STRICTURES, &c. CHAPTER II.
James Dodson
40
The principles of the “Plea for Sacramental Communion on Catholic Principles,” are calculated to open the doors of the church to worldly and heretical professors of religion, and to profane the ordinances of Christ.
What the principles are on which this communion is to be founded, we have already seen, so far as they can be ascertained. The fundamental doctrine on which the whole superstructure rests, is, that there are doctrines in the word of God which may be rejected, and errors opposed to them, which may be embraced, without danger. Subordinate doctrines are those on account of which the church should not exclude from her communion—their nature, in Dr. M.’s language, is, that they “may be either believed or doubted, without sacrificing any vital principle of Christianity.” Having settled this groundwork, the author proceeds, as we have already seen, to draw the line of distinction between the essentials and non-essentials of our most holy faith, acknowledging in the commencement that it is a delicate and difficult undertaking. But it should be inquired for whose sake, for whose interest and welfare is this confessedly difficult, and even dangerous task undertaken—a task “so ap-
41
palling, that no prudent man will undertake to accomplish it with perfect accuracy.” Is it for the glory of Christ?—is it for the welfare of his people? do the friends of truth imperatively call for such an effort? do those whose groans and prayers daily ascend to the throne of grace for divine illumination and direction through a world, which, we are told, lieth in wickedness, entreat such relief?—do those, who, with the Bible in their hands and eternity before them; with this word pressing on their consciences, “to whomsoever much is given, of him “will much be required,” do these, I say, call for a counsel, which shall make their solicitude to know and hold the truth look like mere old wives’ scruples, or pharisaical stiffness and bigotry? Have the sacraments, instituted by our Lord Jesus Christ, been so abused by the advocates of truth—of a pure communion—of the principles of the Reformation, as that they call loudly for deliverance from a worse than Roman Catholic bondage and corruption? No, reader, I think it will be seen that this is not the case, and that a very different class of people are to be accommodated, and very different effects fall on the ordinances of Christ, through the instrumentality of the Plea for Catholic Communion.
It is probable that some into whose hands this work may fall, may be apt to attach little importance to that effect, which in this chapter is charged on the book under consideration. Irreverent thoughts of the church and ordinances of the Lord Jesus Christ, form one of the gloomy features of
42
the times in which we live, and have spread their influence even to the minds of those in whom purer and better principles, on other subjects, are to be found. It is often observed that while all sacrifices are made to accommodate professors of religion, the dignity and purity of the church and ordinances of Christ, are mostly left out of the account. It is not perhaps far from the truth to assert, that there is a general silence on these subjects in the public instructions of the ministry of the gospel, or here and there a few crude sentiments, only calculated to urge men into the church, and to the use of the sacraments, by the mere impulse of the feelings. A mournful token, that if there can be a period in which many are not Israel who are of Israel—and many partake of the sacrament of the body and blood of the Son of God ignorantly, and to their condemnation—this period is one.
Although it does not consist with the nature of this work, or with the qualifications of its author, to give a large view of the nature of the Christian church, yet a few remarks will be necessary to illustrate the erroneous nature and the injurious influence of the principles of the Plea, in their relation to the church. As the groundwork of these remarks, I shall select a few sentences from the Westminster Confession of Faith, immediately relating to the object in view. Ch. 25. sect. 1. “The catholic or universal church, which is invisible, consists of the whole number of the elect that have been, are, or shall be gathered into one, under Christ,
43
the head thereof, and is the spouse, the body, the fulness of him that filleth all in all.” In this passage (the scriptural nature of which none of those whom I now address will dispute) we have a succinct description of those for whom all spiritual blessings are designed, and who, in the periods appointed in the purpose of God, are made partakers of Christ, “the elect.” These, we are told, constitute the true “church,” which Christ loved, and for whom he gave himself, those only of mankind who are interested in God’s everlasting love, and in Christ’s propitiatory death—and who shall finally be gathered together in the presence and eternal kingdom of Christ, (see Eph. i. 10. 2 Thess. ii. 1.) and constitute there a blessed and glorious society, who, in company with the holy angels, shall spend an eternity in the enjoying of God. Now is it not to be concluded that in the outward arrangements of God in relation to the church, all things are ordered in such a manner as to promote the present spiritual interest and happiness of these?—Does not this principle find a strong support in what the apostle says, Romans viii. 28. “All things shall “work together for good to them that love God, to them who are the called according to his purpose?” If this is the established principle in God’s providential dispensations of an ordinary nature to his elect, shall it not be so in his arrangements for their church state and order? Nothing is more plain, both from the nature of the case and from the plainest testimonies of scripture, than that all God’s arrange-
44
ments in his church in relation to her doctrine, government, and worship, have in view the calling and ingathering of his elect, and to render the rest inexcusable. Let us refer to the doctrine of our standards. West. Conf. ch. 25. sec. 3. “The ministry, oracles and ordinances of God,” are “for the gathering and perfecting of the saints.”—Shorter Cat. Ans. 88. “The ordinances, especially the word, sacraments and prayer, are made effectual to the elect for salvation.” The doctrine contained in these propositions is proved from Eph. iv. 12, 13. “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,” &c. In this passage the “saints,” “the body of Christ,” unquestionably signify the “elect” alone. Not one of the reprobate, who are those whom God has unchangeably foreordained to everlasting death, shall ever, by any contrivance or accommodation of men, be brought “into the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” One passage from Scripture makes this clear. Rom. xi. 7. “The election hath obtained it, and the rest were blinded.”
