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arguments the Catholics defended the | in these matters. The Protestants have massacre of St. Bartholomew, and the less excuse, who claimed the right of burnings of Mary.

With such facts as these, the cry of persecution will not do; it is unwise to make it, because it can be so very easily, and so very justly retorted. The business is, to forget and forgive, to kiss and be friends, and to say nothing of what has passed; which is to the credit of neither party. There have been atrocious cruelties, and abominable acts of injustice, on both sides, It is not worth while to contend who shed the most blood, or whether (as Dr. Sturgess objects to Dr. Milner) death by fire is worse than hanging or starving in prison. As far as England itself is concerned, the balance may be better preserved. Cruelties exercised upon the Irish go for nothing in English reasoning; but if it were not uncandid and vexatious to consider Irish persecutions as part of the case, I firmly believe there have been two Catholics put to death for religious causes in Great Britain for one Protestant who has suffered not that this proves much, because the Catholics have enjoyed the sovereign power for so few years between this period and the Reformation; and certainly it must be allowed that they were not inactive, during that peri d, in the great work of pious combustion.

innovation, and then turned round upon other Protestants who acted upon the same principle, or upon Catholics who remained as they were, and visited them with all the cruelties from which they had themselves so recently escaped.

Both sides, as they acquired power, abused it; and both learnt, from their sufferings, the great secret of toleration and forbearance. If you wish to do good in the times in which you live, contribute your efforts to perfect this grand work. I have not the most distant intention to interfere in local politics; but I advise you never to give a vote to any man whose only title for asking it is, that he means to continue the punishments, privations, and incapacities of any human beings, merely because they worship God in the way they think best: the man who asks for your vote upon such a plea, is, probably, a very weak man, who believes in his own bad reasoning, or a very artful man, who is laughing at you for your credulity: at all events, he is a man who knowingly or unknowingly exposes his country to the greatest dangers, and hands down to posterity all the foolish opinions and all the bad passions which prevail in those times in which he happens to It is however some extenuation of live. Such a man is so far from being the Catholic excesses, that their reli- that friend to the Church which he gion was the religion of the whole of pretends to be, that he declares its Europe when the innovation began. safety cannot be reconciled with the They were the ancient lords and mas-franchises of the people; for what worse ters of faith, before men introduced can be said of the Church of England the practice of thinking for themselves *Thurloe writes to Henry Cromwell to catch up some thousand Irish boys, to send to the colonies. Henry writes back he has done so; and desires to know whether his Highness would choose as many girls to be caught up: and he adds, "doubtless it is a business in which God will appear." Suppose bloody Queen Mary had caught up and tude? transported three or four thousand Protestant boys and girls from the three Ridings of Yorkshire!!!!!!

than this, that wherever it is judged necessary to give it a legal establishment, it becomes necessary to deprive the body of the people, if they adhere to their old opinions, of their liberties, and of all their free customs, and to reduce them to a state of civil servi

SYDNEY SMITH.

VOL. II.

R

A SERMON

ON THOSE

RULES OF CHRISTIAN CHARITY

BY WHICH

OUR OPINIONS OF OTHER SECTS SHOULD BE FORMED:

PREACHED BEFORE THE

MAYOR AND CORPORATION

IN

THE CATHEDRAL CHURCH OF BRISTOL

On Wednesday, Nov. 5, 1828.

I PUBLISH this Sermon (or rather allow others to publish it), because many persons, who know the city of Bristol better than I do, have earnestly solicited me to do so, and are convinced it will do good. It is not without reluctance (as far as I myself am concerned) that I send to the Press such plain rudiments of common charity and common

sense.

Nov. 8, 1828.

SYDNEY SMITH.

COL. III. 12, 13.

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for national piety. And it is a comely and Christian sight to see the magisPut on, as the elect of God, kindness, humbleness of mind, meekness, long-trates and high authorities of the land suffering; forbearing one another, and obedient to the ordinances of the forgiving one another.

Church, and holding forth to their fellow-subjects a wise example of national gratitude and serious devotion. This use of this day is deserving of every commendation. The idea that Almighty God does sometimes exercise a special providence for the preservation of a whole people is justified by Scripture, is not repugnant to reason, and can produce nothing but feelings and opinions favourable to virtue and religion.

