The Fall Sacraments.
James Dodson
[from The Evangelical Witness, Vol. 1, No. V., December, 1822. p. 213-222.]
[THE SUBSTANCE, OF A LETTER TO A FRIEND.}
In the public administrations of the church of God, there is something interesting to the mind and heart of every Christian. I speak not of those, who, still grasping at the Christian name, have, nevertheless, departed from Christ, both as the foundation and chief corner stone of the building of mercy. Their religion is indeed joyless as December’s desolation, and cold as the fallen heart, under the icy power of spiritual death. In it there is nothing to cheer, for it presents to imperfect man, no ground of hope. When we speak of interesting administrations in the church of God, we have in our eye the exhibition of those doctrines and institutions which call the attention of man, to the son of God, in all the glories of his personal excellence, and in all the perfection of his mediatorial grace. There are seasons when, I think, this is peculiarly done. You are already aware that sacramental occasions are intended. In those institutions denominated, amongst us, sacraments, baptism and the Lord’s supper, there is a concentration of all that is distinguishing in our holy religion. Who has heard the great and dreadful name of Jehovah called upon the proper subject of baptism, while the sacramental water was solemnly applied, and remained insensible to the solemnity of the deed! The solemnity of this institution is perhaps not so generally felt, as it ought to be, in consequence of the mistaken view, by far too prevalent, of its being a solitary dispensation to the individual baptized, instead of a public social one, in which the whole church is concerned. This mistake is not so general, in relation to the New Testament passover, the supper of the Lord; this, in the popular language of our country, has obtained the emphatic name of the sacrament. It is, indeed, not more a sacrament than is baptism, nor is the oath of God which it implies, less obligatory than that which is taken at a communion table, in the participating of the bread and the cup of God. Whether in the one, there be something more awful than in the other of these institutions, we shall not now inquire.
In some branches of the Christian community, especially in country congregations, it is customary to dispense the Lord’s supper, twice only in the year. The spring and fall are the seasons usually selected as most convenient. In the spring, the storms of winter are contemplated as having passed away—the time of the singing of birds is come, and the turtle’s voice is heard. Nature has had a long repose. The summer, particularly in our northern clime, is a season of bustle. Before entering on its toils, how appropriate the religious and public dedication of the whole man—how impressive the religious and public dedication of a whole assembly, to God! giving a pledge that, like Abel of old, they will carry along with them to the field or the office, the same holy system to which they vow adherence at the altar. And when the labours of the season have been closed, how interesting to witness their expression of love to him who, has directed the revolutions of the months now gone, and crowned their toils with his blessing, by remembering him in the renewal of their vows at the sacred table! The holy impulse given to the religious mind, on those occasions, is felt in its celestial influence, amidst the summer’s suns, and during the winter’s gloom.
This is remarkably the case with the real saint, amongst those people in whose public ministrations, there is something like a linking together of heaven and earth—who unfold, in the light of the inspired volume, God’s covenant decree, represent it as embracing all duration past, and all duration yet to come, thus connecting the scenes and the business of the present life, with God’s eternal arrangements, and with that endless existence to which man is destined, placing the whole machinery of time in subordination to the high and holy aims of grace, giving at the same time, in their discussions, a prominent place to that doctrine which reveals the whole system as placed in the hands of Messiah, and by his wisdom, his goodness and his power, influenced, directed, or controlled, according as the nature of each require. These views, in their various lights, connections, and bearings, are made very conspicuous upon the sacramental occasions of the Reformed Presbyterian Church, concerning whose ministrations you request some information.
That this church is among the most ancient in the United States, is a fact with which you are not altogether unacquainted. Persecution compelled the independents of England, to seek a resting place in the American wilderness. The Presbyterians of Great Britain and Ireland, who adhered to the reformation, were made to feel the mighty hand of royal power, no less than did the independents. The ground, taken and contended for, by the “whigs of the covenants,” was both more dangerous to die unbounded claims of the royal prerogative, and more feared by the advocates of passive obedience and non-resistance, than was that occupied by the “brethren of the congregation.” The Reformed Presbyterians refused all compromise with tyranny. Many noble spirits among them, offered up their lives a sacrifice in the cause of civil and religious liberty; others, sought a hiding place in the western wilds. Their descendants were active in the councils of our own revolution, and in the ranks upon the field of battle they occupied the place of danger. Their deeds furnish the material for revolutionary anecdotes, which so often enrich the columns of our journals, and which excite so much interest at this day. The interest would, perhaps, not be less were it known, generally, that those were the deeds of Covenanters. The voice of the people has uniformly been most decided in favour of rational freedom. You labour under a mistake, when you suppose them a faction sprung out of any Presbyterian establishment, at this day existing in Europe or America. But of this anon. It will not displease you to know, that in an unusual tone of firmness this church maintains its independence of every power but that of Jesus Christ, and pleads with an unaccommodating determination, for a due measure of moral attributes in civil constitutions, as essential to the security of the happiness of states. Its members entertain the opinion, once novel indeed, that when the “well being” of a constitution ceases, the “being” should not long survive.
