to be led away by the religious feelings of pious and earnest men2 or permit the holy reverence with which1 as believing communicants1 we regard the holy communion of the body and blood of ,christ1 to induce us to think lightly of a deadly error1 even though men make use of it in order1 apparently1 to exalt the peculiar sanctity of the sacrament4 ,we must stand firm to the great principle of ,scripture2 the principle for which our martyred ,reformers did not hesitate to shed their life-blood1 that the bread is bread1 and the wine wine1 after consecration1 just as they were before it2 that neither the one nor the other is changed into the ,lord ,jesus ,christ2 that the ,lord ,jesus ,christ is not sacrificed in the sacrament2 and that there never can be1 so long as the world lasts1 any further sacrifice for sin4 ,when the ,lord ,jesus ,christ died on the cross1 to use the language of our ,church1 ,he 8made there 7by ,his one oblation of ,himself once offered7 a full1 perfect1 and sufficient sacrifice1 oblation1 and satisfaction1 for the sins of the whole world30 and1 unless we are prepared to deny the sufficiency of the one complete atonement1 we must set our face with a holy determination against all ideas of repetition1 or perpetuation1 of any propitiatory sacrifice for sin4 ,but we must not leave the matter there1 for it is not enough for us to be deeply convinced that the doctrine of the ,mass is opposed to the whole truth of ,god1 for such a conviction1 though it may keep us clear of ,rome1 will not1 if it be all1 bring us to ,god4 ,what we want is not merely a conviction of the truth1 but a personal appropriation of it in our own hearts4 ,it is a blessed thing to know that a perfect sacrifice has been offered1 and that no further sacrifice is either necessary or possible2 but that knowledge1 blessed as it is1 may leave the heart dissatisfied1 and the conscience ill at ease4 ,when that is the case1 we cannot be surprised at persons restlessly feeling after anything that promises peace2 and ,i believe there is no state of mind in which persons are so liable to be led away by ,rome1 as when the conscience is awakened1 but the heart not at rest in ,christ the ,saviour4 ,it is when we can look to that cross of ,christ1 assured that the atonement there made was sufficient even for us1 and when we can rest in the conviction that1 because the atonement was sufficient1 we1 even we1 are free2 and when we learn to rest1 not on feelings1 not on sacraments1 not on our doings of any kind whatever1 but simply on the great1 grand1 glorious fact1 that a full propitiation has been made even for the chief of sinners1 so that we1 though the chief of sinners1 are no longer under the guilt of sin2 then it is that we discover the strength of the rock under our feet1 and1 resting on it1 we need no other stay4 ,it is enough1 for ,christ hath died1 and through ,him ,god is reconciled4 ,blessed6 oh1 blessed that ,christian believer1 who can thus rest in a perfect ,saviour2 and be kept in perfect peace through the ,saviour's perfect work6 ,,self-,,sacrifice4 ,,rom4 xii4 #a4 8,i beseech you therefore1 brethren1 by the mercies of ,god1 that ye present your bodies a living sacrifice1 holy1 acceptable unto ,god1 which is your reasonable service40 ,,we studied last ,sunday the one perfect and final sacrifice made for the sins of the whole world1 when our ,lord ,jesus ,christ completed our propitiation on the cross4 ,we found that that sacrifice differed from those of the ceremonial law1 in the great fact that it was once and for ever2 that it was so perfect1 so complete1 so fully sufficient to satisfy the whole claim of the law1 that when it was once offered there was no place left for repetition1 perpetuation1 or addition4 ,the veil of the temple was then rent from the top to the bottom1 and there was no space left for any further rending4 ,the ,lord himself said1 8,it is finished20 so the whole was done1 and done for ever4 ,but still we read in ,scripture of another sacrifice--a sacrifice which ,christian people are called to offer4 ,thus in this text ,st4 ,paul says1 8,i beseech you therefore1 brethren1 by the mercies of ,god1 that ye present your bodies a living sacrifice1 holy and acceptable unto ,god1 which is your reasonable service40 ,to this appeal the words in our ,communion ,service are the ,christian's reply3--8,and here we offer and present unto thee ourselves1 our souls and bodies1 to be a reasonable1 holy1 and living sacrifice unto thee40 ,it clearly remains1 therefore1 for us to examine the character of this second sacrifice1 and also its relationship to the great and perfect sacrifice completed on the cross for sin4 ,this1 then1 if ,god permit1 shall be our subject this morning4 ,may the ,lord dispose our hearts to bring to ,him this holy sacrifice1 that we1 if we live1 may live not unto ourselves1 but unto ,him 8that died for us1 and rose again60 ,i4 ,what1 then1 is the nature of the sacrifice8 or1 ,what is it we are to offer8 ,it is not a lamb1 or a goat1 or a bullock1 but1 according to the language of our ,communion ,service1 the offering which we are to render is ourselves4 8,here we offer and present unto thee ourselves1 our souls and bodies40 ,just so we read of the churches of ,macedonia1 8that they first gave their own selves unto the ,lord40 ,a moment's thought will suffice to show that such a sacrifice as this is much more costly than any other4 ,it would be a light matter to sacrifice a bullock1 but it is a very costly one to sacrifice ,self--an easy thing for the wealthy prince to bring a thousand lambs to the altar1 but a hard thing for either rich or poor to bring his own will to be crucified with ,christ4 ,but here a question will arise in the minds of all those who really desire to make this sacrifice to the ,lord1 viz4 ,what does it practically involve8 ,what is the real meaning of it8 ,what will