{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_52742/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_52742","id":"gutenberg_52742","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/52742","summary":null,"tags":["Atonement","Category: Religion/Spirituality","Church of England -- Sermons"],"text":"Transcribed from the 1849 J. H. Jackson edition by David Price, email\nccx074@pglaf.org\n\n\n\n\n\n                              THE ATONEMENT,\n\n\n                               AS TAUGHT BY\n\n                          THE CHURCH OF ENGLAND.\n\n                                * * * * *\n\n                                A SERMON,\n                                 PREACHED\n               IN THE PARISH CHURCH OF ST. MARY, ISLINGTON,\n                  ON WEDNESDAY EVENING, MARCH 29, 1849.\n\n                                * * * * *\n\n                     BY THE REV. EDWARD HOARE, A.M.,\n                       OF CHRIST CHURCH, RAMSGATE.\n\n                                * * * * *\n\n                                 LONDON:\n                            PUBLISHED FOR THE\n                     ISLINGTON PROTESTANT INSTITUTE,\n                    BY J. H. JACKSON, ISLINGTON-GREEN;\n            SEELEYS, FLEET-STREET; AND HATCHARDS, PICCADILLY.\n\n                                  1849.\n\n                                * * * * *\n\n                             ALEX. MACINTOSH,\n                                 PRINTER,\n                        GREAT NEW-STREET, LONDON.\n\n                                * * * * *\n\n\n\n\nISLINGTON PROTESTANT INSTITUTE.\n\n\n                     President.\u2014REV. D. WILSON, M.A.\n\n                      Treasurer.\u2014GEORGE FRIEND, ESQ.\n\n                                Committee.\n\nCHILDE, REV. C. F.      SMITH, REV. E.          HADOW, MR. J. E.\n\nEDMONSTONE, REV. C.     STOGDON, REV. A. H.     HARDY, MR. JOHN.\nW.\n                        SOUTHERLAND, REV. J.    LOVELOCK, MR. E.\nFELL, REV. H. F.\n                        WEIR, REV. J.           MARSHALL, MR. SAMUEL.\nHAMBLETON, REV. J.\n                        WILLYAMS, REV. T. E.    PECKET, MR. GEORGE.\nHASLEGRAVE, REV. J.\n                        ADAMS, MR. J.           SAXTON, MR. E.\nHEISCH, REV. J. G.      FRANCIS.\n                                                SPURLING, MR. J.\nHILL, REV. T. B.        ATKINSON, MR. R. M.\n                                                SUTER, MR. E.\nMACKENZIE, REV. W. B.   BENTLEY, MR. WILLIAM.\n                                                REID, MR. JAMES.\nNALSON, REV. J.         BULLOCK, MR. J.\n                                                VENN, MR. W. W.\nOVER, REV. EDWARD.      CLACK. MR. \u2014.\n                                                WADDINGTON, MR. J.\nPARNTHER, REV. D.       ELMER, MR. J.\n                                                WESTERN, MR. W.\nPHILLIPS, REV. GEO.     ESCREET, MR. THOMAS.\n                                                WILKINSON, CHAS.,\nSHURT, REV. T.          ESCREET, MR. T., JUN.   M.D.\n\nSIMPSON, REV. F. G.     GREEN, MR. JOHN.        WITHERBY, MR. F.\n\n                          Honorary Secretaries.\n\nREV. J. SANDYS, M.A.                MR. D. HAZARD.\n\nREV. R. P. HUTCHISON, B.A.          MR. W. PITMAN.\n\n         Collector.\u2014MR. LIDDLE, PAROCHIAL SCHOOLS, CHURCH-STREET.\n\n\n\nRULES.\n\n\nI.  That this Society be called \u201cTHE ISLINGTON PROTESTANT INSTITUTE.\u201d\n\nII.  That the objects of the Society be to awaken the attention of\nProtestant Christians to the progress of Popery; to call forth and unite\ntheir energies in opposing it; and to form a rallying-point, as well for\nthe defence and promotion of Protestant truth, as for the maintenance of\nthe Protestant principles of the Constitution.\n\nIII.  That the principal means for the attainment of this object be: the\nissue of suitable publications; the enrolment of the names of members;\npublic meetings, lectures, and sermons; addresses and deputations to\nParliamentary representatives; petitions to the Legislature, or the\nSovereign; and correspondence with kindred Societies, with a view to\nobtain and communicate information.\n\nIV.  That the Society be conducted by a President, Treasurer, Committee,\nand two Clerical and two Lay Secretaries.\n\nV.  That Members be of two classes:\u2014\n\n1.  That every person contributing a Donation of Five Guineas or upwards,\nat one time, or an Annual Subscription of Five Shillings or upwards, be a\nSubscribing Member.\n\n2.  That every person from among the operative classes, who shall be\nrecommended by two Subscribing Members, be admissible as a Free Member,\nsubject to annual re-election.\n\n\u2014And that all Members be entitled to attend the General Meetings of the\nSociety, and to receive the Annual Reports, and other publications, as\nfar as the funds will admit, preference being given to the Subscribing\nMembers, to whom also the privilege of voting will be confined.\n\nVI.  That a Committee be annually elected, consisting of thirty Lay\nSubscribing Members, together with all Clergy resident in the parish who\nare likewise Subscribing Members of the Society, with power to fill up\nvacancies.  That this Committee elect, either from among themselves or\nfrom other Subscribing Members, District Sub-committees, with a view to\ncarrying out the objects of the Society generally in the parish.\n\nVII.  That the General Committee receive the Reports of the District\nSub-committees; determine on the admission and annual re-election of Free\nMembers, in pursuance of Rule V.; regulate all matters of expenditure;\nsuggest plans for general adoption; and supply such publications as may\nbe required for distribution.\n\nVIII.  That all publications circulated by the Society be first approved\nby the General Committee, and bear the stamp of the \u201cISLINGTON PROTESTANT\nINSTITUTE.\u201d\n\nIX.  That the General Committee meet on the third Monday in every month,\nand oftener, if needful.  Five members to constitute a quorum.\n\nX.  That an Annual Meeting of the Members of the Society be held in the\nmonth of November, on such day as may be fixed by the General Committee;\nwhen the proceedings of the foregoing year shall be reported, the\naccounts presented, and the Officers and Committee chosen.\n\nXI.  That the Secretaries shall call a Special General Meeting on the\nrequisition of not less than twenty Subscribing Members; that such\nrequisition be in writing, and specify the object for which the meeting\nis to be summoned; and that not less than seven days\u2019 notice be given, by\ncircular, to the Subscribing Members of the Society.\n\nXII.  That none of the Rules of the Society be repealed or altered, nor\nany new ones adopted, but at the Annual Meeting, or at a Special General\nMeeting called for that purpose.\n\nXIII.  That all Meetings of the Society be opened with prayer, and closed\nwith benediction.\n\nXIV.  That it be earnestly recommended to all the members of this Society\nto make its important objects and plans a subject of special and frequent\nprayer, both in private and in the family.\n\n                                * * * * *\n\nN.B.  1.  Contributions in aid of the Institute will be thankfully\nreceived by any of the officers.\n\n2.  As the pecuniary qualification for Membership has been fixed at the\nlow rate of 5s., and as every Subscribing Member receives, in the form of\npublications, considerably more than an equivalent for that sum, it is\nobvious that the Society can only be maintained by the liberality of such\nas can afford to contribute more largely to its Funds.