Part 5

3rd. But if the words were to be taken literally, they would not even then furnish the slightest proof of the doctrine taught by Rome: for you will remember the canon {61} already quoted, which says, “If any man shall say that the body and blood of our Lord Jesus Christ, together with his soul and divinity, and in short that a whole Christ is not contained in the Sacrament, let him be accursed.” The utmost that the words of Jesus can be understood as teaching is, that the bread is transubstantiated into the body. The narrative is given by three Evangelists and one Apostle; but in no single instance is there the least mention made of his soul or spirit. He did not say, “This is my body, soul, and divinity.” He said simply, “This is my body.” They refer to it exclusively, and this exclusiveness is marked in them with a peculiar and distinctive point. If he had simply said, “This is my body,” it might have been possible for a lively imagination to clothe them with some reference to all the properties of his sacred person; but by adding the words “Which is broken for you,” he has given a definite fixedness to their meaning; he has tied them down to a distinct and exclusive application; he has showed that they refer simply and solely to the real, human body; to that flesh through which the nails were driven, to that human frame which was seen hanging on the cross, which was embalmed by the women, and which lay buried in the tomb of Joseph.

There is not, therefore, the faintest appearance of the least shade of scriptural evidence, in support of the canon that the bread is changed into the soul and divinity of our Lord. It is an addition made by the church of Rome on her own simple, unsupported, authority. {62} There is not one single passage, which, on any principle of interpretation, can be forced or twisted into the most distant reference to such a change. The Saviour said “This is my body.” Rome adds, “it is his soul and divinity.” And what an addition have we here! The soul shudders at the thought that men dare presume to make it! Had we the tongue of angels we should utterly fail to describe the unutterable glory of the majesty of God. As well might the insect swallow up the ocean as any finite creature exhibit truly the unbounded vastness of an infinite Jehovah. In Majesty incomprehensible he dwelleth in the light which no man can approach unto: in power omnipotent he created all things without one single atom of material substance: in life eternal he dwelt alone from the beginning, filling with his own self the vast regions of unbounded space; and now that he has peopled a universe with the countless creatures of his skill, he is present everywhere, exhausted no where. “Do not I the Lord fill earth and heaven?” Yet does Rome venture on the unsupported authority of man to ascribe all this to the unleavened wafer, and fearlessly to hurl her curses against those who tremble at the thought of kneeling down to the bread and wine, and adoring them with the worship which belongs to the mighty God, the everlasting Father, the Prince of Peace. “If any man shall say that, he (i.e. the transubstantiated wafer) is not to be adored with the worship due to God, let him be accursed.” {63}

II. We may pass then to our second point, and compare the doctrine of transubstantiation with the teaching of Scripture concerning both the life and work of Jesus.

And first we may remark that, according to the Bible, he now lives and reigns in his complete and perfect manhood. This appears very plainly in the language of our text. “But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God.” The same that made the offering is now seated at the right hand of God. Yes! that same human person that was born of the Virgin, that grew in stature, that was wearied at the well, that slept in the ship, that thirsted on the cross, that was laid in the new tomb of Joseph; that same person is the triumphant King seated as a conqueror on the throne of God. “I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the keys of hell and death.” {64a}

And this explains the language of Scripture, which describes him in one defined and determined place, seated at the right hand of God. In his divine nature he is God himself, and fills earth and heaven. To the Son may we say as to the Father, “If I ascend up into heaven thou art there; if I make my bed in hell thou art there.” But in his human nature he is perfect man, and as man limited. As Jehovah he is omnipotent and created all things, but yet as man he was dependent, and prayed for strength; so as Jehovah, he is omnipresent, watching everywhere over the most hidden of his scattered children, as man he has his one abiding place, and is seated at the right hand of God. He was always omnipresent, but when he went to Bethany he left Jerusalem. So too he is as God now omnipresent everywhere, but when he went to the Father, as man he left the presence of the church below. “It is expedient for you that I go away, for if I go not away the Comforter will not come unto you, but if I depart I will send him unto you.” {64b}

Hence it is that he speaks of his ascension as a leaving of the world; in the body he went to God, though in divine power he never left his church on earth. Hence his second advent is described as a coming back to his people; “This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven.” {65a} Hence, also, we are expressly taught that until the appointed day shall dawn his habitation will be heaven, and his seat the throne of God. {65b} “Whom the heavens must receive until the times of restitution of all things.”