be the practical result of such a sacrifice in our own life and character8 ,some will tell us that it involves the necessity of conventual life1 a separation from common duties1 and the seclusion of a nunnery1 or the vows of a sisterhood4 ,let any one read this chapter through1 and he will see at a glance that this is not the meaning of the ,apostle4 ,there are no rules there for a monastic order1 but there are very full directions for common business1 and common life4 ,all such ideas1 therefore1 may be dismissed at once4 ,that is not the meaning of the sacrifice4 ,then1 what is8 ,what is the sacrifice which we1 living at home1 are to offer to ,god8 #a4 ,there must be the sacrifice of our sins4 ,in this present world we are in a mixed condition1 and however truly we may be walking with ,god1 there is the old man and the old nature left4 ,it is just the same with us as it was of old with ,canaan4 ,israel had taken possession1 but the ,canaanites were still in the land4 ,so1 even when the ,lord ,jesus has taken possession of the heart1 there are sins still abiding there--tempers1 lusts1 covetousness1 selfishness1 pride1 and a thousand others--some prevailing in one character and some in another4 ,now of all these the ,christian man must be prepared to make a sacrifice--his temper1 his pride1 his ambition1 his covetousness1 his self-love2 he must be prepared to bring all to the altar1 without mercy and without reserve4 ,thus1 in ,col4 iii4 #e1 ,st4 ,paul addresses those who are risen with ,christ1 and says1 8,mortify therefore10 or put to death1 or sacrifice1 8your members which are of the flesh3 fornication1 uncleanness1 inordinate affection1 evil concupiscence1 and covetousness1 which is idolatry40 ,there is no occasion to be shut up within the walls of a nunnery for this2 nor will the walls of a nunnery in the least help us to it1 for they are just as effectual in shutting sin in as in shutting it out4 ,here is work for home life1 and for all classes in home life--for husbands and wives1 parents and children1 masters and servants3 we all have our great temptations1 so we all have to throw ourselves heart and soul into the great struggle1 and with an unsparing hand deal resolutely with besetting sin4 #b4 ,but the sacrifice goes farther1 and involves the dedication of our powers to the ,lord's most sacred service4 ,the text implies this when it says1 8,present your bodies a living sacrifice1 holy and acceptable unto ,god1 which is your reasonable service40 ,there is clearly1 therefore1 to be service1--a service involving the active use of human powers4 ,in some cases the body has been actually surrendered to bleed1 or burn1 in martyrdom4 ,many a noble man of ,god has given his body to be burnt rather than acknowledge the doctrine of the ,mass4 ,to this1 however1 we are not called4 ,but still there may be sacrifice without martyrdom1 dedication without death1 and such a surrender of the living powers as may correspond to the description1 8,that they which live should not henceforth live unto themselves1 but unto ,him that died for them1 and rose again40 ,this is the secret of the missionary spirit2 this it is which has led some of the noblest young men in our ,universities to abandon all home prospects1 and to devote their whole lives to the great work of proclaiming ,christ in distant lands4 ,this1 again1 is the spirit that at this present time is stirring thousands of our own people at home1 devoted men and devoted women1 to spend their lives labouring for ,god1 helping the poor1 comforting the afflicted1 nursing the sick1 and striving in every possible way to make known the sweetness of the sacred ,name which has brought life and peace to their own souls4 #c4 ,once more3 the sacrifice involves the free gift of money4 ,money with most men lies very near the heart4 ,open the heart1 and you open the purse4 ,let the heart become dull1 lifeless1 cold1 and unfeeling1 and the purse soon closes4 ,thus the sacrifice of ,self is almost sure to lead to the offering of money4 ,cold hearts give little2 but when the heart is full the offerings flow freely4 ,the men of ,macedonia were poor people1 but no sooner had they given their own selves to the ,lord than 8the abundance of their joy1 and their deep poverty1 abounded unto the riches of their liberality40 ,now these offerings are described in the ,scriptures as a sacrifice to ,god4 ,st4 ,paul alludes to them1 in ,philip1 iv4 #ah4 ,it is not perfectly clear whether he alludes to a contribution towards his own maintenance1 or to the collection in which he took so deep an interest for the poor saints in ,jerusalem2 but1 either way1 he describes the offerings as an odour of a sweet smell1 a 8sacrifice acceptable1 well pleasing to ,god40 ,this gives a delightful view of contributions in a right spirit for the service of the ,lord4 ,it shows that the free and generous giver thereby offers a sacrifice well pleasing to ,god4 ,it rebukes at the same time the niggardly and parsimonious spirit1 the spirit that gives reluctantly1 and complains of many calls4 ,yet ,i verily believe that to give freely can scarcely be called a sacrifice1 for no money gives so much pleasure as that freely offered to the ,lord's service2 and no people enjoy property so much as they do who are free and open-hearted givers4 ,i have not the slightest hesitation1 therefore1 in appealing to you for free and generous offerings1 for ,i can say as ,st4 ,paul said 7,philip1 iv4 #ag71 8,i desire fruit that may abound to your account20 and ,i am thoroughly persuaded1 that no person who is induced to give freely will ever repent of 8a sacrifice acceptable and well pleasing to ,god40 ,,ii4 ,we may turn1 then1 to our second subject1 the relationship of this sacrifice to the great and perfect sacrifice offered once and for ever on the cross4 ,one thing is perfectly clear1 that these sacrifices are not a