{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_52714/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_52714","id":"gutenberg_52714","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/52714","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: History - Religious","Category: Religion/Spirituality","Catholic Church -- Doctrines -- Protestant authors","Church of England -- Doctrines","Church of England -- Sermons","Sermons, English -- 19th century"],"text":"Transcribed from the 1845 J. Hatchard and Son edition by David Price,\nemail ccx074@pglaf.org\n\n\n\n\n\n                                 SERMONS\n                                  ON THE\n                          SCRIPTURAL PRINCIPLES\n                                  OF OUR\n                            PROTESTANT CHURCH.\n\n\n                                  BY THE\n                         REV. EDWARD HOARE, M.A.\n                       CURATE OF RICHMOND, SURREY.\n\n                                * * * * *\n\n                                 LONDON:\n                     J. HATCHARD AND SON, PICCADILLY;\n               RICHMOND, DARNILL AND SON; KINGSTON, SEELEY.\n                                  1845.\n\n                                * * * * *\n\n\n\n\nBY THE SAME AUTHOR.\n\n\nTRACTS ON TRANSUBSTANTIATION AND INVOCATION OF SAINTS.  Price 3s. 6d. a\nhundred.\n\nA SERMON ON THE THEATRE.  Price 4d., or 3s. per dozen.\n\nFRIENDLY SOCIETIES COMPARED WITH THE OLD BENEFIT CLUBS.  A Dialogue.\nPrice 1d. each, or 10d. per dozen.\n\n\n\n\nPREFACE.\n\n\nTHE following Sermons are committed to the press at the request of many\nbeloved parishioners.  They were originally preached, as they are now\npublished, under a deep sense of their imperfection, only equalled by the\nperfect conviction of their truth.  The consciousness of defect has\nstrongly prompted me to keep them back from public criticism; the\nassurance of truth has emboldened me to hope that those who took an\ninterest in their delivery, may derive some profit from their study.  May\nGod, the Holy Ghost, be pleased to make them useful!  May he accompany\neach copy with his blessing! and, forgiving all defects, may He honour\nthis little volume as an instrument in his own hand for the perfecting of\nthe saints, for the work of the ministry, and for the edifying of the\nbody of Christ!\n\nIn stating the doctrines of the Church of Rome, the appeal has been made\neither to the decrees or the catechism of the Council of Trent.  These\nare both authoritative documents, and form the standards of Roman\nCatholic theology.  Yet, strange to say, some Protestants are heard to\nargue, that by appealing to Trent, we misrepresent the Church of Rome.\nThe decrees, it is maintained, are antiquated documents, and no longer\nexpress the real opinions of the church.  The true Romanist would not\nthank his advocate for such an argument.  A change in their fixed\nprinciples would destroy their claim to infallibility.  Eternal truth\nchanges not; and whoever changes must be wrong either before the change\nor after it.\n\nBut such a change has never taken place.  The decrees stand unrepealed.\nRomish priests are required to swear to them at their ordination; Romish\ndisputants appeal to them in controversy; the Pope himself quotes them in\nhis letters; and they are to this day in full force as the standard\ndocuments of Romanist theology.\n\nOthers, again, are often heard to argue that, although these may be the\nprinciples of the Church, they are not the opinions of individuals in\nunion with Rome.  It is much to be hoped that this charitable supposition\nis true of multitudes; that there are very many, who from circumstances\nare connected with her communion, but who, from conviction, disclaim many\nof her errors.  But how fearful is the position of such an enlightened\nRoman Catholic!  A layman may be a member of the Church of England, but\nyet differ from many of our principles, for the only declaration of faith\nrequired as an essential to church membership is an assent to the\nApostles\u2019 Creed.  This, and nothing more, is expected of every man before\nhe can be received into the congregation of Christ\u2019s flock.  Those who\nare admitted to the ministry, must add their subscription to the\nArticles.  But no subscription is required of the layman; he may\ntherefore be a faithful churchman, but yet differ from some of the\nChurch\u2019s doctrines.  What is impossible for the honest clergyman, is\nquite possible for him.  But such modification of sentiment is altogether\nimpossible with Rome.  A layman must be either an entire Romanist, or\nreject Rome altogether.  There is no middle course.  A man cannot say \u201cI\nam attached to the Church of Rome, but I do not go all lengths with her\nopinions.  I believe it to be the true church, but I disapprove of her\nworship of the Virgin.\u201d  For Rome has fenced in her opinions with her\ncurses.  Rome is a cursing church, and the curses attached to her decrees\nrender modification impossible in her laity.  Take, e.g., the decrees\nrespecting saint and image worship, in the beginning of the 25th session.\nIn those decrees, it is declared that images ought to be retained in\nchurches, and that honour and veneration should be paid to them: and then\nis added the curse, \u201cIf any man either teach or think contrary to these\ndecrees, let him be accursed.\u201d  Now it is very plain, that at first sight\nthe word of God appears in opposition to these decrees, for, if not, the\nsecond commandment would never have been expunged from Romish catechisms.\nBut if any conscientious Roman Catholic happen to read the 20th chapter\nof the book of Exodus; if the thought flash across his mind that the word\nof God may possibly mean what it certainly appears to say; if he venture\nto think that God meant to forbid image worship when he said, \u201cThou shalt\nnot make unto thee any graven image, or any likeness of anything that is\nin heaven above, or that is in the earth beneath, or that is in the water\nunder the earth: thou shalt not bow down thyself to them, nor serve\nthem.\u201d  For that one passing thought his own church curses him.  She does\nnot wait till the thought has found utterance in language; he may never\nbreathe his difficulties to his dearest friend; it is enough if he ever\ndare to feel a difficulty; for that one secret doubt the church lays upon\nhim the burden of her anathema.  Modified popery is therefore an\nimpossibility.  If men believe the Church of Rome to be the true church,\nthey must receive her whole system; they cannot pick and choose for\nthemselves; they cannot retain communion, and yet differ from any of her\ndoctrines.  They must reject her altogether, or deliver themselves over,\nbound hand and foot, mind and conscience, judgment and will, to her\ndecisions.  Such are the terms of union which Rome imposes on her people.\nThey leave no middle course between abject submission and fearless\nrejection; between unconditional surrender to her decrees, and\nunflinching defiance of her anathemas.\n\nLet us Protestants turn those curses into prayers!  Let us plead with God\nto have compassion on our poor Roman Catholic brethren; to burst the\nbands which are now rivetted on their conscience and their judgment; and\nto lead them by his Spirit to the full enjoyment of the truth as it is in\nJesus!\n\n_Richmond_, _May_ 1845.\n\n\n\n\nCONTENTS.\n\n                        SERMON I.\n2 Tim. iii. 15.  The Scriptures                   _Page_ 1\n                        SERMON II.\nActs xiii. 39.  Justification                           18\n                       SERMON III.\nLuke xxiii. 43.  Purgatory                              34\n                        SERMON IV.\nHebrews x. 12.  Transubstantiation                      45\n                        SERMON V.\n2 Tim. iii. 1.  The church in the latter days           71\n\n\n\n\nSERMON I.\nTHE SCRIPTURES.\n\n\n                               2 TIM. iii. 15.\n\n    And that from a child thou hast known the holy Scriptures, which are\n    able to make thee wise unto salvation through faith which is in\n    Christ Jesus.\n\n\u201cTO everything there is a season.\u201d  There is \u201ca time to keep silence, and\na time to speak;\u201d a time to be still, and a time to act; and it is the\nduty of the careful watchman of the Lord, to be ever on the alert in\nwatching the rapid progress of God\u2019s providence; to be silent when it is\nthe time for stillness; to speak, and speak plainly, when he deems it to\nbe the time for utterance.  It is a conviction of this, which has led to\nthe commencement of the present course of sermons.  There has never been\na period since the days of the Reformation, in which greater efforts have\nbeen made for the advancement of the influence, and power, of the Church\nof Rome; agents have been multiplied in every direction; the order of\nJesuits has been revived; and a zeal has been shown in all branches of\ntheir efforts, which would reflect honour on a better cause.  But there\nare two facts in our present position, which deserve our especial\nnotice,\u2014the one, that our own happy island is the great object of their\nexertions.  Yes, England, our own dear England, is the prize at which\nRome is aiming.  The other, that at the very point of this remarkable\ncrisis in the history of our nation, it is proposed in the parliament of\nthis protestant country, to give a large and permanent endowment to the\nRoman Catholic college at Maynooth; that is, to strengthen and increase\nthe priests of a system, which is declared by our constitution to be\nunscriptural and untrue.\n\nSurely, then, the time is come to speak.  Surely the watchman is bound to\nsound the note of warning.  Surely the whole company of God\u2019s believing\npeople should know well the reason of the hope that is in them, that they\nmay be able to take their place with boldness in the armies of the Lord;\nand, in the last great fearful struggle against Antichrist, be found\nstanding stedfast, amongst the fearless, faithful, followers of the Lamb.\n\nIt is my intention, therefore, to preach a short course of sermons on\nsome of the leading principles of our protestant church.  It will be my\nendeavour rather to set forth the truth than to occupy your time in\nexposing error.  God\u2019s people come here to be fed with the bread of life,\nand they must not be robbed of their daily food by the introduction of\ncold and cheerless controversy.  Our constant desire and prayer to God\nfor you all is, not that you should be subtle controversialists, but well\ninstructed and practical believers in your Lord.  This great end I now\nhope to keep steadily in view.\n\nPray for me, dear brethren, that my intention may be carried into effect.\nPray that the spirit of the living God may himself direct me in this\neffort for his glory!  Pray for us, as we pray for you, \u201cthat speaking\nthe truth in love, we may grow up unto him in all things.\u201d\n\nNow the controversy between the church of England, and that of Rome,\nhinges mainly upon one great turning point, namely this, they deny the\nBible to be the only rule of faith, and appeal to other writings as a\nsufficient authority in their statements of sacred truth.  To the Bible,\nthen, as the rule of faith, we must direct our first attention, and will\nendeavour to point out,\n\nI.  Its supreme authority.\n\nII.  Its complete sufficiency.\n\nIII.  Its clear intelligibility.\n\nI.  First, then, for its supreme authority.  There is no occasion now to\nenter into proofs of its inspiration.  That all scripture is given by\ninspiration of God, we may regard as an admitted truth: we are not\ndealing with the infidel, but with those who profess to believe the\nScriptures: we are to receive it \u201cnot as the word which man\u2019s wisdom\nteacheth, but which the Holy Ghost teacheth:\u201d to listen to it, \u201cas it is\nin truth, the word of God.\u201d  All that we are concerned with now is the\nsupreme authority, which, being inspired, it possesses over man.  Our\nobject is to point out, that as the word of God, it has absolute\nauthority in all its statements of divine truth, and that just as the\nwritten law is the one rule for the nation\u2019s government, so the written\nword is the one rule of the Church\u2019s faith.  Who can reveal the truth of\nGod but God himself?  \u201cThe things of God knoweth no man, but the Spirit\nof God.\u201d  And when God speaks, who shall dare to give an opposing\njudgment?  \u201cBe silent, O all flesh, before the Lord!\u201d  Let us strive then\nto realize this fact, that the Bible comes direct from \u201cGod, who cannot\nlie;\u201d that it is his own statement of his own divine purposes; that He\nhas, as it were, put his seal and signature to it, to mark it as his own;\nthat he has brought it forth amongst us with the solemn preface, \u201cThus\nsaith the Lord;\u201d and there can then be no doubt left as to its certain,\nits invariable, its unfailing, its authoritative truth.  There it stands,\nunshaken in its supremacy: like the Sun in heaven, beyond the reach of\nman\u2019s attack: like the great mountains, immoveable by man\u2019s effort.  \u201cThy\nword is truth,\u201d saith the Saviour, certain, unfailing, unerring truth;\nand though multitudes may deny, though thousands may resist, though the\nwhole body of unconverted men may hate its message, it is still truth;\nthe pure, unmixed, unadulterated truth of God.  Nor can any amount of\nhuman evidence rival its authority.  Multiplication does not make\ninspiration.  Ten thousand butterflies do not make an eagle; nor can the\nhuman intellect, however multiplied, be measured for a moment with the\nmind of God.  Thus, if it were to fall out, (which thanks be to his grace\nit never can), that all living men, of all ages and all ranks, were to\nagree in the denial of any one doctrine of the gospel; if all the great,\nall the learned, all philosophers, and all divines; all that now live, or\never have lived, were to concur in one united opinion, and that opinion\nwere in opposition to the Bible; then all must be wrong, and the Bible\nmust be right; for they are men, and the Holy Ghost is God; and \u201cLet God\nbe true, and every man a liar.\u201d\n\nNow, we fully admit that the Church of Rome does not openly deny the\nsupreme authority of Scripture, but it virtually sets it aside by two\nprinciples: the one, that it is not complete; the other, that it cannot\nbe understood without the interpretation of the Church.  We must examine,\ntherefore,\n\nII.  Its complete sufficiency.\n\nThe idea taught by the Church of Rome is, that there are two channels of\ndivine truth, two streams conveying the same water, the written, and the\nunwritten word, the written found in the Bible, the unwritten, in the\ntraditions and decrees of the Church. {5}  Thus by attempting to blend\nthe two, they throw the Bible virtually into the shade; and like the Jews\nof old, \u201cmake void the commandment of God by their traditions.\u201d  The\nopposing principle of the Church of England, is, that the written word is\nitself sufficient; that it contains an ample and complete statement of\nthe whole truth of God.\n\n\u201cHoly Scripture containeth all things necessary to Salvation: so that\nwhatsoever is not read therein, nor may be proved thereby, is not to be\nrequired of any man, that it should be believed as an Article of the\nFaith, or be thought requisite or necessary to salvation.  In the name of\nthe Holy Scripture we do understand those canonical books of the Old and\nNew Testament, of whose authority was never any doubt in the Church.\u201d {6}\n\n1.  And is not this evident from the _direct statements_ of the word of\nGod itself?\n\nLook only at the passage from which our text is taken, v. 15.  The Holy\nScriptures \u201care able to make thee wise unto salvation through faith which\nis in Christ Jesus.\u201d  They are sufficient, then, for the heavenly wisdom\nof the people of God; nothing more is needed; they contain God\u2019s truth,\nand make men wise in his wisdom.  But this is not all: follow on the\npassage: \u201cAll Scripture is given by inspiration of God, and is profitable\nfor doctrine, for reproof, for correction, for instruction in\nrighteousness.\u201d  And what is the result?  \u201cThat the man of God may be\nperfect, throughly furnished unto all good works.\u201d  Who shall presume to\nsay, then, that the written word is not sufficient?  There is enough in\nit to form a perfect character, to leave nothing wanting in the furniture\nof the religious mind.  When it says, \u201cThey are able to make thee wise\nunto salvation,\u201d it teaches that they reveal all that can be needful to\nmake Christ\u2019s coming kingdom ours: when it adds, \u201cThat the man of God may\nbe perfect, throughly furnished unto all good works;\u201d it proves that they\nalso supply us with the sum total of all that can be needed in our\npilgrimage through life.\n\n2.  But, even, if we had no such direct statement, we have ample proof of\nthe completeness of the Bible in the simple fact, that there is _nothing\nelse inspired_.  If there be a void left, it must remain unfilled for\never.  If there be a chasm, the whole world can never close it.  For if\nthere were deficiencies in the Bible, to whom should we go to supply the\ndefect?  To the Fathers?  They were holy, devoted, fervent men, and\nmultitudes amongst their number counted not their life dear unto them, if\nonly they might fulfil the ministry, which they received of the Lord.\nBut they were men after all, fallible, and often failing men; they never\npretended to inspiration; they knew far too much both of themselves and\nGod to presume to say of their own writings, \u201cThus saith the Lord.\u201d  They\nnever claimed either inspiration or infallibility.  To whom then shall we\ngo?  To councils?  But they were human too, they were assemblies of\nfallible men, so fallible, that in one instance the whole church was\nactually induced to decide against the divinity of our blessed Lord.\nThis was the case, when the whole body of the Church, bishops, priests,\ndeacons, and laymen, were all arrayed against Athanasius, and Athanasius\nalone stood forth as the champion for truth.  Athanasius was against the\nworld and the world against Athanasius.  To whom then shall we go?  To\nthe Pope?  But he too is a man, and as too many sad facts in the history\nof popedom prove, a fallible and often failing man.  To whom then shall\nwe go?  Shall we seek for some united testimony of fathers, councils, and\npopes?  It would be a hopeless task, it would be to attempt an\nimpossibility, for they are perpetually differing, and when we had gained\nit, we should after all have only the testimony of man.  To whom then\nshall we go?  Peter must give the answer, \u201cThou hast the words of eternal\nlife.\u201d  We will not now stop to discuss the question whether it be\npossible for men to fill up the deficiencies of the word of God.  He that\ncannot add a single inch to his own stature, he surely can add nothing to\nthe volume of inspired truth.  He that cannot add one single leaf to the\nflower, nor give one additional wing to the insect, he surely can\ncontribute nothing to the most perfect of all the works of God, the\nrevelation of his own hidden will.  It was prophesied originally of the\nRoman Empire, that it should be part of iron, part of clay; a fit image\nof that false system, which would blend together in one whole, the word\nof God, and the word of man.  As well might you expect to strengthen iron\nby the mixture of a little fragile clay: as well might you hold up the\ncandle in the vain endeavour to add to the brightness of the noon-day\nsun: as well might you strive to perfect the beauty of the clear fountain\nof water of life, clear as crystal, proceeding from the throne of God and\nof the Lamb, by adding to it waters that have been stained and thickened\nin their passage along an earthly world, as hope to add anything to the\nword of God, by mixing up with it the word of man.\n\nThe fact, then, that there is nothing else inspired, is in itself a proof\nthat the Bible is complete.  Either the Bible is sufficient, or we are\nleft without a sufficient guide.  We may, therefore, rest satisfied as to\nthe complete sufficiency, as well as the supreme authority of the word of\nGod.  But there yet remains another subject of scarcely less importance,\nwhich we cannot leave unnoticed.  Namely,\n\nIII.  Its clear intelligibility.\n\nIt is not enough, that the Scriptures are sufficient and complete.  For\npractical purposes they must be within the reach of common men.\n\nNow the Church of Rome takes the Bible out of the hands of private\nChristians.  They acknowledge the authority of Scripture, but add that\nthe church alone has the power to interpret it: they say there are many\ndifficulties, and that it requires the church\u2019s interpretation to unravel\nthe path of life. {9}  This principle places the people in absolute\ndependence on those who call themselves the church.  It draws their\nattention to the church rather than to God.  