The time of dispensing the Lord’s supper, which is usually announced some weeks before, affords to this church an opportunity of presenting to her members, and to the world, the views which she entertains of the all comprehensive system of the Christian religion. In the intermediate time the pulpit discussions have all a bearing upon the solemnity in view,—they are usually near to the body and blood of our Lord. The observance of a day of fasting and prayer, in the week previous to the sacrament Sabbath, is kept up. In requiring this, it is believed, she has no statute, nor does she view the keeping of a fast as indispensably requisite to an acceptable communion. Circumstances, she thinks, justify it, and the experience of her devoutest and most enlightened children, of the advantages of a day solemnly appropriated on that occasion, to penitential exercises, forbids her to lay the practice aside. Here she leaves it, where it ought always to rest.
On the Saturday immediately before the dispensation of the Lord’s supper, there is always public worship; and on the evening of that day there is a service rather peculiar. This church requires of all admitted to her communion, a distinct and religious recognition of her constitution. This in subordination to the Scriptures of truth, is found in those compends of theology, the Westminster confession of faith and catechisms, upon which her testimony is a kind of reduplication, applying the doctrines which these contain, against the prominent errors and immoralities of the day. The session having privately examined applicants for communion, upon experimental and practical religion, require their acquaintance with, and approbation of the above-mentioned documents. Upon the evening before the communion, the whole congregation of intended communicants, make a public and solemn profession of their adherence to this constitution. The supreme judicatory, for this purpose, has provided a formula, referring to the subordinate standards, which is publicly read, the session of the congregation having been previously constituted. An interesting discussion, in illustration of this document and of the public ground which the church occupies, is usually given by the pastor: after which he descends and distributes tokens of admission to the members, who pass in order before the constituted session, not so much for the prevention of unauthorized approaches to the holy table, as to express their cordial profession of the reformation principles, with a special reference to the solemnities of a communion day. Perhaps no serious and well informed man ever witnessed this part of the church’s services, without deep interest. Upon the eve of the administration of the most awful institute of our holy religion, to witness a whole congregation, guided by their officers and united with them as one body, making a solemn profession of their adherence to our Lord and Saviour, upon the footing of the principles of his religion, receiving a token of admission to his table, and having the door of communion visibly and authoritatively opened by a court of Jesus the Redeemer, constituted in his name, is impressive indeed. In this transaction there is a combination of order, of intelligence, of openness, of candour and solemnity, calculated to enlighten, to cheer, and to impress upon the mind, a deep conviction of the moral and spiritual grandeur of uncorrupted Christianity, as well as of the beauty of the order of the house of God, when unshackled by temporizing expedients.
The action sermon, the solemnity of debarring the profane, and of inviting the believing penitent, sustained as these parts of the service are, by appropriate passages of the word of God; the explanation of the holy institution, and the taking and consecrating by prayer, the sacred symbols of the body and blood of Christ, raise to its highest tone the religious feeling. It is not with them, however, the tumult of more excited affection. It is indeed deep feeling; but it is feeling and devotional sentiment, led up the sides of Zion, by the strong hand of intellect, directed by the fairest beams of light. On the summit of the holy hill, and in the banqueting house of the son of God, the communicant appears to feel himself in the presence of the Eternal Being; but it seems to be without perturbation; he recognizes him as his friend,—he knows in whom he has believed. The table posture and the distribution of the elements, by the communicants among themselves, is really expressive of the fellowship of saints. The cheerfulness of heart which mingles itself with the solemnity of these occasions, has been often remarked—no grimace appears, nor hanging down of the head like the bulrush; none of that darkness and falling of countenance, which better fits the spectacle of a public execution, than the eucharistic feast of celestial love, is seen. Many too have been surprised, at the eager attention with which the congregation will sit down to listen to the closing address of the pastor, after a service prolonged to the seventh hour, during which no yawning propensity had been felt, nor heaviness of the eyelids indulged.