\n\n3.  All the publications of the Institute may be purchased at Mr.\nJackson\u2019s, Bookseller and Publisher, Islington Green.\n\n4.  Parties contemplating the formation of similar Societies in any part\nof the country, are cordially invited to correspond with the officers of\nthe Institute, who will also be thankful for any authentic information\nand friendly communication from Societies already in existence.\n\n\n\n\nSERMON.\n\n\n                                1 JOHN II. 2.\n\n                  \u201cAND HE IS THE PROPITIATION FOR OUR SINS.\u201d\n\nIT is impossible to overrate the deep importance of the holy subject\npresented to us by these blessed words.  They lead us to the foundation\nof the believer\u2019s faith; and announce the great fact upon which our life\ndepends.  They bear with them all the deep interests of eternity, for\nwithout the atonement we are unquestionably lost, while receiving the\natonement we are no less unquestionably safe.  Measure therefore, if you\ncan, the difference between the poor unhappy soul spending eternity in\nthe agonies of the damned, and a blessed spirit rejoicing before the\nthrone of God, and filled with delight in the unfettered exercise of holy\nlove, and you may thence gain a scale or standard whereby to estimate the\nwork of Jesus, when he gave himself as the propitiation for our sin.\n\nMay the Holy Spirit be with us and direct our investigation!  May He take\nof the things of Christ, and show them unto us!  May He so solemnize our\nhearts by his grace, that, in the spirit of little children, we may\nsearch his word with meekness!  And may He so enlighten our\nunderstanding, that we may be guided by that word into the peaceful\nenjoyment of his saving truth!\n\nWe are to examine, then, the doctrine of atonement, as taught by the\nChurch of England; and in doing so we will endeavour to investigate the\nend, the plan, and some of the leading characteristics of the work.\n\nI.  The _end_, or _purpose_; _i.e._, the object to attain which our Lord\nwas made a propitiation.\n\nThis object is stated in our Second Article to be, \u201cto reconcile his\nFather to us, and to be a sacrifice, not only for original, but also for\nactual sins of men.\u201d\n\nThere is in every natural heart a deep sense of alienation from God an\nirresistible conviction that the soul is not safe with him.  It pervades\nall classes and all characters.  It is felt by the profligate, for\nhowever earnestly he may strive to stifle conscience, he cannot\naltogether still the conviction that the path he is treading is the way\nto hell.  The moralist feels it, for with all his propriety of outward\nconduct, and with all the delusive self-satisfaction which he grains from\ncomparing his character with that of others, there remains a still small\nvoice, which assures him, in language not to be mistaken, that in God\u2019s\nsight he is defective, that God\u2019s will has not been obeyed, and that his\nlaw has been most sadly broken.  The formalist feels it, for, while, in\nthe earnestness of his religion, he pursues with unremitting zeal his\nappointed course of rites and services, there is still a want of peace in\nthe inmost recesses of his soul; there is earnestness without love, zeal\nwithout joy, religion without peace, and active devotion without any rest\nin communion with God.\n\nNow this sense of alienation in the heart is nothing more than the echo,\nor reflection, of God\u2019s testimony in the Scripture.  There is a perfect\nharmony between conscience and the Bible.  They both convey God\u2019s\ntestimony, written in the one case on the secrets of the heart, and in\nthe other on the pages of the inspired word.  Both acknowledge the sense\nof alienation.  But the Bible goes the farthest, and while the heart can\nonly deplore the fact, the Scriptures explain both its causes and its\nremedy.  Turning, then, to the word of God, we discover that there are\ntwo causes for this uneasiness of spirit,\u2014our own sin, and God\u2019s\njudgment.  We are all by nature, according to our Article, \u201cvery far gone\nfrom original righteousness;\u201d and, according to the language of the\nScriptures, \u201cthe carnal mind is enmity against God, for it is not subject\nto the law of God, neither indeed can be; so then they that are in the\nflesh cannot please God:\u201d words clearly descriptive of an enmity on our\npart towards him.  Then, again, that same Article teaches us that \u201cin\nevery person born into the world this inbred sin deserveth God\u2019s wrath\nand damnation,\u201d in exact accordance with the same Scripture, which\ndeclares, that \u201cthe wrath of God is revealed against all unrighteousness\nand disobedience of men;\u201d showing that on God\u2019s part there is a judicial\nwrath, and that, as a holy lawgiver, he cannot love the guilty.  If any,\ntherefore, inquire the reason of this secret uneasiness in his soul, we\nreply, that the cause is twofold; it is partly because his own heart is\nat enmity with God, and partly because God\u2019s holiness is at enmity with\nhim.  There is the corruption of his own nature which makes him at\nvariance with God\u2019s will, and there is the curse of unforgiven sin, which\nshuts him out from all enjoyment of God\u2019s love.\n\nNow the end or object of the atonement is to remove that curse entirely\nand at once, so that, God being reconciled to the sinner, the sinner may\nbe reconciled to God, and the anxious soul restored to peace.  A regret\nhas been expressed that our Second Article was not worded differently,\nand that it was not written, \u201cto reconcile us to the Father,\u201d instead of,\n\u201cto reconcile the Father to us.\u201d  It is the wish of such objectors to\nconvey the idea that the object of the crucifixion was to remove one only\nof the causes of separation, and to produce such a moral impression on\nthe mind of the spectator as should soften his heart, and do away with\nhis enmity towards God; they would exclude the thought of God being\nreconciled to us by the satisfaction of his righteous law.  But this is\nthe great and primary effect of atonement, as taught in sacred Scripture.\nThe change in man\u2019s heart is a consequence which follows from it, but the\nchange in God\u2019s regard to the sinner is the one effect immediately\nproduced by it.  Its one object was to enable him to spare the sinner\nwithout departing from his law, to give full vent to his love without\ndetracting from his holiness, to take the curse away that the sinner, who\ndeserved it, might be loved as an adopted child.  \u201cWhom God hath set\nforth to be a propitiation through faith in his blood, to declare his\nrighteousness for the remission of sins that are past, through the\nforbearance of God; to declare, I say, at this time his righteousness,\nthat he might be just, and yet the justifier of him that believeth in\nJesus.\u201d {7}\n\nImagine yourself, then, freely forgiven, with the whole curse gone; loved\nas if you had never known the smallest taint of sin, beloved by God\nhimself as if you had been holy even as the Son of man, enjoying access\nto the throne without a fear, and welcomed by Him without a hinderance.