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.