These things incontrovertibly proving, then, that the outward arrangements of God in the church, are for the gathering and perfecting of the elect alone, and to render the rest inexcusable, it follows that all these arrangements are designed and fully adapted to promote and establish their present spiritual welfare. This is undoubtedly a principle of great im-
45
portance, and one which must be understood and constantly kept in view by all who undertake any examination of the doctrines, privileges and obligations of the church of God. It will show at once the folly and danger of departing in any instance from God’s word, to consult human ease, and that all schemes of accommodation, which have for their object the gratification of carnal and worldly men, and the adjustment of divine ordinances to their taste, are radically wrong. It was not the gratification of such men that God designed, but his own glory, in the effectual calling and eternal salvation of his elect. Such schemes, then, are nothing but a daring perversion of God’s ordinances—a guilt which, dreadful as it may appear, will, it is to be feared, fall on a large proportion of the ecclesiastical men and measures of this age.
In this principle, characterizing the institutions and doctrine of the church of God, we are furnished with a test, by which we can certainly and safely try every system of communion in her ordinances;—is it calculated to suit the ends for which God has evidently designed these ordinances?
But perhaps an objection to this view of the matter, may be drawn from the next section in that chapter of the Confession which has been already quoted. Ch. 25. sect. 3. “The visible church, which is also catholic, or universal, under the gospel, not confined to one nation, as before, under the law, consists of all those throughout the world that profess the true religion, together with their chil-
46
dren, and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.” The objection is, that all throughout the world that profess the true religion being members of the church, these are the persons whose inclinations we are to consider in what relates to her doctrine, worship, &c. But objections of this nature are made most wildly, until we are assured who they are who profess the true religion. Is every baptised person a member of the church, and has he a right, independently of any profession of faith in, and obedience to our Lord Jesus Christ, to a participation in all her ordinances? No person of sense will admit this. The question then arises, what profession shall be required by the ministry from such a person, and what engagements to duty shall be imposed on him, before he be admitted to the ordinance which is the seal to the elect of God of their acceptance? It is replied, a profession of that religion—and an engagement to those duties which the word of God prescribes: and then we come again to this conclusion, that this true religion is not to consist in a diminution of the doctrines of God’s word, and these duties are not to consist of such as may be consistent with a careless life—but such as will bear a close inspection by “the only and perfect rule of faith and practice,”—and as are immediately and plainly calculated to promote the ends of all ordinances, “the gathering and perfecting of the elect.” Any
47
other system must have for its effect the indulgence of carnal ease and the sanction of erroneous principles. And this effect it must have, in proportion as it departs from the principles of truth held forth in God’s word, and the nature of the worship and obedience which he prescribes, which constitute the sum and substance of true religion. The more truth is taken away from the profession of the church, the more is taken from her edification and comfort in the knowledge of the truth:—a similar effect follows when the worship and government which God has prescribed is reduced from his standard, and one more agreeable to the inclinations of men established. For God’s provision is truly and exactly adapted to the edification and comfort of the elect—it is his truth which gladdens the heart of his people*—his ordinances of worship in their purity refresh them†—the more pure his worship, the more immediate and sensible their communion with him. On the other hand, carnal and unregenerate men hate or despise the truth of God, (1 Cor. ii. 14.) “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually
_____
* Ps. cxix. 16. By “his people,” as this expression is used in the scriptures, it has been asserted, is meant the whole world of professors, or baptised persons. The word of God has settled the proper meaning of it in the following texts, which I cite, not only to correct this erroneous view, but to show the sense in which I have used the term myself. Rom. xi. 1, 2. Heb. xiii. 12. Rev. xviii. 4. 1. Pet. ii. 9.
† Ps. xxiii. 2.