It teaches them to rely on\nman\u2019s comment, and to lose sight of God\u2019s decree.  When looking through a\npainted window, your eye is fixed on the glass, and loses sight of the\nsun behind, which lightens it; so when we look at truth through the\nmedium of human interpretation, the sight is caught by the human\ncolouring, and the light of God\u2019s eternal truth is thrown into obscurity\nwith the neglected word.  Now true Protestants gain their light, not\nthrough the coloured glass, but from heaven itself, that is, they look to\nthe word of God, and not to man\u2019s interpretation as the decision of\nchristian truth.\n\nAt the same time we must not deny that there are difficulties in the\nScriptures.  Its subject is infinity, its range eternity, its author God;\nand it would be folly to suppose that poor, frail, shortsighted, and\nshortlived man, should be able at a glance to measure the unfathomable\ndepths of God\u2019s unexplored wisdom.\n\nNor are we to underrate the high importance of the sacred ministry.  It\nwas the gift of our blessed Lord after his ascension. {10a}  It is\ncarried on under the appointment and arrangement of the Holy Ghost. {10b}\nWhen Israel was without \u201ca teaching priest,\u201d they were \u201cwithout the true\nGod,\u201d and \u201cwithout the law.\u201d {10c}  When men labour for Christ, \u201crightly\ndividing the word of truth,\u201d they are the great instruments in the hand\nof God for the ingathering of his elect, and the preservation of his\nchildren for eternal glory.  We admit then freely and fully, 1st, the\nexistence of difficulties in Scripture, and 2ndly, the importance and\nextreme value of a living and expounding ministry.  At the same time, we\nare no less prepared to assert with the utmost earnestness, that the\npeople of God are bound by, or dependent on, no interpretation of any man\nwhatever.  God has spoken in his word, and God has spoken plainly.  Let\nus examine two or three of the many proofs.\n\n1.  See the _use made of Scripture in the time of inspiration_.  Look at\nthe well known case of the Bereans, Acts xvii. 11: they brought Paul\nhimself to the test of Scripture; a set of laymen went daily to their\nBibles to see if the man of God himself were true, and for this, which\nwould be mortal sin in the Church of Rome, they were actually commended\nby the Holy Ghost, for a \u201cThese were more noble than those in\nThessalonica, in that they received the word with all readiness of mind,\nand searched the Scriptures daily to see if these things were so.\u201d  The\nBerean laymen, therefore, were right, when they studied their Bible as\nthe rule of faith.  Take again the case of Timothy.  Timothy, we know,\nwas a remarkable man.  St. Paul loved him as his own child, and always\nspoke of him as his son.  He was to Paul what John was to Christ.  The\ngrace in his heart was of early growth; he was one of those chosen few,\nwho were believers from their youth.  But mark his early history.  He\nlived at Lystra, a heathen city: his father was a heathen, yet Timothy\nknew his Bible well: he had learned it of his mother, as she too from\nhers.  Here then we have a little band of Bible students in the midst of\na heathen city: it consisted of two women and one little boy.  And yet we\nare to be told that the bible does not speak plainly to common people,\nthat it cannot be understood until the church interpret.  Who interpreted\nto Timothy?  Who to Eunice?  Who to Lois?\n\n2.  Or refer to the _purpose for which the book was written_.  The Lord\nsaid to Habakkuk, {12a} \u201cWrite the vision, and make it plain upon tables,\nthat he may run that readeth it.\u201d  It was his intention, therefore, that\nthe prophecy should be understood.  Of the whole Old Testament, St. Paul\nsays, \u201cWhatsoever things were written aforetime, were written for our\nlearning, that we\u201d (i.e. believers generally) \u201cmight have hope.\u201d Rom. xv.\n4.  They were intended therefore for the learning and comfort of the\nchurch.  St. John\u2019s gospel was written \u201cthat ye might believe that Jesus\nis the Christ the Son of God, and that believing ye might have life\nthrough his name.\u201d John xx. 31.  And his epistle was addressed to those\nthat believe on the Son of God; \u201cthat ye might know that ye have eternal\nlife, and that ye might believe on the name of the Son of God,\u201d John v.\n13.  What can be plainer than that God designed the Bible for the church\nat large, for the comfort and instruction of the whole body of his\nbelieving people?\n\nAnd now add to this the declared purpose for which the Holy Ghost dwells\namongst men.  He is \u201cthe Spirit of truth,\u201d {12b} \u201cto guide us into all\ntruth,\u201d \u201cthe Spirit of wisdom and revelation in the knowledge of Christ.\u201d\n{12c}  And of Him St. John writes: \u201cThe anointing which ye have received\nof him abideth in you, and ye need not that any man teach you: but as the\nsame anointing teacheth you of all things, and is truth and is no lie,\nand even as it hath taught you, ye shall abide in him.\u201d {13a}  Can any\none read such passages and doubt for a moment that it is the purpose of\nthe Holy Ghost to teach God\u2019s people by throwing light upon the pages of\nhis inspired word? and would not that man set himself up above the God of\nheaven, who would dare to pronounce it inexpedient to give the Bible to\nevery living soul within the church?\n\nAnd now observe the following pastoral letter from the Romish bishops and\narchbishops in Ireland.  Having received a letter from Pope Leo the 12th,\ndated May 1824, addressed to all Patriarchs, Primates, Archbishops, and\nBishops, and they conveyed the substance of it to the Irish priests in\nthe following words.  \u201cOur holy Father recommends to the observance of\nthe faithful, a rule of the congregation of the Index, which prohibits\nthe perusal of the Sacred scriptures in the vulgar tongue, without the\nsanction of the competent authorities.  His holiness wisely remarks that\nmore evil than good is found to result from the indiscriminate perusal of\nthem on account of the malice or infirmity of men. {13b}  In this\nsentiment of our head and chief we fully concur.\u201d  So they do not\nhesitate boldly to declare, that the very words which the Holy Ghost\ninspired for our learning are productive of more harm than good.  It is\ntrue that they ascribe the failure to the malice or infirmity of men: but\ndid not God know what men were when he gave the Scriptures?  Did he\nsuppose men better than they are? or has the Pope a greater insight into\nhuman nature than God himself?  The use of such language implies either\nthat God was ignorant of man\u2019s nature, or knowing it, was unsuccessful in\naddressing it; in other words it amounts to the bold blasphemy of\nascribing either ignorance or impotence to God.\n\n3.  But again, look at the _practical experience_ of daily life.  We\nappeal to every Bible reading Christian, does not the word of God speak\nplainly? 1 know there are some to whom it may appear a sealed book, but\nGod always opens it as they advance in their study.  There are many\nflowers, which in the early morn, seem to possess little interest or\nbeauty, for their bloom is closed; but when the sun gets up, and they\nfeel its genial heat, the leaf expands, and the blossom opens, sweet in\nits fragrance, and lovely in its colouring and form.  So it is with the\nScriptures.  The unopened Bible may seem dull and powerless to the\nbeginner, but let the Holy Ghost beam his light upon its sacred pages,\nand it becomes more beautiful than the lily, more fragrant than the rose\nof Sharon.  Did ever hungry soul go to the word, and not find in it the\nclear description of the bread of life?  Is there any confusion in its\nlanguage, when it addresses the broken-hearted penitent, and assures him,\nsaying, \u201cThe blood of Jesus Christ the son cleanseth us from all sin?\u201d\nIs there any indistinctness in that gentle whisper with which God, as a\ntender husband, sooths the sorrowing widow, and leading her into a\nsolitary place, there speaks to her heart, saying, \u201cComfort, comfort ye\nmy people?\u201d  Is there any want of lucid clearness in the lovely\nportraiture of our blessed Lord?  Is it possible to mistake his holy\ncharacter?  Is there any lack of shrill distinctness in the sound of the\nwarning trumpet, in the prophecies of coming judgment, in the curse\npassed on sin, in the promises of glory?  Nay, beloved! man may tell us\nthat the traveller cannot see to track his path, when the summer sun\nshines in its strength: man may tell us that there is no refreshment in\nthe cool stream that gurgles up clear as crystal from beneath the shady\nrock: and we would believe them, even then, sooner than we would believe\nthe Church of Rome, when she tells us, that the way of life is not\npointed out plainly, in the word which God has written, to guide and\ncheer his people heavenwards.\n\nWe have found, then, that the Bible is of supreme authority, complete\nsufficiency, and clear intelligibility.  And now, dear brethren, what a\ndeep sympathy should we feel for the laity of the Church of Rome!  One\nfact may illustrate their position.  When two members of the deputation\nof the Church of Scotland to the Jews arrived at Brody, on the borders of\nAustrian Poland, every book was taken from them, even their Hebrew and\nEnglish Bibles.  Being sealed up they were sent on to Cracow, and\ndelivered to them when they quitted the Austrian dominions.  On pleading\nfor their English Bible, the only answer was, \u201cIt is not allowed in\nAustria.\u201d  Thus are the bulk of the people kept at a distance from that\nclear and lucid stream.  The church, like the painted window, stands\nbetween them and the pure light of heaven.  Who can wonder, then, that\nthere are errors and superstitions?  Who can be surprised to see them\nbend before the Virgin, when they are thus kept back from Christ?  We\nshould not despise them, but pity them: we should weep for them, as our\nlord wept over Jerusalem: we should pray for them, as he prayed upon the\ncross, \u201cFather forgive them, for they know not what they do.\u201d  None can\ndoubt that multitudes are truly desiring to walk with God; truly in\nearnest in their rounds of prayers and penance.  You may oftentimes see\nthem on the Continent sobbing and pleading in unremitting and earnest\nprayer, but alas! it is too often before the Virgin\u2019s picture.  They know\nno better, they are kept from the word of life, and in many cases they\nsink to their grave, ignorant of the very existence of the Bible.\n\nAnd there is a lesson here for ourselves too, dear brethren.  We must\nremember that it is not enough to belong to a church which puts the Bible\ninto our hands, or to listen to a ministry which appeals to it as the\nrule of faith.  We must make it our own; we must take it to ourselves as\nour birth-right.  It is not enough that we possess the printed book, it\nmust be also written on the understanding by careful, diligent,\npersevering study; and on the heart by the pen of the Holy Ghost himself.\nHe is but a poor Protestant that neglects his Bible.  Nay, more, he is\nbut a poor Christian, for he that knows little of his Bible can scarcely\nfail to know still less of God.  Let us, then, be stedfast Bible\nChristians, devoted Bible students.  Let us determine that, God giving us\ngrace, we will know Christ as our God reveals him, know him as our own\nRedeemer, as our own Advocate, as our own Lord and King, and let us never\nrest content till we can say with the prophet \u201cThy word was found and I\ndid eat it: and thy word was unto me the joy and rejoicing of my heart.\u201d\n\n\n\n\nSERMON II.\nJUSTIFICATION.\n\n\n                                ACTS xiii. 39.\n\n    And by him all that believe are justified from all things, from which\n    ye could not be justified by the law of Moses.\n\nIF my object in the present course of sermons had been simply to produce\na popular impression against the church of Rome, I doubt whether I should\nhave selected the doctrine of justification as the subject for our\nthought this evening.  The error, though quite as deadly, is not so\nglaring as in other portions of their system.  But, as I said on Sunday\nlast, my great design is to confirm you in the saving truths of Christ\u2019s\ngospel, \u201cthat speaking the truth in love, we may grow up unto him in all\nthings.\u201d  To this end there is no subject more important than the\npresent; it touches our very life; it concerns our present peace and\neternal joy; it involves the question, whether the door is closed or\nopened, by which the sinner can find access to God.  Let us endeavour\nthen to approach it with the seriousness due to so great a matter, and\nlet us all lift up our hearts to the Father of lights, the giver of every\ngood and perfect gift, that the Holy Ghost may be shed on us abundantly\nthrough Jesus Christ our Lord!\n\nThe point at issue between the Church of Rome and Church of England does\nnot relate to the justification of the heathen man, when he first\napproaches Christ in baptism.  This they term the first justification,\nand acknowledge with us that it is through faith.  It is with reference\nto what is usually called the second justification that the great\ndifference exists between us.  This is the justification of baptized\nChristians, of persons like ourselves, who have sinned after baptism; and\nthe question is, What is the instrument by which justification is applied\nto us?\n\nThe doctrine of our Protestant church is clearly laid down in the 11th\nArticle, \u201cWe are accounted righteous before God only for the merit of our\nLord and Saviour Jesus Christ by faith, and not for our works, or\ndeservings: Wherefore, that we are justified by faith only is a most\nwholesome doctrine, and very full of comfort, as more largely is\nexpressed in the Homily of Justification.\u201d\n\nThe doctrine of the church of Rome is that there is righteousness infused\ninto the mind, as warmth into the heated iron, and that we are justified\nby the merit of this infused or inherent righteousness; or, in other\nwords, that our own good thoughts, good works, alms, prayers, fastings,\n&c. so satisfy God\u2019s law, that in consequence of them we may claim\neternal life as our own well deserved reward.  The council of Trent has\ndecreed as follows:\u2014\u201cIf any man shall say, that men are justified either\nby the sole imputation of the righteousness of Christ, or the sole\nremission of our sins, and not by grace and charity, which is diffused in\ntheir hearts by the Holy Spirit, and is inherent in them, let him be\naccursed.\u201d {19}\n\nIn other words the Church of England teaches that we are accepted before\nGod through the righteousness of our blessed Lord, imputed freely to all\nthat believe; the Church of Rome, that we are accepted before God through\nthe righteousness wrought in us, and the merit of our own acts and\ndoings.  The Church of England that we are justified by faith; the Church\nof Rome that we are justified by works.\n\nTo those who know their Bibles, there can be little difficulty in the\ndecision of this important question.  That we are justified by faith\nstands forth as plainly as the summer sun in heaven.\n\nActs xiii. 39.  \u201cAnd by him all that believe are justified from all\nthings, from which ye could not be justified by the law of Moses.\u201d\n\nRomans iii. 24.  \u201cBeing justified freely by his grace, through the\nredemption that is in Christ Jesus.\u201d\n\n26.  \u201cTo declare, I say, at this time, his righteousness: that he might\nbe just and the justifier of him which believeth in Jesus.\u201d\n\n28.  \u201cTherefore we conclude that a man is justified by faith without the\ndeeds of the law.\u201d\n\niv. 2, 3.  \u201cFor if Abraham were justified by works, he hath whereof to\nglory; but not before God.  For what saith the scripture?  Abraham\nbelieved God, and it was counted to him for righteousness.\u201d\n\nGal. ii. 16.  \u201cKnowing that a man is not justified by the works of the\nlaw, but by the faith of Jesus Christ, even we have believed in Jesus\nChrist, that we might be justified by the faith of Christ, and not by the\nworks of the law: for by the works of the law shall no flesh be\njustified.\u201d\n\nHere we might well leave the subject, but as this was the great\nbattle-field of the Reformation, it may be well to examine rather more\ncarefully into the question.  In doing this we will endeavour to show\u2014\n\nI.  That all justifying righteousness must be perfect.\n\nII.  That inherent righteousness can never justify even the regenerate.\n\nIII.  That the imputed righteousness of Christ is of itself perfect and\nsufficient.\n\nI.  All justifying righteousness must be perfect; for justification is a\nlegal act, and justifying righteousness is that which satisfies the law.\nThe law, or will of God, lays down a certain rule of life and conduct, as\nthe law of a country lays down certain regulations for the citizen.  As\nthe sovereign for his subjects, so God appoints his law for man.  Now if\nthe law be satisfied by man, then man is justified by the law.  The law\nlays nothing to his charge; he is really free, and he is accounted free;\nhe is fully and completely justified by his perfect fulfilment of the\nwill of God.  Such a character would stand before God in the same\nposition as we do before the earthly judge.  We are justified by our\ncountry\u2019s laws; we enjoy our liberty, and walk through the length and\nbreadth of our happy land, free as the winds of heaven, in our own right,\nand, as far as human law is concerned, our own righteousness.  We have\nnot broken our country\u2019s laws, so we can stand up boldly before our\ncountry\u2019s judge.  Now, with reference to our country, or to the law of\nman, this innocence is a justifying righteousness.  It secures to us a\nperfect freedom, it strips the law of all claim either on liberty or\nlife.  If there were a similar obedience to the law of God, that\nobedience would be a justifying righteousness before God.  If the law\nwere satisfied, the creature would be justified; the satisfied law would\nitself declare him free.  The law would be disarmed of all power of\nthreat, curse, or punishment; the righteous man would stand boldly before\nthe judgment, and say, \u201cI have fulfilled the law, and I now demand the\ncrown.\u201d\n\nNow there is one thing self-evident respecting this justifying\nrighteousness; namely this, It must be perfect, or it all falls to the\nground.  If one stone be removed from the self-supporting arch, the whole\nfabric falls into ruin.  One leak is enough to sink the noblest ship in\nEngland\u2019s navy.  So by the laws of our country, if there be one breach of\none law, our liberty is lost, our right is gone, our justifying\nrighteousness is no more.  If there be one single act of transgression,\none single violation of one single statute, the law is broken, and the\noffender is subject to its punishment.  How many a poor culprit has lost\nhis life for one solitary act!  As with the law of England, so it is with\nthe law of God.  The righteousness that can justify must be a perfect\nrighteousness.  If there be one act of disobedience, the offender becomes\na sinner, and must plead for mercy, if he would hope to shun the curse.\nHis right and righteousness are gone together; he must cease for ever to\nurge any claim on glory.  St. James states this plainly, {23a} \u201cFor\nwhosoever shall keep the whole law, and yet offend in one point, he is\nguilty of all.  For he that said, Do not commit adultery, said also, Do\nnot kill.  Now if thou commit no adultery, yet if thou kill, thou art\nbecome a transgressor of the law:\u201d and St. Paul confirms it, when he\nquotes the words, {23b} \u201cCursed is every one that continueth not in _all_\nthings that are written in the book of the law to do them.\u201d  He does not\nsay _some_ things, or _most_ things, or a _great many_ things, but _all_\nthings.\n\nAnd this may point out the distinction between the righteousness which\ncan justify, and the righteousness which may please.  That which can\njustify must be perfect, for it must leave the law unbroken before the\njudge; that which can please may be defective, for it may be little more\nthan the first risings of a filial love, than the first efforts to do the\nwill of a loving Father.  The prodigal pleased his father, when he first\nturned his thoughts towards his long forsaken home, but none would argue\nthat he was then justified by his obedience.  Mary pleased her Saviour,\nwhen she sat at his feet, and drank in his sacred teaching, but that one\nact could not justify her soul before the judgment-seat of God.  David\ndid well that it was in his heart to build the temple, but he could not\nappeal to that one secret, unfulfilled intention, as a justifying\nrighteousness, which could clear his soul, or fulfil the law.  