Christian Charity

And David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die: And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
~ 2 Samuel 12:5-6

But a prophet of the LORD was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?
~ 2 Chronicles 28:9-10

But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee. When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
~ Psalm 50:16-21

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
~ Matthew 7:2

Hide thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
~ Psalm 51:9-13

The Doctrine of Christian Charity Applied to the Case of Religious Differences. A sermon, by Thomas Chalmers.

Sermon.

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold a beam is in thine own eye? Thou hypocrite! first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother’s eye.
—Matth. VII. 3, 4, 5

The word beam suggests the idea of a rafter; and it looks very strange that a thing of such magnitude should be at all conceived to have its seat or fixture in the eye. To remove, by a single sentence, this misapprehension, I shall just say, that the word in the original signifies also a thorn, a something that the eye has room for, but at the same time much larger than a mote, and which must, therefore, have a more powerful effect in deranging the vision, and preventing a man from forming a right estimate of the object he is looking at. Take this along with you, and the three verses will run thus:-“ Why beholdest thou the mote that is in thy brother’s eye, but considerest not the thorn that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold a thorn is in thine own eye? Thou hypocrite! first cast out the thorn out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”

In my farther observations on this passage, I shall first introduce what I propose to make the main subject of my discourse, by a very short application of the leading principle of my text, to the case of those judgements that we are so ready to pronounce on each other in private life. And I shall, secondly, proceed to the main subject, viz. that more general kind of judgement which we are apt to pass on the men of a different persuasion, in matters of religion.

I. Every fault of conduct in the outer man, may be run up to some defect of principle in the inner man. It is this defect of principle, which gives the fault all its criminality. It is this alone, which makes it odious in the sight of God. It is upon this that the condemnation of the law rests; and on the day of judgement, when the secrets of all hearts shall be laid open, it will be the share that the heart had in the matter, which will form the great topic of examination, when the deeds done in the body pass under the review of the Son of God. For example, it is a fault to speak evil one of another; but the essence of the fault lies in the want of that charity, which thinketh no ill. Had the heart been filled with this principle, no such bad thing as slander would have come out of it; but if the heart be not filled with this principle, and in its stead there be the operation of envy,-or a desire to avenge yourselves of others, by getting the judgement of men to go against them—or a taste for the ludicrous, which, rather than be ungratified, will expose the peculiarities of the absent to the mirth of a company,-or the idle and thoughtless levity of gossiping, which cannot be checked by any consideration of the mischief that may be done by its indulgence;-I say, if any or all of these, take up that room in the heart, which should have been filled with charity, and sent forth the fruits of it, then the stream will just be as the fountain, and out of the treasure of the evil heart, there will flow that evil practice of censoriousness, on which the gospel of Christ pronounces its severe and decisive condemnation.

But though all evil-speaking be referable to the want of a good, or to the existence of an evil principle in the heart, yet there is one style of evil-speaking different from another ; and you can easily conceive how a man addicted to one way of it, may hate, and despise, and have a mortal antipathy, to another way of it. In this case, it is not the thing itself in its essential deformity that he condemns; it is some of the disgusting accompaniments of the thing; and while these excite his condemnation, and he views the man in whom they are realized, as every way worthy of being reprobated, he may not be aware, all the while, that in himself there exists an equal, and perhaps, a much larger portion of that very principle, which he should be reprobated for. The forms of evil-speaking break out into manifold varieties. There is the soft insinuation.

There is the resentful outcry. There is the manly and indignant disapproval. There is the invective of vulgar malignity. There is the poignancy of satirical remark. There is the giddiness of mere volatility, which trips so carelessly along, and spreads its entertaining levities over a gay and light-hearted party. These are all so many transgressions of one and the same duty; and you can easily conceive an enlightened Christian sitting in judgement over them all, and taking hold of the right principle upon which he would condemn them all; and which, if brought to bear with efficacy on the consciences of the different offenders, would not merely silence the passionate evil-speaker out of his outrageous exclamations, and restrain the malignant evil-speaker from his deliberate thrusts at the reputation of the absent; but would rebuke the humorous evil-speaker out of his fanciful and amusing sketches, and the gossiping evil-speaker out of his tiresome and never-ending narratives. Now you may further conceive, how a man who realizes upon his own character one of these varieties, might have a positive dislike to another of them; how the open and generous-hearted denouncer of what is wrong, may hate from his very soul the poison of a sly and secret insinuation; how he who delivers himself in the chastened and well-bred tone of a gentleman, may recoil from the violence of an unmannerly invective; how he who enjoys the ridiculous of character, may be hurt and offended at hearing of the criminal of character;—and thus each, with the thorn in his own eye, may advert with regret and disapprobation to the mote in his brother’s eye.