48
discerned”—he cannot, ου δυναται, he is not able, to know them. Many ways have been contrived of overcoming this difficulty, but in vain; a divine power only can subdue the darkness and the enmity. Readers of church history must have mourned and smiled alternately, at the pious frauds which in every age of the church have been practised (and which do not appear to be yet laid aside) to win men to the profession of the Christian religion, and a visible union to the Church. The great exploits of the Jesuits in Europe and in foreign countries had this object in view; and, to use the language of the well known historian, Mosheim, they were more solicitous about increasing the number, than advancing the improvement of her members. In their day, the most pompous accounts were published, of vast accessions to the church through the diligence and piety of their missionaries, and the “conversion of all nations” was an object speedily to be effected by their labours. Doubtless the people must have been greatly dazzled by the splendour of such accounts. But a more calm review of their labours places them in another point of view, and shows that they consisted in ingenious efforts to reduce the difficulties in Christianity, and, by making it more palatable to the natural taste of men, win them to the reception of the gospel in appearance only. The Author of the Plea, in a very eloquent passage towards the conclusion of his work, appears to think that his enterprise of reducing the terms of communion with the church—diminishing
49
the doctrines essential to salvation, and uniting all professing Christians in a bond, which lays aside the most obnoxious and hated doctrines of God’s word, is likely to succeed in bringing unregenerate men to Christ, and increasing the number of the saved. Speaking of that church communion, which he is pleased to call sectarian fellowship,* and its effects on the surrounding world, he says, p. 397, “The first effect is visible, and has already been noticed. Many who might have rejoiced in the light of life, had Christian churches been more concerned for the kingdom of God than for the predominance of party, are left in darkness and ruin. Let not the eager partisan, who might have put forth his helping hand to save them from the pit, but would not, imagine that his negligence will be unnoticed when God maketh ‘inquisition for blood.’ The eternal death of multitudes lies at the door of our unseemly strife.” This is truly a serious charge—no reflecting man can read it without awe.—But I submit two questions. Are the tremendous effects, which are here descri-
_____
* Dr. M. in the course of this work, is very free in the application of the term “sect,” “sectarian,” to a close communion. It may not be improper, to take off some of the odium of the term, to observe, that while it has sometimes a bad, it has also a good signification. That is, the enemies of the truth have used it in relation to the church, and to signify in what esteem they held her. Thus the Jews at Rome say, speaking of the church—“concerning this sect, we know that it is every where spoken against.”—Acts xxviii. 22. So also, “a certain orator, Tertullus,” denominated Paul, “a ringleader of the sect of the Nazarenes.”—Acts xxiv. 1, 5. The Waldenses were commonly called “sects” and “sectarians” by the Catholic writers of their time.
50
bed, the exclusion of “many from the light of life,” “the eternal death of multitudes,” likely to be averted by a system, which goes directly and professedly, to lay aside a large proportion of the truth of God, by the knowledge of which men are to be saved?* Did not the apostle Paul declare that exemption from that guilt, which Dr. Mason has here charged upon the “strifes of Christians,” would be found only in a full and faithful declaration of the “whole counsel of God,” however repelling to the carnal mind?† The author proceeds, after some questions adverting to the effect which Christian strife and controversies have, in giving to the Church the semblance of a political society, disturbed with party contentions, and thus assimilating her to the world, in the following manner, p. 398—“These inquiries are too natural not to rise in the mind of every reflecting man of the world. Have they no tendency to put him further and further from the faith of Jesus?”—“Tendency to put him further and further from the faith of Jesus!” This is not a faith which is of the operation of God, nor a faith which God has revealed—we read in the scriptures of the infidelity and wickedness of unfaithful pastors, in scattering the people of God, and driving them away from him, (Jer. xxiii. 1, 2,) but
_____
* 1 Tim. ii. 4. Who will have all men to be saved, and to come unto the knowledge of the truth.
† Acts xx. 26, 27. Wherefore I take you to record this day, that I am pure from the blood of all men, for I have not shunned to declare unto you all the counsel of God.
51
never, I believe, of the influence of Christian strife, about the doctrines of God’s word in driving a man of the world further and further from the faith of Christ. Such have no faith. It is the gift of God. “The carnal mind is enmity against God, for it is not “subject to his law, neither indeed can be.” Rom. viii. 7. We see there, indeed, the insensibility of men of the world, as in the case of Gallio and others, concerning the contentions of the visible people of God. “Gallio cared for none of these things,” his lofty mind could not brook to consider the strifes of party—Felix looked upon them as “questions about their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.” But, in fact, the contentions of Christians, and their strifes, will produce, in the mind of one, whose feelings and principles deserve to be mentioned with approbation, and consulted at all, grief, sympathy and concern, as they did in the case of Moses,* their controversies for the truth will be the means of bringing many to the knowledge of that truth; and controversies there must be, so long as Satan and wicked men exist, to oppose and obscure the word of God. The author adds, in the same page—“Have these things no tendency to harden his heart against the gospel of immortality, to render its very terms designating moral character, such as good conscience”—‘spiritual mindedness’—‘self denial’—“‘bearing the cross’—‘following Christ,’ &c. sus-
_____
* Exodus ii, 13.