\nImagine yourself, though lost, fallen, and guilty, thus pardoned, thus\nbeloved, while the holiness of God\u2019s law remains untouched and\nundiminished, and you see the end or purpose of the atonement on the\ncross.\n\nII.  What, then, was the _plan_ by which this mighty change was\neffected,\u2014by which God was thus reconciled to man?\n\nIt could not be done by the mere remission of sin, for then the law of\nGod would have been dishonoured, the sentence passed would not have been\nexecuted, and the pardon of the sinner would have been a departure from\nthe truth of God.\n\nThe plan, therefore, which he purposed was in the person of the eternal\nSon to bear the curse himself, and to make satisfaction for the broken\nlaw.  In his holiness he could not remit it, so in unutterable love he\nbore it.  What could not be done through bare remission could be done\nthrough substitution; and the Son himself was prepared and offered as a\nsubstitute.  There was never such a person, nor such a scheme.  In order\nto represent man, he became himself perfect man.  In order to satisfy the\nlaw, he first in his life fulfilled its holiness, and then in his death\nbore its sentence.  Thus the satisfaction for sin was perfect.  The law\npassed sentence on man, and man endured it.  The law claimed fulfilment,\nand man fulfilled it.  The law required a worthy substitute for the whole\nrace, and He, with all the attributes of the Godhead, was amply\nsufficient as a ransom for the world.\n\nThus his work is sometimes called atonement, because, by his own death,\nhe atoned for sin, or presented an equivalent for the sinner\u2019s guilt;\nsometimes expiation, because it expiated or took away the wrath due to\nsin; sometimes it is called satisfaction, because, in his death, he\nsatisfied the law; sometimes oblation, because he was offered on the\ncross, as the lamb was offered on the altar; and sometimes propitiation,\nbecause the wrath of God was propitiated, so that he loves those whom\nbefore he regarded with righteous displeasure; but in all cases the\nleading idea is the same, viz., that punishment was required by God\u2019s\nrighteousness, and that he endured it as the representative or substitute\nof the sinner.  The satisfaction of an unchangeable sentence was its one\ngreat object.  It was God\u2019s act of homage to the unbending holiness of\nhis law.  There was in it the perfect display of two attributes, love and\njustice; love which prompted him to save the ruined, and justice which\nrequired the sacrifice, in order that the purpose of love might be\nfulfilled.  Thus the atonement is the one central point in which \u201cmercy\nand truth are met together, and righteousness and peace have kissed each\nother.\u201d\n\nIII.  From this brief and general view of the doctrine of atonement, we\nmay proceed at once to some of the _leading truths respecting it_, more\nespecially dwelling upon those which form the distinctive teaching of the\nChurch of England, as contrasted with that of Rome.  These may be summed\nup under three heads:\u2014\n\n(1.)  That there can be no other satisfaction for sin.\n\n(2.)  That the satisfaction made by our Lord was complete.\n\n(3.)  That it was final.\n\n(1.)  And, in the first place, it must be obvious that _nothing else can\nmake a satisfaction for sin_.  There is in the human heart a constant\ntendency to strive after some expiation, a tendency which is seen in\nHeathen as well as Christian lands, and which is nothing more than the\nnatural effort of the unenlightened heart to shake off the burden of its\nguilt.  But, before the cross of Christ, all such tendencies should at\nonce disappear, and the immeasurable costliness of the Divine remedy\nshould stamp all human schemes with nothingness.  If man could do\nanything to make expiation for his sin, then why did the Son of God\nsuffer? why the great mystery of the incarnation? why the agony in the\ngarden? why the hiding of God\u2019s countenance? and why the assurance that\nsin is blotted out through the Saviour\u2019s most precious blood?  We need\nonly look for a moment to the eternal divinity of the whole plan, to the\ndeep mystery of the incarnation, and to that marvellous fact, that in the\nhour of his deepest need the Son was forsaken of the Father, to be well\nassured of the most certain truth, that nothing that man could do could,\nin any form or any circumstances, avail to make satisfaction for his sin.\n\nThe Church of England, therefore, has decided in the Thirty-first\nArticle, after describing the perfection of the work of our Lord,\u2014\u201cAnd\nthere is none other satisfaction for sin but that alone.\u201d  But in this\nrespect we are in direct opposition to the Church of Rome, for, although\nits advocates admit in words the completeness of the atonement, and in\ntheological discussion would trace all merit to it as the fountain-head,\nyet there are numberless decrees and practices which show too plainly\nthat many other satisfactions have been practically admitted into their\nsystem.  For example, the Council of Trent decreed, \u201cThat such is the\nabundance of the Divine bounty, that we are able to make satisfaction to\nGod the Father, through Christ Jesus, not only by punishments voluntarily\nendured by us as chastisements for sin, or imposed at the pleasure of the\npriests, according to the degree of the offence, and also (and this is an\namazing proof of love) by temporal pains inflicted by God himself, and by\nus patiently borne.\u201d {10}  Now, although in this very decree all is said\nto be through Christ, it must be plain to the practical and simple mind,\nthat there are two new sources of satisfaction opened to the sinner,\u2014the\nvoluntary infliction of penance, and the patient endurance of involuntary\npain.\n\nWith reference to the latter, it is indeed a beautiful thing to see this\nfruit of the Spirit abounding in the chastened child of God; the Lord\u2019s\nlove is thereby glorified, and the comforts of the Holy Ghost are brought\nexperimentally to the view.  But where do we read that such affliction,\nor such patience, is to be regarded as expiation?  It may be like the\nrefiner\u2019s fire, by means of which the Lord draws out the pure gold for\nhis diadem, for he says himself, \u201cI have chosen thee in the furnace of\naffliction,\u201d but it has no connexion with expiation.  The source of\nexpiation is Divine justice, the means of it is punishment, and the end\nis the satisfaction of the law; the source of chastisement, on the other\nhand, is love, for \u201cwhom the Lord loveth, he chasteneth;\u201d the means of it\nmay be sorrow, as the widow wept that she might rejoice over her risen\nson; but the end is that we are made more like to Christ, for \u201che does it\nfor our profit, that we might be partakers of his holiness.\u201d  Let no\nafflicted believer, then, suppose that God is angry with him in his\ntrouble, or that by his patient endurance he can make satisfaction for\nhis sin.  Rather let him take his sorrow as a pledge of love, as a sweet\ntoken that the Lord has not left him to the wanderings of his sinful\nheart, but is drawing him nearer to himself, and preparing him for a\nbright place in the coming kingdom of his Lord.\n\nAnd as for the other idea, that our own self-inflicted pains can make\nsatisfaction for our sins, we need scarcely look even to the scriptural\ntestimony for its overthrow.  If a man were left for execution by an\nearthly judge, would his sentence be remitted if it were proved that,\nduring his imprisonment, he had thought it right to abstain from meat?