Now, mark the two advantages which arise from every man bringing himself to a strict examination, that he may if possible find out the principle of that fault in his own mind, which he conceives to deform the doings and the character of another. His attention is carried away from the mere accompaniment of the fault to its actual and constituting essence. He pursues his search from the outward and accidental varieties, to the one principle which spreads the leaven of iniquity over them all. By looking into his own heart, he is made acquainted with the movements of this principle. When forced to disapprove of others, his disapprobation is not a mere matter of taste, or of education, but the entire and well-founded disapprobation of principle. He sees where the radical mischief of the whole business lies. He sees that if the principle of doing no ill were established within the heart, it would cut up by the root all evil-speaking in all its shapes and in all its modifications. His own diligent keeping of his own heart upon this subject would bring the matter into his frequent contemplation, and enable him to perceive where its essence and its malignity lay, and give him an enlightened judgement of it in all its effects and workings upon others; and thus, by the very progress of struggling against it, and watching against it, and praying against it, and in the strength of divine grace prevailing against it, and at length succeeding in pulling the thorn out of his own eye, he would see clearly to cast out the mote out of his brother’s eye.

But another mighty advantage of this self-examination is, that the more a man does examine, the more does he discover the infirmities of his own character. That very infirmity against which, in another, he might have protested with all the force of a vehement indignation, he might find lurking in his own bosom, though under the disguise of a different form. Such a discovery as this will temper his indignation. It will humble him into the meekness of wisdom. It will soften him into charity. It will infuse a candour and a gentleness into all his judgements. The struggle he has had with himself to keep down the sin he sees in another, will train him to an indulgence he might never have felt, had he been altogether blind to the diseases of his own moral constitution. When he tries to reform a neighbour, the attempt will be marked by all the mildness of one who is deeply conscious of his own frailties, and fearful of the exposures which he himself may have to endure. And I leave it to your own experience of human nature to determine, whether he bids fairer for success who rebukes with the intolerant tone of a man who is unconscious of his own blemishes; or he who, with all the spirituality of a humble and exercised Christian, endeavours to restore him who is overtaken in a fault, with the spirit of meekness, “ considering himself lest he also be tempted.”

Now the fault of evil-speaking is only one out of the many. The lesson of the text might be farther illustrated by other cases and other examples. I might specify the various forms of worldliness, and wilfulness, and fraud, and falsehood, and profanity, and show how the man who realizes these sins in one form, might pass his condemnatory sentence on the man who realizes the very same sins in another form; and I might succeed in saying to the conviction of his conscience, even as Nathan said to David, ‘“ Thou art the man;” and might press home upon him the mighty task of self-examination, and set him from that to the task of diligent reform, that he might be enabled to see the fault of his neighbour more clearly, and rebuke it more gently, and winningly, and considerately. But my time restrains me from expatiating; and however great my reluctance at being withdrawn from the higher office of dealing with the hearts and the consciences of individuals, to any other office, which, however good in itself, bears a most minute and insignificant proportion to the former, yet I must not forget that I stand here as the advocate of a public Society;—and I therefore propose to throw the remainder of my discourse into such a train of observation as may bear upon its designs and its enterprizes.

II. I now proceed, then, to the more general kind of judgement which we are apt to pass on men of a different persuasion in matters of religion.—There is something in the very circumstance of its being a different religion from our own, which, prior to all our acquaintance with its details, is calculated to repel and to alarm us. It is not the religion in which we have been educated. It is not the religion which furnishes us with our associations of sacredness. Nay, it is a religion, which, if admitted into our creed, would tear asunder all these associations. It would break up all the repose of our established habits. It would darken the whole field of our accustomed contemplations. It would put to flight all those visions of the mind which stood linked with the favour of God, and the blissful prospects of eternity. It would unsettle, and disturb, and agitate; and this, not merely because it threw a doubtfulness over the question of our personal security, but because it shocked our dearest feelings of tenderness for that which we had been trained to love, and of veneration for that which we had been trained to look at in the aspect of awful and imposing solemnity.