52
picious, if not odious, in his sight?” Alas! the day when these things come from this quarter. I say nothing of “good conscience,” and “spiritual mindedness,” because these are best known in every man’s own bosom; but “self denial,” “bearing the cross,” “following Christ,” I am afraid are things which the principles avowed in the Plea will never require from the author, or any of his followers, nor will they ever subject him to any reproach from the world. But has not the word of truth said, “marvel not, my brethren, if the world hate you?” The contentions of Christians may make men of the world rejoice in their hearts, but never increase their opposition to the gospel of Christ, or those who profess it in its truth.
What then is the amount of all this declamation in favour of a lax communion? It is assertion founded on false principles, and severe censure, which, it is to be believed, will recoil on its own Author. For it exhibits the salvation of men to be promoted by the suppression of the truth—and tacitly excuses the world’s reproaches of the people of God. Can then a system which leads its Author to such consequences as these, be one which will bear a close scrutiny by the word of God, and which shall have in view, and for its effect, the gathering and perfecting of the elect? No. We have already seen that it is founded on a dangerous want of precision in the fundamental doctrines of Christianity, and shall this be believed to be according to the mind of Christ, or tend to promote the “knowledge of
53
God,” and bring men to the light of life? No. That it is calculated to produce effects entirely the reverse, I shall now endeavour to prove.
I. It has a necessary tendency to open the doors of the church for the admission of worldly and heretical professors of Christianity. Reduced to a few undetermined doctrines, it cannot have that debarring influence which all terms of communion in the church should have, to keep from her limits the profane and impure in principle and practice. That church being framed for the salvation of the elect, her principles and her practice should correspond with what the scripture represents as peculiar to them: and among the most discriminating features in their character, is the “one faith,” which whosoever will not embrace and profess, should not be admitted into her society. Rom. xvi. 17, 18. “Now, I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple.” Here are evidently the strong doctrines of that Epistle enjoined as the terms of fellowship with believers—and, indeed, it is evident that the doctrine of the church constitutes one of the keys of the kingdom of heaven. Our Saviour says to Peter, and in him to all the apostles, “I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven;
54
and whatsoever thou shalt loose on earth shall be loosed in heaven.”* To them were given the doctrines of salvation, that “gospel which they were to preach to every creature,” that “whole counsel of God,” which, at the peril of their souls, they were fully to declare.† This they were to propose authoritatively, in the name of the Lord Jesus Christ, in whom all that gospel and counsel centered, requiring men to embrace and submit to that doctrine at the peril of their souls;‡ and in this his promise was included an assurance, that whosoever embraced this gospel should, being by them acknowledged or received on earth, be also acknowledged and received in heaven. That is, that their act in administering to them the divinely instituted seals of divine acceptance should be confirmed in heaven. Of course, they would only communicate that seal to those who should profess this their doctrine, which doctrine constituted the key of admission into the kingdom of heaven; its true and real reception into the heart, gives assurance to the believer of his interest in the eternal kingdom—its acknowledgment and profession gives a right to an interest in God’s kingdom on earth. Now, will it be said that Dr. M.’s doctrines, essential to salvation, bear any just proportion in number, substance, and distinctness to what are comprehended in the writings, I speak particularly of the doctrinal writings, of the
_____
* Matt. xvi. 19.
† Acts i. 8. iv. 11, 12, 19, 20. v. 29. xx. 26, 27.
‡ Acts iii. 23. xiii. 40, 41. 2 Cor. iv. 3. Gal. i. 8.
55
apostles, and am willing to confine myself to those of Paul and Peter. To use the figurative language employed by our Lord—does his (Dr. M.’s) key look like that committed to the servants of Christ? will it open the eternal kingdom, with assurance to those who believe it?—How can it? It leaves unnoticed, it does not even present to the view, many cardinal glorious truths, essential to the strength, confidence, and perfection of the Christian hope—it leaves the mind a prey to a herd of errors, in the unintelligible caution of “similar heresies.” How, then, can such “a key open the kingdom” to the soul? Besides, this being its property, falling so far short of the truth in substance and precision, how can its profession, which is the immediate question here, give a lawful claim to the seals of admission into the kingdom of God on earth, and communion with the church?—Is it not perfectly evident that it is unlike the heaven-wrought instrument of massive gold put into the hands of the apostles, and, through them, committed to the ministry of the church in all ages? Is it not evident that Dr. M.’s key will admit many who will be excluded by that of the apostles? that his acceptance will go further than Christ’s confirmation? In a word, his admission into the kingdom on earth, so far as his principles are regarded, as they are stated in his Plea, will not be approved in heaven. He is pleading for the admission of such as have no right—whose claims cannot bear examination by the doctrines of God—who are not of the flock,
56
judging by that rule which Christ himself has given. What is this but inundating the church with false professors, worldly and heretical?