\nAnd if God\u2019s heavy wrath frowns on a soul, and his justice demands the\nexecution of his law, is it likely, I ask, that the sentence should be\nremitted because the sinner has thought it right to do penance for a\nweek?  The Catechism of Trent even presumes to say that penance is \u201cas it\nwere, a compensation for sin.\u201d {11}  Now, what penance can make a\ncompensation to God? what acts of repentance are there so perfect that\nthey do not themselves require to be repented of? and, if any such could\nbe found, how could they make satisfaction for sin? how could the right\nof to-day be a compensation for the wrong of yesterday?  No; if that were\nour hope, we might weep till the ocean overflowed with the deep tide of\nour penitential tears; we might lacerate and emaciate the poor human\nframe till it could no longer contain the worn and peaceless spirit; but,\nafter all, there could be no peace, no satisfaction, no propitiation of\nGod\u2019s justice, and therefore no relief from the weight and burden of our\nsin.  No; we must abandon all thoughts of satisfaction, and throw\nourselves as we are before the cross of Christ, in a simple reliance on\nthe one great fact, that he, as our perfect substitute, has blotted out\nthe whole by his own most precious blood.  Our satisfaction is that\nChrist has died, and that alone is sure to be sufficient, for it was\npurposed by the Father in his own eternal counsels; our atonement has\nbeen made by the spotless Redeemer, the eternal Son, and while we adore\nits full perfection, we give up all thoughts of mixing with it, or adding\nto it, the poor, defective, imperfect, sin-stricken efforts, which frail,\nfeeble man may strive to make in order to effect a yet further\ncompensation for his sin.\n\n(2.)  It is _complete_; _i.e._, according to the language of our\nArticles, it is a \u201cperfect redemption, propitiation, and satisfaction.\u201d\nIt is amply sufficient for the completion of the purposed work, the\nremoval of God\u2019s curse, and his full reconciliation to the lost and\nguilty sinner.\n\nNow, in order to this completeness there are two things plainly\nnecessary; viz., that it should be free in its application, and perfect\nin its effect; or, in other words, that the pardon procured by it should\nbe both _free_ and _full_; free, for it must reach to the lowest depths\nof the sinner\u2019s fall, or it can never open the door of life to those who\nare lost in sin; and full, for when it blots out sin, it must blot it out\ncompletely, or it can never admit the pardoned believer to the peaceful\nenjoyment of the love of God.\n\nWhen, therefore, we speak of a full satisfaction, we include both these\ntruths, and in both these respects we are at direct variance with Rome.\n\nAs to the first, it is the doctrine of the Church of England that the\nwork wrought out by Him was so complete, that there was nothing left for\nthe sinner to do, in order to qualify himself for pardon, but that\nsalvation is offered us on the simple terms, \u201cBelieve, and live.\u201d  \u201cWe\nare accounted righteous before God _only_ for the merit of our Lord and\nSaviour Jesus Christ.\u201d {12}\n\nIt is extremely difficult to give any short and clear definition of the\ndoctrine of the Church of Rome upon the subject, for it is a complicated\nmaze, through which her followers are obliged to tread.  But the idea\nthroughout is that there must be something in us, as it were, to meet the\nwork of atonement, some satisfaction on the part of the sinner, to\nqualify him for the reception of the satisfaction of the Lord.  In words\nthey would state that the atonement was complete, but in its application\nof it to ruined souls they neutralize the statement, by demanding\nsomething on our part as a condition of our being pardoned through it.\nIt is as though the veil of the temple had been rent from the top almost\nto the bottom, but still a small fragment left which the sinner must\ndivide, before he can go in before the mercy-seat.  It is as though there\nwere a debt of 100_l._, or any other sum, and the creditor said to the\ndebtor, Your friend has paid the whole, and you shall be free, provided\nthat you now pay down 1_l._  It matters not what is the character, or\nwhat the amount of the remaining sum, which the debtor is required to pay\nin order to procure the gift of proffered freedom; the simple fact of any\nsuch demand destroys the perfection of the ransom of the substitute.  As\nHooker said of this same system, \u201cI cannot stand now to unrip this\nbuilding, and sift it piece by piece,\u201d and I believe there is no occasion\nto do so, as none who are acquainted with Romish teaching can deny that\nthere is some such demand made on every adult before the Lord\u2019s atonement\ncan be made efficacious for his pardon.  In some cases the thing demanded\nis personal sanctification, according to which a person must be holy\nbefore he can be justified in his Lord.  \u201cIf any man shall say that men\nare justified either by the sole imputation of the righteousness of\nChrist, or the sole remission of our sins, and not by grace and charity,\nwhich is diffused in their hearts by the Holy Spirit, and is inherent in\nthem, let him be anathema.\u201d {13a}  Sometimes it is good works, as in the\nCatechism of the Council of Trent, which declares that through the\natonement we obtain by good works two great benefits, \u201cone that we\ndeserve the rewards of immortal glory\u2014the other that we make satisfaction\nfor our sins.\u201d {13b}  The whole, it says, \u201cdepends on the merit of our\nLord\u2019s passion;\u201d but the good works are represented as acts on our part,\nthrough which that atonement is made effectual to our case.  Sometimes it\nis penance, through which mortal sin after baptism is said to be\nremitted, and of which the Council of Trent decrees, \u201cWhoever shall\naffirm that the satisfactions by which penitents redeem themselves from\nsin through Christ Jesus, are no part of the service of God, but on the\ncontrary, human traditions which obscure the doctrine of grace, and the\ntrue worship of God, and the benefits of the death of Christ, let him be\nanathema.\u201d {13c}\n\nNow believers in the Bible are not afraid boldly to say, \u201cLet that\nanathema rest on us,\u201d for we do believe from the bottom of our heart that\nthe doctrine of grace is obscured and neutralized by such a system of\nhuman satisfaction.  We believe it to be utterly impossible for penitents\nto redeem themselves from sin by any satisfaction whatsoever.  \u201cIt cost\nmore to redeem their souls, so that they must let that alone for ever.\u201d\nWe believe at the same time that there is no such satisfaction needed,\nbut that the whole judgment has been so completely borne, as to lay open\nthe treasury of life to the sinner, even in the lowest depths of his\nruin; so that when he has nothing to bring, and can have nothing, and has\nno prospect of ever having anything at any future time, we can proclaim\nto him in the words of the Holy Ghost, \u201cHo! every one that thirsteth,\ncome ye to the waters, and he that hath no money; come ye, buy, and eat;\nyea, come, buy wine and milk without money and without price.\u201d\n\nBut before we quit the subject of the completeness of the atonement we\nmust remember its fulness or perfection towards the pardoned believer.