Add to all this, the circumstance of its being a religion with the intolerance of which our fathers had to struggle unto the death; a religion which lighted up the fires of persecution in other days; a religion, which at one time put on a face of terror, and bathed its hands in the blood of cruel martyrdom; a religion, by resistance to which, the men of a departed generation are embalmed in the memory of the present, among the worthies of our established faith. We have only to contemplate the influence of these things, when handed down by tradition, and written in the most popular histories of the land, and told round the evening fire to the children of every cottage family, who listen in breathless wonderment to the tale of midnight alarm, and kindle at the battle-cry lifted by the patriots of a former age, when they made their noble stand for the outraged rights of conscience and of liberty ; we have only to think of these things, and we shall cease our amazement, that such a religion, even though its faults and its merits be equally unknown, should light up a passionate aversion in many a bosom, and have a recoiling sense of horror, and sacrilege, and blasphemy associated with its very name.

Now Popery is just such a religion: and I appeal to many present, if, though ignorant of almost all its doctrines and all its distinctions, there does not spring up a quickly felt antipathy in their bosoms even at the very mention of Popery. There can be no doubt, that for one or two generations, this feeling has been rapidly on the decline. But it still lurks, and operates, and spreads a very wide and sensible infusion over the great mass of our Scottish population. There is now a dormancy about it, and it does not break out into those rude and tumultuary surges, which at one time filled our streets with violence, and sent a ferment of jealousy and alarm over the whole face of our country. But we still meet with the traces of its existence. We feel it in our own bosoms when we hear of any of the ceremonials of Popery: and I just ask you to think of those peculiar sensations which rise within you at the mention of the holy water, or the consecrated wafer, or the extreme unction of the Catholic ritual. There is still a sensation of repugnance, though it be dim, and in its painfulness it be rapidly departing away from us; and’ I think that, even at this hour, should a Popish Chapel send up its lofty minarets, and spread a rich and expanded magnificence before the public eye, though many look with unmingled delight on the grandeur of the ascending pile, yet there may still be detected a visible expression of jealousy and offence in the side-long glance, and the inward and half-suppressed murmuring of the occasional passenger.

Now, is it not conceivable that such a traditional repugnance to Popery may exist in the very same mind, with a total ignorance of what those things are for which it merits our repugnance ? May there not be a kind of sensitive recoil in the heart against this religion, while the understanding is entirely blind to those alone features which justify our dislike to it? May there not be all the violence of an antipathy within us at Popery, and there be at the same time within us all the faults and all the errors of Popery ? May not the thorn be in our own eye, while the mote in our neighbour’s eye is calling forth all the severity of our indignation ? While we are sitting in the chair of judgement, and dealing forth from the eminence of a superior discernment, our invectives against what we think to be sacrilegious in the creed and practice of others, may it not be possible to detect in ourselves the same perversion of principle, the same idolatrous resistance to truth and righteousness; and surely, it well becomes us in this case, while we are so ready to precipitate our invectives upon the head of bystanders, to pass a humbling examination upon ourselves, that we may come to a more enlightened estimate of that which is the object of our condemnation; and that, when we condemn, we may do it with wisdom, and with the meekness of wisdom.

Let us therefore take a nearer look of Popery, and try to find out how much of Popery there is in the religion of Protestants.

But, let it be premised, that many of the disciples of this religion disclaim much of what we impute to them; that the Popery of a former age may not be a fair specimen of the Popery of the present; that, in point of fact, many of its professors have evinced all the spirit of devout and enlightened Christians; that in many districts of Popery, the Bible is in full and active circulation; and that thus, while the name and externals are retained, and waken up all our traditional repugnance against it, there may be among thousands and tens of thousands of its nominal adherents, all the soul, and substance, and principle, and piety of a reformed faith. When I therefore enumerate the errors of Popery, I do not assert the extent to which they exist. I merely say that such errors are imputed to them; and instead of launching forth into severities against those who are thus charged, all I propose is, to direct you to the far more profitable and Christian employment of shaming ourselves out of these very errors, that we may know how to judge of others, and that we may do it with the tenderness of charity.