The services of Monday are attended with equal correctness. Some part of the exercises of that day, is directed to remind the Christian that he lives in a world where sin greatly prevails,—that he is himself very imperfect,—that he must be vigilant and active. His weakness and his dangers, his strength and his refuge, are placed before him. Some popular error or prevalent immorality is usually noticed on this day, and the doctrine discussed is faithfully applied, in its reputation or exposure. This church yet retains so much healthful vigour, and is so much a stranger to sickly habits of mind, that no precautions have to be employed, when truth is to be maintain summary recapitulation of the various subjects discussed, always presenting a remarkable system, apparently the result of previous concert, though really pot so, such is the connection of truth; the solemn reading of select portions of the sacred volume, adapted to the occasion, and with which the solemnity closes, are all calculated to produce a very happy effect. In the address, self-examination is always urged, some of the features of the new man delineated, and marks of a worthy communicant stated, while warning is tendered to the careless, and consolation is administered to the more feeble of the flock. Non-communicants are addressed with pungency and kindness, and Christians of other communions are noticed as brethren; brethren indeed refusing to walk in the way which this church supposes both duty and safety require of her; but brethren still, recognized with affection as children of the same mother.
It is this parting season that calls forth the fulness of the heart. Then may you hear the sigh, tried to be suppressed, witness the look of hope, observe the full eye, and see the unsought tear, which steals its way along the cheek. In most, however, the sober dignity of intellectual Christianity, animated by a chastened fervour, is the prominent characteristic. The language of all seems to be—“It is good for us to be here.” The regret is, that the hill of God must be left for a while. Few have attended such an occasion without forgetting, for the time, the bitterness of a party spirit. The truth is, no real Covenanter can consistently be,—can be at all,—a mere party man. The system he embraces is too liberal in its character, and too expansive in its effects, where it obtains a plan, to permit this narrowing of the heart. The range of discussion and discrimination of principle, which prevails in this church, lead to an extensive acquaintance with the dispensation of the scheme of grace, with the systems and prominent characters of surrounding communities, and among no people is there a stronger disposition to give credit for worth, in other sections of the church of the Redeemer, than is found in this. The exercise of this disposition, to be sure, is not indiscriminative. Well directed friendship will select its objects. Indiscriminate professions of approbation usually go for little, and certainly they are never undervalued.
I purposed to have closed this sheet with some reflections upon the general character of this department of the great Christian commonwealth; but my paper is nearly full, and did not I know you well, I would say too full. You will, notwithstanding the length of my epistle, permit me to add, that the range of public discussion, in this church, is extensive as the whole compass of theological, ecclesiastical, and moral science. Here is no fear of giving of fence by the exhibition of unpleasant truths. Are they sanctioned by the Bible? Is the great question the preacher has to settle. It is very remarkable too, how little this church has legislated on circumstantial, and mere prudential subjects. This is a striking feature of a liberal policy. In what she views as settled, by the authority of her Lord, she is immoveable. This will, in part, account for the fact that her numbers are not great; mere numbers she has never sought. These she might have had. To unfold and exemplify a correct system of truth and order, has been her great ambition. In doing this she has not been careful to consult the caprice of men; nor has she, by flattery, ministered much to their vanity. Her’s has been a forward course. She has sometimes heard the united sneer of pride and folly; oftener has she seen the brow of the world knitting upon her in a frown; and not unfrequently has she felt the oppressive hand of power. The former, her sons have passed with the inattention it deserved: against the latter they have expostulated. By them she has remonstrated against injury; she has suffered, she has bled; but she refuses to temporize: and while showing a respectful regard to public opinion, even when deemed mistaken, her tone of voice has been too lofty and too firm even to descend to a whine.
In concluding, I ought to remark, that the members of this community should not be unapprised, that the very excellence of their church may prove an occasion of danger, to the individual in her connexion. The general character of the matter, may be unwarrantably appropriated by the unworthy child. Resting in the simple fact of a nominal relationship, must be dangerous. Upon the mind too of delicate structure and uncorrupted taste, without rising higher than the natural principles of the human constitution, a deep and powerful impression must be made, by the perception of the Christian system in the harmony of its parts, the extent of its compass, the grandeur of its simplicity, and the glory of its results. May not this impression be mistaken for the power of grace. On this quarter none is in more danger than the Covenanter.
Thus, my dear sir, I have attempted to reply to some of your queries, by referring to “the fall sacraments” of this people, a number of which I have lately had the opportunity of attending. That a slight change has passed upon my opinions in the course of some twenty-five years, you will perceive by this letter: that it should be so you will not think strange. To our early days I look back with tender recollections: their memory still gives me pleasure:
Tecum etenim longos memini consumere soles, [For with you then I spent the summer days,]
Et tecum primas epulis decerpere noctes. [And with you took the evening meal.]
Unum opus, et requiem pariter disponimus ambo. [Our labour was one, and our hours of rest the same.]
Persii, Sat. 5. 41.