\nWe have found that the completeness of the atonement is practically\nneutralized by the demand of some human satisfaction, in order that the\nLord\u2019s propitiation may be made applicable to the sinner; but now another\nquestion arises, of the deepest possible importance,\u2014Is the sinner, when\nforgiven, forgiven completely?  Is his sin fully or only partially\nblotted out?  Hitherto we have spoken merely of the man seeking\nforgiveness, and found how he is required by the Church of Rome to do\nsomething before he can reach up to the atonement; now let us proceed a\nstep further, and examine the case of one who has obtained it, _i.e._, of\nthe pardoned believer,\u2014of the accepted child of God.  How does he stand\nwith reference to those sins which have been pardoned through the blood\nof propitiation?  Does any portion of the guilt or charge of them lie\nagainst him after his forgiveness? or is the whole removed and blotted\nout for ever?\n\nIt may appear strange to some that I have even raised the question, for\nthe language of sacred scripture is so plain and so often repeated, that\nthose who are familiar with its pages will at once call to mind a host of\npassages, which place the matter beyond the range of controversy.\n\u201cThough your sins be as scarlet they shall be as white as snow; and\nthough they be red like crimson they shall be as wool.\u201d  If they are as\nwhite as snow, there is surely no stain left.  \u201cI will forgive their\niniquity, and I will remember their sin no more.\u201d  There is therefore no\ntrace or recollection of its blot.  \u201cThere is therefore now no\ncondemnation for them that are in Christ Jesus.\u201d  There cannot therefore\nbe a guilt or a condemnation left.  \u201cHe hath made him to be sin for us,\nwho knew no sin, that we might be made the righteousness of God in him;\u201d\n_i.e._, that the righteousness of God might be imputed to us, just as our\nguilt was laid upon him; and if that is the case, can there be any\nvestige left, any remnant of the stain or curse?  Surely guilt must be\ngone if we stand before the throne in the righteousness of Jesus.  There\nis no stain on his garment, no defect in his love.  It is perfect,\nspotless, and untainted for eternity; and the believer, who is clad in\nit, may cast to the winds all thought of punishment for bygone sin, and\nlet his soul repose in the peaceful enjoyment of unimpeded love.\n\nBut now contrast with this the teaching of the Church of Rome.  The\nCouncil of Trent decreed, \u201cIf any man shall say that after the gift of\njustification has been received, sin is so remitted to any repentant\nsinner, and the debt of eternal punishment so blotted out, that there\nremains no debt of temporary punishment to be endured either in this\nworld, or in the world to come, in purgatory, before a way can be opened\ninto the kingdom of heaven, let him be anathema.\u201d {15a}  You observe,\nthat the persons alluded to in the decree are justified believers, by\nwhom the gift of justification has been already received, and whose sin\nis remitted; you observe also that the state of mind in which they are\ndescribed is that of true repentance, for they are said to be \u201crepentant\nsinners;\u201d and yet the decree distinctly declares that there still hangs\nover them the remaining punishment of unforgiven sin.  It is true that\nthe punishment is described as temporary, but the fact that there is any\npunishment at all is a virtual denial of the completeness of the\natonement, for there can be no punishment if there is no remaining charge\nof sin; and there can be no remaining charge, if all has been satisfied\nby the blood-shedding of the Lord.\n\nBut let us refer to one other extract.  In the Catechism of Trent an\nexplanation is given of the doctrines defined in the decrees, and there\nwe find the same distinction between eternal and temporal punishments; we\nfind also a distinction between God\u2019s mercy and his justice, and it says\nof God, that \u201cthrough his mercy he forgives sins, and the eternal\npunishments due to them; through his justice he punishes the man with\npunishments of limited duration.\u201d {15b}  The justice, therefore, of God\nis described as still in exercise against the believer.  The Scriptures\nteach us that, being satisfied, it is enlisted on our behalf, for \u201cif we\nconfess our sins,\u201d he is not merely merciful, but \u201cis faithful and just\nto forgive us our sins.\u201d  How, I would ask, can it be just to forgive,\nbecause of the merit of a finished expiation, and at the same time just\nto demand a fresh expiation from this forgiven sinner for his forgiven\nsin? and what has become of the completeness of that satisfaction which\nthe Lord wrought out for us as our substitute, if the justice, after all,\nbe not fully satisfied, but the wrath of God still hangs over the\naccepted soul?\n\nThese extracts, however, merely explain the general theory, and we shall\nprobably be able to understand it better if we examine an instance of its\npractical application.\n\nWe shall find just such an instance in the case of purgatory.  The\nCatechism of Trent declares of it, \u201cBesides (hell) there is a fire of\npurgatory, in which the souls of the pious, being tormented for a define\ntime, expiate their sin, that so an entrance may be opened to them into\nthe eternal country, into which nothing defiled can enter.\u201d  You observe\nthat according to these words, the persons in purgatory are pious\nbelievers, heirs of the kingdom, blessed spirits, who are about to reign\nwith Christ.  You observe, in the next place, that they are in the\ntorture of fire, not gently and sweetly spiritualised, but burnt up and\ntortured; and you observe, in the third place, that the purpose of it is\nto make expiation for their sin.  It is not to purify or refine, to\nchasten, that so they may be partakers of God\u2019s holiness; but it is to\nexpiate, to make atonement, to satisfy that unsatisfied justice, of which\nwe read in the preceding extract.  They are said to make an expiation by\ntorture, in addition to that which the Saviour has already made for them\nby his blood.  His expiation is represented as not enough to introduce\nthem to the kingdom, but is said to leave them with so much of sin\u2019s\ndefilement, that their own burning is required to complete the work.\n\nNow we would earnestly put it to every conscientious Roman Catholic, Can\nsuch a system be reconciled with the teaching of the Scripture respecting\nthe Lord\u2019s atonement?  Did the Son of God really offer himself as our\nransom, and was that ransom so insufficient that our own expiation is\nrequired still?  Did God legally declare that there is no condemnation to\nthem that are in Christ Jesus, and yet does he condemn those very persons\nto expiating torments in purgatorial flame?  Are we made through his\natonement the righteousness of God in him, and yet are we held so\naccountable for sin as to lie for centuries under his heavy wrath?  Has\nhe really promised, \u201cTheir sins and their iniquities will I remember no\nmore,\u201d and yet does he remember those very sins for centuries, while, in\nthe exercise of unrelenting justice, he demands expiation from a\nsuffering soul?  Oh! no, brethren, \u201cBy one offering he hath perfected for\never them that are sanctified:\u201d he hath blotted out the curse, and\nblotted it out completely; he hath rent the veil from the top to the\nbottom, and removed all barriers between the sinner and the throne.  