We dare not, therefore, admit the thought that before his advent his human person can be present with his church on earth. The language of sacred scripture is plain and oft repeated, that he has left the world, and is not to be seen in person here; it leaves no space for doubt or imagination, but teaches the believer to look on his risen Saviour in one place and one alone; “in heaven itself now to appear in the presence of God for us.” There he sits in triumphant peace, having fought the fight, having won the victory, having gained the crown. Thousand thousand saints attend him, ten thousand times ten thousand bow before him, and not a murmur, not a whisper, ever breaks for a moment the cheerful peace of his dominion. Nothing there prevails to ruffle the calm surface of that sea of glass, which, clear as crystal, reflects the countenance of its reigning Lord. And though the troubled passions of this lower world may be lashed into fury by the action of universal sin; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof, it cannot disturb the lowest pediment of his footstool; for “The Lord sitteth above the water-flood, the Lord sitteth king for ever.” And yet shall Rome tell us that we are to adore in that piece of bread the very person of our reigning Lord? that the wafer which can neither save itself from the insect, from the reptile, or from putrefaction; and which, to protect it, the Priest must shut carefully in the casket, is in very truth the reigning Jesus, with all his life and all his attributes? We might believe them possibly if they were to tell us that they had plucked up Vesuvius by the roots, and cast the huge mountain like a pebble into the deep. We might perhaps listen to the tale, if the priest were to tell us that he was about to stretch forth his bold hand, and tear down the sun from its high place amongst the stars of heaven; but we will never believe that any man, or set of men, on earth, can hold within their hand, can shut within their casket, can carry in their procession, or can kill at their pleasure, that living, reigning Saviour, whom the Holy Ghost declares to be seated triumphantly on the right hand of God.

(2) But the worst yet remains. Christ passed to glory through the grave; his kingdom was bought by blood. “After he had made one offering for sin, he for ever sat down at the right hand of God.” See how that one offering is affected by the doctrine of the mass. You will remember the canon already quoted which declared that when the mass was offered, a propitiatory sacrifice was made for the sins both of the dead and of the living. Now what does that imply? Nothing short of this, that the atonement made by Christ was neither complete, nor final: not complete, else where the need of further sacrifice? not final, else where the possibility of a repetition? But if there be any one point on which the Holy Ghost has spoken more explicitly than another, that one point is the final sufficiency of the work of Jesus.

It was complete.

By his one oblation of himself once offered, he made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. He paid the whole price, he bore the whole curse. He left no room for further payment, for any sacrifice in application of the one offering to the sinner’s case. That one atonement itself reached to the lowest depths of the sinner’s fall; it broke down every barrier between the soul and God; it so completely blotted out the curse that the Gospel message is, “Believe and live.” “By one offering he hath perfected for them that are sanctified,” v. 14. When Christ died the veil of the temple was rent in twain from the top to the bottom; not half-way only. The way into the holiest was then laid completely open. There was no second rending needed; no drawing aside the curtain. There stood the mercy seat in full view of the adoring multitude. So it is with “the new and living way which Christ has consecrated for us through the veil, that is to say, his flesh.” It lays the way of life completely open to the sinner; and we only honour God, when we believe, to our inexpressible joy, that a poor, guilty, broken-hearted penitent, may, without money, without price, and without sacrifice, enter in boldly, and through the simple look of faith find life and peace to his soul. “Believe on the Lord Jesus Christ and thou shalt be saved.”