supplement to the one great sacrifice for sin4 ,they are not intended to supply any deficiency in the great work of our ,blessed ,lord4 ,there is no deficiency there2 and if there were1 nothing that we could do would supply it4 ,there is no deficiency1 for by the 8one offering ,he hath perfected for ever them that are sanctified40 ,and if there were deficiency1 how could man supply it8 ,is there not something dreadful in the thought of a patchwork atonement1 partly by the ,son of ,god and partly by man2 partly perfect1 and partly imperfect2 partly pure in all the infinite purity of ,god1 and partly defiled with all the defilements of a fallen and sinful manhood8 ,no6 the propitiation is perfect1 unmixed1 and undefiled for ever4 ,it is the sacrifice of the ,son of ,god1 and it stands alone for all eternity4 ,nor1 again1 is this sacrifice the means whereby the great sacrifice is applied to the soul4 ,this is a more common idea than the other1 and one prevailing among many who are thoroughly opposed to ,popery4 ,it is in harmony with human nature to suppose that we must make our sacrifice in order to gain a share of the blessings of ,his4 ,thus people will sometimes give up1 first one thing1 and then another1 hoping by these sacrifices to find peace through the blood of atonement of the ,lord ,jesus ,christ4 ,they have no idea of being saved through anything but the great sacrifice of the ,lord ,jesus ,christ2 but they consider that they must make their sacrifice in order to secure the application of his work to themselves4 ,this is the principle of almost all self-imposed mortifications4 ,people hope through them to be partakers of reconciliation through the great atonement4 ,yet none of these things satisfy the soul4 ,i have myself known persons who have resolutely made the effort1 but utterly failed4 ,they have become anxious about their soul1 and set to work to reach the cross of ,christ by personal self-denial4 ,they have given up their different pursuits one by one2 but at length they have found that nothing has done them any good4 ,they have been just as far from the peace of reconciliation as they were the day they began4 ,none of these sacrifices had helped them in the least4 ,no1 and none could help them4 ,nothing could help them but a free justification through faith1 and faith alone2 and that1 thank ,god6 at last they have found sufficient4 ,and so will every other guilty sinner who throws himself in utter helplessness1 to be freely forgiven1 and freely saved1 by the great grace of ,god in ,christ ,jesus4 ,let none suppose1 then1 that any sacrifice which we can render can ever make us partakers of the great salvation once purchased by the one sacrifice of the ,lord ,jesus ,christ4 ,this salvation is given on altogether different terms4 ,it is given as a free gift to those who can produce nothing2 a gift bestowed in unfettered mercy on those who can only say1 in the language of the hymn3-- 8,nothing in my hand ,i bring3 ,simply to ,thy cross ,i cling40 ,what1 then1 is the relationship between our sacrifice and ,his8 and how are they connected8 ,there can be no doubt on this subject if we turn to the text1 where we read1 8,i beseech you therefore1 by the mercies of ,god1 that ye present your bodies a living sacrifice40 ,it is1 therefore1 the deep sense of unmerited mercy that is to call out the willing sacrifice from a saved and thankful people4 ,this is just how it stands in our ,communion ,service4 ,we first come with the confession of sin2 we then partake of the sacred feast2 and seek1 by ,god's grace1 to realise in living faith the body broken and the blood shed for our sins2 after which1 but not before1 we 8offer and present to ,him ourselves1 our souls and our bodies1 to be a reasonable1 holy1 and lively sacrifice unto ,him40 ,our sacrifice1 therefore1 is the result of our deep sense of unmerited mercy shown in ,his perfect sacrifice on the cross4 ,it is a sacrifice of praise and thanksgiving4 ,it is the willing offering of those who have found mercy1 and are most deeply and humbly thankful for it4 ,this1 then1 being the case1 we see at once why there is not more self-sacrifice for ,god4 ,the reason clearly is1 that there is a want of the deep sense of mercy4 ,the sacrifice of ,christ is not sufficiently realised1 and the result is that the self-sacrifice is withheld4 ,i fear there is a great want of self-sacrifice even among those who hold the truth4 ,surely there are many whose religion never costs them any real personal self-denial4 ,they pass through life easily and respectably1 but refer matters more to their own inclination than to the call of ,god4 ,they are more ready to pay others to work than to work themselves1 and are prone to stand aloof from distasteful service1 if1 as they say1 it does not suit them2 or1 as they might say1 they do not like it4 ,so1 again1 but few deny themselves in giving1 and though many are liberal1 there are few whose personal comforts are really diminished by their liberality4 ,now1 why is this8 and how is it that the great salvation has not more power over us8 ,is it not that the salvation itself is not enough felt and appreciated8 ,it is true of us1 as it was of the ,corinthians1 that 8we know the grace of our ,lord ,jesus ,christ1 who1 though ,he was rich1 yet for our sakes became poor1 that we through ,his poverty might be rich40 ,but though we know it1 we do not deeply feel it4 ,it is like paint lying on the surface1 but it is not burnt into us1 so as to become part and parcel of ourselves4 ,everything may be correct2 our doctrine scriptural1 and our principles sound3 but neither one nor the other has gone home to the inmost soul with such power that we have learned to 8count all things but loss for the excellency of the knowledge of ,christ ,jesus our ,lord40 ,what is it1 then1 that we want8 ,what must lie at the root of all8 ,a more powerful sense