THE Church of England, in its wisdom and piety, has very properly ordained that a day of thanksgiving should be set apart, in which we may return thanks to Almighty God, for the mercies vouchsafed to this nation in their escape from the dreadful plot planned for the destruction of the Sovereign and his Parliament,—the forerunner, no doubt, of such sanguinary scenes as were suited to the manners of that Another wise and lawful use of this age, and must have proved the inevi- day is an honest self-congratulation table consequence of such enormous that we have burst through those wickedness and cruelty. Such an bands which the Roman Catholic escape is a fair and lawful foundation priesthood would impose upon human

I have said that, at this moment, all men's passions are powerfully excited on this subject. If this be true, it points out to me my line of duty. I must use my endeavours to guard against the abuse of this day; to take care that the principles of sound reason are not lost sight of; and that such

judgment; that the Protestant Church, not for the purpose of converting any not only permits, but exhorts, every one to them, which would be an abuse man to appeal from human authority of the privilege of addressing you from to the Scriptures; that it makes of the the pulpit; not that I attach the clergy guides and advisers, not masters slightest degree of importance to them and oracles; that it discourages vain because they are mine; but merely to and idle ceremonies, unmeaning ob-guard myself from misrepresentation servances, and hypocritical pomp; and upon a point on which all men's pasencourages freedom in thinking upon sions are, at this moment, so powerfully religion, and simplicity in religious excited. forms. It is impossible that any candid man should not observe the marked superiority of the Protestant over the Catholic faith in these particulars; and difficult that any pious man should not feel grateful to Almighty Providence for escape from danger which would have plunged this country afresh into so many errors and so many absur- excitement, instead of rising into dandities. gerous vehemence, is calmed into I hope, in this condemnation of the active and useful investigation on the Catholic religion (in which I most sin-subject. cerely join its bitterest enemies), I shall not be so far mistaken as to have it supposed that I would convey the slightest approbation of any laws which disqualify or incapacitate any class of men from civil offices on account of religious opinions. I regard all such laws as fatal and lamentable mistakes in legislation; they are mistakes of troubled times and half-barbarous ages. All Europe is gradually emerging from their influence. This country has lately, with the entire consent of its Prelates, made a noble and successful effort, by the abolition of some of the most obnoxious laws of this class. In proportion as such example is followed, the enemies of Church and State will be diminished, and the foundation of peace, order, and happiness be strengthened. These are my opinions, which I mention, not to convert you, but to guard myself from misrepresentation. It is my duty, it is my wish,-it is the subject of this day to point out those evils of the Catholic religion from which we have escaped; but I should be to the last degree concerned, if a condemnation of theological errors were to be construed into an approbation of laws which I cannot but consider as deeply marked by a spirit of intolerance. I therefore beg you to remember, that I record these opinions,

I shall, therefore, on the present occasion, not investigate generally the duties of charity and forbearance, but of charity and forbearance in religious matters; of that Christian meekness and humility which prevent the intrusion of bad passions into religious concerns, and keep calm and pure the mind intent upon eternity. And remember, I beg of you, that the rules I shall offer you for the observation of Christian charity are general, and of universal application. What you choose to do, and which way you incline upon any particular question, are, and can be, no concern of mine. It would be the height of arrogance and presumption in me, or in any other minister of God's word, to interfere on such points; I only endeavour to teach that spirit of forbearance and charity, which (though it cannot always prevent differences upon religious points) will ensure that these differences are carried on with Christian gentleness. I have endeavoured to lay down these rules for difference with care and moderation; and if you will attend to them patiently I think you will agree with me, that however the practice of them may be forgotten, the propriety of them cannot be denied.

It would always be easier to fall in

with human passions than to resist | consideration of that which the accused them; but the ministers of God must party has to offer for defence or explado their duty through evil report, and nation. It is impossible, I admit, to through good report; neither prevented examine everything; many have not nor excited by the interests of the pre- talents, many have not leisure, for such sent day. They must teach those pursuits; many must be contented general truths which the Christian with the faith in which they have been religion has committed to their care, brought up, and must think it the best and upon which the happiness and modification of the Christian faith, bepeace of the world depend. cause they are told it is so. But this In pressing upon you the great duty imperfect acquaintance with religious of religious charity, the inutility of the controversy, though not blameable opposite defect of religious violence when it proceeds from want of power, first offers itself to, and indeed ob- and want of opportunity, can be no trudes itself upon, my notice. The possible justification of violent and evil of difference of opinion must exist; acrimonious opinions. I would say to it admits of no cure. The wildest the ignorant man, "It is not your visionary does not now hope he can ignorance I blame; you have had no bring his fellow-creatures to one stan- means perhaps of acquiring knowledge: dard of faith. If history has taught us the circumstances of your life have not any one thing, it is that mankind, on led to it—may have prevented it; but such sort of subjects, will form their own then I must tell you, if you have not opinions. Therefore to want charity had leisure to inquire, you have no in religious matters is at least useless; right to accuse. If you are unacit hardens error, and provokes recri- quainted with the opposite arguments, mination but it does not enlighten -or, knowing, cannot balance them, those whom we wish to reclaim, nor it is not upon you the task devolves of does it extend doctrines which to us exposing the errors, and impugning appear so clear and indisputable. But the opinions of other sects." If charity to do wrong, and to gain nothing by be ever necessary, it is in those who it, is surely to add folly to fault, and know accurately neither the accusation to proclaim an understanding not led nor the defence. If invectives, -if by the rule of reason, as well as a dis-rooted antipathy, in religious opinions position unregulated by the Christian be ever a breach of Christian rules, it faith. is so in those who, not being able to become wise, are not willing to become charitable and modest.

