THE following Sermons are committed to the press at the request of many
beloved parishioners. They were originally preached, as they are now
published, under a deep sense of their imperfection, only equalled by the
perfect conviction of their truth. The consciousness of defect has
strongly prompted me to keep them back from public criticism; the
assurance of truth has emboldened me to hope that those who took an
interest in their delivery, may derive some profit from their study. May
God, the Holy Ghost, be pleased to make them useful! May he accompany
each copy with his blessing! and, forgiving all defects, may He honour
this little volume as an instrument in his own hand for the perfecting of
the saints, for the work of the ministry, and for the edifying of the
body of Christ!
In stating the doctrines of the Church of Rome, the appeal has been made
either to the decrees or the catechism of the Council of Trent. These
are both authoritative documents, and form the standards of Roman
Catholic theology. Yet, strange to say, some Protestants are heard to
argue, that by appealing to Trent, we misrepresent the Church of Rome.
The decrees, it is maintained, are antiquated documents, and no longer
express the real opinions of the church. The true Romanist would not
thank his advocate for such an argument. A change in their fixed
principles would destroy their claim to infallibility. Eternal truth
changes not; and whoever changes must be wrong either before the change
or after it.
But such a change has never taken place. The decrees stand unrepealed.
Romish priests are required to swear to them at their ordination; Romish
disputants appeal to them in controversy; the Pope himself quotes them in
his letters; and they are to this day in full force as the standard
documents of Romanist theology.
Others, again, are often heard to argue that, although these may be the
principles of the Church, they are not the opinions of individuals in
union with Rome. It is much to be hoped that this charitable supposition
is true of multitudes; that there are very many, who from circumstances
are connected with her communion, but who, from conviction, disclaim many
of her errors. But how fearful is the position of such an enlightened
Roman Catholic! A layman may be a member of the Church of England, but
yet differ from many of our principles, for the only declaration of faith
required as an essential to church membership is an assent to the
Apostles’ Creed. This, and nothing more, is expected of every man before
he can be received into the congregation of Christ’s flock. Those who
are admitted to the ministry, must add their subscription to the
Articles. But no subscription is required of the layman; he may
therefore be a faithful churchman, but yet differ from some of the
Church’s doctrines. What is impossible for the honest clergyman, is
quite possible for him. But such modification of sentiment is altogether
impossible with Rome. A layman must be either an entire Romanist, or
reject Rome altogether. There is no middle course. A man cannot say “I
am attached to the Church of Rome, but I do not go all lengths with her
opinions. I believe it to be the true church, but I disapprove of her
worship of the Virgin.” For Rome has fenced in her opinions with her
curses. Rome is a cursing church, and the curses attached to her decrees
render modification impossible in her laity. Take, e.g., the decrees
respecting saint and image worship, in the beginning of the 25th session.
In those decrees, it is declared that images ought to be retained in
churches, and that honour and veneration should be paid to them: and then
is added the curse, “If any man either teach or think contrary to these
decrees, let him be accursed.” Now it is very plain, that at first sight
the word of God appears in opposition to these decrees, for, if not, the
second commandment would never have been expunged from Romish catechisms.
But if any conscientious Roman Catholic happen to read the 20th chapter
of the book of Exodus; if the thought flash across his mind that the word
of God may possibly mean what it certainly appears to say; if he venture
to think that God meant to forbid image worship when he said, “Thou shalt
not make unto thee any graven image, or any likeness of anything that is
in heaven above, or that is in the earth beneath, or that is in the water
under the earth: thou shalt not bow down thyself to them, nor serve
them.” For that one passing thought his own church curses him. She does
not wait till the thought has found utterance in language; he may never
breathe his difficulties to his dearest friend; it is enough if he ever
dare to feel a difficulty; for that one secret doubt the church lays upon
him the burden of her anathema. Modified popery is therefore an
impossibility. If men believe the Church of Rome to be the true church,
they must receive her whole system; they cannot pick and choose for
themselves; they cannot retain communion, and yet differ from any of her
doctrines. They must reject her altogether, or deliver themselves over,
bound hand and foot, mind and conscience, judgment and will, to her
decisions. Such are the terms of union which Rome imposes on her people.
They leave no middle course between abject submission and fearless
rejection; between unconditional surrender to her decrees, and
unflinching defiance of her anathemas.
Let us Protestants turn those curses into prayers! Let us plead with God
to have compassion on our poor Roman Catholic brethren; to burst the
bands which are now rivetted on their conscience and their judgment; and
to lead them by his Spirit to the full enjoyment of the truth as it is in
Jesus!
_Richmond_, _May_ 1845.