We\nneed no expiation, or satisfaction, to qualify us for the reception of\nthe atonement, for it reaches down to the lowest point of our ruin, and\nproclaims to the most guilty, \u201cThy curse is borne, believe and live.\u201d  It\nneeds no second expiation to fill it up and perfect it, for there is not\na spot left in the garment which he cleanses, not a sin imputed to the\nblessed saint whom he justifies.  Only let each of us be found amongst\nthe number, pardoned through the atonement and accepted, through the\nrighteousness of Christ.  Then we may go without fear to the throne of\ngrace, and boldly cry, Abba Father; then we may feel the deepest\nconviction for indwelling sin, but may rest in the fact that there is no\ncondemnation, and may feast the soul in the full enjoyment of everlasting\nlove; then we may adopt with heartfelt gratitude the ever-memorable words\nof Hooker,\u2014\u201cI must take heed what I say; but the Apostle saith, \u2018God made\nhim to be sin for us, who knew no sin; that we might be made the\nrighteousness of God in him.\u2019  Such are we in the sight of God the\nFather, as is the Son of God himself.  Let it be counted folly, or\nfrenzy, or fury, whatsoever, it is our comfort and our wisdom; we care\nfor no knowledge in the world but this, that man hath sinned, and that\nGod hath suffered; that God hath made himself the Son of man, and that\nmen are made the righteousness of God.\u201d {17}\n\n(3.)  And now we may proceed to the last subject of our remark; viz.,\nthat this atonement _is final_, that is to say, that there can be no\npossibility of repetition, no second propitiation, no re-enactment of the\nscene on Calvary.\n\nThat there can be no further offering of any kind whatever, follows at\nonce from the perfection of our Lord\u2019s atonement.  If the whole curse of\nsin has been blotted out for ever, what place is there for any further\npropitiation?  What can cleanse that which is already white as snow?\nWhat sin can be laid on the victim, when we are made the righteousness of\nGod in Christ?  What can satisfy a law which has been long since\nsatisfied in Christ?  What can make expiation for a curse, when the curse\nitself has been already blotted out through his blood?\n\nNor is this the inference of merely human reason.  If it were, we might\nwell distrust it, for what is the human intellect to dive into the\nunfathomable depths of eternal wisdom?  But it is the conclusion drawn by\nSt. Paul, under the direct inspiration of the Spirit.  In the ninth and\ntenth chapters of the Epistle to the Hebrews, he is led to the discussion\nof this very subject.  If you study the passage from chap. ix. 25 to\nchap. x. 18, you will observe that the whole argument turns upon this\nprinciple, that an offering, if imperfect, requires repetition,\u2014if\nperfect, is final.  \u201cThe law,\u201d he says, \u201chaving a shadow of good things\nto come, and not the very image of the things, can never with those\nsacrifices, which they offered year by year continually, make the comers\nthereunto perfect; for then would they not have ceased to be offered?\nBecause that the worshippers once purged should have had no more\nconscience of sins.\u201d  In other words, these sacrifices being merely\nshadows, and being ineffective to the perfecting of the conscience, were\nrepeated year by year; but had they been perfect, they would at once have\nceased for ever.  Repetition, therefore, is the result of imperfection,\nand where there is full remission, there can be no more sacrifice for\nsins.  It is impossible, therefore, to admit the idea of any further\npropitiation whatever, of any kind, or by any person, without throwing\nreflection on that wrought out for us by the Lord.  If his work is\nperfect, there can be no repetition needed; and if any fresh oblation is\nstill required for the putting away of sin, it can only be because there\nwas some defect or failure in the great work wrought out by our Lord upon\nthe cross.  If, as he said, it was finished then, it is quite impossible\nit should be repeated now.\n\nStill less can there be any second offering of our Lord Jesus Christ\nhimself.  It would be strange to suppose that there could be any fresh\npropitiation made by any fresh victim, but stranger still would be the\nidea that the Saviour himself, the Son of God, should again suffer for\nman.  The whole plan of the Gospel from the beginning to the end is a\nuniform contradiction to such a thought.  There was a long and\nprogressive work planned in eternal wisdom for the Holy One, of which his\nincarnation, his life, his death, his resurrection, his ascension, his\nmediation, and his coming reign are successive steps.  And all these are\nessential to each other; his mediation, _e.g._, is essential to his\natonement, and his atonement to his mediation.  If there had been no\natonement there could have been no mediation, for there would have been\nno offering to present; and if there had been no mediation, then the\natonement had been valueless, for there had been no priest to present it\nbefore God.  So, again, with the crucifixion and the resurrection; had\nthere been no death there could have been no resurrection, and had there\nbeen no resurrection, there would have been no acceptance of the perfect\nsatisfaction in the death.  We are therefore to regard the whole as one\ndivinely appointed work, and we learn that as at the appointed time it\nwas necessary to redemption that Christ should die, so now that the\nresurrection day is past, it is no less needful that he should live.  It\nwould subvert the whole plan and economy of the Gospel to suppose that he\ncould be a second time offered.  It would utterly neutralize the\nresurrection, for when he rose from the dead he was accepted in the\ncompleteness of his satisfaction, and welcomed with the words, \u201cThou art\nmy Son, this day have I begotten thee.\u201d {19}  It is no less opposed to\nthe doctrine of his mediation, for it is a living priest that we require,\nand it is because he ever liveth that \u201che is able to save to the\nuttermost all them that come unto God by him.\u201d  And it is no less in\nviolation with every description of his glory, for though he appears in\nheaven as the Lamb, that _has been_ slain, he has declared from that very\nthrone that he can be slain no more: \u201cI am he that liveth, and was dead;\nand behold I am alive for evermore.\u201d\n\nI need not say that these are the principles of the Church of England.\nThey are distinctly contained in the sentence of the Article, \u201cthe\noffering of Christ _once_ made.\u201d  Whether or not they are the principles\nof the Church of Rome, I leave you to judge from the following extracts\nfrom the decrees of the Council of Trent respecting the Mass:\u2014\n\n\u201cAnd since the same Christ who once offered himself by his blood on the\naltar of the cross, is contained in this divine sacrifice which is\ncelebrated in the Mass, and offered without blood, the Holy Council\nteaches that this sacrifice is really propitiatory, and made by Christ\nhimself; so that if we approach God contrite and penitent, with a true\nheart and sincere faith, we obtain mercy and find grace in seasonable\naid.  