First, then, it is said of Papists that they ascribe an infallibility to the Pope, so that if he were to say one thing and the Bible another, his authority would carry it over the authority of God. And, think you, my brethren, that there is no such Popery among you? Is there no taking of your religion upon trust from another, when you should draw it fresh and unsullied from the fountain-head of inspiration? You all have, or you ought to have, Bibles; and how often is it repeated there, “ Hearken diligently unto me?” Now, do you obey this requirement, by making the reading of your Bibles a distinct and earnest exercise ? Do you ever dare to bring your favourite minister to the tribunal of the word, or would you tremble at the presumption of such an attempt, so that the hearing of the word carries a greater authority over your mind than the reading of the word ? Now this want of daring, this trembling at the very idea of a dissent from your minister, this indolent acquiescence in his doctrine, is just calling another man master; it is putting the authority of man over the authority of God; it is throwing yourself into a prostrate attitude at the footstool of human infallibility; it is not just kissing the toe of reverence, but it is the profounder degradation of the mind and of all its faculties : and without the name of Popery,—that name which lights up so ready an antipathy in your bosoms, your soul may be infected with the substantial poison, and your conscience be weighed down by the oppressive shackles, of Popery. And all this, in the noon-day effulgence of a Protestant country, where the Bible, in your mother tongue, circulates among all your families, where it may be met with in almost every shelf, and is ever soliciting you to look to the wisdom that is inscribed upon its pages. O! how tenderly should we deal with the prejudices of a rude and uneducated people, who have no Bibles, and no art of reading among them, to unlock its treasures, when we think that, even in this our land, the voice of human authority carries so mighty an influence along with it, and veneration for the word of God is darkened and polluted by a blind veneration for its interpreters.

We tremble to read of the fulminations that have issued in other days from a conclave of cardinals. Have we no conclaves, and no fulminations, and no orders of inquisition, in our own country? Is there no professing brotherhood, or no professing sister-hood, to deal their censorious invectives around them, upon the members of an excommunicated world? There is such a thing as a religious public. There is a “little flock,” on the one hand, and a “world lying in wickedness,” on the other. But have a care ye who think yourselves of the favoured few, how you never transgress the mildness, and charity, and unostentatious virtues of the gospel; lest you hold out a distorted picture of Christianity in your neighbourhood, and impose that as religion on the fancy of the credulous, which stands at as wide a distance from the religion of the New Testament, as do the services of an exploded superstition, or the mummeries of an antiquated ritual.

But, again, it is said of Papists, that they hold the monstrous doctrine of transubstantiation. Now a doctrine may be monstrous on two grounds. It may be monstrous on the ground of its absurdity, or it may be monstrous on the ground of its impiety. It must have a most practically mischievous effect on the conscience, should a communicant sit down at the table of the Lord; and think that the act of appointed remembrance is equivalent to a real sacrifice, and a real expiation; and leave the performance with a mind unburdened of all its past guilt, and resolved to incur fresh guilt to be wiped away by a fresh expiation. But in the sacraments of our own country, is there no crucifying of the Lord afresh ? Is there none of that which gives the doctrine of transubstantiation all its malignant influence on the hearts and lives of its proselytes ? Is there no mysterious virtue annexed to the elements of this ordinance ? Instead of being repaired to for the purpose of recruiting our languid affections to the Saviour, and strengthening our faith, and arming us with a firmer resolution, and more vigorous purpose of obedience, does the conscience of no communicant solace itself by the mere performance of the outward act, and suffer him to go back with a more reposing security to the follies, and vices, and indulgences of the world ? Then, my brethren, his erroneous view of the sacrament may not be clothed in a term so appalling to the hearts and the feelings of Protestants as transubstantiation, but to it belongs all the immorality of transubstantiation; and the thorn must be pulled out of his eye, ere he can see clearly to cast the mote out of his brother’s eye.

But, thirdly, it is said, that Papists worship saints, and fall down to graven images. This is very, very bad. “ ‘Thou shalt worship the Lord thy God, and him only shalt thou serve.” But let us take ourselves to task upon this charge also. Have we no consecrated names in the annals of reformation–no worthies who hold too commanding a place, in the remembrance and affection of Protestants ? Are there no departed theologians, whose works hold too domineering an ascendency over the faith and practice of Christians? Are there no laborious compilations of other days, which, instead of interpreting the Bible, have given its truths a shape, and a form, and an arrangement, that confer upon them another impression, and impart to them another influence, from the pure and original record? We may not bend the knee in any sensible chamber of imagery, at the remembrance of favourite saints. But do we not bend the understanding before the volumes of favourite authors, and do an homage to those representations of the minds of the men of other days, which should be exclusively given to the representation of the mind of the Spirit, as put down in the book of the Spirit’s revelation? It is right that each of us should give the contribution of his own talents, and his own learning, to this most interesting cause; but let the great drift of our argument be to prop the authority of the Bible, and to turn the eye of earnestness upon its pages; for if any work, instead of exalting the Bible, shall be made, by the misjudging reverence of others, to stand in its place, then we introduce a false worship into the heart of a reformed country, and lay prostrate the conscience of men, under the yoke of a spurious authority.