of mercy1 a deeper conviction of need1 a clearer perception of what ,christ has done for us1 a more thorough appreciation of ,his perfect sacrifice2 and when that is given1 we shall be better able to understand the appeal1--8,i beseech you therefore1 brethren1 by the mercies of ,god1 that ye present your bodies a living sacrifice1 holy1 acceptable unto ,god1 which is your reasonable service40 ,,the ,,ministry ,,of ,,reconciliation4 #b ,,cor4 v4 #ah1 #ai4 8,and all things are of ,god1 who hath reconciled us to himself by ,jesus ,christ1 and hath given to us the ministry of reconciliation2 to wit1 that ,god was in ,christ1 reconciling the world unto himself1 not imputing their trespasses unto them2 and hath committed unto us the word of reconciliation40 ,,in every work carried on by man we are perfectly certain to meet with human infirmity1 and human error2 and the work of the ministry forms no exception to the rule4 ,it is carried on by common men1 with common flesh and blood1 exposed to the common temptations of common life1 so that we are sure to find in it the common failures of our common humanity4 ,yet1 with all this1 it fills a most important place in the life of all of us4 ,it not only imparts a distinctive character to our public worship1 but it reaches our home life2 so that there is not a family in a parish that is not1 in some way or other1 more or less affected by the ministry in the ,church4 ,the influence may not always be for good1 but it always exists4 ,in some cases it may be simply negative1 and actually do harm by not doing good4 ,in some cases it may be positively mischievous1 as when it is made the means for the dissemination of deadly error4 ,while in many it is made ,god's means for conferring incalculable blessings2 so that through it the young are instructed1 the careless awakened1 inquirers directed to the ,lord ,jesus ,christ1 and the children of ,god confirmed in faith and aroused to holy energy for their ,lord4 ,the position of a clergyman is such that the influence of his ministry is sure to be felt throughout his parish4 ,he has the sacred privilege of leading the worship of the religious portion of his people4 ,they are all brought into contact with his office1 and all are1 some way or other1 affected by the manner in which that office is fulfilled4 ,it follows1 therefore1 that the subject of the ministry is one respecting which it is of great importance that our views should be scriptural4 ,and yet1 for obvious reasons1 it is one seldom preached upon4 ,the great object of the servant of the ,lord is to throw ,self out of sight2 and it is so hard to disconnect the office from the office bearer1 that too little is often said about the office from the fear that too much attention should be drawn to the man4 ,it will be well1 therefore1 for us to take the subject of the ministry for our careful study this morning4 ,and may ,god enable me so to speak1 and you so to hear1 that we may all receive ,god's word in faith1 and may1 together1 be compacted as a holy people in the ,lord6 ,it is1 of course1 impossible to attempt a discussion of the whole subject1 so that we must confine our thoughts to the lessons from this one passage1--8,he hath committed to us the ministry of reconciliation20 and there will be in it quite sufficient important matter1 as the words will suggest three most important points1--the authority of the ministry1 the object of the ministry1 and the means by which that object is accomplished4 ,i4 ,on the authority of the ministry this text is perfectly clear2 for the ,apostle traces it to no human source when he says1 8,all things are of ,god1 who hath reconciled us to ,himself by ,jesus ,christ1 and hath given to us the ministry of reconciliation40 ,the ministry1 therefore1 is a gift from ,god1 and not a plan of human contrivance4 ,it is not an arrangement adopted by the great ,christian society as a means for its own improvement1 but it is an institution by the authority of the ,founder of that society1 ,god ,himself4 ,both the office and the men are gifts from ,god4 ,in this passage he speaks of the office1 and says1 8,god hath given us the ministry of reconciliation20 and in v4 #ai1 8hath committed to us the word of reconciliation40 ,the men1 therefore1 received their office from their ,god4 ,just so he said to ,archippus 7,col4 iv4 #ag71 8,take heed to the ministry which thou hast received in the ,lord1 that thou fulfil it40 ,but perhaps the most striking passage on this subject is ,st4 ,paul's address to the elders of the ,church of ,ephesus1 in ,acts1 xx4 #bh2 for he there teaches not merely that the ministry in general was given to these elders1 but that they had been made by the ,holy ,ghost overseers of that particular people amongst whom they were called to labour4 8,take heed1 therefore1 unto yourselves1 and to all the flock1 over which the ,holy ,ghost hath made you overseers1 to feed the ,church of ,god which ,he hath purchased with ,his own blood40 ,now1 bear in mind that these persons were not apostles1 nor persons holding any extraordinary office1 as some did in those early days1 but ordinary clergymen2 some1 probably1 ordained by ,st4 ,paul himself1 and some by ,timothy1 appointed to labour together amongst the rapidly increasing church in the large heathen town2 and mark well the fact1 that the ,apostle does not say1 8,to which ,i appointed you10 or 8to which ,timothy appointed you10 but he regards the appointment as from ,god ,himself1 and says1 8,whereof the ,holy ,ghost hath made you overseers40 ,i verily believe that the fact of this ,divine appointment of the ministry is too often forgotten2 and that thereby ,god's people--and more particularly ,god's faithful ministers--often miss the great encouragement to be derived from it4 ,there is a tendency in some minds to suppose that ,god gives a special blessing on irregular efforts1 and that