To sing\nthe song of thankful praise pleaseth the Lord \u201cbetter than a bullock that\nhath horns and hoofs,\u201d but though we sang that song throughout eternity,\nit would prove nothing before the judgment-seat, it could never\nconstitute such a righteousness that the judge could say \u201cWell done, you\nhave fulfilled the law.\u201d {24}\n\nIf we bear in mind this distinction, we shall easily establish our second\npoint, namely,\n\nII.  That inherent righteousness can never justify even the regenerate:\nand for this one simple reason, that the righteousness of the very best\nis altogether imperfect before God.\n\nWe all know what a vast change is wrought in a man when he is born again\nof the Holy Ghost, a change sometimes compared to a resurrection,\nsometimes to a new creation, and always ascribed to the arm of God\u2019s\nomnipotent sovereignty.  In this change the heart of stone is taken away,\nand the heart of flesh is granted; the eagle is transformed into the\ndove; the lion becomes the lamb; the wild bramble is changed into the\nfruitful vine; the barren waste rejoices and blossoms like the rose.  Let\nus none lower the character of this vast and most lovely change.  It is\nmore beautiful than that of the chrysalis to the butterfly; more\nwonderful than that of the buried corpse to the living man; more\ngladdening, than when the vast world sprang out of nothing at the command\nof God.  There are only two occasions mentioned in the Bible, in which\nthe company before the throne are described as finding increase to their\nalready perfect joy; the one was the creation, when \u201call the sons of God\nshouted for joy:\u201d{25a}\u2014the other, the gathering in of the new born\npenitent, for \u201cthere is joy in heaven over one sinner that repenteth.\u201d\n{25b}\n\nBut yet the righteousness thus implanted cannot justify, for just look at\n\n(1)  _The works produced_.\n\nThere is a constant activity to be seen amongst the people of God; they\ndelight to do his will; they labour, and labour diligently, to relieve\ndistress, to comfort sorrow, to spread the glad tidings of the kingdom of\nour Lord.  Such works are the fruits of the Spirit, and they are\ngladdening both to God and man.  To witness them in the flock is the\nhighest joy of the Christian minister, and never do we know such true\npleasure, as when we see you, dear brethren, thus striving to labour\nstedfastly for Christ.  Ay! and they are the joy of one higher far than\nwe.  They are the fruits of the Spirit, the delight of Christ himself,\nthe sacrifice well pleasing, acceptable unto God.  St. Paul desires such\nresults as these, when he prays, {25c} \u201cThat ye might walk worthy of the\nLord unto all pleasing, being fruitful in every good work, and increasing\nin the knowledge of God.\u201d  And Christ himself has put his seal and stamp\nupon them, saying, {26a} \u201cHerein is my Father glorified, that ye bear\nmuch fruit; so shall ye be my disciples.\u201d  But how vain it is to suppose\nthat they can justify! they may please the Father, but they cannot\nsatisfy the law.  They may seem fair before men, but who is bold enough\nto pronounce them perfect before God?  For remember that motives must be\nconsidered as well as acts.  See how St. Paul argues this, 1st Cor. xiii.\n3, \u201cAnd though I bestow all my goods to feed the poor, and though I give\nmy body to be burned, and have not charity, it profiteth me nothing.\u201d\nWhat could be a nobler thing than martyrdom?  What liberality equal to\nthe consecration of all his goods to feed the poor?  Yet if there be one\nsecret, hidden defect of motive perceived by God alone, the Apostle\nbecomes nothing, \u201cit profiteth me nothing.\u201d {26b}  \u201cCut off then those\nthings wherein we have regarded our own glory, those things which men do\nto please men, and to satisfy our own likings, those things we do for any\nby respect, not sincerely and purely for the love of God, and a small\nscore will serve for the number of our righteous deeds.\u201d  It is with them\nas with the drop of water.  To the naked eye it seems clear and\nsparkling, but when you see it under the searching light of the solar\nmicroscope, you find it full of all uncleanness.  So it is with the best\nof human actions.  To the naked eye they may appear pure and even\nbrilliant, but let the light of divine truth beam on their inward\ncharacter and motive, and there is so much defect, so much defilement,\nthat we are filled with wonder, not because they fail to justify, but\nbecause God is so gracious as to condescend to say they please.  Yea,\nverily! if the whole church of Christ were to select from all its\nmultitudes the very holiest of all living men, and if that holiest of men\nwere to select the holiest action that he ever wrought in the holiest\nperiod of his most holy life, that one act when referred to the heart\nsearching, motive judging, law of God, would be found so tainted with\ndefiling sin, that if his justification were to depend on its\nrighteousness alone, he must abandon for ever all hope of life with God.\n\u201cThere is none that doeth good, no not one.\u201d {27}\n\n(2)  We have here referred to outward actions, let us now trace the\nstream up to its source, and look at the inward state of heart, or as it\nis sometimes called \u201chabitual righteousness.\u201d  Can this justify?  We all\nknow what an inward change is wrought by the Holy Ghost in those who are\ntruly born of God.  Their whole heart and mind and will are changed.\nThey love that they once despised, they long for that which they once\nscorned, they walk with Jesus, whereas before they were the slaves of\nsin.  To recur to the simile employed before, as heat is diffused through\niron, so a new love, a new righteousness is spread through the soul.  But\nyet it cannot justify, for it is not perfect.  It is sufficient to\nplease, but it is defective still.  There may be great heat spread\nthrough the iron, while still the metal retains its substance.  The ice\nmay be melted, and the water retain the winter\u2019s chill.  Just so it is\nwith the righteousness planted in us by the Holy Ghost.  There is a new\nwarmth, but the nature retains too much of its iron hardness: there is a\nmelting of the soul, but the winter\u2019s chill is still found in the melted\nspirit.  This is the meaning of our article when it says \u201cThe infection\nof nature doth remain yea in them that are regenerate,\u201d and this\nremaining corruption destroys at once all hope of justification through\nthe righteousness of the heart.  Take one or two examples from the\nScriptures.  There can be no doubt of the inward righteousness of David.\nHe was \u201cthe sweet psalmist of Israel,\u201d \u201cthe man after God\u2019s own heart.\u201d\nIf the Holy Ghost ever gave the new life to any man it was to David.  But\nwas David\u2019s inward righteousness such that he was justified?  Listen to\nhis own prayer, Ps. cxliii. 2, \u201cEnter not into judgment with thy servant;\nfor in thy sight shall no man living be justified.\u201d  There can be no\ndoubt of the change of heart in Peter.  The ardour of his noble mind was\nnobly consecrated to Christ.  But was Peter justified by his inward\nrighteousness?  See how it failed.  One wave of strong temptation broke\ndown his faith, and for the time chilled his love: so that on one evening\neven Peter was thrice guilty of the denial of his Lord.  Could Peter then\nbe justified by his inward love?  There can be no doubt of the inward\nrighteousness of Paul.  He was God\u2019s chosen vessel to bear his name among\nthe Gentiles.  His whole life bore witness to the constraining power of\nthe love of Jesus.  But was he justified by that inward love?  Listen to\nhis own affecting language, Rom. vii. 22\u201324, \u201cFor I delight in the law of\nGod after the inward man: But I see another law in my members warring\nagainst the law of my mind, and bringing me into captivity to the law of\nsin which is in my members.  O wretched man that I am! who shall deliver\nme from the body of this death?\u201d\n\nOr refer the matter to your own personal experience.  It is a case that\nrequires no farfetched arguments.  There are multitudes amongst you, I am\nwell persuaded, in whom the Holy Ghost has wrought this sanctifying\nchange.  It is your joy, your delight, your chief desire to walk with\nGod.  And now we would appeal to you.  Are you walking with God so\nperfectly that by that righteousness you can be justified?  Has there\nbeen no neglect, no languor, no forgetfulness, no sloth in his service?\nHas the whole life been like the vigorous, active, cheerful, service of\nthe angels around the throne?  Or, to go farther: is there any one hour\nthat you have passed from the moment of your new birth till now, upon the\nperfect holiness of which you would dare to stake your salvation\nthroughout eternity?  Select the time of greatest spiritual enjoyment,\nthe happy season when your soul glowed most fervently with the love of\nJesus; when Heaven seemed the nearest, and God rose before you as the\nloveliest of the lovely; and decide whether you can truly say \u201cFor that\ntime at least I did fully, completely, and without defect, rise to the\nmeasure of the perfect will of God.\u201d  How then can Rome declare that we\nare justified by the righteousness within us?  How can she presume to\ncurse those who differ from her sentence?  How can she say \u201cIf any man\nsay, that we are justified by the sole imputation of Christ\u2019s\nrighteousness, or by the sole remission of our sins, and not by an\ninherent grace diffused in our hearts by the Holy Ghost; let him be\nanathema?\u201d  Who is there either in Rome or England that can have any\nhope, but in free, simple, unfettered mercy\u2014that can have any plea before\nthe throne of God but that of the poor publican, who said \u201cLord be\nmerciful to me a sinner?\u201d {30}\n\nAnd this leads us, thirdly, to remark\n\nIII.  That the imputed righteousness of Christ is of itself perfect and\nsufficient.  This is plainly the truth denied in the decree above quoted.\nJustification is there ascribed in part to the imputation of Christ\u2019s\nrighteousness, but this alone is said to be insufficient.  The article of\nour church and this decree have evident reference to each other.  The\narticle says \u201cWe are accounted righteous before God _only_ for the merit\nof our Lord and Saviour Jesus Christ.\u201d  The Council of Trent \u201cIf any man\nshall say that men are justified by the _sole_ imputation of Christ\u2019s\nrighteousness, let him be accursed.\u201d  The turning point, therefore, of\nthe whole question is the _complete_ sufficiency of the work of Christ.\n\n1.  Consider, then, his atonement. {31}  \u201cHe died, the just for the\nunjust, to bring us to God.\u201d  He was our substitute, he took our place,\nhe endured the curse of our guilt, \u201che bare our sins in his own body on\nthe tree.\u201d  Was the price sufficient, or was it not?  Was the substitute\naccepted, or was it not?  Was the law satisfied, or was it not?  If it\nwas, the atonement was complete, the believer free, and no further\njustification through righteousness can be required.  If not, of this one\nthing I am persuaded, that nothing we can do can supply the deficiency of\nthe work of Jesus.  No tears, no toils, no fastings, penances, or alms\ndeeds can supply that which is lacking in the price paid for the sinner.\nIf we were to weep till the ocean overflowed with the swelling tide of\npenitential tears, it would avail less than one single drop of the most\nprecious blood of God\u2019s well beloved Son.  If we were to lacerate the\nbody with fastings and self-inflicted sufferings, till the very life sunk\nunder the penance, it would procure no gift that is not already\npurchased, it could satisfy no law that is not already satisfied by the\nlife of Jesus.\n\n2.  Consider also the imputed righteousness of Christ.  He made himself\none of us, and became our substitute on the cross.  As our\nrepresentative, He bore our sins in his own body, and as our\nrepresentative He is now at the right hand of God.  God punished our sins\nin Him upon the cross.  God accepts us in Him as his ransomed people.\nOur sins were placed to his account, and his righteousness to ours.  This\nexplains 2 Cor. v. 21, \u201cFor he hath made him to be sin for us who knew no\nsin, that we might be made the righteousness of God in him.\u201d  He was not\nmade really sinful, but sin was imputed to him; he was reckoned as a\nsinner; he bore the sinner\u2019s curse.  But we are made the righteousness of\nGod in the same sense in which he was made sin; that is, righteousness is\nimputed to us, we are reckoned righteous, we are made heirs of the\nRedeemer\u2019s glory.  Now this righteousness is indeed a justifying\nrighteousness: it is the righteousness of Christ, the righteousness of\nGod, perfect in every thought, perfect from eternity.  For ever, and for\never, has he been one with God, and never for one single moment, has one\nsingle tainted thought dared to intrude on the heavenly holiness of his\nmost holy soul.  Now if this righteousness be imputed to us, what can\nours add to it?  If we be justified by Christ\u2019s merit, how is it possible\nthat we should be any longer justified by our own?  Can ours add to his?\nCan it supply any defects in his?  Can we make up a patchwork\nrighteousness, partly his, and partly ours?  The very holiest act of the\nvery holiest of men would be like a spot upon the sun, a stain and\nblemish to the perfect brilliancy of the holiness of Jesus.\n\nNow that is the justifying righteousness of the believer.  In Christ we\nstand, in Christ we are accepted, in Christ the law is satisfied, in\nChrist we are free from the curse, in Christ we have peace with God\u2014so in\nChrist, and in Christ alone, must the true believer look for life.\n\nAway, then, with all false thoughts of human merit; away with the deadly\nheresy that man by inherent excellence can recommend himself to God; away\nwith the self-exalting notion that any man, at any time, can stand in any\nother attitude than that of a convicted sinner, freely pardoned through\nthe blood of the Lamb.  We will strive to please him, we will press on\nalong the path of life, we will spare nothing that we may walk with God.\nWe will long for the day when Christ\u2019s image shall be formed in\nperfection within the soul.  But, meanwhile, we will rest on his\natonement, on his righteousness alone: and though worldly men may count\nit folly, though self-righteous men may deem it frenzy, though Rome may\nhurl against us the thunder of her anathemas, we will believe, and\nbelieve to our everlasting peace and joy, that \u201cGod hath made him to be\nsin for us\u201d; and that by that one act, without the smallest human merit,\n\u201cWe are made the righteousness of God in him.\u201d\n\n\n\n\nSERMON III.\nPURGATORY.\n\n\n                               LUKE xxiii. 43.\n\n    And Jesus said unto him, Verily I say unto thee, To day shalt thou be\n    with me in paradise.\n\nHAVE you ever stood by the bedside of a dying believer? ever watched the\ndecaying strength of some dear object of your fondest love?  Then you\nknow the deep emotions of that solemn moment, when, in the stillness of\nthe chamber of death, the heavy breathing ceases, and the happy spirit\nwings its flight to God.  What conflicting feelings then struggle for\nmastery in the heart!  Faith, joy, doubt, and sorrow, seem in turn to\ntake possession of the soul: nay, rather! they all reign there at once:\nwe mourn in widowhood, but acquiesce in faith: we look on our own life as\ndesolate through separation; but, thinking on the present glory of the\ndeparted, we cannot withhold a glad Amen from Cowper\u2019s lines upon his\nmother.\n\n    But oh! the thought that thou art safe and he!\n    That thought is joy, arise what may to me.\n\nYes it is a joy! a mournful joy, but a joy unutterable; a joy that draws\nfrom the same eye tears of rejoicing, and tears of grief; a joy which,\nstrange to say, melts us into sadness, while it gives a calm, holy,\npeaceful satisfaction from the full and complete assurance that those we\nlove most are for ever safe with Jesus.  This joy is the birthright of\nGod\u2019s faithful children; and this the balm with which in our funeral\nservice, we strive to staunch the mourner\u2019s tears.  Who that has ever\nwept beside the open grave can fail to remember those hallowed words: \u201cI\nheard a voice from heaven saying unto me, Write, from henceforth, blessed\nare the dead which die in the Lord, even so saith the Spirit, for they\nrest from their labours\u201d?\n\nBut the Church of Rome, at one fatal blow, robs us of all this; and in\nthe Catechism of the Council of Trent, declares, {35a} \u201cBesides (hell,)\nthere is a fire of purgatory, in which the souls of the pious being\ntormented for a definite time, expiate their sin, that so an entrance may\nbe opened to them, into the eternal country, into which nothing defiled\ncan enter.\u201d\n\nYou will here observe four things.\n\n1.  That the souls in purgatory are under torture.  \u201cCruciat\u00e6.\u201d\n\n2.  That this torture is by fire. {35b}\n\n3.  That the persons suffering it are not the wicked, but the pious, i.e.\nbelievers, God\u2019s dear children, those to whom Christ would say, \u201cDepart\nin peace, thy faith hath saved thee.\u201d\n\n4.  That the purpose of it is to expiate sin, or make an atonement for\ntransgression before they can be admitted to eternal glory.\n\nSo that if we are to believe Rome, we must abandon all our bright hopes\nfor our dear departed brethren.  Our mothers, and fathers, and fond\nfriends, who have stuck closer to us than a brother, holy believers, who\nfull of faith, fell asleep in Jesus, are at this present moment, writhing\nand gnashing their teeth, in the fierce agony of scorching heat; yet glad\neven of the flame to hide them from the displeasure of that Saviour whom\nthey once delighted to trust and love.\n\nHaving thus stated the doctrine, I am well persuaded I might here safely\nleave it.  But it forms one of the bulwarks of the Romish system, and is\none of the great sources of Roman wealth. {36a}  The parish priests are\nordered by their church frequently and diligently to discourse on it.\n{36b}  Let us examine then how the matter stands in the word of God.\n\nI.  And 1st, we would remark that there is not a shadow of foundation for\nit in the Bible.  We read of hell, and we read of heaven; we read\nplainly, \u201cThat where the tree falleth there shall it lie.\u201d  But of\npurgatory not a word is to be found.\n\nThere are, however, two texts generally quoted to which it may be well\nbriefly to refer.\n\nThe first is, 1 Cor. iii. 12\u201315.  \u201cNow if any man build upon this\nfoundation gold, silver, precious stones, wood, hay, stubble; every man\u2019s\nwork shall be made manifest: for the day shall declare it, because it\nshall be revealed by fire; and the tire shall try every man\u2019s work of\nwhat sort it is.  If any man\u2019s work abide which he hath built thereupon,\nhe shall receive a reward.  If any man\u2019s work shall be burned, he shall\nsuffer loss: but he himself shall be saved; yet so as by fire.\u201d\n\nOne glance is enough to shew that these words have no connection with the\nsubject.  The apostle is speaking of the ministry, and compares the\nministers who followed him at Corinth to builders raising a temple on the\nfoundation he himself had laid.  The temple then is the visible Church;\nthe material, the professing members of it: some of whom, like gold,\nsilver, and precious stones, are shining as true believers to the glory\nof their Saviour: others, like wood, hay, and stubble, are worthless\nprofessors, fit only to be burned.  The day of revealing fire refers\neither to the day of judgment, or the great fearful conflict with the\nenemy, described by St. Peter as \u201cthe fiery trial which is to try you.\u201d\n{37}  The effect will be to separate the tares from the wheat; the\nprecious from the vile; the false from the true; the gold, silver, and\nprecious stones, from the wood, hay, and stubble; and so to reveal the\ncharacter of the work.  There is no allusion then to purgatory.  The fire\nof purgatory is to make expiation for the sins of believers; the day of\nfire here described is to try the Church and reveal its character.\n\nIf possible the other passage has still less bearing on the subject.  It\nis, 1 Pet. iii. 18\u201320.\n\n\u201cBeing put to death in the flesh, but quickened in the spirit: by the\nwhich also he went and preached unto the spirits in prison: which\nsometimes were disobedient, when once the longsuffering of God waited in\nthe days of Noah, while the ark was a preparing, wherein few, that is,\neight souls were saved by water.\u201d  This is said to prove that our blessed\nLord preached to the spirits in purgatory at his burial.  But it does\nnothing of the kind.  Those that had sinned against Noah\u2019s preaching were\nguilty of disobedience and unbelief.  They, therefore, the Church of Rome\nitself being witness, were not in purgatory but in hell.  