It was final.

The passage from which our text is taken seems written with prophetic reference to this very subject. It could not have spoken with more plainness if we Protestants had composed it for ourselves. No less than five times in these few verses does the Holy Ghost declare that the propitiation made by Christ was offered once, and once alone.

IX. 26. “But now _once_ in the end of the world hath he appeared to put away sin by the sacrifice of himself.”

IX. 28. “So Christ was _once_ offered to bear the sins of many.”

X. 10. “By the which will we are sanctified through the offering of the body of Jesus Christ _once for all_.”

X. 12. “But this man, after he had offered _one_ sacrifice for sins, for ever sat down on the right hand of God.”

X. 14. “For by _one_ offering he hath perfected for ever them that are sanctified.”

If there were any possibility of mistaking these plain and oft repeated words, even that would be removed by the slightest glance at the pointed argument in which we find them. The Apostle is drawing a contrast between the gospel and the law; between the priesthood of Christ and that of the sons of Levi. Now mark the especial point of contrast; their sacrifices being imperfect require frequent repetition, his being perfect was made once, and for ever, upon the cross.

IX. 25 and 26. “Nor yet that he should offer himself often, as the High Priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world, but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” The whole argument turns upon the impossibility of repetition in the sacrifice of our Lord. If that can be repeated the whole contrast falls to the ground.

There is, therefore, the most complete, clear, and explicit proof that Christ could be no more offered, and that propitiation could be no more made for sin. Yea, verily, so complete is that perfect work already finished by Christ as our substitute; so perfect is that satisfaction which he made upon the cross for the sins of man, that if the whole of that sad scene were once more enacted upon Calvary; if the crown of thorns were once more placed on his head; if his holy frame were once more broken and bowed down by death; neither his agony nor death could avail one jot, or one tittle, to the blotting out of one single sinner’s sin. Who can whiten that which is already white as snow? What can cleanse the garment that is already washed in the Lamb’s most precious blood? Who can take away the curse which is already blotted out for ever? What new atonement, what second sacrifice, what fresh victim, can avail anything to the perfect acceptance of that believer’s soul who is already made the righteousness of God in Christ?

No more then of the awful thought that, that piece of bread is the very person of our reigning Lord! No more of the tremendous principle that there can be a second sacrifice of the sacred life of Jesus; a second propitiation for the sins which the Son of God has borne! We will adore our blessed Saviour himself, as he is now seated at the right hand of God. We will adore him as our Advocate, adore him as our king, adore him as our accepted substitute. We will trust him for his grace, we will praise him for his glory; we will believe in the perfection of his perfect and all sufficient-work. He has taken the burden of every sin for which conscience ever can condemn us. He has endured the curse of every transgression of which Satan ever can accuse us. He has washed unto spotless whiteness the most sin-stained garment of his most sin-polluted child. So scorning the thought of any second sacrifice, we will go direct to Christ himself; and there in faith lie waiting before his footstool, feeding on his grace, rejoicing in his love, triumphing in his power, till he come again in glory and welcome to his kingdom the whole multitude of his ransomed saints. Even so, come Lord Jesus!! Come quickly.

SERMON V. THE CHURCH IN THE LATTER DAYS.

2 TIM. iii. 1.

This know also that in the last days perilous times shall come.

IT is nearly 1800 years since our blessed Lord declared to his Apostle, “Behold I come quickly.” It, therefore, well becomes his children to be watching the signs of his appearing, and to be studying with intense interest the records which he has given for the guidance and warning of his people. It is not presumption, but sober faith, thus to inquire into God’s prophetic word. The Book of Revelations was written {71a} “to show unto God’s servants things which must shortly come to pass;” and our Lord himself has directed us to observe the appointed signs, to compare and check them with advancing history, and when we shall see all these things come to pass, to know that the day is near, even at the doors. {71b}

We purpose, then, to close our present course by carefully examining into God’s description of the state of the church in the latter days.