But, fourthly and lastly,—for time does not permit such an enumeration, as would exhaust all the leading peculiarities ascribed to this faith,-it is stated, that by the form of a confession, in the last days of a sinner’s life, and the ministration of extreme unction upon his death-bed, he may be sent securely to another world, with all the unrepented profligacy, and fraud, and wickedness of this world upon his forehead; that this is looked forward to, and counted upon by every Catholic,—and sets him loose from all those anticipations which work upon the terror of other men,—and throws open to him an unbridled career, through the whole of which, he may wanton in all the varieties of criminal indulgence,—and at length, when death knocks at his door, if he just allow him time to send for his minister, and to hurry along with him, through the steps of an adjusted ceremonial, the man’s passage through that dark vale, which carries him out of the world, is strewed with the promises of delusion, that every painful remembrance of the past is stifled amid the splendours and the juggleries of an imposing ritual : and in place of conscience rising upon him, and charging him with the guilty track of disobedience he has run, and forcing him to flee, amid the agitations of his restless bed, to the blood of the great Atonement, and alarming him into an earnest cry for the clean heart and the right spirit, knowing that unless he be born again unto repentance, he shall perish;—why, my brethren, instead of these salutary exercises, we are told, that a fictitious hope is made to pour its treacherous sunshine into the bosom of a deceived Catholic,—that, when standing on the verge of eternity, he can cast a fearless eye over its dark and untravelled vastness,—and that, for the terror of its coming wrath, his guilty and unrenewed soul is filled with all the radiance and all the elevation of its anticipated glories.

0! my brethren, it is piteous to think of such a preparation, but it is just such a preparation as meets the sad experience of us all. The man, whose every affection has clung to the world, till the last hour of his possibility to enjoy it; who never put forth an effort or a prayer to be delivered from the power of sin, till every faculty for its pleasures had expired; who, through the varied progress of his tastes and his desires, from amusement to dissipation, and from dissipation to business, had always a something in all the successive stages of his career, to take up his heart to the exclusion of him who formed it;—why, such a man, who never thought of pressing the lessons of the minister upon his conscience, while life was vigorous, and the full swing of its delights and occupations could be indulged in, do we never find, even in the bosom of this reformed country, that while his body retains all its health, his spirit retains all its hardihood; and not till the arrival of that week, or that month, or that year, when the last messenger begins to alarm him, does he think of sending to the man of God, a humble supplicant for his attendant prayers. Ah! my brethren, do you not think, amid the tones, and the sympathies, and the tears, which an affectionate pastor pours out in the fervency of his soul, and mingles with all his petitions, and all his addresses to the dying man, that no flattering unction ever steals upon him, to lull his conscience, and smooth the agony of his departure? Then, my brethren, you mistake it, you sadly mistake it; and even here, where I lift my voice among a crowd of men, in the prime and unbroken vigour of their days, if even the youngest and likeliest of you all, shall, trusting to some future repentance, cherish the purpose of sin another hour, and not resolve at this critical and important Now, to break it all off, by an act of firm abandonment, then be your abhorrence at Popery what it may, you are exemplifying the worst of its errors, and wrapping yourselves up in the cruelest and most inveterate of its delusions.