The true\nmeaning of the text is this: Christ was raised up by the divine power of\nthe Holy Ghost, by which as the eternal God, he preached even in the time\nof Noah to those wicked persons, who having then rejected him, are now\nfast bound in the miseries of hell.  He preached then, not at the time of\nthe crucifixion, but, as the pre-existent God, at the time of Noah: and\npreached not to dead souls, but to living men.  These two texts are the\npillars on which Purgatory rests.  They remind us of the two pillars on\nwhich stood the house of Dagon.  God grant that they may not be equally\ndestructive to the thousands of souls who rest on them!\n\nThere is therefore no support for the doctrine; let us now proceed to\nshow,\n\nII.  That it is in direct contradiction to the word of God.\n\nThere are many passages to which we should feel great joy in now\nreferring, where the present blessedness of departed spirits is painted\nin lively colours by the Holy Ghost; but you will at once see that those\nonly concern our present argument, which describe an _immediate_ entrance\ninto joy and rest.\n\n1.  Let us begin then with the language of our blessed Saviour to the\ndying thief; which shows that they are gathered immediately to a joyful\nhome; \u201cTo day thou shalt be with me in paradise.\u201d  There can be no\nquestion here as to his immediate happiness; there was no need of prayer\nfor the repose of his soul.  That very afternoon, when his poor exhausted\nframe hung lifeless on the cross, when he was carried off as an unclean\nthing to be buried out of the sight of man; that very afternoon, before\nthe evening closed in, was the happy spirit in paradise with Jesus.  And\nthere is something very beautiful in the name here given to the home of\nSpirits.  In 2 Cor. v. 1, it is described as \u201ca building of God, an house\nnot made with hands, eternal in the heavens;\u201d but there is no name given\nthere; here the name is given, but no description; the name is\n\u201cParadise.\u201d  In paradise there was no pain, no sickness, no sorrow, no\ndeath, no sin.  Tears were never witnessed there till Adam turned his\nback on it, and so it is with the home of believers.  Neither sin nor\nsorrow can ever gain admission.  The gate is too strait for them, they\nare left behind with us on earth.  In that home holiness is the joy,\npraise the incense, love the atmosphere, and Christ the light.\n\n2.  In this home again there is immediate rest.  \u201cThey rest not day and\nnight,\u201d it is true, \u201ccrying, {40a} Holy, holy, holy, &c.;\u201d for to them\nnothing could be so fatiguing as a pause from praise.  Their most\ntoilsome toil is to be silent from giving thanks.  But from all labour\nthey rest at once.  When the spirit once takes its flight, to that soul\nthe warfare is accomplished, the struggle over, the battle won.  Only\nlook at the words of St. John, Revelation xiv. 13.  See how they are\nushered in.  \u201cI heard a voice from heaven.\u201d  See how God would have them\npreserved as the lasting joy of the Church of Christ; for he says,\n\u201cWrite.\u201d  Mark their confirmation by the Holy Ghost, \u201cYea, thus saith the\nSpirit.\u201d  And now see their plain, indisputable testimony to the\nimmediate and complete blessedness of the saints.  \u201cBlessed are the dead\nwhich die in the Lord from henceforth, yea, thus saith the Spirit, that\nthey may rest from their labours; and their works do follow them.\u201d  There\nis no delay, no interval, no expiation.  They are at once blessed; at\nonce at rest; for they are fallen asleep in Jesus: they have died in the\nLord.\n\n3.  This immediate blessedness is taught us also from the case of\nLazarus. {40b} \u201cWhen the beggar died he was carried by the angels into\nAbraham\u2019s bosom,\u201d not to purgatory; and when there he was comforted in\nthe enjoyment of a rest with God.\n\n4.  But above all, the dying spirit passes immediately into the presence\nof Christ the Saviour.\n\nIt is most important for us to observe this, for there can be no real joy\nto the Christian if he be separate from Christ.  The pure river of the\nfountain of life would lose all its charm if it did not proceed out of\nthe throne of God and of the Lamb.  The sea of glass, clear as crystal,\nwould have no beauty if the face of Jesus were not reflected in it.  The\nnew Jerusalem itself would be no object of desire, though its walls be of\njasper, its gate of pearl, its streets of gold, if Christ himself were\nnot the light of it: for the brightest diamond has no brightness in the\ndark.  Yea, heaven itself would become a hell if the Son of God were not\nthe reigning Lord of it.\n\nIf we cannot prove, therefore, that the departed believer passes at once\ninto the presence of his Lord, we in fact prove nothing.  If for one\nmoment we are to be separated from him, it little matters where.  But\nthanks be to God we can prove it without the possibility of\ncontradiction.\n\nWhen Stephen died {41a} \u201che saw the glory of God, and Jesus standing at\nthe right hand of God;\u201d saw, as it were, the arm of Christ reaching forth\nto draw him up to heaven; so he fell down and prayed \u201cLord Jesus receive\nmy spirit.\u201d\n\nWhen St. Paul doubted between life and death, he {41b} \u201chad a desire to\ndepart and be with Christ, which was far better.\u201d  Death then was a\ndeparture into the immediate presence of his Lord.  But above all refer\nto 2 Cor. v. 6, 7, 8.  \u201cTherefore we are always confident, knowing that,\nwhilst we are at home in the body we are absent from the Lord; (for we\nwalk by faith not by sight;) we are confident, I say, and willing rather\nto be absent from the body, and to be present with the Lord.\u201d  The idea\nof this passage is that there are two homes for believers; two dwellings,\none on earth, and one in heaven; one in the body, one in the presence of\nour Lord.  While here we know him, but it is by faith alone.  \u201cWe walk by\nfaith, not by sight.\u201d  When there we shall see him in the full brilliancy\nof his love and glory.  And this change is immediate.  The veil is very\nthin that separates the world of flesh from the world of spirits.  Every\nprayer of faith pierces it.  The stream is very narrow that separates\nearth and heaven, and no sooner do we quit the one than we enter on the\nother; no sooner is the earthly home dissolved, than Christ himself is\nseen and the heavenly home opens for his people.  So long as \u201cwe are at\nhome in the body, we are absent from the Lord;\u201d and we are willing rather\nto be absent from the body and to be present with the Lord.  The departed\nbeliever, therefore, is at once found with Christ.\n\n5.  But there is another passage in which all these immediate blessings\nappear summed up in one short, but most expressive, word.  \u201cTo me to live\nis Christ, and to die is gain.\u201d {42}\n\nWe should have no fear in resting the question upon this text alone.  It\nplaces the truth beyond the reach of all attack.  \u201cTo die is gain,\u201d\ntherefore to die is not to go to purgatory.  \u201cTo die is gain,\u201d therefore\nto die is not to be tortured in fire for the expiation of our sin.  Nor\nmust we suppose that this refers to St. Paul alone.  His acceptance\nrested on the same terms as ours.  He was a sinner pardoned through the\nLamb\u2019s blood, and accepted on the same terms as the weakest believer in\nour congregation.  To die was gain; not because he was an Apostle, but\nbecause to live was Christ.  And if to us to live is Christ, then to us\nto die is gain.\n\nLook then at the present happiness of believers, the present joy of the\nnew born child of God.  He does not see Christ, it is true, with the eye\nof sense; but he knows him, he loves him, he delights in him, he speaks\nto him, his soul is filled with joy at the assurance of his grace.  \u201cWhom\nhaving not seen we love, in whom though now ye see him not, yet believing\nye rejoice with joy unspeakable and full of glory.\u201d  In every care and\ntrial he can find a sweet repose, for he knows that Christ is near, and\nhe has the precious promise \u201cThe beloved of the Lord shall dwell in\nsafety by him; and the Lord shall cover him all the day long.\u201d  So when\nhis frame becomes enfeebled and the time of his departure seems at hand,\nhe can lie down peacefully upon the bed of languishing, for he has the\nprecious promise that the Lord shall strengthen him; the sweet assurance\n\u201c_Thou_ wilt make _all_ his bed in his sickness.\u201d  Ay! and when the\nillness itself draws to a close, when all power to alleviate is gone,\nwhen the physician\u2019s skill is helpless, and the wife\u2019s affection\nfruitless; when the dying man is passing alone through the valley of the\nshadow of death, he is still supported, still happy, still at peace.  For\nthe same Lord is nigh.  \u201cYea, though I walk through the valley of the\nshadow of death I will fear no evil: for thou art with me, thy rod and\nthy staff, they comfort me.\u201d  Oh!  Blessed life!  Oh! happy death of the\nchild of God!  \u201cLet me die the death of the righteous, and let my last\nend be like his!\u201d {44}\n\nBut now suppose the valley crossed.  The arm has upheld him through the\nstruggle; the beloved of the Lord has been borne safely through.  Is the\nfirst sight which meets his affrighted eye the lurid glare of the\nflashing flames of purgatorial fire?\u2014the first sound that startles his\near the groaning of God\u2019s beloved children writhing under the torments of\nexpiating torture?  Is that calm repose on Jesus suddenly changed by one\nterrific plunge into the scorching agony of a purgatorial flame?  Would\nit be gain thus to die?  Would such a death be \u201cfar better\u201d than the life\nof faith?  It would be better surely to dwell safely as the beloved of\nthe Lord, than to burn miserably in the expiation of unforgiven sin.\n\nWe may conclude then that the doctrine of purgatory is in direct\nopposition to the word of God, but we have a yet farther, and, if\npossible, graver charge to urge against it, viz.,\n\nIII.  That it is in direct opposition to the doctrine of atonement as set\nforth in scripture.\n\nYou will remember the extract already quoted from the Catechism of the\nCouncil of Trent, in which it was stated that in the fire of purgatory\nthe souls of the pious make expiation for their sin.  Pause for a moment\nto observe these words.  There are two things to be noticed in them, (1.)\nthey assert directly that man\u2019s sufferings can make expiation for his\nsin, and (2.) they imply that the death of our Lord was not a complete\nexpiation for our sin.  Let us examine each part separately.\n\n(1.)  First then we have a direct assertion that by enduring pain the\nbeliever makes expiation for his soul; that is, that our temporary\nsufferings satisfy God\u2019s broken law.\n\nIf this be true, what occasion was there for the blood of Jesus.  Why the\nstupendous mystery of man\u2019s redemption?  Why the agony in the garden?\nWhy the burden of the cross?  Why the hiding of God\u2019s countenance?  Why\nthe endurance of the curse in our stead?  Such a work was surely\nneedless, a mere mistake on the part of Jesus.  The atonement is become a\nfable, if man\u2019s passing pain can make expiation for his sin.\n\nBut, again, if pain is expiation, how is it that hell-fire burns for\never?  Was ever suffering so intense as that?  Was there ever such a\nscene of woe and misery, of hatefulness and hopelessness, as that?  But\ndoes it make expiation for the sinner\u2019s sin?  Does it blot out the curse?\nDoes the fire burn out its fuel?  \u201cIt is the worm that dieth not, and the\nfire that is not quenched.\u201d  Yea, verily, if the curse of one single sin\ncould be burned out by ten thousand centuries of pain, hell would be no\nlonger hell, for there would be a faint gleam of far distant hope,\nshining even upon the miseries of the damned.\n\nThere is no expiation then in pain.  Believers are chastened, but\nchastening is not atonement.  It is God\u2019s gentle discipline by which he\nprepares his jewels for his crown; and just as the finest gold is wrought\nmost carefully, so the most precious of God\u2019s children are often\nchastened most heavily, for \u201cwhom the Lord loveth he chasteneth, and\nscourgeth every son whom he receiveth.\u201d  There must be a melting of the\ngold, before it can be separated from the ore; there must be a rending of\nthe root, before the tree can be taken from the wilderness and\ntransplanted into the garden of the Lord.  And so it is with believers.\nThere must be a melting of the heart, a humbling of the earthly will, a\nweaning of soul, that they may cleave to Christ alone.  And this is the\npurpose for which, beloved, we are chastened.  He does it for our profit,\nthat we may be partakers of his holiness.  Affliction has the same effect\nthat Nebuchadnezzar\u2019s furnace had on the three children in captivity.  It\ncould not touch their person, but it burnt the bands that bound them, and\nenabled them to walk more freely with their Lord.  But expiation!  That\nis Christ\u2019s work.  \u201cHe is the propitiation for our sins,\u201d and if\nsuffering in man could expiate for sin in man, then the suffering of\nChrist were a waste of blood, a waste of agony, a waste of life, a waste\nof love.\n\n(2.)  And this leads us to our second remark, that the doctrine of\nexpiation through purgatorial fire implies an incompleteness in the\natonement of our blessed Lord.  If expiation be still needful, then in\nhis atonement there must be something wanting.  Nor is this the mere\nconclusion of a bigoted protestant, it is the bold assertion of the\nChurch of Rome herself.  Listen to her canon, \u201cIf any man shall say that\nafter the gift of Justification has been received, sin is so remitted to\nany repentant sinner,\u201d (observe it speaks of justified believers and true\npenitents) \u201cand the debt of eternal punishment so blotted out, that there\nremains no debt of temporary punishment to be endured either in this\nworld or the world to come in purgatory, before a way can be opened into\nthe kingdom of heaven, let him be Anathema.\u201d {47}\n\nI feel utterly at a loss in attempting to speak on such an awful passage.\nCan they remember that they are speaking of the atonement wrought by the\nSon of God?  He gave his own most precious life to satisfy the law, and\ncan any portion of the debt remain?  He purchased us with the price of\nhis own most precious blood: is farther payment needed?  The eternal\nRedeemer was our ransom: are we not free?  The well beloved of the Father\nendured the curse as our substitute: was his work so ineffectual that the\ncurse still hangs over the very men he came to save?  Awful dishonour to\nthe Son of God!  Now Rome thou must indeed be Antichrist, for thou dost\nrob Christ of his glory; thou strivest to tarnish the beauty of his\ndiadem.  He says \u201cBehold the Lamb of God that takest away the sins of the\nworld.\u201d  But thou contradictest Christ and sayest that there is a remnant\nleft to be punished in the believer still.  He says \u201cI, even I, am he,\nthat blotteth out thy transgressions for mine own sake, and will not\nremember thy sins.\u201d  But thou sayest that the blot is not effaced, that\nthe sin is still remembered, still punished, even in the child of God.\nHe says \u201cI am the way,\u201d \u201cI am the door; by me if any man enter in he\nshall be saved.\u201d  But thou sayest that the door cannot be opened, except\nit be through purgatorial pain.  He says that he has loved us and washed\nus from our sins in his own blood, and made us kings and priests unto God\nand the Father.  But thou sayest the washing was incomplete, for sin must\nafter all be burned out by fire; that love is still defective, for the\nsaints must yet be punished; the inheritance not fully purchased, for,\nafter all that Christ has done, the justified believer has still to make\nan expiation for his sin. {49}\n\nNo! beloved! we will not for a moment admit the thought of any other\nexpiation, than that wrought out for us by the Lamb of God.  And as for\nour dear departed brethren, nothing that Rome can say shall ever rob us\nof our delightful hope.  They have felt no pain since the day we parted;\ntheir sainted spirits have been basking in the sunshine of the\ncountenance of God.  I myself have parted with a mother, such a mother\nthat I often wonder if the world can ever more behold her equal: so\nstrong in faith; so ardent in her thirsting after God; so pure in spirit;\nso sensitive to sin; so beaming in her holy loveliness, that you might\nalmost believe you saw the Father\u2019s name written legibly by the Holy\nGhost upon her forehead.  To this day do I hear the tones of her dying\nvoice, when in answer to my questions respecting her soul\u2019s peace, she\nreplied \u201cI can reverently say with the deepest humility, \u2018Lord, thou\nknowest all things, thou knowest that I love thee.\u2019\u201d  And I would rather\nhave this arm torn from its socket, I would rather be scorched and\nscathed in Moloch\u2019s fire, than I would abandon my firm and fixed\npersuasion that such love has never been interrupted, that her Redeeming\nLord has never left her for a moment; my perfect assurance, that while we\nwere weeping in solemn stillness around her bed of death, she was taking\nher place amongst the company of palm bearers, and is now standing before\nthe throne, having washed her robes, and made them white in the blood of\nthe Lamb.\n\nSo also for ourselves! dear brethren! for we too must die; our day is\nhastening on, our time drawing to its close.  A few short years and\nmultitudes amongst us must change their faith for sight, the world of\nflesh for the world of spirits: a few, short, rapid years, and every one,\nboth you and I, shall find ourselves in heaven or in hell.  But let us\nfear nothing.  Only let us be found in Christ, justified through his\nblood, with our name written in his book of life, and the Father\u2019s name\nengraven by the Holy Ghost on our forehead, and then neither death or\nhell can ever prevail to hurt us.  In Christ we are safe; washed in his\nblood we are completely pardoned; clad in his righteousness we are\ncompletely justified; and kept in his right hand we are completely and\nfor ever safe.\n\nOnly let us be found in Christ.  Then the outward man may decay; the poor\nframe may wax faint and feeble; the eye may become dim, even with the dim\nfixedness of death: and then, when all earthly power has sunk under\nexhaustion, the eye will open; a new world will spring up before us;\nattendant angels will hover around the new-born citizen of heaven; and\nwithout tears, or fears, or weakness, we shall behold Christ in the\nbrightness of his glory, and cry aloud in the heartfelt thankfulness of\nunutterable joy, \u201cSalvation to our God which sitteth upon the throne and\nunto the Lamb.\u201d\n\n\n\n\nSERMON IV.\nTRANSUBSTANTIATION.\n\n\n                                HEBREWS x. 12.\n\n    But this man, after he had offered one sacrifice for sins, for ever\n    sat down on the right hand of God.\n\nTHERE was never a more tremendous judgment than that uttered by the voice\nof Malachi, {52} \u201cI will curse your blessings.\u201d  There can be no scourge\nmore heavy than a blessing cursed.  The more choice the gift, the more\nfatal is the misuse of it; the richer the blessing, the deadlier its\ncorruption.  So it was with Christ himself.  He was the most precious\ngift that could be found even in the treasuries of heaven\u2014the well\nbeloved Son of God; but to those who rejected him he became a stone of\nstumbling and rock of offence.  So it has been with that sacred feast,\nwhich he left as a parting legacy to his church.  The Sacrament of the\nLord\u2019s Supper is one of the richest blessings in the church\u2019s birthright.\nIt is a sacred opportunity of feeding in faith upon the body and blood of\nthe Lamb, a perpetual remembrance of his boundless grace, a bond of holy\nfellowship with our brethren in the faith, a sacred pledge of our union\nand communion with the Lord.  Yet even this has been corrupted.  As with\nthe Jews of old, so with professing Christians \u201ctheir table has become a\nsnare before them, and that which should have been for their welfare has\nbecome a trap.\u201d {53a}  We allude, of course, to the doctrine of\ntransubstantiation, of which the Council of Trent decrees as follows:\n\n\u201cBy the consecration of the bread and wine there is effected a change in\nthe whole substance of the bread into the substance of the body of Christ\nour Lord, and of the whole substance of the wine into the substance of\nhis blood.\u201d {53b}  Here we have the bread and wine transformed into the\nactual substance of the person of our blessed Lord: so transformed that\naccording to the Catechism {53c} there are \u201cbones and nerves in it.\u201d\nNay, more! so changed that there is actually his whole person, not\nexcepting his soul and his divinity, for the Council declares {53d} \u201cIf\nany man shall say that the body and blood of the Lord Jesus Christ,\ntogether with his soul and divinity, and, in short, that a whole Christ,\nis not contained truly, really, and substantially in the sacrament of the\nmost Holy Eucharist, but shall say that he is in it only in sign, or\nfigure, or power, let him be anathema.