Nothing is better known than that the faithful exhibition of the truth keeps away rotten-hearted men from the church. Those doctrines which are the food and life of the flock, are the abhorrence of unregenerate men. Hence, our Saviour’s flock, small as it was, was frequently diminished by his doctrine; his hard sayings compelled many to go away. This one, especially, had this effect—“no man can come to me, except it were given unto him of my father;” it is followed by this declaration in the next verse, “from that time, many of his disciples went back, and walked no more with him.” John vi. 65, 66. But lay aside the peculiar and offensive doctrines of the gospel, and men, soothed and flattered with hopes, which are presented without any of the trials and mortifications of real religion, will quickly crowd into the church. A brief view here will show what a door Dr. Mason has opened. In the first place, the duty of family worship is wholly unnoticed. I know that in an age when nothing but great and broad principles, and extensive and important ends are regarded, so small a matter as the worship of God in families is hardly to be considered: yet since the word of God gives us reason to believe that his curse is upon “families that call not upon his name,”* something, surely, should have been said
_____
* Jeremiah x. 25.
57
of it, in terms of communion. Or is it a duty, the obligation of which is so well understood, and so faithfully enforced wherever Dr. Mason’s influence extends, as to make any mention of it by him unnecessary? At all events, on the face of this system, it appears that the doctrine of God’s word concerning family worship is one which may be either believed or doubted without danger. Whether this be the case, I leave to be inferred from the text already quoted. In the next place, the following important doctrines are unnoticed. 1. The eternal decrees of God. 2. The nature of divine providence. 3. The imputation of Adam’s sin to his posterity. 4. The original and entire corruption of man. 5. The resurrection of the dead. 6. The final judgment.* 7. The life everlasting. 8. The eternal torments and pains of hell. Others, highly interesting, might be mentioned; but I select these, as holding such a place in the system of divine truth, as that whosoever denies them has no right to admission to the seals of the visible kingdom of God. I do not enter into proof of this—I hope Dr. Mason himself would not undertake deliberately to defend their admission. Yet in his book he has opened the door to them. For it is to be remembered that the terms he has mentioned are sufficient to authorize the administration of the seals of the covenant, to whomsoever
_____
* It is worthy of remark, that these two, the most conspicuous of those which are omitted, are the very truths of divine revelation which, it appears, are to be singled out in the last times as the derision of scoffers—“where is the promise of his coming” to raise the dead and judge the world? 2 Peter iii, 4.
58
these terms belong, and that without requiring any more. In the errors which he enumerates nothing is said of the errors opposed to these doctrines, as nothing is said of these doctrines themselves. It is absurd to allege the term “similar heresies,” because that goes no farther than Dr. M. meant, and how far that was we cannot know, for he has not told us: we cannot have any concern in such a matter as this, with a phrase so unmeaning. Suppose the United States should pass a law prohibiting from their protection all persons guilty of “murder, piracy, treason, and similar crimes,” what would be thought of it? And I ask if Dr. M.’s prohibition is any more intelligible, and if terms of admission to the privileges of the church of God should not be as definite as those of admission to an earthly state? It is equally vain to allege that these doctrines are all implied—for if Dr. M. meant, indeed, to take all the doctrines, according to godliness, implied in a few correct and distinct propositions, why does he plead for the renunciation of a form of sound words, which contains these implied principles, plainly expressed and scripturally supported?
It is very plain, then, for whose sake these sacrifices of truth, in the profession of the church, are to be made. Not for the elect of God—not for the pious in their principles and deportment—not for such as desire and study to “walk circumspectly in all holy conversation and godliness, proving what is acceptable unto the Lord,” but for persons of loose principles and loose conduct on the subject of reli-
59
gion. They are evidently and certainly adapted to such. Do the truly anxious about the favour of God require a diminution of principles to be believed, and duties to be performed in his service? Are they the persons who complain of the hard sayings of God’s truth, and the irksome nature of God’s commands? Will any one, awakened to a just understanding of the inquiry of the jailer, “what shall I do to be saved?” Acts xvi. 30—and the awful declaration of the apostle, “that they all might be damned who received not the love of the truth,” 2 Thess. ii. 12—will they require, or will they be satisfied with such a slight and superficial view of the truth of God? and bear to be told that no more is essential to salvation, and then “you are not under the necessity of nice and subtle discriminations, and can certainly distinguish with sufficient accuracy for every practical purpose. You are in no danger of mistaking a man’s arm for his finger, his head for his foot, nor of supposing that they are equally important to life?” This is a counsel which will be greedily received by carnal men; it will spare them the trouble of prayer for divine illumination, and of diligent inquiry after the truth of God. Such will hasten to a communion which affords them such license, and their numbers will speedily overwhelm the flock of Christ. In this case it cannot be said, in the language of Jude, “that certain men have crept in unawares”*—they come in openly, in troops, and
_____
* Jude’s Ep. ver. 4.