I have left myself very little time for the application of all this to the particular objects of our Society. First, Let it correct the very gross and vulgar tendency we all have to think, that the kingdom of God cometh with observation. That kingdom has its seat within us, and consists in the reign of principle over the hidden and invisible mind. The mere deposition of the Pope from that throne where he sits surrounded with the splendour of temporalities–the mere ascendency of Protestant princes, over the counsels and politics of the world, the mere exclusion of Catholic subjects from our administrations ‘and our Parliaments,—these things are all very observable, but they may all happen, without one inch of progress being made towards the establishment of that kingdom, which cometh not with observation. Why, my brethren, the supposition may be a very odd one, nor do I say that it is at all likely to be realized, but for the sake of illustration, I will come forward with it. Conceive that the Spirit of God, accompanying the circulation of the word of God, were to introduce all its truths and all its lessons into the heart of every individual of the Catholic priesthood; and that the Pope himself, instead of being brought down in person from the secular eminence he occupies, were brought down in spirit, with all his lofty imaginations, to the captivity of the obedience of Christ,—then I am not prepared to assert, that under the influence of this great Christian episcopacy, a mighty advancement may not be made in building up the kingdom of God, and in throwing down the kingdom of Satan, throughout all the territories of Catholic Christendom. And yet, with all this, the name of Catholic may be retained, the external and visible marks of distinction, may be as prominent as ever,-and with all those insignia about them, which keep up our passionate antipathy to this denomination, there might not be a single ingredient in the spirit of its members, to merit our rational antipathy. I beg you will just take all this as an attempt at the illustration of what I count a very important principle;—and, to make the illustration more complete, let me take up the case of a Protestant country, and put the supposition, that, with the name of a pure and spiritual religion, the majority of its inhabitants are utter strangers to its power; that an indifference to the matters of faith and of eternity, works all the effect of a deep and fatal infidelity on their consciences; that the world engrosses every heart, and the kingdom which is not of this world, is virtually disowned and held in derision among the various classes and characters of society; that the spirit of the New Testament, is banished from our Parliaments, and banished from our Universities, and banished from the great bulk of our ecclesiastical establishments, and is only to be met with among a few inconsiderable men, who are -scouted by the general voice as the fanatics and visionaries of the day; then, my brethren, I am not to be charmed out of truth, and of principle, by the mockery of a name. Call such a country reformed, as you may, it is full of the strong holds of Antichrist, from one end to the other of it; and there must be a revolution of sentiment there, as well as in the darkest regions of Popery, ere the “ enemies of the Son of God be consumed by the breath of his mouth,” or “ Babylon the great be fallen.”

Now, secondly, mark the influence of such a train of sentiment, on the spirit of those who are employed in spreading the light of reformation among a Catholic people. ‘ It will purify their aim, and give it a judicious direction, and chase away from their proceedings that offensive tone of arrogance which is calculated to irritate, and to beget a more determined obstinacy of prejudice than ever. Their great aim, to express it in one word, is to plant in the hearts of all men of all countries, the ‘religion of the Bible. Their great direction will be toward the establishment of right principle; and in the prosecution of it, they will carefully avoid multiplying the points of irritation, by giving vent to their traditional repugnance against the less material forms of Popery. And the meek consciousness of that woful departure from vital Christianity, which has taken place even in the reformed countries of Christendom, will divest them of that repulsive superiority which, I fear, has gone far to defeat the success of many an attempt, upon many an enemy of the truth as it is in Jesus. •The whole amount of our message, is to furnish you with the Bible, and to furnish you with the art of reading it. We think the lessons of this book well-fitted to chase away the manifold errors, which rankle in the bosom of our own country. You are the subjects of error as well as we; and we trust that you will find them useful, in enlightening the prejudices, and in aiding the frailties to which, as the children of one common humanity, we are all liable. Amongst us, there is a mighty deference to the authority of man : if this exist among you, here is a book which tells us to call no man master, and delivers us from the fallibility of human opinions. Amongst us, there is a delusive confidence in the forms of godliness, with little of its power : here is a book, which tells us that holiness of life is the great end of all our ceremonies, and of all our sacraments. Amongst us there is a host of theologians, each wielding his separate authority over the creed and the conscience of his countrymen, and you, Catholics, have justly reproached us with our manifold and never-ending varieties; but here is a book, the influence of which is throwing all these differences into the back ground, and bringing forward those great and substantial points of agreement, which lead us to recognise the man of another creed to be essentially a Christian,—and we want to widen this circle of fellowship, that we may be permitted to live in the exercise of one faith and of one charity along with you. Amongst us, the great bulk of men pass through life forgetful of eternity, and think, that by the sighs and the ministrations of their last days, they will earn all the blessedness of its ever-during rewards. But here is a book which tells us that we should seek first the kingdom of God; and will not let us off with any other repentance than repentance now; and tells us, what we trust, will light with greater energy on your consciences than it has ever done upon ours, that we should haste and make no delay to keep the commandments. O! my brethren, let us not despair that such arguments, urged by the mild charity which adorns the Bible, and followed up by its circulation, will at length tell on the firmest defences that bigotry ever raised around the conscience and the principles of men—and that, out of those jarring elements which threaten our empire with a wild war of turbulence and disorder, we shall by the blessing of God be enabled to cement all its members into one great and harmonious family.