\u201d\n\nThere is no misunderstanding such words as these.  And if there were, the\n6th canon shows how Rome herself interprets them, for she not only\nacknowledges the fact, but follows it consistently to its conclusion, and\ndeclares plainly that we are to worship it with the worship due to God.\n{54}\n\n\u201cIf any shall say that in the Holy Sacrament of the Eucharist, Christ,\nthe only begotten Son of God, is not to be adored, and that outwardly\nwith the worship of Latria (the worship paid to God), and that he ought\nnot to be . . . carried solemnly about in processions, or that he ought\nnot to be set before the people that he may be worshipped, and that the\nworshippers of him are idolaters, let him be anathema.\u201d\n\nBut even this is not all: for not merely do they claim the power of thus\nmaking the bread into the very person of the only begotten of the Father,\nthey add yet this also, that they can put that Saviour to death, and by\nthat sacrifice make a propitiation for the sins of the dead and living.\nThe Council of Trent declares {55a} \u201cIn the sacrifice of the mass, that\nsame Christ is sacrificed without blood who once with blood offered\nhimself upon the cross.\u201d  And in Canon iii. {55b} it adds that \u201cIf any\nman shall say that the sacrifice is not propitiatory and profits the\nreceiver only, and ought not to be offered for the living and the dead,\nfor sins, punishments, satisfaction, and other necessities, let him be\nanathema.\u201d\n\nSuch is the doctrine of transubstantiation as taught by the Church of\nRome.  According to it by a few words of consecration a wafer of\nunleavened bread is transformed into the very person of the Son of God: a\nman may be worshipping with divine honour in the afternoon a morsel of\nthat same wheaten flour on which he made his breakfast in the morning:\nthe one half he may bake for the sustenance of his children, the other he\nmay be bound to adore when the priest has transubstantiated it into God.\nOn reading such a doctrine it is impossible altogether to forget God\u2019s\ncutting language against the sin of Israel.\n\n\u201cHe burneth part of it in the fire; with part thereof he eateth flesh; he\nroasteth roast, and is satisfied: yea, he warmeth himself, and saith,\nAha! I am warm, I have seen the fire: and the residue thereof he maketh a\ngod, even his graven image: he falleth down unto it, and prayeth unto it,\nand saith, deliver me for thou art my god.\u201d {56}\n\nSurely, then, it is reasonable to ask that the truth of such a principle\nshould be tried by the word of God alone.  It is opposed to the evidence\nof our senses, it is opposed to reason, and it is no less opposed to the\ngeneral tenor of the sacred scriptures.  It is a case, therefore, in\nwhich no human evidence can avail any thing; the best, the wisest, the\nholiest of men, are wholly insufficient witnesses to prove, that what is\napparently a piece of bread, lifeless, motionless, and powerless, is the\nvery person of Christ himself, the only begotten of the Father, reigning\ntriumphantly at the right hand of the throne of God.  Such a fact, if it\nbe a fact, must be taught by God himself.\n\nAt the same time, if God has said it we are bound cheerfully to believe\nit.  It is condemned by every faculty which God has given us; it is\nopposed to experience, and to every pre-existent principle of religion,\nyet so complete should be our submission to the Bible, so absolute and\nunquestioning our conviction of its certain truth, that if we clearly\nfind even transubstantiation there, we must believe without a murmur, we\nmust abandon all human thoughts in submission to his all perfect wisdom.\nYea though our revered church declares it plainly both \u201ca blasphemous\nfable and a dangerous deceit;\u201d {57} though the martyred fathers of the\nReformation chose rather to die in agony than admit its truth; yet if God\nsays it we will joyfully believe it, \u201cfor God is in heaven and we upon\nearth, therefore must our words be few.\u201d\n\nBy the word of God, then, let us proceed to try the question, and we will\nexamine the language of Scripture,\n\nI.  With reference to the sacrament of the Lord\u2019s Supper;\n\nII.  With reference to the life and work of our blessed Lord.\n\nMay the Holy Ghost lead us calmly, seriously, and dispassionately to\nlearn the truths of his own most holy word!\n\nI.  The language of Scripture with reference to the sacrament of the\nLord\u2019s Supper.\n\nThe doctrine is supposed to rest upon the words of our blessed Saviour,\n\u201cThis is my body,\u201d or as they were revealed to St. Paul, \u201cThis is my body\nwhich is broken for you.\u201d\n\nThis sentence is thought to contain a plain, literal, absolute, assertion\nthat the bread was changed into his body; changed so completely that\nwhile the Saviour spoke the words, that bread which he held within his\nhand, was his real, natural, whole, and substantial person.  The belief\nof the Church of England is that the words have no such literal meaning;\nbut were employed to teach that the bread and wine were signs, figures,\nor emblems of his body broken, and his blood shed upon the cross. {58a}\nHe says, \u201cI am the vine, ye are the branches.\u201d  \u201cI am the door:\u201d but none\nsuppose that he was a real vine, a real door, or his people real branches\nof a growing tree.  St. Paul says \u201cThat rock was Christ:\u201d but none\nbelieve that the flinty rock was in very fact a living man. {58b}  In all\nthese passages we never doubt for a single moment what was the meaning of\nthe Holy Ghost.  The vine and the rock represented Christ, and the door\nwas a figure of him.  Just so we believe it to be with the words of\nconsecration; the bread was a figure of his body and the wine of his\nblood.\n\nThat this is the true meaning of the passage seems to lie upon its very\nsurface.  Let us turn to 1st Corinthians xi.  We shall there find that\n\n1st.  It is inconsistent to take the words literally; for they are quite\nas explicit and literal when spoken of the wine as of the bread.  \u201cThis\nis my body which is broken for you.\u201d  \u201cThis cup is the New Testament in\nmy blood.\u201d  But in this one passage there are no less than three figures.\nThe cup stands as the emblem or figure of the wine contained in it; the\nnew covenant is said to be the New Testament _in_ his blood, because it\nwas sealed and ratified by his blood; and the cup itself is declared\npositively to be the testament.  This must be figurative, it must mean\nthat the cup is a sign, emblem, or figure of the testament.  Thus the\nwarmest advocate of the doctrine of transubstantiation is compelled to\nallow the use of figure with reference to the cup.  Is it consistent? is\nit defensible or any principle of scriptural interpretation to deny it\nwith reference to the bread? ought they not to be interpreted on the same\nprinciples?  Here are two sentences, spoken at the same time, by the same\nperson, under the same circumstances, to the same company, and for the\nsame purpose.  But there must be a figure in the one, who shall deny it\nin the other?  The cup must be an emblem of the testament, can we be\nwrong in believing also that the bread is an emblem of the body?\n\n2d.  But this is not all.  We have besides the direct testimony of the\nHoly Ghost that the bread remains bread, and the wine remains wine after\nconsecration.  Of the wine our Lord spoke in terms which it is quite\nimpossible to mistake or misinterpret.  In Matthew xxvi. 29, he expressly\nsays, \u201cI will drink no more of this fruit of the vine until that day when\nI drink it new with you in my Father\u2019s kingdom.\u201d  These words were spoken\n_after_ the consecration, and they seem uttered with especial caution as\nif he had foreseen the error which was about to creep into his professing\nchurch.  He does not rest content with the name of \u201cwine,\u201d but calls it\n\u201cfruit of the vine,\u201d as if to prove beyond the possibility of a doubt\nthat it had gained no new substance, but remained as it was before, the\nnatural produce of the vine, the simple unaltered juice of the grape.\nNor is the evidence less positive with reference to the bread.  Again and\nagain do we read of the breaking of the bread, never once of the\nsacrifice of the body.  Nor is this merely accidental, for in the 10th\nand 11th chapters of 1st Corinthians we have the bread called bread by\nthe Holy Ghost, no less than four times after consecration.  In 1 Cor. x.\n17, the Christian communicant is said to partake of bread, not of flesh\nwith bones and nerves; \u201cWe are all partakers of that one _bread_.\u201d  In 1\nCor. xi. 26, \u201cFor as often as ye eat this _bread_, and drink this _cup_,\nye do show the Lord\u2019s death till he come.\u201d  In 27, \u201cWhosoever shall eat\nthis _bread_, and drink this _cup_ of the Lord unworthily shall be guilty\nof the body and blood of the Lord;\u201d and 28, \u201cBut let a man examine\nhimself, and so let him eat of that _bread_, and drink of that _cup_.\u201d\nWe do not, therefore, rest on human reason only when we deny the doctrine\nof transubstantiation.  We boldly cast ourselves upon the teaching of the\nBible, yea, upon the teaching of the Son of God himself, and believe the\nbread to be still bread, and the wine to remain as the fruit of the vine.\nWe behold in them the signs and symbols of the passion of our Lord; and\nbeholding the sign, we feed in faith on the reality.  They are the\nfigures of himself; the representations of his passion; the emblems and\nsigns of his atoning death.  As such we value, we receive, we honour\nthem: but we live on Christ himself; we rest on the passion itself, on\nthe atonement itself; and so by a strong, spiritual, realizing faith we\nare made partakers of his flesh and blood.  \u201cThe words that I speak unto\nyou they are spirit, and they are life.\u201d\n\n3rd.  But if the words were to be taken literally, they would not even\nthen furnish the slightest proof of the doctrine taught by Rome: for you\nwill remember the canon {61} already quoted, which says, \u201cIf any man\nshall say that the body and blood of our Lord Jesus Christ, together with\nhis soul and divinity, and in short that a whole Christ is not contained\nin the Sacrament, let him be accursed.\u201d  The utmost that the words of\nJesus can be understood as teaching is, that the bread is\ntransubstantiated into the body.  The narrative is given by three\nEvangelists and one Apostle; but in no single instance is there the least\nmention made of his soul or spirit.  He did not say, \u201cThis is my body,\nsoul, and divinity.\u201d  He said simply, \u201cThis is my body.\u201d  They refer to\nit exclusively, and this exclusiveness is marked in them with a peculiar\nand distinctive point.  If he had simply said, \u201cThis is my body,\u201d it\nmight have been possible for a lively imagination to clothe them with\nsome reference to all the properties of his sacred person; but by adding\nthe words \u201cWhich is broken for you,\u201d he has given a definite fixedness to\ntheir meaning; he has tied them down to a distinct and exclusive\napplication; he has showed that they refer simply and solely to the real,\nhuman body; to that flesh through which the nails were driven, to that\nhuman frame which was seen hanging on the cross, which was embalmed by\nthe women, and which lay buried in the tomb of Joseph.\n\nThere is not, therefore, the faintest appearance of the least shade of\nscriptural evidence, in support of the canon that the bread is changed\ninto the soul and divinity of our Lord.  It is an addition made by the\nchurch of Rome on her own simple, unsupported, authority. {62}  There is\nnot one single passage, which, on any principle of interpretation, can be\nforced or twisted into the most distant reference to such a change.  The\nSaviour said \u201cThis is my body.\u201d  Rome adds, \u201cit is his soul and\ndivinity.\u201d  And what an addition have we here!  The soul shudders at the\nthought that men dare presume to make it!  Had we the tongue of angels we\nshould utterly fail to describe the unutterable glory of the majesty of\nGod.  As well might the insect swallow up the ocean as any finite\ncreature exhibit truly the unbounded vastness of an infinite Jehovah.  In\nMajesty incomprehensible he dwelleth in the light which no man can\napproach unto: in power omnipotent he created all things without one\nsingle atom of material substance: in life eternal he dwelt alone from\nthe beginning, filling with his own self the vast regions of unbounded\nspace; and now that he has peopled a universe with the countless\ncreatures of his skill, he is present everywhere, exhausted no where.\n\u201cDo not I the Lord fill earth and heaven?\u201d  Yet does Rome venture on the\nunsupported authority of man to ascribe all this to the unleavened wafer,\nand fearlessly to hurl her curses against those who tremble at the\nthought of kneeling down to the bread and wine, and adoring them with the\nworship which belongs to the mighty God, the everlasting Father, the\nPrince of Peace.  \u201cIf any man shall say that, he (i.e. the\ntransubstantiated wafer) is not to be adored with the worship due to God,\nlet him be accursed.\u201d {63}\n\nII.  We may pass then to our second point, and compare the doctrine of\ntransubstantiation with the teaching of Scripture concerning both the\nlife and work of Jesus.\n\nAnd first we may remark that, according to the Bible, he now lives and\nreigns in his complete and perfect manhood.  This appears very plainly in\nthe language of our text.  \u201cBut this man, after he had offered one\nsacrifice for sins, for ever sat down on the right hand of God.\u201d  The\nsame that made the offering is now seated at the right hand of God.  Yes!\nthat same human person that was born of the Virgin, that grew in stature,\nthat was wearied at the well, that slept in the ship, that thirsted on\nthe cross, that was laid in the new tomb of Joseph; that same person is\nthe triumphant King seated as a conqueror on the throne of God.  \u201cI am he\nthat liveth and was dead, and behold I am alive for evermore, Amen, and\nhave the keys of hell and death.\u201d {64a}\n\nAnd this explains the language of Scripture, which describes him in one\ndefined and determined place, seated at the right hand of God.  In his\ndivine nature he is God himself, and fills earth and heaven.  To the Son\nmay we say as to the Father, \u201cIf I ascend up into heaven thou art there;\nif I make my bed in hell thou art there.\u201d  But in his human nature he is\nperfect man, and as man limited.  As Jehovah he is omnipotent and created\nall things, but yet as man he was dependent, and prayed for strength; so\nas Jehovah, he is omnipresent, watching everywhere over the most hidden\nof his scattered children, as man he has his one abiding place, and is\nseated at the right hand of God.  He was always omnipresent, but when he\nwent to Bethany he left Jerusalem.  So too he is as God now omnipresent\neverywhere, but when he went to the Father, as man he left the presence\nof the church below.  \u201cIt is expedient for you that I go away, for if I\ngo not away the Comforter will not come unto you, but if I depart I will\nsend him unto you.\u201d {64b}\n\nHence it is that he speaks of his ascension as a leaving of the world; in\nthe body he went to God, though in divine power he never left his church\non earth.  Hence his second advent is described as a coming back to his\npeople; \u201cThis same Jesus which is taken up from you into heaven shall so\ncome in like manner as ye have seen him go into heaven.\u201d {65a}  Hence,\nalso, we are expressly taught that until the appointed day shall dawn his\nhabitation will be heaven, and his seat the throne of God. {65b}  \u201cWhom\nthe heavens must receive until the times of restitution of all things.\u201d\n\nWe dare not, therefore, admit the thought that before his advent his\nhuman person can be present with his church on earth.  The language of\nsacred scripture is plain and oft repeated, that he has left the world,\nand is not to be seen in person here; it leaves no space for doubt or\nimagination, but teaches the believer to look on his risen Saviour in one\nplace and one alone; \u201cin heaven itself now to appear in the presence of\nGod for us.\u201d  There he sits in triumphant peace, having fought the fight,\nhaving won the victory, having gained the crown.  Thousand thousand\nsaints attend him, ten thousand times ten thousand bow before him, and\nnot a murmur, not a whisper, ever breaks for a moment the cheerful peace\nof his dominion.  Nothing there prevails to ruffle the calm surface of\nthat sea of glass, which, clear as crystal, reflects the countenance of\nits reigning Lord.  And though the troubled passions of this lower world\nmay be lashed into fury by the action of universal sin; though the waters\nthereof roar and be troubled, though the mountains shake with the\nswelling thereof, it cannot disturb the lowest pediment of his footstool;\nfor \u201cThe Lord sitteth above the water-flood, the Lord sitteth king for\never.\u201d  And yet shall Rome tell us that we are to adore in that piece of\nbread the very person of our reigning Lord? that the wafer which can\nneither save itself from the insect, from the reptile, or from\nputrefaction; and which, to protect it, the Priest must shut carefully in\nthe casket, is in very truth the reigning Jesus, with all his life and\nall his attributes?  We might believe them possibly if they were to tell\nus that they had plucked up Vesuvius by the roots, and cast the huge\nmountain like a pebble into the deep.  We might perhaps listen to the\ntale, if the priest were to tell us that he was about to stretch forth\nhis bold hand, and tear down the sun from its high place amongst the\nstars of heaven; but we will never believe that any man, or set of men,\non earth, can hold within their hand, can shut within their casket, can\ncarry in their procession, or can kill at their pleasure, that living,\nreigning Saviour, whom the Holy Ghost declares to be seated triumphantly\non the right hand of God.\n\n(2)  But the worst yet remains.  Christ passed to glory through the\ngrave; his kingdom was bought by blood.  \u201cAfter he had made one offering\nfor sin, he for ever sat down at the right hand of God.\u201d  See how that\none offering is affected by the doctrine of the mass.  You will remember\nthe canon already quoted which declared that when the mass was offered, a\npropitiatory sacrifice was made for the sins both of the dead and of the\nliving.  Now what does that imply?  Nothing short of this, that the\natonement made by Christ was neither complete, nor final: not complete,\nelse where the need of further sacrifice? not final, else where the\npossibility of a repetition?  But if there be any one point on which the\nHoly Ghost has spoken more explicitly than another, that one point is the\nfinal sufficiency of the work of Jesus.\n\nIt was complete.\n\nBy his one oblation of himself once offered, he made a full, perfect, and\nsufficient sacrifice, oblation, and satisfaction for the sins of the\nwhole world.  He paid the whole price, he bore the whole curse.  He left\nno room for further payment, for any sacrifice in application of the one\noffering to the sinner\u2019s case.  That one atonement itself reached to the\nlowest depths of the sinner\u2019s fall; it broke down every barrier between\nthe soul and God; it so completely blotted out the curse that the Gospel\nmessage is, \u201cBelieve and live.\u201d  \u201cBy one offering he hath perfected for\nthem that are sanctified,\u201d v. 14.  When Christ died the veil of the\ntemple was rent in twain from the top to the bottom; not half-way only.\nThe way into the holiest was then laid completely open.  There was no\nsecond rending needed; no drawing aside the curtain.  There stood the\nmercy seat in full view of the adoring multitude.  So it is with \u201cthe new\nand living way which Christ has consecrated for us through the veil, that\nis to say, his flesh.\u201d  It lays the way of life completely open to the\nsinner; and we only honour God, when we believe, to our inexpressible\njoy, that a poor, guilty, broken-hearted penitent, may, without money,\nwithout price, and without sacrifice, enter in boldly, and through the\nsimple look of faith find life and peace to his soul.  \u201cBelieve on the\nLord Jesus Christ and thou shalt be saved.\u201d\n\nIt was final.\n\nThe passage from which our text is taken seems written with prophetic\nreference to this very subject.  It could not have spoken with more\nplainness if we Protestants had composed it for ourselves.  No less than\nfive times in these few verses does the Holy Ghost declare that the\npropitiation made by Christ was offered once, and once alone.\n\nIX. 26.  \u201cBut now _once_ in the end of the world hath he appeared to put\naway sin by the sacrifice of himself.\u201d\n\nIX.  28.  \u201cSo Christ was _once_ offered to bear the sins of many.\u201d\n\nX.  10.  \u201cBy the which will we are sanctified through the offering of the\nbody of Jesus Christ _once for all_.\u201d\n\nX. 12.  \u201cBut this man, after he had offered _one_ sacrifice for sins, for\never sat down on the right hand of God.\u201d\n\nX. 14.  \u201cFor by _one_ offering he hath perfected for ever them that are\nsanctified.\u201d\n\nIf there were any possibility of mistaking these plain and oft repeated\nwords, even that would be removed by the slightest glance at the pointed\nargument in which we find them.  The Apostle is drawing a contrast\nbetween the gospel and the law; between the priesthood of Christ and that\nof the sons of Levi.  Now mark the especial point of contrast; their\nsacrifices being imperfect require frequent repetition, his being perfect\nwas made once, and for ever, upon the cross.\n\nIX. 25 and 26.  \u201cNor yet that he should offer himself often, as the High\nPriest entereth into the holy place every year with blood of others; for\nthen must he often have suffered since the foundation of the world, but\nnow once in the end of the world hath he appeared to put away sin by the\nsacrifice of himself.\u201d  The whole argument turns upon the impossibility\nof repetition in the sacrifice of our Lord.  If that can be repeated the\nwhole contrast falls to the ground.\n\nThere is, therefore, the most complete, clear, and explicit proof that\nChrist could be no more offered, and that propitiation could be no more\nmade for sin.  Yea, verily, so complete is that perfect work already\nfinished by Christ as our substitute; so perfect is that satisfaction\nwhich he made upon the cross for the sins of man, that if the whole of\nthat sad scene were once more enacted upon Calvary; if the crown of\nthorns were once more placed on his head; if his holy frame were once\nmore broken and bowed down by death; neither his agony nor death could\navail one jot, or one tittle, to the blotting out of one single sinner\u2019s\nsin.  Who can whiten that which is already white as snow?  What can\ncleanse the garment that is already washed in the Lamb\u2019s most precious\nblood?  Who can take away the curse which is already blotted out for\never?  What new atonement, what second sacrifice, what fresh victim, can\navail anything to the perfect acceptance of that believer\u2019s soul who is\nalready made the righteousness of God in Christ?\n\nNo more then of the awful thought that, that piece of bread is the very\nperson of our reigning Lord!  No more of the tremendous principle that\nthere can be a second sacrifice of the sacred life of Jesus; a second\npropitiation for the sins which the Son of God has borne!  We will adore\nour blessed Saviour himself, as he is now seated at the right hand of\nGod.  We will adore him as our Advocate, adore him as our king, adore him\nas our accepted substitute.  We will trust him for his grace, we will\npraise him for his glory; we will believe in the perfection of his\nperfect and all sufficient-work.  He has taken the burden of every sin\nfor which conscience ever can condemn us.  He has endured the curse of\nevery transgression of which Satan ever can accuse us.  He has washed\nunto spotless whiteness the most sin-stained garment of his most\nsin-polluted child.  So scorning the thought of any second sacrifice, we\nwill go direct to Christ himself; and there in faith lie waiting before\nhis footstool, feeding on his grace, rejoicing in his love, triumphing in\nhis power, till he come again in glory and welcome to his kingdom the\nwhole multitude of his ransomed saints.  Even so, come Lord Jesus!!  Come\nquickly.\n\n\n\n\nSERMON V.\nTHE CHURCH IN THE LATTER DAYS.\n\n\n                                2 TIM. iii. 1.\n\n    This know also that in the last days perilous times shall come.\n\nIT is nearly 1800 years since our blessed Lord declared to his Apostle,\n\u201cBehold I come quickly.\u201d  It, therefore, well becomes his children to be\nwatching the signs of his appearing, and to be studying with intense\ninterest the records which he has given for the guidance and warning of\nhis people.  It is not presumption, but sober faith, thus to inquire into\nGod\u2019s prophetic word.  The Book of Revelations was written {71a} \u201cto show\nunto God\u2019s servants things which must shortly come to pass;\u201d and our Lord\nhimself has directed us to observe the appointed signs, to compare and\ncheck them with advancing history, and when we shall see all these things\ncome to pass, to know that the day is near, even at the doors. {71b}\n\nWe purpose, then, to close our present course by carefully examining into\nGod\u2019s description of the state of the church in the latter days.\n\nWe sometimes hear the expression of sanguine and happy hopes that the\nGospel will so prevail throughout the world as to leave no place either\nfor heresy in religion, or for viciousness in life; that there will\narrive a time before the coming of our blessed Lord, when men will\nwitness the fulfilment of the prophecy \u201cthat righteousness shall cover\nthe earth as the waters cover the sea.\u201d  Yet the smallest glance at the\nprophetic Scriptures is sufficient to show that there is no warrant for\nsuch bright anticipations there.  Again and again does God declares that\nthe days immediately proceeding Christ\u2019s coming shall be days of especial\ndarkness both to the world and to the church.  \u201cUpon the earth distress\nof nations, with perplexity; the sea and the waves roaring; men\u2019s hearts\nfailing them for fear; and for looking after those things which are\ncoming on the earth: for the powers of heaven shall be shaken.  And then\nshall they see the Son of Man coming in a cloud with power and great\nglory.\u201d {72}\n\nWith this description the language of our text is in close and complete\naccordance.  \u201cThis know also, that in the last days perilous times shall\ncome.\u201d\n\nLet us, then, endeavour to profit by the word of warning, and examine\n\nI.  The perils of the latter days;\n\nII.  The character and security of the saints of God.\n\nI.  The perils of the latter days.\n\n(1.)  There will be perils from the world without.  We have already\nlearned from the language of our blessed Lord that there will be\n\u201cdistress of nations with perplexity, men\u2019s hearts failing them for fear,\nand for looking after those things which are coming on the earth.\u201d  We\nare told in St. Mark {73} that there shall be \u201cwars and rumours of wars,\u201d\nthat \u201cnation shall rise against nation, and kingdom against kingdom; and\nthere shall be earthquakes in divers places; and there shall be famines\nand troubles; these are the beginning of sorrows.\u201d  It is of course\nimpossible but that the people of God should be deeply affected by this\nawful convulsion of the moral atmosphere of the world.  When there is a\nuniversal earthquake in society, all must feel the shock; when the storm\nbursts around us, all must be more or less affected by the crash.\n\n(2.)  We must, therefore, reckon this coming convulsion of society as one\nof the leading causes of the peculiar perils of the latter days.  But\nthere are plain intimations in the Word of God that the chief source of\nperil is to be found within the visible church itself.  An enemy within\nthe citadel is always more dangerous than an enemy without; and such an\nenemy is plainly predicted in the Bible.  Our text describes not the\nopposition of infidelity, but the corruption of Christianity; and draws\nour thoughts not to the conflicting powers of the world, but to the\ndegenerate principles of the church.  \u201cFor men shall be lovers of their\nown selves, covetous, boasters, proud, blasphemers, disobedient to\nparents, unthankful, unholy, without natural affection, truce breakers,\nfalse accusers, incontinent, fierce, despisers of those that are good,\ntraitorous, heady, high-minded, lovers of pleasure more than lovers of\nGod, having a form of godliness, but denying the power thereof.\u201d  There\nis nothing here of wars or rumours of wars, of the array of earthly\nmonarchs against the cross; the danger here predicted is found within the\nbody of professors, and consists in a wide spread, deep-rooted apostacy\nfrom the faith.  Nor does this apostacy lead to the open and avowed\nrejection of the Gospel.  Would that it did!  The apostate body retains\nits visible profession, and parades its high-sounding name of\nChristianity, for (verse 5) it has \u201ca form of godliness,\u201d while it denies\nits power.  Though ignorant of the truth, these false professors do not\nprofessedly reject it, for they are \u201cever learning and never able to come\nto a knowledge of the truth.\u201d  Thus are they reprobate concerning the\nfaith.  To be reprobate implies appearance, pretension, profession.  Tin\nis not reprobate unless it be passed as silver, nor the infidel reprobate\nunless he assume the name of Christianity.  The reprobate persons,\ntherefore, described in our text must retain their place amongst\nprofessors, they must have the form of godliness, the bright appearance\nof some precious metal, yet when tested and tried by the Word of God,\nmust be found to be a base coinage, reprobate concerning the faith.\n\nFrom these remarks it must be plain to all that the peculiar peril of the\nlatter day consists in the corruption of Christianity by a body of men\nwho all the while retain its form; of men who, with a high-sounding\nprofession, resist the truth as it is in Jesus.  The same appears with no\nless distinctness in 1 Tim. iv. 1\u20133, \u201cNow the Spirit speaketh expressly\nthat in the latter times some shall depart from the faith, giving heed to\nseducing spirits, and doctrines of devils; speaking lies in hypocrisy;\nhaving their conscience seared with a hot iron; forbidding to marry, and\ncommanding to abstain from meats, which God hath created to be received\nwith thanksgiving of them which believe and know the truth.\u201d  There can\nbe no doubt that in both passages the Holy Spirit is warning us of the\nsame danger; for in both the leading features are the same.  The evil\nsprings up not without the church to resist, but within the church to\ncorrupt it.  The deadly plant has its root in the garden of the Lord.\n\u201cSome shall _depart_ from the faith.\u201d  There is no rejection of the\nvisible profession of the Gospel, for the description given applies not\nto infidelity but to degeneracy; it is a departure from the faith, not\nfrom the name of Christianity.  \u201cForbidding to marry, and commanding to\nabstain from meats.\u201d  So the influence exerted is on Christian brethren,\nfor they seek to bind the yoke around the neck of those which \u201cbelieve\nand know the truth.\u201d\n\nThese two passages are enough to show that the apostacy of professors,\nand not the assault of infidels, is the great source of peril in the\nlatter days.  But there is one further passage which we cannot pass\nunnoticed, namely, 2 Thess. ii. 3\u201311. {76a}  In verse 3 we are plainly\ntold that before the day of Christ shall come there must be a falling\naway, a revealing of the man of sin, the son of perdition.  \u201cLet no man\ndeceive you by any means; for that day shall not come, except there come\na falling away first, and that man of sin be revealed, the son of\nperdition.\u201d  The connexion of the passage with those just considered\nappears more distinctly in the Greek than in the English, where the\nsentence stands.  \u201cExcept there come _the_ {76b} falling away,\u201d the\nexpression \u201c_the_\u201d connecting it plainly with the other prophecies of the\nBible, and the general expectation of the Church.  The connexion also\nwith the latter days of the world\u2019s history is proved distinctly by the\nfact that the man of sin is to be destroyed by the brightness of our\nLord\u2019s return, \u201cwhom the Lord shall consume with the Spirit of his mouth\nand destroy with the brightness of his coming.\u201d  We may, therefore,\nregard this chapter as giving an account of the same apostacy as that\nalluded to in the other texts.  And now mark its character.  It springs\nup in the church itself.  Apostacy means departure or decline, and\ntherefore, as we remarked in the text from Timothy, it is not an infidel\npower rising up against us to attack, but a degenerate power growing up\nin the midst of us to corrupt.  As it springs up within the church so\ndoes it retain its place there.  \u201cIt sits in the temple of God.\u201d  The\nchurch of God is often spoken of as a temple, as in 1 Cor. iii. 16, \u201cKnow\nye not that ye are the temple of God?\u201d {77}  And to sit in the temple of\nGod implies that it occupies the seat, retains the name, and assumes the\nsanctity of the church of God.  So again the words, \u201cSheweth himself that\nhe is God,\u201d point not to the infidel but to the professor, to one\nusurping, not attacking the sovereignty of Jehovah.  The man of sin does\nnot deny God\u2019s existence, but usurps God\u2019s authority.  But when thus\nseated in the temple of God he is guilty of most awful sin.  He sets\nhimself above God; he displays himself as though he were God; he \u201cshows\nhimself that he is God;\u201d he assumes God\u2019s attributes; he lays claim to\nthe powers and even titles of Jehovah.  The elements of this apostacy\nwere at work even in the days of the apostle.  The seed was even then\nsown, the deadly leaven was already fermenting in the church.  \u201cThe\nmystery of iniquity doth already work.\u201d  The time, however, was not yet\ncome for the revealing or manifestation of his character and power.\nThere was a certain restraining force which then kept him in.  But this\nforce was not to last for ever, for he \u201cthat letteth should be taken\naway, and then should that wicked be revealed.\u201d  This restraining force\nhas always been explained as that of the Roman empire.  The early church\nnever questioned it, and it is a fact stated on good authority, and\nworthy of the deepest consideration, that the primitive Christians used\nto pray in their public worship for the preservation of the empire of\npagan Rome, because they were persuaded from this prophecy, that when it\nfell the man of sin should be established on its ruins.  But there is one\nother feature in this man of sin to be most carefully noted by the\nchurch.  It does not refer to any single individual, but to a long series\nof apostate professors.  It has been thought by some that the man of sin\nwill be some single individual; one glance, however, at the passage will\nsuffice to show that it must refer to a long series of successors.  The\nwhole period between the date of the epistle and the final coming of our\nblessed Lord is divided in the prophecy between \u201chim that letteth\u201d {78}\nand \u201cthe man of sin.\u201d  He that letteth then existed, and would continue\ntill the man of sin took his place.  The man of sin again would retain\nhis place till the Lord Jesus appeared in glory.  The two together,\ntherefore, occupy a period of almost 1800 years.  They cannot, therefore,\nboth be individuals.  One at least must represent a series of successors.\nBut the two expressions are equally personal.  \u201cHe that letteth\u201d (\u1f41\n\u03ba\u03b1\u03c4\u03ad\u03c7\u03c9\u03bd) is a form of expression quite as personal as \u201cthe man of sin.\u201d\nIt would be inconsistent therefore to say that one represents a series,\nand the other an individual.  They must be both successions or both\nindividuals.  The latter supposition we have already shown to be\nimpossible, the former we firmly believe to be the truth.\n\nThe apostacy, therefore, is not a sudden and passing outbreak of\ncorruption just in advance of the advent of our Lord, but a deep-rooted,\nlong-existing, departure from the faith, handed down from age to age, and\nspreading its baneful influence from the breaking up of the Roman empire\nto its final destruction at the coming of the Lord in glory.  Now it is\nplain that the existence of such a body must render the latter days\nindeed perilous to the saints of God.  It possesses every influence of\nevery worldly kind; the influence of secular power, rising up as the\nsuccessor to the empire of Rome; the authority of ecclesiastical\nposition, sitting in the temple of God; the cunning of deep\nseductiveness, being itself the mystery of iniquity; the association of\nlong-continued influence, spreading on from century to century; with the\ndirect support of Satan himself, \u201cfor his coming is after the working of\nSatan with all power and signs and lying wonders.\u201d {80}  Such is the\napostacy against which the saints of God are called to take their stand,\nand with reference to which it is predicted by the Spirit that \u201cin the\nlast days perilous times shall come.\u201d\n\nBut where are we to look for this apostacy?  It is described in prophecy:\ncan it be traced in history?  It is predicted in the word: can it be\nfound in fact?  Is the man of sin yet seated in the temple of God?  I\nshould not be a faithful servant of my God, if I did not express my deep\nconviction that this most perilous apostacy is the Papal system of the\nChurch of Rome.  For mark the close correspondence between the words of\nthe prophecy, and the facts of history.  The man of sin, according to the\nprophecy, was to spring up in the bosom of the church itself.  Who shall\ndeny that this is the case with the Romish popedom?  The man of sin was\nto sit in the temple of God.  The Pope of Rome declares himself that he\nsits as Christ\u2019s vicar in the chair of Peter, and sways the sceptre of\nuniversal dominion in the church.  The man of sin represents a long\nsuccession, maintaining the same principles, and heading the same\napostacy from the truth: the exact counterpart of the popes of Rome.\n\nThe history of the man of sin is marked by three important dates.  His\nprinciples were working secretly in the days of the apostles.  He would\nbe revealed or made manifest at the breaking up of the Roman empire.  He\nwould be destroyed at the coming of our blessed Lord.  The two first of\nthese dates exactly tally with the history of the Romish popedom.  From\nmany passages in the Epistles it may be gathered that its principles were\nworking secretly when the apostles wrote them. {81}  As the empire\ndeclined the Bishop of Rome rose in power, till at length, when the\nEmperor was taken out of the way, the Bishop stepped into his place,\nasserted himself to be Christ\u2019s vicar, and pronounced himself Lord of all\nthe authorities of the known world.  The words therefore can allude to no\nlater heresy at some future time to arise within the church, for the\nmystery was already working, and the public development was to take place\nwhen the Roman empire was destroyed.  Of course the third date cannot yet\nbe tried by history.  It may serve, however, to fix the prophecy on the\nChurch of Rome, for it proves that it can refer to none of the early\nheresies in the church; they have long since vanished, and cannot be\ndestroyed by the brightness of Christ\u2019s appearing.  The history of the\nChurch of Rome then exactly tallies with the prophecy, and _nothing else\ncan_.  But what shall we say of the awful assumption predicted of the man\nof sin?  Can that be charged on the Romish popedom?  It saith, \u201cWho\nopposeth and exalteth himself above all that is called God or that is\nworshipped.\u201d  With sorrow of heart we are compelled to acknowledge that\nwe fear it is one of the marked features of his character.  See how he\nhas dared to tamper with the commands of God himself.  I have myself seen\na catechism, in which the second commandment is actually struck out of\nthe decalogue of God.  Why is it, again, that none of the laity in the\nChurch of Rome receive the cup in the Sacrament of the Lord\u2019s supper?\nOur Lord himself plainly commanded it.  He even made the command more\nexpressive for the cup than for the bread, saying, \u201cDrink ye _all_ of\nthis;\u201d yet Rome says to all her laity, \u201cDrink ye none of this.\u201d  What is\nthis but to exalt himself above the Saviour, and with a bold hand to set\naside the plain command of God himself?  And look again at the doctrine\nof transubstantiation.  You will remember the passages quoted last Sunday\nfrom the Councils.  They taught that the priest could make {83} Christ\nthe Son of God, could shut him in a casket, could carry him in a\nprocession, could sacrifice him for sin.  What is this but to exalt\nhimself above all that is called God or that is worshipped?  But the\nprophecy adds, \u201cSitteth in the temple of God shewing himself that he is\nGod.\u201d  This may refer to the assumption either of God\u2019s attributes or\ntitles.  The claim of infallibility, universal dominion, and the power of\nabsolute forgiveness is nothing less than a usurpation of the attributes\nof God.  But he has dared also to assume the titles, yea the very title\nof God himself.  