the stated ministry of ,god's word in church is not accompanied by the same blessing as the preaching of laymen in town-halls1 iron-rooms1 and theatres4 ,god forbid that ,i should speak with the smallest disrespect of these irregular efforts1 for ,i rejoice in the zeal of those who make them1 and ,i firmly believe that in many cases ,god has greatly blessed them2 so that1 if only these gentlemen would but be content to act with ,god's appointed ministry1 instead of taking their own course entirely independent of it1 ,i believe we might1 with great advantage to ourselves and our people1 avail ourselves of their devotedness and power4 ,but it would be a sin to believe that ,god's blessing is limited in any way to that which is irregular2 that the only fleece on which the dew fails to distil is that which ,he ,himself has placed to catch it4 ,if ,he ,himself has given us our ministry1 if ,he has made us overseers of the flock1 it would be doubting the fundamental principles of ,divine fidelity to believe that having called us1 having placed us1 and having ,himself given us our great commission1 ,he would leave us to struggle on alone1 untaught1 unaided1 and unblessed by the presence and power of the ,holy ,ghost4 ,we may apply to the ministry what ,st4 ,paul says to the ,christian1--8,faithful is ,he that calleth you1 who also will do it20 and all of us1 whether ministers or people1 while we look for great gifts1 great blessings1 and great results1 may rest assured that ,god is faithful1 and will never leave those whom ,he ,himself has appointed for ,his work4 ,,ii4 ,this then being1 ,i trust1 clear1 our next subject will be the object of the ministry2 and this is taught very clearly in the words1--8,the ministry of reconciliation40 ,the reconciliation of the sinner to ,god is the great result1 to attain which ,god founded the ministry4 ,the question has been raised whether1 by the reconciliation here mentioned1 is meant the reconciliation of ,god to the sinner1 or the reconciliation of the sinner to ,god4 ,surely both are included4 ,in our guilty and ruined condition there is a double enmity4 ,man1 through his corruption1 is at enmity with ,god2 and ,god1 through ,his righteousness1 is at enmity with rebellious man4 ,and as there is a double enmity through sin1 so1 likewise1 is there a double reconciliation through ,christ4 ,god1 ,his law being satisfied1 is reconciled to the sinner2 and the sinner1 his heart being changed1 is reconciled unto ,god4 ,the reconciliation of ,god to the sinner has been wrought out for us by the ,lord ,jesus ,christ4 ,it is the great work of ,god incarnate1 and ,he wrought it alone1 in ,his great sacrifice of propitiation4 ,of this part of the work1 therefore1 the ,apostle says1--8,to wit1 that ,god was in ,christ1 reconciling the world unto ,himself40 ,this1 then1 is the mighty work of ,god in ,christ3 and this passage proves its nature2 and shows that it consists1 not in the change of disposition in man1 but in the non-imputation of sin on the part of ,god1--8,to wit1 that ,god was in ,christ1 reconciling the world unto ,himself1 not imputing their trespasses unto them40 ,you observe that the words teach that there were trespasses and real guilt3 such trespasses that1 if they were imputed1 or allowed to stand for the condemnation of the sinner1 there could be no reconciliation1 and the sinner must die4 ,but ,god in ,christ does not impute our trespasses unto us3 and1 therefore1 the barrier is removed2 and in ,him there is complete reconciliation4 ,but we have not yet done with the subject2 for the question arises1 ,how is it consistent with the righteousness of ,god1 that ,he should thus not impute trespasses to those who are really guilty8 ,what has become of ,his government1 if real guilt is not reckoned to the real sinner8 ,the question is answered in v4 #ba3 for we are there taught that guilt is not imputed to us1 because1 in the marvellous counsel of ,god1 it has been imputed to the ,lord ,jesus ,christ in our stead3 for look at his words1--8,for ,he hath made ,him who knew no sin to be sin for us1 that we might be made the righteousness of ,god in ,him40 ,there is no explanation of this passage1 except that ,he who knew no sin was reckoned sinful1 in order that we1 who are deeply sunk in sin1 might be reckoned righteous4 ,sin is not imputed to man2 because the ,lord ,jesus ,christ became our substitute2 and it has been imputed to ,him in our stead4 ,now all this is complete--it is finished2 it was a ,divine act1 and man can add nothing to it4 ,but1 notwithstanding all this boundless mercy1 man remains unchanged--a sinner still1 and an alien from ,god4 ,though by atonement ,god is legally reconciled to him1 he remains1 through ignorance and hardness of heart1 unreconciled to ,god2 as far from life1 therefore1 as if nothing had ever been done for his salvation4 ,and now you see at once the office of the ministry4 ,the minister of reconciliation is to be the bearer to his fellow-sinners of the great reconciliation wrought out for us in ,christ ,jesus4 ,he is employed by the ,holy ,ghost as a human instrument for bringing those who are still unreconciled into the sacred privilege of reconciliation with ,god4 ,sinners reconciled to ,god1 therefore1 are the great result of the ministry4 ,it is very delightful to see a full church and attentive congregation2 very encouraging to see large schools well taught and well filled--a very great cause of thankfulness to see kindness and good feeling prevailing in a parish4 ,but all these things fall short of the great result4 ,the real result is the reconciliation of precious souls to the ,lord ,jesus ,christ by the blood of atonement shed for their sins on the cross4 ,the real result is conversion to ,god1 a new birth by the power of the ,holy ,ghost2 and if that be wanting1 though all beside seem prosperous1 the minister of