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Religious charity requires that we should not judge any sect of Christians by the representations of their enemies Any candid man acquainted with alone, without hearing and reading religious controversy will, I think, what they have to say in their own admit that he has frequently, in the defence; it requires only, of course, to course of his studies, been astonished state such a rule to procure for it gen- by the force of arguments with which eral admission. No man can pretend that cause has been defended which he to say that such a rule is not founded at first thought to be incapable of any upon the plainest principles of justice defence at all. Some accusations he -upon those plain principles of justice has found to be utterly groundless; in which no one thinks of violating in the others the facts and arguments have ordinary concerns of life; and yet I been mis-stated: in other instances the fear that rule is not always very accusation has been retorted: in many strictly adhered to in religious ani- cases the tenets have been defended by mosities. Religious hatred is often strong arguments and honest appeal to founded on tradition, often on hearsay, Scripture, in many with consummate often on the misrepresentations of no- acuteness and deep learning. So that torious enemies ; without inquiry, religious studies often teach to oppowithout the slightest examination of nents a greater respect for each other's opposite reasons and authorities, or talents, motives, and acquirements;

exhibit the real difficulties of the sub- | harmless in these times, and under ject; lessen the surprise and anger these circumstances. We must be which are apt to be excited by opposition; and by these means, promote that forgiving one another, and forbearing one another, which are so powerfully recommended by the words of my text.

A great deal of mischief is done by not attending to the limits of interference with each other's religious opinions, by not leaving to the power and wisdom of God, that which belongs to God alone. Our holy religion consists of some doctrines which influence practice, and of others which are purely speculative. If religious errors be of the former description, they may, perhaps, be fair objects of human interference; but if the opinion be merely theological and speculative, there, the right of human interference seems to end, because the necessity for such interference does not exist. Any error of this nature is between the Creator and the creature,-between the Redeemer and the redeemed. If such opinions are not the best opinions which can be found, God Almighty will punish the error, if mere error seemeth to the Almighty a fit object of punishment. Why may not man wait if God waits? Where are we called upon in Scripture to pursue men for errors purely speculative?-to assist Heaven in punishing those offences which belong only to Heaven?-in fighting unasked for what we deem to be the battles of God,-of that patient and merciful God, who pities the frailties we do not pity,-who forgives the errors we do not forgive, -who sends rain upon the just and the unjust, and maketh his sun to shine upon the evil and the good.

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aware, too, that we do not mistake recollections for apprehensions, and confound together what has passed with what is to come, -history with futurity. For instance, it would be the most enormous abuse of this religious institution to imagine that such dreadful scenes of wickedness are to be apprehended from the Catholics of the present day, because the annals of this country were disgraced by such an event two hundred years ago. It would be an enormous abuse of this day to extend the crimes of a few desperate wretches to a whole sect; to fix the passions of dark ages upon times of refinement and civilisation. All these are mistakes and abuses of this day, which violate every principle of Christian charity, endanger the peace of society, and give life and perpetuity to hatreds, which must perish at one time or another, and had better, for the peace of society, perish now.

It would be religiously charitable also, to consider whether the objectionable tenets, which different sects profess, are in their hearts as well as in their books. There is unfortunately so much pride where there ought to be so much humility, that it is difficult, if not almost impossible, to make religious sects abjure or recant the doctrines they have once professed. It is not in this manner, I fear, that the best and purest churches are ever reformed. But the doctrine gradually becomes obsolete; and, though not disowned, ceases in fact to be a distinguishing characteristic of the sect which professes it. These modes of reformation,

- this silent antiquation of doctrines,— Another canon of religious charity this real improvement, which the parties is to revise, at long intervals, the bad themselves are too wise not to feel, opinions we have been compelled, or though not wise enough to own, must, rather our forefathers have been com- I am afraid, be generally conceded to pelled, to form of other Christian sects; human infirmity. They are indulgences to see whether the different bias of the not unnecessary to many sects of Chrisage, the more general diffusion of in- tians. The more generous method telligence, do not render those tenets would be to admit error where error less pernicious: that which might prove exists, to say these were the tenets and a very great evil under other circum-interpretations of dark and ignorant stances, and in other times, may, per- ages; wider inquiry, fresh discussion, haps, however weak and erroneous, be superior intelligence have convinced

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