When the Lateran Council was held at Rome, and Pope Leo\nsat enthroned in the Lateran church, which claimed to be the mother\nchurch of universal Christendom, when he thus sat in the temple of God\nsurrounded by its assembled representatives, the public orator,\nMarcellus, had the daring boldness to give utterance to the words, \u201cThou\nart our shepherd, our physician, in short, a second God in the world.\u201d\n{84}  \u201cSitteth in the temple of God, showing himself that he is God.\u201d\nDid ever portrait more completely represent the person?\n\nWe conclude then that the Church of Rome is the great apostacy, the\npeculiar danger which makes the latter days so pre-eminently perilous.\nBut we have not yet done with the consideration of their danger, for we\nare taught,\n\n(3)  That there will be a peculiar power of seduction immediately\npreceding the advent of our Lord.  All the prophecies to which we have\nto-day alluded agree in showing that the great apostacy would be marked\nthroughout its course by a mysterious power of seducing souls.  But there\nare plain intimations in the word of God, that this power will be put\nforth in the latter days with an energy both multiplied and quickened.\nNor is this a point of trivial importance; for you often hear it urged\nthat we are too enlightened in this nineteenth century to be again\nensnared by the superstitious principles of Rome.  The rapid progress of\nscientific knowledge is thought a sufficient antidote against the\nseductions of those who would pervert the truth.  Now such opinions will\nnot stand for a moment the test of Scripture; for the Holy Ghost declares\nexpressly that at the very time when science shall have reached its\nheight, and when human intelligence shall have gained the very climax of\nits perfection, (I mean at the time just preceding the advent of our\nLord,) that at that very crisis there shall be an unparalleled spirit of\ndelusion in vigorous activity throughout the Church.  Our Lord himself\nhas prepared us for such a fact. {85}  \u201cFor there shall arise false\nChrists and false prophets, and shall shew great signs and wonders;\ninsomuch that if it were possible they shall deceive the very elect.\u201d\nAnd the Spirit of God has expressly revealed it in Rev. xvi. 13\u201315.  \u201cAnd\nI saw three unclean spirits like frogs, come out of the mouth of the\ndragon, and out of the mouth of the beast, and out of the mouth of the\nfalse prophet.  For they are the spirits of devils, working miracles,\nwhich go forth unto the kings of the earth, and the whole world, to\ngather them to the battle of that great day of God Almighty.  Behold I\ncome as a thief.  Blessed is he that watcheth, and keepeth his garments\nlest he walk naked, and they see his shame.\u201d  I cannot now attempt a\ncomment on these remarkable words, but only just observe two things\nrespecting them.\n\n(1)  They allude to a period closely preceding the winding up of the\nworld\u2019s history: there are seven vials, and these spirits appear under\nthe sixth; when the seventh is poured out, the words are uttered, \u201cIt is\ndone.\u201d {86a}\n\n(2)  They represent this period as a time of peculiar delusion throughout\nthe world.  The other vials all speak of war, suffering, and bloodshed:\nunder the sixth there is a hush, like the hush of peace; its leading\nfeature is delusion; delusion varied in all its forms, for there are\nthree spirits; devilish in its origin, for they are the spirits of\ndevils; prevailing in its influence, for it will throw its seductive\npower over the rulers of the world, and so sway the minds of states, that\nthey will be, as it were, spell-bound, and lend their influence to the\ndirect support of the antagonist of God.  \u201cThey go forth to the kings of\nthe earth, and of the whole world, and gather them to the battle of that\ngreat day of God Almighty.\u201d {86b}  I am not now intending to occupy your\ntime by comparing this prophecy with history; my object is to bring home\nto each of you the fact, the one simple and most startling fact, that a\nspirit of strong delusion will peculiarly mark the latter days.  The\nchurch is not to sit still in calm security, as though her warfare were\naccomplished, and her crown won at the Reformation.  The great struggle\nis to be at last, the unclean spirits are to come forth at last; the\nsifting and searching days are to be at last.  The nearer we approach to\nthe advent, the greater the need of watchfulness; the farther the world\nadvances, the more cautious heed should we pay to the warning voice of\nour Saviour; \u201cBehold, I come as a thief.  Blessed is he that watcheth and\nkeepeth his garments, lest he walk naked, and they see his shame.\u201d\n\nThere is, therefore, abundant reason to believe that in the last days\nperilous times shall occur, it behoves us then to look most carefully\ninto the second division of our subject.\n\nII.  The character and security of the people of God.\n\nNor is it enough for us to rest in any general description, as for\nexample, in the fact that they are called, sealed, written in the book of\nlife; we want such a description of their character as shall place them\nin contrast with the apostacy of the age in which they live.  Such a\ndescription we may reasonably look for in the book of Revelation.  The\nfullest account is there given of the apostacy; so there we should look\nfor the clearest description of the contrasted saints.  Now there is one\nsentence in that sacred book, which may supply us with the exact\ndescription we require, and which appears to point to two leading signs\nas distinguishing the character of the saints of God, viz. their\nsubmission to the word of God, and their simple faith in Christ himself.\nI allude to the language of the Holy Ghost in Rev. xiv. 12.  \u201cHere is the\npatience of the saints: here are they that keep the commandments of God,\nand the faith of Jesus.\u201d\n\nNor is this a single, solitary passage.  It seems to form as it were the\nmotto of the whole book of the Apocalypse.\n\n\u201cWho bare record of the word of God, and of the testimony of Jesus\nChrist.\u201d Rev. i. 2.\n\n\u201cI, John, was in the isle that is called Patmos, for the word of God, and\nfor the testimony of Jesus Christ.\u201d Rev. i. 9.\n\n\u201cI saw under the altar the souls of them that were slain for the word of\nGod, and for the testimony which they held.\u201d Rev. vi. 9.\n\n\u201cAnd they overcame him by the blood of the Lamb, and by the word of their\ntestimony.\u201d Rev. xii. 12.\n\n\u201cAnd the dragon was wroth with the woman, and went to make war with the\nremnant of her seed, which keep the commandments of God, and have the\ntestimony of Jesus Christ.\u201d Rev. xii. 17.\n\n\u201cAnd I saw the souls of them that were beheaded for the witness of Jesus,\nand for the word of God.\u201d Rev. xx. 4.\n\nIn these words we have the saints of God again and again placed in direct\ncontrast with the apostacy; we may therefore boldly refer to them as\nmarking distinctly their character.\n\n(1)  What then is this character?  They are witnesses.\n\nThey are not carried away by the prevailing apostacy of the times, but\nare witnesses against surrounding error.  The expression \u201cwitness\u201d\nimplies that they stand aloof as a protesting body.  The witness for God\nis not one who floats down the broad tide of popular opinion, but who\nstands up in opposition to it, and boldly proclaims the truth of God.\nAthanasius was a witness for Christ, when he stood forth with all the\nworld against him, and himself alone contending against the world.  Our\nSaviour was a witness to the truth, when before Pontius Pilate he\nwitnessed a good confession, and was bold to endure the cross in order to\nfulfil the Father\u2019s will.  Thus the Greek word for \u201cwitnesses\u201d is the\nsame as that for \u201cmartyrs,\u201d {89a} and the witness for Christ must be one\nraising the voice of protest, and contending against opposition for the\ntruth once delivered to the Saints.\n\nBut for what are they witnesses?  \u201cFor Jesus and the word of God.\u201d {89b}\n\nThese two subjects form the great matter of their protest.  \u201cThey keep\nthe commandments of God and the faith of Jesus.\u201d  They are not occupied\nby secondary matters, nor debating on ecclesiastical distinctions.  Such\nquestions would not justify their separation.  The word of God and the\nSon of God are the grand points for which they struggle.\n\nNow this, let it be well observed, is the exact position of the faithful\nProtestant.  As witnesses we are forced into separation from the great\nmass of professing Christendom.  We were compelled at the Reformation\neither to abandon truth, or to quit the church which claims to itself the\nname of Catholic.  And what is the subject matter of our protest?  What\nare the points for which we struggle?  If we were to search throughout\nthe English language for any one short sentence, which should contain at\nonce the sum and substance of our Protestant profession, I know of none\nthat could be so exactly suitable as that with which the Holy Ghost has\nfurnished us,\u2014\u201cthe witness of Jesus and the Word of God.\u201d  The whole of\nthe Protestant controversy branches out from this one passage: it\ncontains the germ of the whole argument.\n\nNow there is something very cheering in this conclusion.  We are often\ntaunted with our disunion from the (so called) Catholic church: we are\noften reproached because we are in a state of separation.  But we give\nthanks for those reproaches.  They are amongst the title-deeds of our\ninheritance; they help to prove us what we wish to be, the saints of God,\nand the witnesses for Christ.  Had the Spirit of God described the saints\nin the latter days, as united under one vicar upon earth, as swaying the\nsceptre of unresisted power, as exercising lordship over kings and\npotentates, as reigning triumphantly through the known world, then indeed\nwe should have trembled.  But now it is the reverse.  Our position is\nexactly that ascribed to the saints of God in prophecy; the position of\nRome exactly that ascribed to the man of sin.  The Scriptures tell us\nplainly that the saints in the latter days must stand aloof from the\ngreat apostacy, raising against it the voice of protest; and it fills our\nheart with gladness to find ourselves in that exact position.  The saints\nof God are described in prophecy almost by the very name of \u201cProtestant.\u201d\nWe are not ashamed, therefore, of the blessed title, but following the\nguidance of the prophetic Scriptures, we had rather far be called\n\u201cProtestant\u201d than \u201cCatholic.\u201d  He that sits in the temple of God, showing\nhimself that he is God, he is sure to claim for himself the name of\nCatholic, but he that is the servant of God must stand out boldly as the\nunflinching Protestant for Christ.\n\n(2)  This also is the security of the saints.\n\nTo stand against the apostacy of the latter days, they must be drawing\ntruth from God himself, and deriving life from Christ himself.  They must\nlisten to God himself, as speaking to them in his own inspired word, they\nmust be kept by Christ himself while they believe on him as their only\nLord.  Their strength lies in this, that there is no curtain, no veil, no\ncloud between the soul and God\u2014no second Mediator to convey the truth to\nthem, or to convey them to Christ.  They go straight into the presence of\nthe Father: they learn his own word from his own lips, and they are\nushered into his presence by his own well-beloved Son.  So it is that\nthey \u201covercome by the blood of the Lamb, and by the word of their\ntestimony.\u201d\n\nThis is their safety against error.  In the doubts, and dangers, and\ndelusions of the latter days, they rest on that which is infallible.\nHoly writers may mislead; human guides may fail; the most attractive\nministers may become spellbound by the seductions of the day; but the\nWord of God remains unaltered and unalterable; and the saints of God must\nstand secure, being taught by the Spirit to depend on it alone for truth.\n\nThis is their security against a fall.  They bear their testimony to the\nglories of Christ\u2019s grace, and meanwhile they rest secure in it.  As\nwitnesses for Christ, they are believers in Christ.  The foundation on\nwhich they build is Christ himself.  They lean on his atonement, his\nall-sufficient sacrifice, his perfect and complete redemption, nor can\nall the storms of hell prevail to shake their safety.  The anchor of\ntheir soul entereth into that within the veil; and though they may here\nbe tossed and troubled, no trouble, no turmoil, no distraction can tear\nthem from the anchor that is fixed fast in the sanctuary of God.  They\nderive their strength from Christ himself, as seated at the right hand of\nGod; they live with him in the enjoyment of a direct and immediate union\nwith himself; \u201cTheir life is hid with Christ in God:\u201d and no man can rend\nthe bond; no distractions can burst the union; nor can all the devils in\nhell combined prevail to pluck one single saint out of the faithful hand\nof his redeeming Lord.  \u201cI am persuaded that neither death, nor life, nor\nangels, nor principalities, nor powers, nor things present, nor things to\ncome, nor height, nor depth, nor any other creature, shall be able to\nseparate us from the love of God, which is in Christ Jesus our Lord.\u201d\n\nAnd now, dear brethren, to conclude.  I have preached these sermons under\nthe deep conviction that clouds are gathering around us, and that our\ngreat sifting time is near.  Eighteen hundred years have nearly passed\nsince the Saviour said, \u201cI come quickly.\u201d  Nor are there signs wanting of\nhis approach.  There is to be seen throughout the world a breaking down\nof fixed principles of religious belief, a spirit of un-settlement\nbrooding over the minds of men, and a loose indifference to the\nunscriptural claims of Rome.  All this is predicted as a sign of his\napproach.  Let us then stand fast in Jesus Christ, and Jesus Christ\nalone.  As pardoned sinners, let us cling to the cross; as justified\nbelievers, let us go boldly to the throne of grace; as God\u2019s elect, let\nus rally round the banner of the Lamb.  Then men of expediency may\nforsake the truth in the hour of its need; men ignorant of their bibles\nmay be carried off by the seducing spirits of the latter days: men of\nunbelief may scoff alike at our fears and hopes; but Christ will hold us\nfast in his own right hand till the day of his coming.  Clouds may\ngather, black as hell; storms may burst, terrific in their crash; but we\nshall be kept safe in the pavilion of our God, till we join the one,\nvast, harmonious hymn of praise, which will swell up from the whole\ncompany of God\u2019s elect, to welcome Christ as he comes forth in his\nkingdom, the Redeemer, the Advocate, the Strength, the Salvation of his\nsaints.\n\n\n\n\nAPPENDIX.\n\n\nA.\n\n\nTHE 4th Rule of the Council of Trent respecting Prohibited Books:\u2014\n\n\u201cSince it has been found by experience that if the Sacred Scriptures are\nallowed everywhere without distinction in the vulgar tongue, more harm\nthan good arises in consequence of the rashness of man; let this be left\nto the judgment of the Bishop or Inquisitor; so that with the advice of\nthe parish priest or confessor he may allow the use of the Bible in the\nvulgar tongue, when translated by Catholic authors, to such persons as\nthey may consider capable of receiving not injury, but an increase of\ntheir faith and piety, from this kind of reading: which permission they\nmust receive in writing.  But any one who shall presume without such\npermission either to read or to possess them, shall be forbidden the\nabsolution of his sins, unless he first restore the Bible to the\nordinary.  Booksellers also, who shall sell the Bible in the vulgar\ntongue to any one without the aforesaid permission, or shall in any other\nway provide it, shall forfeit the price of the books, to be employed in\npious uses by the Bishop, and shall be subject to such other penalties as\nthe Bishop may think it right to inflict, according to the character of\nthe offence.  Regulars may neither read nor purchase them without\nreceiving permission from their prelates.\u201d\n\nN.B.\u2014It is very important to observe that this rule refers to Roman\nCatholic versions, i.e., to their own authorized translations, and\nforbids even the regulars to possess a copy without permission from the\nBishop.\n\n\n\nB.\n\n\nThe following extracts from the letter of the present Pope, dated 8th of\nMay, 1844, show that the decree of the Council of Trent is still in full\nforce with reference to the circulation of the Scriptures:\u2014\n\n\u201cTo return to Bibles translated into the vulgar tongue.  It is long since\npastors found themselves necessitated to turn their attention\nparticularly to the versions current at secret conventicles, and which\nheretics laboured, at great expense, to disseminate.\n\n\u201cHence the warning and decrees of our predecessor, Innocent III., of\nhappy memory, on the subject of lay societies and meetings of women, who\nhad assembled themselves in the diocese of Metz, for objects of piety and\nthe study of the Holy Scriptures.  Hence the prohibition which\nsubsequently appeared in France and Spain during the sixteenth century,\nwith respect to the vulgar Bible.  It became necessary, subsequently, to\ntake even greater precautions, when the pretended Reformers, Luther and\nCalvin, daring by a multiplicity and incredible variety of errors, to\nattack the immutable doctrine of the faith, omitted nothing in order to\nseduce the faithful by their false interpretations, and translations into\ntheir vernacular tongues, which the then novel invention of printing\ncontributed more rapidly to propagate and multiply.  Whence it was\ngenerally laid down in the regulations dictated by the Fathers, adopted\nby the Council of Trent, and approved of by our predecessor, Pius VII.,\nof happy memory, and which regulations are prefixed to the list of\nprohibited books, that the reading of the holy Bible translated into the\nvulgar tongue, should not be permitted except to those to whom it might\nbe deemed necessary to confirm in the faith and piety.  Subsequently,\nwhen heretics still persisted in their frauds, it became necessary for\nBenedict XIV. to superadd {96} the injunction that no versions whatever\nshould be suffered to be read but those which should be approved of by\nthe Holy See, accompanied by notes derived from the writings of the holy\nFathers, or other learned and Catholic authors.  Notwithstanding this,\nsome new sectarians of the school of Jansenius, after the example of the\nLutherans and Calvinists, feared not to blame these justifiable\nprecautions of the Apostolical See, as if the reading of the holy books\nhad been at all times, and for all the faithful, useful, and so\nindispensable that no authority could assail it.\n\n\u201cBut we find this audacious assertion of Jansenius, withered by the most\nrigorous censures in the solemn sentence, which was pronounced against\ntheir doctrine, with the assent of the whole Catholic universe, by the\nsovereign pontiffs of modern times, Clement XI. in his _unigenitus_\nconstitution of the year 1713, and Pius VI. in his constitution _auctorem\nfidei_ of the year 1794.\n\n\u201cConsequently, even before the establishment of Bible Societies was\nthought of, the decrees of the Church which we have quoted, were intended\nto guard the faithful against the frauds of heretics, who cloak\nthemselves under the specious pretext that it is necessary to propagate\nand render common the study of the holy books.  Since then, our\npredecessor, Pius VII. of glorious memory, observing the machinations of\nthese societies to increase under his pontificate, did not cease to\noppose their efforts, at one time through the medium of the apostolical\nnuncios, at another by letters and decrees, emanating from the several\ncongregations of cardinals of the holy Church, and at another by the two\npontifical letters addressed to the Bishops of Gnesen and the Archbishop\nof Mohilif.  After him, another of our holy predecessors, Leo XII.,\nreproved the operations of the Bible Societies, by his circulars\naddressed to all the Catholic pastors in the universe, under the date of\nMay 5th, 1824.\n\n\u201cShortly afterwards, our immediate predecessor, Pius VIII. of happy\nmemory, confirmed their condemnation by his circular letter of May 24,\n1829.  We, in short, who succeeded them, notwithstanding our great\nunworthiness, have not ceased to be solicitous on this subject, and have\nespecially studied to bring to the recollection of the faithful, the\nseveral rules which have been successively laid down with regard to the\nvulgar versions of the holy books.\u201d\n\nAnd again.\n\n\u201cLet all know then the enormity of the sin against God and the church\nwhich they are guilty of, who dare to associate themselves with any of\nthese (the bible) societies, or abet them in any way.  