reconciliation should be brought on his knees with great searching of heart1 and never rest till he can look on precious souls reconciled to ,god1 to whom he may say1 as ,st4 ,paul did to the ,corinthians1 8,such were some of you3 but ye are washed1 but ye are sanctified1 but ye are justified in the name of the ,lord ,jesus1 and by the ,spirit of our ,god40 ,,iii4 ,but our third question still remains1--8,in what way1 or by what means1 is this great object to be attained80 ,i am1 of course1 speaking of the human instruments1 and not of the sovereign power of ,god the ,holy ,ghost1 without whom nothing is strong1 and nothing holy4 ,one thing is perfectly clear4 ,it is not done by the offering of any fresh sacrifice4 ,this was the chief duty of the ,jewish priests1 but it forms no part of that of the ,christian minister4 ,from one end of the ,new ,testament to the other you can find no allusion to any such thing as a ,christian sacrifice for sin4 ,the one sacrifice of the ,lord ,jesus ,christ was once and for ever1 final1 complete1 and sufficient for all the sins of the whole world4 ,the work of sacrifice is finished1 as we are taught in the words1 8,to wit1 that ,god was in ,christ reconciling the world unto himself20 and if there can be no sacrifice1 it is perfectly plain that there can be no sacrificing priest4 ,nor can the idea be gathered from the ,prayer-book any more than it can from the ,new ,testament4 ,there is not an allusion there1 either to a sacrifice or a sacrificing priest1 except where it says1 in ,art4 xxxi41 8,the sacrifices of masses1 in the which it was commonly said that the priest did offer ,christ for the quick and the dead1 to have remission of pain or guilt1 were blasphemous fables and dangerous deceits40 ,there is no ,christian sacrifice recognised by the ,church of ,england but the thankful dedication of heart and life on the part of those who have been saved by the sacrifice of the ,lord4 ,but this sacrifice requires no priest to offer it4 ,it may rise at any moment1 and from any place1 from the depths of any thankful heart4 ,thus1 according to our ,communion ,service1 all offer it together1 and the whole congregation having together met around their ,father's table1 and together tasted the joys of their ,father's love1 together bring their sacrifice1 and say1 8,here we offer and present unto thee1 ,o ,lord1 ourselves1 our souls and bodies1 to be a reasonable1 holy1 and living sacrifice unto thee40 ,again3 it is not the office of the minister to forgive sins4 ,if our ,lord1 in ,his words of ,john xx4 #bc1 had really connected such a power with the ministry of reconciliation1 it is most extraordinary that in all the many portions of the ,new ,testament which relate to the ministry there is no allusion to it4 ,there are three whole ,epistles directed exclusively to the chief pastors of the ,church1 besides several addresses to presbyters both in the ,acts and ,epistles2 and is it not a most remarkable fact1 that there is not a single allusion in any one of these passages or epistles to the forgiveness of sins1 as forming a portion of the ministry of reconciliation8 ,there are full directions respecting preaching1 praying1 reproving1 instructing1 and behaviour to all the different classes of the flock1 but of forgiveness of sin by the minister1 not one word can you find anywhere2 and yet forgiveness itself is the great subject of the whole ,new ,testament4 ,but it is always traced at once1 without any intermediate mediation1 to the ,lord ,himself4 ,it is always ascribed to ,his blood1 ,his redemption1 and ,his grace1 and is never once connected in any way with any power of forgiveness bestowed by a priest4 ,i am not now dwelling on any one particular passage1 but rather on the omission of the whole subject from the word of ,god2 and ,i cannot but think that that omission is a proof1 beyond contradiction1 that the ,apostles1 writing by inspiration1 did not understand our ,lord as teaching in these words that the forgiveness of sin by a priest formed any part of the ministry of reconciliation4 ,but ,i do not deny that the text is one of considerable difficulty4 ,the first great difficulty is to ascertain to whom the words were spoken4 ,from ,luke1 xxiv4 #cc1 we find that the persons present were 8the eleven1 and them that were with them20 and there is nothing in the record to decide whether the words were addressed to the eleven ,apostles separately1 or to the whole company--including1 of course1 laymen and women4 ,my own belief is1 that they were addressed to the eleven separately1 and conveyed a special judicial power to these inspired men4 ,that they possessed such a power is clear from history2 for when ,peter retained the sin of ,ananias and ,sapphira1 ,god ratified his decision by their death2 and when ,st4 ,paul passed sentence on the incestuous person at ,corinth1 he clearly claimed a supernatural power of judgment when he said 7#a ,cor4 v4 #c-e71 8,for ,i verily1 as absent in body but present in spirit1 have judged already1 as though ,i were present1 concerning him that hath so done this deed4 ,in the name of our ,lord ,jesus ,christ1 when ye are gathered together1 and my spirit1 with the power of our ,lord ,jesus ,christ1 to deliver such an one unto ,satan for the destruction of the flesh1 that the spirit may be saved in the day of the ,lord ,jesus40 ,so when he remitted the same sentence he clearly claimed special right to do so2 as he said1 8,if ,i forgave anything1 to whom ,i forgave it1 for your sakes forgave ,i it1 in the person of ,christ40 ,but if this were the case1 and if the power was given to the ,apostles as a part of their apostolic office1 it follows that with the ,apostles it must have ceased for ever4 ,accordingly1 in our ,lord's words there is not the smallest hint at transmission2 and as for the idea that the ,apostles could transmit it to the ,bishops1 and