We sometimes hear the expression of sanguine and happy hopes that the Gospel will so prevail throughout the world as to leave no place either for heresy in religion, or for viciousness in life; that there will arrive a time before the coming of our blessed Lord, when men will witness the fulfilment of the prophecy “that righteousness shall cover the earth as the waters cover the sea.” Yet the smallest glance at the prophetic Scriptures is sufficient to show that there is no warrant for such bright anticipations there. Again and again does God declares that the days immediately proceeding Christ’s coming shall be days of especial darkness both to the world and to the church. “Upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear; and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of Man coming in a cloud with power and great glory.” {72}

With this description the language of our text is in close and complete accordance. “This know also, that in the last days perilous times shall come.”

Let us, then, endeavour to profit by the word of warning, and examine

I. The perils of the latter days;

II. The character and security of the saints of God.

I. The perils of the latter days.

(1.) There will be perils from the world without. We have already learned from the language of our blessed Lord that there will be “distress of nations with perplexity, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” We are told in St. Mark {73} that there shall be “wars and rumours of wars,” that “nation shall rise against nation, and kingdom against kingdom; and there shall be earthquakes in divers places; and there shall be famines and troubles; these are the beginning of sorrows.” It is of course impossible but that the people of God should be deeply affected by this awful convulsion of the moral atmosphere of the world. When there is a universal earthquake in society, all must feel the shock; when the storm bursts around us, all must be more or less affected by the crash.

(2.) We must, therefore, reckon this coming convulsion of society as one of the leading causes of the peculiar perils of the latter days. But there are plain intimations in the Word of God that the chief source of peril is to be found within the visible church itself. An enemy within the citadel is always more dangerous than an enemy without; and such an enemy is plainly predicted in the Bible. Our text describes not the opposition of infidelity, but the corruption of Christianity; and draws our thoughts not to the conflicting powers of the world, but to the degenerate principles of the church. “For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitorous, heady, high-minded, lovers of pleasure more than lovers of God, having a form of godliness, but denying the power thereof.” There is nothing here of wars or rumours of wars, of the array of earthly monarchs against the cross; the danger here predicted is found within the body of professors, and consists in a wide spread, deep-rooted apostacy from the faith. Nor does this apostacy lead to the open and avowed rejection of the Gospel. Would that it did! The apostate body retains its visible profession, and parades its high-sounding name of Christianity, for (verse 5) it has “a form of godliness,” while it denies its power. Though ignorant of the truth, these false professors do not professedly reject it, for they are “ever learning and never able to come to a knowledge of the truth.” Thus are they reprobate concerning the faith. To be reprobate implies appearance, pretension, profession. Tin is not reprobate unless it be passed as silver, nor the infidel reprobate unless he assume the name of Christianity. The reprobate persons, therefore, described in our text must retain their place amongst professors, they must have the form of godliness, the bright appearance of some precious metal, yet when tested and tried by the Word of God, must be found to be a base coinage, reprobate concerning the faith.

From these remarks it must be plain to all that the peculiar peril of the latter day consists in the corruption of Christianity by a body of men who all the while retain its form; of men who, with a high-sounding profession, resist the truth as it is in Jesus. The same appears with no less distinctness in 1 Tim. iv. 1–3, “Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.” There can be no doubt that in both passages the Holy Spirit is warning us of the same danger; for in both the leading features are the same. The evil springs up not without the church to resist, but within the church to corrupt it. The deadly plant has its root in the garden of the Lord. “Some shall _depart_ from the faith.” There is no rejection of the visible profession of the Gospel, for the description given applies not to infidelity but to degeneracy; it is a departure from the faith, not from the name of Christianity. “Forbidding to marry, and commanding to abstain from meats.” So the influence exerted is on Christian brethren, for they seek to bind the yoke around the neck of those which “believe and know the truth.”