A SERMON,

&c.

COL. III. 12, 13.

แ PUT ON, AS THE ELECT OF GOD, KINDNESS, HUMBLENESS OF MIND, MEEKNESS, LONG-SUFFERING, FORBEARING ONE ANOTHER, AND FORGIVING ONE ANOTHER."

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 age, and must have proved the inevitable consequence of such enormous wickedness and cruelty. Such an escape is a fair and lawful foundation for national piety. And it is a comely and Christian sight to see the magistrates and high authorities of the land obedient to the ordinances of the 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.

Another wise and lawful use of this day is an honest self-congratulation that we have burst through those bands which the Roman Catholic priesthood would im

pose upon human judgment; that the Protestant Church not only permits, but exhorts, every man to appeal from human authority to the Scriptures; that it makes of the clergy guides and advisers, not masters and oracles; that it discourages vain and idle ceremonies, unmeaning observances, and hypocritical pomp; and encourages freedom in thinking upon religion, and simplicity in religious forms. It is impossible that 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 absurdities.

I hope in this condemnation of the Catholic religion (in which I most sincerely 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 not for the purpose of converting any one to them, which

would be an abuse of the privilege of addressing you from the pulpit; not that I attach the slightest degree of importance to them because they are mine; but merely to guard myself from misrepresentation upon a point on which all men's passions are, at this moment, so powerfully excited.

I have said that, at this moment, all men's passions are powerfully excited on this subject. If this is 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 excitement, instead of rising into dangerous vehemence, is calmed into active and useful investigation of the subject.

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 them; but the ministers of God must do their duty through evil report, and through good report; neither prevented nor excited by the in

terests of the present day. They must teach those general truths which the Christian religion has committed to their care, and upon which the happiness and peace of the world depend.

In pressing upon you the great duty of religious charity, the inutility of the opposite defect of religious violence first offers itself to, and indeed obtrudes itself

upon, my notice. The evil of difference of opinion must exist; it admits of no cure. The wildest visionary does not now hope he can bring his fellow creatures to one standard of faith. If history has taught us any one thing, it is that mankind, on such sort of subjects, will form their own opinions. Therefore to want charity in religious matters is at least useless; it hardens error, and provokes recrimination: but it does not enlighten those whom we wish to reclaim, nor does it extend doctrines which to us appear so clear and indisputable. But to do wrong, and to gain nothing by it, is surely to add folly to fault, and to proclaim an understanding not led by the rule of reason, as well as a disposition unregulated by the Christian faith.

Religious charity requires that we should not judge any sect of Christians by the representations of their enemies alone, without hearing and reading what they have to say in their own defence; it requires only, of course, to state such a rule to procure for it general admission. No man can pretend to say that such a rule is not founded upon the plainest principles of justice— upon those plain principles of justice which no one thinks of violating in the ordinary concerns of life; and yet I fear that rule is not always very strictly adhered to in religious animosities. Religious hatred is often founded on tradition, often on hearsay, often on the misrepresentations of notorious enemies; without inquiry, without the slightest examination of opposite reasons and authorities, or consideration of that which the accused party has to offer for defence or explanation. It is impossible, I admit, to examine every thing; many have not talents, many have not leisure, for such pursuits; many must be contented with the faith in which