For assuredly God is appeased by this oblation, bestows grace, and\nthe gift of repentance, and forgives all crimes and sins how great\nsoever; for the sacrifice which is now offered by the ministry of the\npriests is one and the same as that which Christ then offered on the\ncross, only the mode of offering is different.\u201d {20a}\n\nNow looking at these words you observe that they contain two or three\nmost startling statements.\n\n(1.)  That there is a propitiatory sacrifice offered continually.\n\n(2.)  That the reason of this propitiatory sacrifice is that God is not\nyet appeased, or, in other words, that the atonement is incomplete, for\nit says, \u201cGod is appeased by this oblation.\u201d\n\n(3.)  That the victim offered is the very same, namely, the Lord Jesus\nChrist.  The wafer is said to be transubstantiated into the living\nperson, body, soul, and divinity, of the Lord, and as such to be offered\nwithout blood upon the altar; as is yet more distinctly stated in the\nCatechism, where it says: \u201cWe confess that the sacrifice offered in the\nMass _is one and the same as that offered on the cross_; _seeing that the\nvictim is one and the same_; _namely_, _Christ our Lord_, who offered\nhimself as a bloody offering once only on the altar of the cross, _for\nthe bloody and unbloody victims are not two victims_, _but one only_,\nwhose sacrifice, according to the Lord\u2019s commands, Do this in remembrance\nof me, is daily renewed in the Eucharist.\u201d {20b}\n\nNow, if there be any Roman Catholic here to-night, I would most earnestly\nask of him, how such language can be reconciled with the clear statements\nof the Word of God?  Mark how St. Paul, in the chapters to which I have\nreferred, again and again declares that there can be no fresh offering of\nthe Lord.  He says, in chap. ix. 26, \u201cNow _once_ in the end of the world\nhath he appeared to put away sin by the sacrifice of himself.\u201d  Can he,\nthen, be appearing daily in his human person, that he may be sacrificed\nagain?  He says, chap. ix. 28, \u201cSo Christ was _once_ offered to bear the\nsins of many;\u201d and chap. x. 10, \u201cBy the which will we are sanctified by\nthe offering of the body of Jesus Christ _once for all_.\u201d  Is it\npossible, then, that he should be offered every Sunday on ten thousand\nRomish altars?  He says, chap. x. 12, \u201cThis man, after he had offered\n_one_ sacrifice for sin, for ever, sat down on the right hand of God.\u201d\nHow then can we believe that be is now dying as a second sacrifice upon\nearth?  He says, x. 14, \u201cBy _one_ offering he hath perfected for ever\nthem that are sanctified,\u201d and if that one offering is sufficient to give\nto us all a full and perfect justification before God, how can those who\nare thus perfected admit the idea of a second sacrifice to appease God\u2019s\njustice, and a second victim to obtain forgiveness at his hands?  No,\ndear brethren, that one offering was once and for ever.  It was \u201ceternal\nredemption\u201d that the Lord then obtained for us.  Eighteen centuries have\npassed since it was offered, and have borne down in their passage\nthousands and tens of thousands of happy spirits, who, washed in that\nliving fountain, have found a peaceful reception in the Lord.  They have\neach one borne with them the sad taint of deep corruption, and have\ngrieved in spirit over indwelling sin.  They have been placed in various\nspheres in life, some buffetted by the rough adventures of this stormy\nworld, some led through the fire of persecution, and called as witnesses\nfor Christ to stand alone in their faith; while others have been led in\nthe softer dealings of the Spirit by smoother paths, and to more gentle\nresting-places; but all have gained their strength from one source, and\nderived their peace from one truth\u2014that source Christ Jesus; that truth\nthe one most certain fact, that the Lord has made on the cross a full,\nperfect, and sufficient satisfaction for their sin.  Upon it they lived,\nupon it they died, by it they triumphed, and through it they will all be\npresented faultless at the coming.\n\nAnd that fountain is as fresh now as ever; that atonement is as perfect\nin its application to us as it was to them.  We too have our indwelling\nsin, our deep inbred corruption, which without atonement must destroy us\nfor eternity, but we have the atonement, and resting in it we may be\nsafe.\n\nNow the whole controversy with Rome turns on the power and application of\nthat atonement to the conscience of sinners.  It is not a question of\nmere historical antiquity, or ecclesiastical genealogy, but one involving\nthe soul\u2019s peace.  The soul needs peace, and in the Scriptures peace is\npromised.  \u201cPeace I leave with you, my peace I give unto you,\u201d was the\nclear and unfailing promise of the Lord.  But in order to [obtain] that\npeace we must receive the atonement as God has revealed it, viz., as a\nfull, perfect, and final expiation for our sin.  How can there be peace\nwhile we are striving to effect an impossibility, and to make\nsatisfaction to that broken law which could only be satisfied by the\nblood of the Son of God?  How can there be peace while we are toiling to\nreach the atonement instead of simply trusting it, and hoping by\nholiness, good works, and penance to make such a qualifying\nrighteousness, as shall fit us for the reception of the grace of God?\nHow can there be peace if the justice of God still hangs over the\naccepted believer, and requires centuries of purgatorial flame as a\nfurther expiation for his forgiven sin?  How can there be peace if we are\nto regard the work on the cross as still requiring repetition in the\nmass, and directed to the Saviour as still offered on the altar instead\nof mediating at the right hand of God?\n\nAway then with all thoughts of any human satisfaction, of anything that\nman can do to make a compensation for his sins!  Our one compensation is\nthe fact that the Lord Jesus has endured the curse of all.  Away with all\nlimits to that work of his, which may either fetter its freedom or\ndetract from its fulness! our hope is that it reaches down so low that\nthe guilty sinner need bring nothing as the purchase of his\nreconciliation, and it rises so high that he stands accepted in the\nrighteousness of God.  Away with all thoughts of either requiring or\npresenting any fresh propitiation, with all idea of offering a second\ntime the risen Lord, who now reigns exalted on the throne.  The one great\npropitiation was enough, and we want no more.  We know that there is deep\ncorruption eating into the very heart\u2019s core; we know that we cannot\nstand a moment before God without atonement, but we know also\u2014and we hope\nto spend eternity in praising God for that blessed knowledge, that the\natonement then made was perfect; and that he who then died our death now\nlives to perfect our life.  On him therefore we cast the whole burden,\nwithout limitation, as without reserve, and trusting to him and his work,\nwe find peace and salvation for our souls.\n\n\n\n\nPRAYER TO BE USED AT THE MEETINGS OF THE ISLINGTON PROTESTANT INSTITUTE.\n\n\nALMIGHTY GOD, who hast built Thy Church upon the foundation of the\nApostles and Prophets, Jesus Christ himself being the chief corner-stone,\nand hast promised that the gates of Hell shall not prevail against it; we\napproach Thee in the name of Him who is the one Mediator, the Way, the\nTruth, and the Life.