Moreover, we\nconfirm and renew the decrees recited above, delivered in former times by\napostolic authority against the publication, distribution, reading, and\npossession of books of the Holy Scriptures translated into the vulgar\ntongue.  With reference to the works of whatsoever writer we call to\nmind, the observance of the general rules and decrees of our\npredecessors, to be found prefixed to the _index_ of prohibited books:\nand we invite the faithful to be upon their guard, not only against the\nbooks named in the _index_, but also against those prescribed in the\ngeneral prescriptions.\u201d\n\nThese extracts prove beyond the possibility of controversy\n\n(1.)  That the rule of the Index of the Council of Trent has never been\npermitted to fall into abeyance, and has never been repealed.  From the\ntime of its enactment it has always been, and now is, the binding law of\nthe Church of Rome.  It has been constantly enforced by Papal authority,\nand is especially commended to the careful attention of the faithful by\nthe authoritative letter of the present Pope.\n\n(2.)  That no Roman Catholic is permitted on any pretext to read, or to\npossess a copy of the Bible in his own language, without a written order\nfrom the Bishop or Inquisitor.  It matters not who is the author of the\ntranslation, whether Protestant or Romanist, whether Luther or the Pope\nhimself; if any man either possess or read it, for that offence he is cut\noff from absolution and thereby from church communion.\n\n(3.)  That since the days of Benedict XIV. it has always been, and now\nis, unlawful under any circumstances to read any version without notes.\nGod\u2019s word is not allowed to speak for itself; man\u2019s gloss must accompany\nit; the truth is forbidden in its simplicity; they are afraid to allow\nthe people to read even their own version, without superadding extracts\nfrom \u201cother learned and Catholic authors.\u201d\n\n(4.)  That these versions with their notes may not be possessed or read\nunless they are first approved of by the Holy See.  Query.  How many\nversions approved by the Pope exist in the whole world?  Is there one in\nEngland?  It is of course difficult to prove a negative; but those who\nare best acquainted with the subject assert that they have never been\nable to discover one.  See Venn\u2019s Letter to Waterworth, Jan. 15, 1845.\n\n(5.)  That the Church of Rome attacks the broad principle of the general\nusefulness of the Bible.  The Pope does not merely discuss the\ncomparative merits of this or that version, but goes boldly to the great\nquestion, whether the reading of the Bible is really useful for the\npeople.  The Jansenists, according to his own account, asserted that the\nreading of the holy books \u201chad been at all times, and for all the\nfaithful, useful, and so indispensable that no authority could assail\nit.\u201d  This he declares to be an audacious assertion, and pronounces it\nwithered by the unanimous condemnation of the whole Catholic universe.\n\n                                * * * * *\n\n                                 THE END.\n\n                                * * * * *\n\n                                 LONDON:\n               G. J. PALMER, PRINTER, SAVOY STREET, STRAND.\n\n\n\n\nFOOTNOTES.\n\n\n{5}  The use of this double rule may be seen in any Roman Catholic\nwriting.  Take e.g. the 1st decree of the 25th Session of the Council of\nTrent.  \u201cSince the Catholic Church, taught by the Holy Spirit, has\nlearned from the Sacred Scriptures, and from the ancient tradition of the\nFathers, that there is a purgatory, &c.\u201d  Here is an appeal to two\nsources of divine truth, Scripture and Tradition.\n\n{6}  Art. VI.\n\n{9}  This appears very plainly from a letter of the present Pope, dated,\n8th of May, 1844, and addressed to the Patriarchs, Primates, Archbishops,\nand Bishops.  He complains of Bible Societies, as \u201cPretending to\npopularize the holy pages, and render them intelligible without the aid\nof any interpreter.\u201d\n\n{10a}  Eph. iv. 11,12.\n\n{10b}  Acts xx. 28.\n\n{10c}  2 Chron. xv. 3.\n\n{12a}  Hab. ii. 2.\n\n{12b}  John xvi. 13.\n\n{12c}  Eph. i. 17.\n\n{13a}  1 John ii. 27.\n\n{13b}  In the letter itself, Leo says, \u201cReprove . . . that the faithful\nentrusted to you, (adhering strictly to the rules of our congregation of\nthe Index,) be persuaded that if the Sacred Scriptures be everywhere\nindiscriminately published, more evil than advantage will arise thence,\non account of the rashness of men.\u201d  The congregation of the Index, is a\ncongregation appointed by the Church of Rome to draw up a list of\nprohibited books.  In the 4th rule they condemn the free circulation of\nthe Bible.  See Appendix A.\n\nIt should be observed that these extracts refer not to Protestant, but to\ntheir own Roman Catholic versions.  See Mr. Venn\u2019s letter to Mr.\nWaterworth, January 15th, 1845.\n\nThe present Pope agrees with his predecessors.  In the letter above\nreferred to, dated May the 8th, 1844, he says, \u201cWe confirm and renew the\ndecrees recited above, delivered in former times, by apostolic authority,\nagainst the publication, distribution, reading, and possession of books\nof the Holy Scripture translated into the vulgar tongue.\u201d  The motive for\nthese restrictions appears very plainly from another passage in the same\nletter.  \u201cWatch attentively over those who are appointed to expound the\nHoly Scriptures, and see that they acquit themselves faithfully according\nto the capacity of their hearers, and that they dare not under any\npretext whatever, interpret or explain the holy pages contrary to the\ntradition of the holy fathers, and to the service of the Catholic\nchurch.\u201d  Here are two standards of interpretation laid down, tradition,\nand self-interest.  The Romish Preacher must not preach even God\u2019s truth,\nif it does not happen to serve the purposes of Rome.  It seems very\nstrange that an infallible church should be so afraid of the infallible\nword.  Appendix B.\n\n{19}  Sess. VI. Can. 11.  \u201cSi quis dixerit, homines justificari vel sol\u00e2\nimputatione justiti\u00e6 Christi, vel sol\u00e2 peccatorum remissione, exclus\u00e2\ngratia et charitate, qu\u00e6 in cordibus eorum per Spiritum Sanctum\ndiffundatur, atque illis inh\u00e6reat; aut etiam gratiam, qu\u00e2 justificamur,\nesse tantum favorum Dei, anathema sit.\u201d\n\n{23a}  James ii. 10, 11.\n\n{23b}  Gal. iii. 10.\n\n{24}  Article xii.  \u201cAlbeit that good works, which are the fruits of\nfaith, and follow after justification, cannot put away our sins, and\nendure the severity of God\u2019s judgment, yet are they pleasing and\nacceptable to God in Christ, and do spring out necessarily of a true and\nlively faith; inasmuch that by them a lively faith may be as evidently\nknown, as a tree discerned by the fruit.\u201d\n\n{25a}  Job xxvii. 7.\n\n{25b}  Luke xv. 7.\n\n{25c}  Coloss. i. 10.\n\n{26a}  John xv. 8.\n\n{26b}  Hooker on Justification.\n\n{27}  Psalm xix. 3.\n\n{30}  The doctrine of supererogation is worse still.  According to it\nsome men do more than is required, and not only satisfy God\u2019s law\nthemselves, but gain a superfluous merit which may be made over to their\nless perfect brethren.  Catechism of the Council of Trent, Part II., De\nP\u00e6nitentia, 109, 110, \u201cThe extreme goodness and clemency of God must be\nchiefly praised for this, that he has granted to human weakness that one\nshall be allowed to make satisfaction for another, which indeed belongs\nespecially to this part of penitence, for as with reference to contrition\nand confession no man can mourn or confess for another, so those who are\nindued with divine grace can perform in the name of another that which is\ndue to God.  Whence it happens that in one sense one man is found to bear\nanother\u2019s burden.\u201d\n\n{31}  1 Pet iii. 18.\n\n{35a}  \u201cPr\u00e6terea est purgatorius ignis, quo piorum anim\u00e6 ad definitum\ntempus cruciat\u00e6 expiantur, ut eis in \u00e6ternam patriam ingressus patere\npossit, in quam nihil coinquinatum ingreditur.\u201d  Part I. Art. v. \u00a7\u00a7 5.\n\n{35b}  This is sometimes denied, when men wish to recommend the doctrine\nto Protestants, but it stands written in the book.  \u201cPurgatorius ignis.\u201d\n\n{36a}  Large sums are left in legacy, and paid by surviving friends, in\norder that masses may be said for souls in purgatory.\n\n{36b}  Catm. part I, Art. v. \u00a7 5.\n\n{37}  1 Pet. iv. 12.\n\n{40a}  Rev. iv. 8.\n\n{40b}  Luke xvi. 22.\n\n{41a}  Acts vii. 55.\n\n{41b}  Phil. i. 23.\n\n{42}  Phil. i. 21.\n\n{44}  Psalm xxiii. 4.\n\n{47}  \u201cSi quis post acceptam justificationis gratiam, cuilibet peccatori\np\u00e6nitenti ita culpam remitti, ut reatum \u00e6tern\u00e6 p\u0153n\u00e6 deleri dixerit, ut\nnullus remaneat reatus p\u00e6n\u00e6 temporalis exsolvend\u00e6 vel in hoc S\u0153culo, vel\nin futuro in Purgatorio, antequam ad regna c\u00e6lorum aditus patere possit;\nanathema sit.\u201d\u2014Trent Sess. vi. Can. 30.\n\nI never could understand how the Church of Rome reconciles this decree\nwith its doctrine of extreme unction.  The Council of Trent decrees,\nSess. xiv., Extreme Unction, Chap. 2, \u201cThe matter of the Sacrament is the\ngrace of the Holy Spirit, whose unction blots out all such offences, and\nremains of sin, as still require expiation.\u201d  \u201cCujus unctio delicta, si\nqu\u00e6 sint adhuc expianda, ac peccati reliquias abstergit.\u201d  If this be\ntrue, what sins remain for expiation in purgatory?  What can be the use\nof masses for the dead?  Surely the priests of the Church of Rome cannot\nbelieve their own decree; for if they did, it would be nothing short of\nrobbery to receive fees for extricating souls from purgatory.  They are\nalready free through extreme unction.\n\n{49}  How miserable is the confidence of a poor dying Roman Catholic!  He\ntrembles at the thought of purgatorial fire, and leaves money to the\npriest that masses may be said for his release.  If the priest happen to\nforget him, in purgatory he must remain.  Nay, more!  If the masses are\noffered they may be worthless, for the Church of Rome declares the\nintention of the priest to be necessary to a sacrament.  Trent, Sess.\nvii., Can. 11.  \u201cIf any man shall say that the intention of doing that\nwhich the church does is not required in ministers while they perform and\nconfer the sacrament, let him be accursed.\u201d  The priest, therefore, may\nperform all the masses, and get all the money, and yet if his intention\nhappen to be wanting the poor soul would profit nothing.  This places the\nsoul in purgatory at the absolute mercy of the priest on earth.  The Rev.\nJames Page, in his \u201cLetters to a Priest of the Church of Rome,\u201d gives the\nfollowing passage from the \u201cMaster Key of Popery,\u201d written by D. Antonio\nGavin, in which he, who was himself a priest, gives an extract from the\nprivate confession of a priest, being at the point of death, in 1710.\n\u201cThe necessary intention of a priest, in the administration of baptism\nand consecration, without which the sacraments are of none effect, I\nconfess I had it not several times, as you shall see in the parish books;\nand observe there, that all those marked with a star, the baptism was not\nvalid, for I had no intention; and for this I can give no other reason\nthan my malice and wickedness; many of them are dead, for which I am\nheartily sorry.  As for the times I have consecrated without intention,\nwe must leave it to God Almighty\u2019s mercy for the wrong done by it to the\nsouls of my parishioners, and those in purgatory cannot be helped.\u201d  Oh!\nthat we could persuade our poor Roman Catholic brethren to trust at once\nto the great High Priest, who blotteth out all sin by his own most\nprecious blood!\n\n{52}  Mal. ii. 2.\n\n{53a}  Psalm lxix. 22.\n\n{53b}  Sess. xiii.  De Eucharistia, Section 4, \u201cSancta h\u00e6c synodus\ndeclarat per consecrationem panis et vini conversionem fieri totius\nsubstanti\u00e6 panis in substantiam corporis Christi Domini nostri, et totius\nsubstanti\u00e6 vini in substantiam sanguinis ejus.\u201d\n\n{53c}  Catm. Part ii.  De Eucharistia, Sec. 32, \u201cA pastoribus explicandum\nest non solum verum Christi corpus, et quidquid ad veram corporis\nrationem pertinet, velut ossa et nervos, sed etiam totum Christum in hoc\nsacramento contineri.\u201d\n\n{53d}  Sess. xiii.  Canon 1, \u201cSi quis negaverit, in sanctissim\u00e6\neucharisti\u00e6 sacramento contineri ver\u00e9, realiter et substantialiter corpus\net sanguinem un\u00e0 cum anima et divinitate Domini nostri Jesu Christi, ac\nproinde totum Christum; sed dixerit tantummod\u00f2 esse in eo, ut in signo,\nvel figura, aut virtute; anathema sit.\u201d\n\n{54}  Sees. xiii.  Can. 6, \u201cSi quis dixerit, in Sancto Eucharisti\u00e6\nSacramento Christum unigenitum Dei Filium non esse cultu Latri\u00e6 etiam\nexterno, adorandum: atque ide\u00f2 nec festiv\u00e2 peculiari celebritate\nvenerandum, neque in processionibus, secund\u00f9m laudabilem et universalem\nEcclesia Sancta ritum et consuetudinem, solemniter circumgestandum, vel\nnon public\u00e8, ut adoretur, populo proponendum, et ejus adoratores esse\nidololatres; anathema sit.\u201d\n\n{55a}  Sess. xxii. 2, \u201cIn divino hoc sacrificio, quod in missa peragitur,\nidem ille Christus continetur, et incruent\u00ea immolatur, qui in ara crucis\nsimul seipsum cruent\u00e8 obtulit.\u201d\n\n{55b}  Sess. xxii. Can. 3, \u201cSi quis dixerit, missa sacrificium tantum\nesse laudis, et gratiarum actionis, aut nudam commemorationem sacrificii\nin cruce peracti, non autem propitiatorium, vel soli prodesse sumenti;\nneque pro vivis et defunctis, pro peccatis, p\u0153nis, satisfactionibus et\naliis necessitatibus, offerri debere; anathema sit.\u201d\n\n{56}  Isa. xliv. 16, 17.\n\n{57}  Art. 31.\n\n{58a}  Art. 28.  \u201cThe body of Christ is given, taken, and eaten in the\nsupper, only after an heavenly and spiritual manner.  And the mean\nwhereby the body of Christ is received and eaten in the supper is faith.\u201d\n\n{58b}  Dr. Cumming states that there are no less than 37 passages in the\nBible in which there is a similar form of expression.  Lectures, p. 147.\n\n{61}  The words would not prove the doctrine of the Church of Rome, even\nif the soul and divinity were not added as they are.  The utmost that\ncould possibly be proved from them is, that the bread was his body, and\nthe wine his blood.  There is not a hint at the doctrine that the wafer\n_alone_ is a whole Christ, including both body and blood.  Indeed the\naddition of the words \u201cThis is my blood,\u201d distinctly proves the contrary,\nit shows that both were not united in one.  To avoid this obvious\nconclusion is, I suspect, the reason why the cup is withheld from the\nlaity.\n\n{62}  The Council of Trent appears conscious of this absence of all\nscriptural authority, for in its decree respecting the adoration of the\nwafer it appeals to tradition only.  \u201cPro more in Catholica ecclesia\nsemper recepto.\u201d  Sess. xiii. 5.\n\n{63}  If the intention of the Priest be wanting, then, according to the\nprinciples of the Church of Rome, all the worshippers of the Host must be\nidolaters, for according to their own Canon, (See page 49,) without his\nsecret intention no change takes place.  In such cases, therefore, the\nbread remains bread, according to their own doctrine; and to worship it\nwith latria (the honour due to God) is manifest idolatry.\n\n{64a}  Rev. i. 18.\n\n{64b}  John xvi. 7.\n\n{65a}  Acts i. 11.\n\n{65b}  Acts iii. 21.\n\n{71a}  Rev. i. 1.\n\n{71b}  Matt. xxiv. 33.\n\n{72}  Luke xxi. 25\u201327.\n\n{73}  Mark xiii. 7.\n\n{76a}  3  Let no man deceive you by any means: for that day shall not\ncome, except there come a falling away first, and that man of sin be\nrevealed, the son of perdition;\n\n4  Who opposeth and exalteth himself above all that is called God, or\nthat is worshipped; so that he as God sitteth in the temple of God,\nshewing himself that he is God.\n\n5  Remember ye not, that, when I was yet with you, I told you these\nthings?\n\n6  And now ye know what withholdeth that he might be revealed in his\ntime.\n\n7  For the mystery of iniquity doth already work: only he who now letteth\nwill let, until he be taken out of the way.\n\n8  And then shall that Wicked be revealed, whom the Lord shall consume\nwith the spirit of his mouth, and shall destroy with the brightness of\nhis coming:\n\n9  Even him, whose coming is after the working of Satan with all power\nand signs and lying wonders,\n\n10  And with all deceivableness of unrighteousness in them that perish;\nbecause they received not the love of the truth, that they might be\nsaved.\n\n11  And for this cause God shall send them strong delusion, that they\nshould believe a lie.\n\n{76b}  \u1f21 \u1f01\u03c0\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1.\n\n{77}  See also Eph. ii. 20\u201322.\n\n{78}  Tertullian, who lived in the second century, says of the letting\npower, \u201cWho can this be but the Roman state? the division of which into\nten kingdoms will bring on Antichrist, and then the wicked one shall be\nrevealed.\u201d  De resurrect. carnis, c. 24.  And in his Apology, \u201cThere is\nespecial necessity that we should pray for the emperors, the empire, and\nthe general prosperity of Rome, for we know that a mighty power\nthreatening the whole world and the end of the world itself, is kept back\nby the intervention of the Roman empire.\u201d\u2014Apol. c. 32.  Cyril says, \u201cThis\nthe predicted Antichrist will come when the times of the Roman empire\nshall be fulfilled, and the consummation of the world shall approach.\nTen kings of the Romans shall arise together, in different places indeed,\nbut they shall reign at the same time; among these the eleventh is\nAntichrist who by magical and wicked artifice shall seize the Roman\npower.\u201d  Catech. 15, c. 5.  See Newton on the Prophecies.\n\n{80}  Verse 9.\n\n{81}  E.G.  The exaltation of human tradition, Coloss. ii. 8, \u201cBeware\nlest any man spoil you through philosophy and vain deceit, after the\ntradition of men, after the rudiments of the world, and not after\nChrist.\u201d  The doctrine of justification by works, to overthrow which is\nthe single object of the Epistle to the Galatians.  Worshipping angels\nand professing to be wise above that which is written.  Coloss. ii. 18,\n\u201cLet no man beguile you of your reward in a voluntary humility, and\nworshipping of angels, intruding into those things which he hath not\nseen, vainly puffed up by his fleshly mind, Making religion consist in\nforms that can never satisfy.\u201d  Coloss. ii. 20\u201323.  Exaltation of the\npriesthood, 1 Pet. v. 3, \u201cNeither as being lords of God\u2019s heritage, but\nbeing ensamples to the flock.\u201d\n\n{83}  Remember especially the doctrine of intention (page 49.)  If in the\nconsecration the priest think proper to withhold his intention, then the\nwafer remains a wafer, and no change takes place.  If the priest think\nfit to will it, then the wafer is the very person, body, nerves, soul,\nand divinity, of our living and reigning Lord.  The creation of the\nSaviour is therefore made dependent upon the uncontrolled will of the\npriest.  What is this but to exalt himself above all that is called God\nor that is worshipped?\n\n{84}  These blasphemous titles were not only given to the Pope by the\nflattery of orators, but with the acts of the Council were afterwards\npublished by papal authority.  At the inauguration of the Pope he sits\nupon the high altar in St. Peter\u2019s church, making the table of the Lord\nhis footstool, and in that position receives adoration from the people.\nThe following language was addressed to him in 4th Session of the Lateran\nCouncil: \u201cOur Lord God the Pope; another God upon earth; king of kings,\nand lord of lords.  The same is the dominion of God and the Pope.  To\nbelieve that our Lord God the Pope might not decree, as he has decreed,\nwere a matter of heresy.  The power of the Pope is greater than all\ncreated power, and extends itself to things celestial, terrestial, and\ninfernal.  The Pope doeth whatsoever things he listeth, even things\nunlawful, and is more than God (et est plus quam Deus).\u201d  See Newton on\nthe Prophecies.\n\n{85}  Matt. xxiv. 24.\n\n{86a}  Verse 17.\n\n{86b}  It is remarkable that these unclean spirits appear to aim at\npolitical influence more than at personal persuasion.  \u201cThey go forth to\nthe kings.\u201d  The prophecy therefore prepares us for a time when\ngovernments shall support popery in opposition to the feelings of the\npeople.\n\n{89a}  \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b5\u03c2.\n\n{89b}  Rev. xx. 4.\n\n{96}  In his controversy with Mr. Venn, Mr. Waterworth alluded to this\ninjunction as a repeal of the 4th Rule.  In this he was at variance with\nthe Pope, for his Holiness says it was an addition to it.","title":"Sermons on the Scriptural Principles of our Protestant Church","tradition":"scripture-revelation","translated_text":null,"word_count":29057}