60
by invitation. “Enemies to the cross of Christ, they mind earthly things, their god is their belly, they glory in their shame.” To such it is of no importance what is the nature of God, for they despise him—his decrees they detest—it is of no moment what relation Adam’s sin has to them, for they do not heed it—nor his providence, for he is not in their thoughts—nor the day of judgment, for they cast it from their recollection—and the resurrection of the dead affords no consolation to them. To such men are these terms of communion, I grieve to say it, for the sake of their Author, adapted; and to such men is opened a wide door of admission into the church of God. Is this “taking heed to the flock over which the Holy Ghost hath made you overseer, to feed,” (guard as well as instruct,) “the church of God, which he hath bought with his own blood?” Is not this inundating that church with worldly and heretical professors of religion, and betraying Christ, in his members, to the world? Although such views must have been far from Dr. M.’s mind, yet such effects must follow.
But the evil does not end here. It is indeed mournful to contemplate those who love Christ and his truth, who are willing to bear a little worldly, nay a great deal of worldly reproach, so that they may be permitted to enjoy in comfort, though in obscurity, the provision their God and Redeemer has made for their spiritual refreshment—I say it is painful to see them exposed to being overwhelmed by impious men, and that by the act
61
of those who were appointed by Christ to guard them. There is something still more painful; the evil effect the example of such, admitted under seductive circumstances, must have on the principles and conduct of the people of God. It is impossible but that when people associate much together, they must catch something from one another; and the unhappy fact, in the present instance, is, that the godly, in a too free intercourse with the men of the world, are always the losers. They are “the light of the world, and the salt of the earth,” indeed, but this is not by being “unequally yoked together with unbelievers.”* “Be not deceived, evil communications corrupt good manners,” is the counsel of the unerring Spirit of truth, 1 Cor. xv. 33.—Now what society, what companions are here provided for the spouse of Christ? for the chaste virgin daughter of Zion? If, indeed, they were admitted into the church under circumstances which should fully expose them to view, the case would be very different—they would be understood and avoided. Christ has made this very plain.—“My sheep hear my voice, a stranger will they not follow, but will flee from him, for they know not the voice of strangers.”† In the present case, they are received into the church under circumstances the most deceiving. It is granted, indeed, that many truly pious persons, who love the truth, may, by Dr. Mason’s ministry, be admitted into the church, to whom this censure does not apply.
_____
* 2 Cor. vi. 14.
† John x. 5. 27.
6
62
But I speak now of such as positively require such an abatement in the profession of faith as Dr. Mason’s creed allows, for their admission into the church; and then it is affirmed that they come in under a seductive form only to mislead. Here, by their example, the people of God are tempted to go to the very borders of what Dr. M. calls heresies and blasphemies—they are counselled that it is safe to go to the very precincts of destructive error, whilst they are in words solemnly cautioned to another course. Instead of terms of communion which shall keep them from wandering, every thing is to be tolerated but what is actually, evidently and certainly damnable!!!! Is this wise, is this safe? or am I judging too severely? If the reader will look at the Plea, he will see that the Author carries the church the whole length compatible with stopping at Socinian blasphemies. And then the society, the intercourse, and the example of such men in their common deportment, must tend to put the godly off their guard, to shake that sober, habitual watchfulness in the ways of the Lord, so frequently, variously and solemnly enjoined on the people of God. Under the appearance of much love, they are involved in the intoxicating circle of indulgence, pleasure, sin, death. Is this like the solemn injunctions of the Lord—“Walk not as fools, but as wise, redeeming the time—What communion hath light with darkness—Be ye separate, saith the Lord?” Alas! it will be well if many have not begun al-
63
ready to feel the deleterious influence of such a communion. Their brethren look with grief to see them drawn away in an ungodly throng, and preparing for themselves wo and lamentation.