the ,bishops to the ,presbyters1 it is altogether without foundation in the word of ,god4 ,in fact1 the case of the ,corinthians proves clearly that it was not so transmitted4 ,there cannot be a doubt1 that when the epistle was written there were ,presbyters in the ,church of ,corinth2 and it is clear that ,titus had just been there on a special mission1 for he it was who brought to ,st4 ,paul the tidings of the repentance of the ,corinthians 7#b ,cor4 vii4 #f1 #g1 and xii4 #ag1 #ah74 ,but yet none of these persons appear to have had a transmitted power4 ,it was necessary to refer the case to ,st4 ,paul himself4 ,he retained and he remitted2 and he did both 8in the person of ,christ40 ,but our ,lord's words may have been addressed to the whole company2 and if so1 the laity1 and even the women1 had as great a share in them as any others4 ,now1 no one supposes that every ,christian has the power of forgiving sin2 and the only way of understanding our ,lord's language is to regard ,his words as conveying to ,his ,church the power of ,christian discipline4 ,it is clear that such a power is essential to the well-being of the body2 for the ,church would cease to be a ,church if its most sacred privileges were open indiscriminately to all kinds of characters4 ,there must be the right of excluding the wicked1 of admitting converts1 of excommunicating those who disgrace their profession1 and of restoring such persons when the ,church is satisfied respecting their repentance4 ,but this authority1 if it is not given here1 is given nowhere4 ,when our ,lord said1 as we read in ,matt4 xviii4 #ah1 8,whatsoever ye shall bind on earth shall be bound in heaven3 and whatsoever ye shall loose on earth shall be loosed in heaven20 ,he gave ,his disciples the power of regulating ,church order2 and it is reasonable to suppose that in these words ,he gives a similar authority with reference to persons1 for in the one passage it says 8whatsoever10 and in the other 8whomsoever40 ,in support of this view of the passage it should be observed1 that ,he does not say that the sins are remitted in heaven1 or by ,god1 or by ,himself2 but simply says they are remitted1 as though ,he had said1 8,i give you full authority to decide2 and when you do so1 the decision is final40 ,if this be the true view of the passage1 we can perfectly understand the use of it in the ,ordination ,service4 ,the whole ,church cannot exercise this power1 and must depute it to executive officers4 ,these officers are the elders1 or presbyters1 or priests2 and1 therefore1 when they are ordained1 the ,bishop first asks them1 8,will you give your faithful diligence always so to administer the doctrine1 and sacraments1 and discipline of ,christ1 as the ,lord hath commanded1 and as this ,church and nation hath received the same80 ,and after the commission has been given he adds1 8,and be thou a faithful ,dispenser of the ,word of ,god1 and of ,his holy ,sacraments40 ,we see1 then1 that the ministry of reconciliation is neither by sacrifice1 nor by priestly forgiveness2 but we have still to consider by what means the great work is carried on4 ,for the decision of this point1 let us compare the #ahth and #aith verses4 ,in v4 #ah we read1--8,god hath given to us the ministry of reconciliation40 ,but in v4 #ai there is a slight variation2 but one of great importance in the exposition of the passage2 for we there find--8,hath committed to us the word of reconciliation40 ,the word of reconciliation1 therefore1 is the substance of the ministry3 the grand work is to make known the perfect reconciliation wrought out for us in ,christ ,jesus1 to act on the example set us by ,st4 ,paul himself1 when he burst out in the grand appeal which follows1 and said1--8,now1 then1 we are ambassadors for ,christ4 ,as though ,god did beseech you by us1 we pray you in ,christ's stead1 be ye reconciled unto ,god40 ,but this ministry of the word of reconciliation will vary according to circumstances4 ,sometimes it will be necessary to apply it to individuals1 when the conscience is troubled by the conviction of sin4 ,our ,church alludes to this in two passages often referred to4 ,the first is from the close of the invitation to the ,lord's ,supper1--8,and because it is requisite that no man should come to the ,holy ,communion but with a full trust in ,god's mercy1 and with a quiet conscience2 therefore1 if there be any of you1 who by this means cannot quiet his own conscience herein1 but requireth further counsel or comfort1 let him come to me1 or to some other discreet and learned minister of ,god's word1 and open his grief3 that by the ministry of ,god's holy word he may receive the benefit of absolution1 together with ghostly counsel and advice1 to the quieting of his conscience1 and avoiding of all scruple and doubtfulness40 ,the second is from the rubric in the service for the ,visitation of the ,sick1 where we read--8,here shall the sick person be moved to make a special confession of his sins1 if he feel his conscience troubled with any weighty matter40 ,it is clear at a glance1 that there is no allusion in either of these passages to general or habitual confession2 and that the case contemplated is that of a person troubled by some particular sin weighing on the conscience1 and keeping the soul from peace4 ,it is just in such a case that the ministry of the word is required for the help of the individual2 and that something more is wanted than the general preaching of the truth4 ,such a person requires the ,gospel to be applied to his own particular anxiety1 in order that he may be assured of ,god's forgiveness of that particular sin which keeps his soul in trouble4 ,it is this assurance which is called in the ,prayer-book 8absolution40 ,there is a vast difference between a judicial act of forgiveness1 and a declaration or assurance of the forgiveness by ,god4 ,thus1 to 8absolve0 is