I conclude with saying, that, mainly and substantially speaking, I conceive this to be the very spirit of the attempt that is now making by the Society I am now pleading for. It is not an offensive declaration of war against Popery. It is true that it may be looked upon virtually as a measure of hostility against the errors of Catholics, but no more than it is a measure of hostility against the errors of Protestants. The light of truth is fitted to chase away all error, and there is something in that Bible which the agents of our Society are now teaching so assiduously, that is not more humbling and more severe on the general spirit of Ireland, than it is on the general spirit of our own country. It is true, that some of the Catholics set their face against the establishment of our Schools, but this resistance to education is not peculiar to them. It is to be met with in England. It is to be met with in our own boasted and beloved Scotland. It is to be met with even among the enlightened classes of British Society—and shall we speak of it as if it fastened a peculiar stigma on that Country, which we have left to languish in depression and ignorance for so many generations? But, this resistance on the part of Catholics is far from general. In one district the teachers of our Schools are chiefly Roman Catholics; many of the School Houses are Catholic Chapels; and the great majority of the Scholars are children of Catholic parents, who have appeared not a little elated that their children have proved more expert in their scripti al quotations than their neighbours.-Call you not this an auspicious commencement? Is there no loosening of prejudice here? Do you not perceive that the firmest system of bigotry, ever erected over the minds of a prostrate population, must give way before the continued operation of such an expedient as this? There is no one device of human policy that has done so much for Ireland in a whole century, as is now doing by the progress of education, and the freer circulation of the gospel of light through the dark mass and interior of their peasantry. Let me crave the assistance of the public in this place to one of the most powerful instruments, that has yet been set a-going for helping forward this animating cause. It is an instrument ready made to your hand. The Hibernian Society have already established 347 Schools in our Sister Country, a number equal to one third of the parishes in Scotland; and they are dealing out education, a pure scriptural education, to 27,700 Irish children. It will be a disgrace to us if we do not signalize ourselves in such a business as this. We talk of the Irish as a wild and uncivilized people. It will be the indication of a very gross and uncivilized public at home, if we restrict our interchange with the men of the opposite shore, to the one interchange of merchandize. Let the rudeness of the Irish be what it may, sure I am, that there is much in their constitutional character to encourage us in this enterprize. They have many good points and engaging properties about them. I speak not of that peculiar style of genius and of eloquence, which gives such fascination to the poets, the authors, the orators of Ireland. I speak of the great mass, and I do think that I perceive a something in the natural character of Ireland, which draws me more attractively to the love of its people, than any other picture of national manners ever has inspired. Even amid the wildest extravagance of that humour which sits so visibly and so universally on the countenance of the Irish population, I can see a heart and a social sympathy along with it. Amid all the wayward and ungovernable flights of that rare pleasantry which belongs to them, there is a something by which the bosom of an Irishman can be seriously and permanently affected, and which I think in judicious hands is convertible into the finest results on the ultimate character of that people. It strikes me, that, of all the men on the face of the earth, they would be the worst fitted to withstand the expression of honest, frank, liberal, and persevering kindness; –that if they saw there was no artful policy in the attentions by which you plied them, but that an upright and firmly sustained benevolence lay at the bottom of all your exertions for the best interest of their families ; could they attain the conviction, that, amid all the contempt and all the resistance you experienced from their hands, there still existed in your bosoms an unquelled and an undissembled love for them and for their children ;-could they see the working of this principle divested of every treacherous and suspicious symptom, and unwearied amid every discouragement in prosecuting the task of their substantial amelioration,—Why, my brethren, let all this come to be seen, and in a few years I trust our devoted missionaries will bring it before them broad and undeniable as the light of day, and those hearts that are now shut against you in sullen. ness and disdain will be subdued into tenderness; the strong emotions of gratitude and nature will at length find their way through all the barriers of prejudice; and a people whom no penalties could turn, whom no terror of military violence could overcome, who kept on a scowling front of hostility that was not to be softened, while war spread its desolating cruelties over their unhappy land, this very people will do homage to the omnipotence of charity, and when the mighty armour of Christian kindness is brought to bear upon them, it will be found to be irresistible.

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