II. These principles are also calculated to profane the ordinances of Christ. And of the greatness of this sin itself, and its evil consequences to the church, there can be no doubt in the minds of those who make the word of God the rule of their faith. Men who despise him in their hearts, turn his grace into licentiousness, make his gospel and his church the means to advance their temporal interest or importance in the world, will, undoubtedly, in secret, deride this charge, and, in a covert manner, endeavour to do it away, as of little probability or importance. But when we consider the case of a person partaking of the symbols of the body and blood of Christ, ignorantly, and for corrupt purposes—going to the table of the Lord, to which he has obtained access by dishonour cast on some of the truth there confessed by the people of God—I think this is an object which will make some reflect. The evil is, that this is not an incidental case, which the order and discipline of the church may correct, or which, from the nature of things, is altogether unavoidable; but the stated course, the universal rule, the established state of things, which is pleaded for. What correct views of the sacrifice of Christ can that person have who either does not know, or actually rejects the Scripture doctrine of sin, imputed, inherent, and actual,
64
to which that sacrifice has an immediate relation? What real benefit can he propose to himself from that sacrifice, who either, does not know, or in his heart despises, or openly denies the doctrine of those eternal pains of hell, for which that sacrifice was a satisfaction to Divine Justice in behalf of the elect?
But time will not allow me to descend to particulars. A creed, founded, as we have seen this is, on a dangerous want of precision in the fundamental doctrines of Christianity, which is adjusted to the inclinations and views of carnal men, must, by its promiscuous admission, be calculated to profane the ordinances of Christ. It sanctions the administration of them to men, for whose sake the truth of God must be laid aside in many important particulars. It must open the door to many who are “spots in the feasts” of Christians—in such a case, it is impossible but that many must partake ignorantly, and to their condemnation. “Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the things signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so they are unworthy of the Lord’s table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted “thereunto.” West. Conf. of Faith, Ch. 29. Sect. 8.
65
The great scriptural proof is, “He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” 1 Cor. xi. 29. Behold the consequences to which such loose and indeterminate views of divine truth, especially as is the case with those exhibited in the Plea, concerning the nature of God, of sin and its demerit, expose the souls of men! I know it is very common here to refer to the distinction between temporal and eternal judgments, and to refer the whole of the warning contained in the text already quoted, to judgments of the former kind, viz. temporal. The distinction itself is highly important, and unquestionably scriptural; for temporal judgments may fall on the children of God, eternal judgments never. “When we are judged, we are chastened of the Lord, that we should not be condemned with the world.” 1 Cor. xi. 32. But, it is to be feared, that on some of the occasions on which this distinction is so readily adverted to, and all fears are so hastily quieted, it is forgotten that “every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life and that which is to come, and cannot be expiated but by the blood of Christ.” Larger Cat. Ans. 152. Rom. vi. 23. “The wages of sin is death.” Heb. ix. 22. “Without shedding of blood is no remission.” Such is evidently the true nature of the sin in the present instance; and the reason why its eternal penalty
66
does not fall upon such as are guilty of it, is not owing to the mitigated nature of the offence, is not because this sin is less deserving of the wrath and curse of God than other sins; but because of the interposing blood of Christ received by faith. And shall this be a reason, in any case, why sin shall be regarded with less abhorrence, and avoided with less circumspection?—God forbid! Shall this encourage us to approach that table without understanding, unfeigned faith, and reverence?—and if it should not be a reason which would justify it in ourselves, shall it be one which shall justify a minister of the gospel in sanctioning it in others? But this is, what I lament to say, certainly one effect of the Plea for Catholic Communion, whatever was the design of its Author—it exposes men to sin and danger, in an ignorant and unhallowed approach to the elements of the body and blood of the eternal Son of God.
It is in vain to plead, as is sometimes done, it would appear, by many who do not seem to understand what they are doing—it is in vain to plead the example and conduct of the Corinthians. That was a church very disorderly in many respects—confessedly and awfully profane in the present instance*—severely warned and censured by the
_____
* Because they, by eating and drinking to intemperance and drunkenness, dishonoured the table of the Lord, will any person in his senses plead this to follow their example? And the same reason that makes it improper in this instance, makes it improper to plead their conduct to sanction any other sin.
67
Apostle for many errors and sins—and chastened by the judgments of the Lord. Shall we take them for an example—and shall their conduct embolden us to rush into sin, and encourage others in it? “My little children,” says the Apostle John, “these things write I unto you, that ye sin not. And if any man sin we have an advocate with the Father, even Jesus Christ the righteous.” The same general observation applies here: their case should warn us not to sin—but if we have sinned it should encourage not to despair, but to look to the mercy which was vouchsafed to them. But to make use of their example to encourage looseness in principle or conduct is wholly another thing—and must be as dangerous in its nature as it is certainly foreign to the instruction which the Spirit of God thus transmits to the succeeding generations in the church of God. “These were our examples, to the intent we should not lust after evil things, as they also lusted”—“they are written for our admonition”—and their lesson is, “let him that thinketh he standeth take heed lest he fall”*—not indulge himself or others in a dangerous security, by imagining or teaching that, in the doctrines essential to salvation, or the profession of which furnishes a lawful claim to the participation of those sacred elements, there is “no necessity for nice and subtle discriminations, and that any one can certainly distinguish with sufficient accuracy
_____
* 1 Cor. x. 6. 11. 12.