not to 8forgive10 but to assure the troubled heart of the full forgiveness1 freely granted1 by the ,lord ,himself4 #fd ,nothing can be clearer than this distinction in the absolution in the service for the ,visitation of the ,sick4 8,our ,lord ,jesus ,christ1 who hath left power to ,his ,church to absolve all sinners who truly repent and believe in ,him1 of ,his great mercy forgive thee thine offences3 and by ,his authority1 committed to me1 ,i absolve thee from all thy sins1 ,in the ,name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,amen40 ,in that passage it is perfectly clear that our ,lord ,jesus ,christ is said to forgive1 and the ,church to absolve4 ,the change of words is most remarkable1 and clearly proves the doctrine4 ,the ,church is said to have power to absolve2 and the ,lord ,jesus ,christ is entreated to forgive4 ,the minister1 therefore1 absolves1 and at the same time prays that the ,lord may forgive3 and who can doubt that1 when the troubled heart truly repents and believes in ,him1 the prayer is answered1 the forgiveness granted1 and the absolution1 or declaration1 ratified in heaven8 ,and let me add1 that ,i believe there are many troubled consciences who would find great assistance in their difficulties if they acted more on the advice of the ,communion ,service4 ,it is a hard thing to bear a burden alone1 and ,i am thoroughly persuaded there are many who might find great help under serious and painful difficulties from the confidential opening of the heart's wound to a clergyman or ,christian friend4 ,i have known many such cases1 and ,i believe that our just dread of the ,romish confessional--and no one can dread it more than ,i do--combined with our national shyness of character1 cuts off many from that which might be an important help to them in their anxious struggle for the peace of ,god4 ,but the ministry of the word must also have its public character1 and the glad tidings of reconciliation must be publicly preached to a ruined world4 ,it was this that appeared to be the prominent idea in the ,apostle's mind when he spoke of the ministry of reconciliation2 for he at once proceeded to give a specimen of it in the great appeal which immediately follows3--8,now then we are ambassadors for ,christ1 as though ,god did beseech you by us3 we pray you in ,christ's stead1 be ye reconciled to ,god4 ,for he hath made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him40 7#b ,cor4 v4 #bj1 #ba47 ,there are many points of deep instruction in this passage1 but we have not time to dwell on them4 ,here is the foundation of the whole message1 viz4 a double imputation--the imputation of sin to the ,lord ,jesus1 and the imputation of righteousness to all that are in ,him4 ,there is the tender earnestness of entreaty1 which does not merely lay the message before the sinner and leave it there1 but with a compassionate urgency in the ,lord's name beseeches and entreats4 ,and there is the most remarkable fact1 that these words are not addressed to the heathen1 or to those who had never heard of ,christ2 but to a ,church of professing believers1 all baptized into the name of ,jesus3 so that we are brought to the conclusion1 that amongst the baptized ,christians in the ,church of ,corinth there were those to whom it was still needful to make the appeal--8,we beseech you in ,christ's stead1 be ye reconciled to ,god40 ,does not that fact teach us1 that amongst ourselves the same message may be equally necessary1 and that1 although we are all baptized1 and all professing ,christians1 there are yet those amongst us who must be brought back to the great elementary question of their reconciliation to ,god2 for they are not yet reconciled1 and not yet accepted through ,his grace8 ,to all such persons1 then1 must we speak as ,st4 ,paul did2 and if any present are not yet reconciled1 not yet forgiven1 not yet justified before ,god1 look1 we beseech you1 at the cross of ,christ2 look at ,his substitution of ,himself for sinners2 look at the hope of full forgiveness set before you through ,his blood2 and listen1 ,i implore you1 to the words spoken by ,his own authority1--8,as though ,god did beseech you by us3 we pray you in ,christ's stead1 be ye reconciled to ,god40 99 99 99 99 99 99 99 99 99 99 99 99 99 99 99 ,,london3 ,,strangeways ,,and ,,walden1 ,,printers1 #bh ,castle ,st4 ,leicester ,sq4 99 99 99 99 99 ,,by ,,the ,,same ,,author4 ,,the ,,communion ,,and ,,communicant4 ,price #cs4 per doz4 ,third ,edition4 ,,inspiration1 ,,its ,,nature ,,and ,,extent4 ,price #f;d4 ,,baptism ,,as ,,taught ,,by ,,the ,,bible ,,and ,,the ,,prayer-,,book4 ,revised ,edition4 ,price #d;d4 ,,conformity ,,to ,,the ,,world4 ,second ,edition4 ,price #f;d4 ,in the ,press4 8,,the ,,time ,,of ,,the ,,end40 ,fourth ,edition4 99 99 99 99 99 ,,london3 ,,hatchard ,,and ,,co4 #ahg ,,piccadilly1 ,w4 ,,footnotes4 #f ,see ,hooker1 ,book v4 ,secs4 #ej-ef4 #aj ,many passages might be quoted from the writings and sermons of the modern ritualistic school which are identical in doctrine with these decrees2 as1 for example1 the following passage from the ,directorium ,anglicanum1 where the contrast is drawn between our ,lord's spiritual presence with us in prayer1 and ,divine and human presence on the altar3--8,our ,blessed ,lord1 still present in ,his ,divine and human nature in the ,holy ,eucharist on the altars of ,his ,church1 still spiritually present at the common prayers40--,,pref4 p4 #h4 #bg ,council of ,trent1 sess4 xxii4 #b4 #bi ,in the preface to the ,directorium ,anglicanum it is said1--8,and if in the sacrament of the altar some things strike the eye as graceful and beautiful1 it is well2 but this is not their object4 ,the one aim is to offer the ,holy ,sacrifice in a worthy manner to ,almighty ,god40--,p4 x4 #fd ,johnson's definition of the words 8,to absolve0 is1 8,to pronounce sin remitted in the ecclesiastical sense40