\n\nWe praise and magnify Thy holy name for Thy distinguishing goodness\ntowards us as inhabitants of this Christian land, and members of a\nReformed and scriptural Church.  [We adore Thy grace in that wonderful\ninterposition of Thy Providence, by which our fathers were rescued from\nthe yoke of superstitious bondage, and taught to serve Thee in spirit and\nin truth.]\n\nBut we confess that we have not rendered again according to the benefit\nwe have received.  We have neither prized nor improved our privileges as\nwe ought.  [We have sinned, and our fathers have sinned, and we have\nreason to fear lest there should be wrath upon us and upon our people,\nand lest Thou shouldest pour out the spirit of slumber and delusion upon\nus.]  Yet Thou art the same Lord, whose property is always to have mercy.\nRemember not our offences, nor the offences of our forefathers.  Turn us\nagain, O Lord God of hosts; cause Thy face to shine, and we shall be\nsaved.\n\nDirect our hearts and minds by Thy Holy Spirit.  Give us understanding of\nthe times to know what we ought to do.  Let Thy merciful help especially\nprevent and follow us as members of this Society.  May we begin,\ncontinue, and end everything in Thee.  [Let us not contend for names and\nwords, but for Thy glory, and the truth of Thy Gospel.]  Grant us a\nsimple love of the truth, and an experimental acquaintance with it.  [Let\nus not be \u201ccarried about with divers and strange doctrines,\u201d but let our\nhearts be \u201cestablished with grace.\u201d]\n\nAnd let us not only believe with the heart, but with the mouth make\nconfession.  With meekness of wisdom may we ever be ready to defend our\nprinciples and to protest against error.  Let us unite holy zeal,\nboldness, and stedfastness, with a spirit of genuine charity.  Grant us a\nright judgment in all things, Christian unanimity in our counsels, and\nperseverance in well-doing.  [Keep us humble, depending entirely upon the\npromised grace and help of Thy Holy Spirit, and watchful, as those who\nare not ignorant of the devices of Satan.]\n\nRaise up, we earnestly entreat Thee, champions for the truth; revive in\nour days the spirit of the martyrs and reformers of old.  Spare to Thy\nChurch those who are zealous for Thee.  May the faithful never fail from\namong us, but let the rising youth be trained to walk in the good old\npaths.\n\nAnd as Thou hast commanded prayers and intercessions to be made for all\nmen, we beseech Thee for our sovereign lady, Queen Victoria, [that she\nmay ever be mindful of the responsibilities of her office and the\nobligation of her oath.  Bless abundantly] the Ministers of State [Guide]\nand [govern] the senate of our land.  [Strengthen and encourage those\nProtestant Representatives who are faithful to Thy cause; increase their\ninfluence, and add to their numbers.  Pour out Thy Spirit upon all\nestates of the realm, the clergy and the laity, the rich and the poor.\nMay they strive together, as members of one body, for the common faith.\nLet it please Thee to comfort and succour all oppressed Protestants, and\nconfessors of the truth, enabling them to forgive their enemies, and to\nmaintain their own stedfastness.]  And very earnestly do we beseech thee\nto bring into the way of truth all such as have erred and are deceived.\nStrengthen such as do stand, and raise up them that fall.\n\n[Finally, we commend ourselves and the work of our hands unto Thee,\nentreating Thee to accept our persons and our services, not weighing our\nmerits, but pardoning our offences; and so to overrule all events,\u2014nay,\neven the errors and infirmities of Thy servants,\u2014to the advancement of\nThy glory, and the good of Thy Church, that truth and liberty, piety and\npeace, may be established among us to all generations.]\n\nThese and all other mercies we humbly beg in the name and mediation of\nJESUS CHRIST, our most blessed Lord and Saviour.\n\n                                                                     AMEN.\n\n     N.B.  The passages within brackets may be omitted at discretion.\n\n                                * * * * *\n\n              Macintosh, Printer, Great New-street, London.\n\n           [Picture: Decorative graphic with initials J. H. J.]\n\n\n\n\nWorks Published by J. H. Jackson, Islington Green,\nFOR THE ISLINGTON PROTESTANT INSTITUTE.\n\n\n                                * * * * *\n\n                SERMONS.\u2014In 8vo., wrapper, price Sixpence.\n\nI.  The Rule of Faith, as expounded in the Articles of the Church of\nEngland.  By the Rev. JOHN HAMBLETON, M.A., Minister of the Chapel of\nEase, Holloway.\n\nII.  Justification by Faith, as expounded in the Articles of the Church\nof England, contracted with the Romish Doctrine of Justification.  By W.\nB. MACKENZIE, M.A., Minister of St. James\u2019s, Holloway.\n\nIII.  The Doctrine of \u201cGood Works,\u201d as expounded in the Articles of the\nChurch of England.  By JOHN SANDYS, M.A., late Fellow of Queen\u2019s College,\nCambridge, and Incumbent of St. Paul\u2019s, Islington.\n\nIV.  The Doctrine of the Christian Church, as expounded in the Articles\nof the Church of England.  By J. G. HEISCH, B.A., Tutor of the Church\nMissionary Institution.\n\nV.  The Doctrine of the Christian Ministry, according to the Articles of\nthe Church of England.  By T. B. HILL, M.A., Incumbent of St. Stephen\u2019s,\nIslington.\n\nVI.  The State of the Dead, according to the Doctrine of the Church of\nEngland.  By the Rev. C. F. CHILDE, M.A., Principal of the Church\nMissionary College, and Evening Lecturer of St. Mary, Islington.\n\nVII.  The Acceptable Worship, as expounded in the Articles, and adopted\nin the Services, of the Church of England, contrasted with the Faith and\nWorship of the Church of Rome.  By the Rev. JOSEPH HASLEGRAVE, M.A.,\nMinister of St. Peter\u2019s, Islington.\n\n                                * * * * *\n\n             LECTURES.\u2014In 8vo., wrapper, price One Shilling.\n\nI.  Popery in Ireland in the Nineteenth Century: a Warning to Protestants\nin England.  By A. R. C. DALLAS, M.A., Rector of Wonston, Hants.\n\nII.  Popery on the Continent, in the Nineteenth Century: a Warning to\nProtestants in England.  By EDWARD TOTTENHAM, B.D., Prebendary of Wells,\nand Minister of Laura Chapel, Bath.\n\nIII.  Popery in England in the Nineteenth Century: a Warning to\nProtestants.  By HUGH STOWELL, M.A., Canon of Chester, and Incumbent of\nChrist Church, Manchester.\n\nIV.  Popery in the Colonies in the Nineteenth Century: a Warning to\nProtestants in England.  By EDWARD BICKERSTETH, M.A., Rector of Walton,\nHerts.  Price Eignteenpence.\n\nV.  Protestant Truth the Basis of National Prosperity.  By T. R. BIRKS,\nM.A., Rector of Kelshall, Herts.\n\nVI.  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Pars ii. 99.\n\nWorks of penance are \u201ccompensations for past guilt, and redeemers of\nsin.\u201d\u2014Ibid. 104.\n\nOf the mass it is said, that in it \u201cChristians merit the fruit of his\npassion, and satisfy for sin.\u201d\u2014Ibid. 79.\n\n{11}  Cat. Pars ii. 29.\n\n{12}  Art XI.\n\n{13a}  Council Trent, Sess. vi. Can. 11.\n\n{13b}  Cat. pars ii. 100.\n\n{13c}  Counc., Sess. xiv. Can. 14.\n\n{15a}  Sess. vi. Can. 30.\n\n{15b}  Cat. pars ii. 98.\n\n{17}  Sermon on Justification.\n\n{19}  Acts xiii. 33.\n\n{20a}  Council xxii. 2.\n\n{20b}  Catechism, Pars ii. 83.","title":"The Atonement, as taught by the Church of England: A Sermon","tradition":"scripture-revelation","translated_text":null,"word_count":10054}