68
for every practical purpose.” When a church, settled by an apostle, could go so far astray, fall into sins so awful, and be exposed to censure and judgments so severe, we should be aroused to greater vigilance in respect of ourselves; and ministers of the gospel, who are stewards of the mysteries of God, to greater vigilance in guarding every avenue of admission to the ignorant and wicked; the more active to purge out every leaven from the church,* and the more watchful and determined in their opposition to every thing calculated to endanger her peace and purity, to profane the ordinances of Christ, and bring down the judgments of heaven.
And now, to conclude by urging the value of this practical principle and inference, let us consider, for a moment, these judgments themselves. What are they? “For this cause,” that is, the profanation of the body and blood of the Lord; “for this cause, many are weak and sickly among you, and many sleep,” is the warning of the Spirit to that erring church,†—words which plainly denote the reduction of vigour and life in professing and walking in Christ; the sad reduction, if not the departure, of the “power of godliness.” The followers of the Lord, from that manly, steadfast, and consistent profession of Christ, which constitutes one of the glories of his church, dwindle down into that poor and puny appearance,
_____
* 1 Cor. v. 7,
† 1 Cor. xi. 30.
69
denoted by being “weak and sickly.” A feeble voice is heard in their testimony to the truth; they are little qualified to make resistance to error, injustice and oppression; their rulers become their lords, and those who should be their guardians make them a prey. Thus was it in this church. 2 Cor. xi. 20. “Ye suffer it, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself.” They are little able to consider the signs of the times, are in danger of being carried about by every wind of doctrine—observe the heresies prevailing at Corinth—and of being carried away by the torrent of religious excitement, to whatever it may lead. “Many sleep”—either the righteous are taken away from the evil to come,* or their influence is lost in the church, as persons asleep—and then, the messengers of Satan, transformed into ministers of light, are the more active and successful, as also in the case of this church. 2 Cor. xi. 15. Sad spectacle! and all from this one sin. “For this cause, many are weak and sickly among you, and many sleep.” Shall, then, even the danger of falling into such a sin as the profanation of the body and blood of the Lord, be considered light? Justly moved with grief and awe, for the honour of the Lord Jesus Christ, for the welfare of his church, for the safety of souls, let us retrace our steps, let us renounce and oppose with all our hearts, a system which
_____
* Isaiah lvii. 1.
70
leads inevitably to such an effect, a system which goes to make it extensive and permanent—which pleads for an order to be established in the church of God, which shall give it a universal and constant sanction.
Nor let us be flattered with the idea that our days are freed from such danger as this. What are the thoughts and the language of reflecting Christians? Do they not see and acknowledge, that, amidst an extensive and powerful excitement on the subject of the Bible, a portentous unconcern overwhelms the churches, respecting the doctrines of the Bible? While the number of professors of religion is increasing with an amazing rapidity, zeal for the truth decreases in the same degree—that there is evidently a greater concern to extend the limits of the church, than to improve her members—heretics and ignorant ministers prevailing to an awful extent—and, such the gentleness of the age, that it is deemed an inexcusable breach of charity, to handle controversies, involving blasphemies against God, and his Son, and his Spirit, in any other than the most courtly style. The barriers of Zion are, in reality, cast down, and a wide, open field discovers the church a prey to every adversary. “Stay yourselves, and wonder, cry ye out, and cry, they are drunken, but not with wine, they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets, and your rulers, the seers, hath he covered.
71
And the vision of all is become unto you as the words of a book that is sealed.”* This word, it is to be feared, is now fulfilling in us. The gradual declension of the churches, from the Reformation, has been observed by every writer of importance; is written, in characters the most legible, in their history, and must have been noticed by every attentive Christian reader. And almost all who have taken an extensive view of Zion’s interests, and her course down the tract of time, agree in warning her sons of a period of thickening and excessive darkness and trouble, previous to her latter day glory. What more expressive symptoms of its truth, and evidence that we are already overtaken with that day, than the general disregard of divine truth, in churches once famous for their zeal; and that there should be a Plea for Sacramental Communion on principles going to overwhelm the church of the living God, which he hath bought with his blood, with heretical and worldly professors; and which, by sanctioning the profanation of divine ordinances, prepares the way for further judgments.
_____
* Isaiah xxix.