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be imprisoned at pleasure for the third. Any | perty; his lands were given to the nearest person bringing from beyond sea, or selling Catholic relation. Many taxes were doubled any Protestant books of worship, to forfeit 100 upon Protestants. Protestants keeping schools livres. Any magistrates may search Protestant were imprisoned for life, and all Protestants houses for such articles. Any person, required were forbidden to come within ten miles of by a magistrate to take an oath against the Paris or Versailles. If any Protestant had a Protestant religion, and refusing, to be com- horse worth more than 100 livres, any Catholic mitted to prison, and if he afterwards refuse magistrate might take it away, and search the again, to suffer forfeiture of goods. Any house of the said Protestant for arms." Is not person, sending any money over sea to the this a monstrous code of persecution? Is it support of a Protestant seminary, to forfeit his any wonder, after reading such a spirit of goods, and be imprisoned at the king's pleasure. tyranny as is here exhibited, that the tendencies Any person going over sea, for Protestant edu- of the Catholic religion should be suspected, cation, to forfeit goods and lands for life. The and that the cry of no Popery should be a vessel to be forfeited which conveyed any rallying sign to every Protestant nation in Protestant woman or child over sea, without Europe?..... Forgive, gentle reader, and the king's license. Any person converting gentle elector, the trifling deception I have another to the Protestant religion, to be put to practised upon you. This code is not a code death. Death to any Protestant priest to come made by French Catholics against French into France; death to the person who receives Protestants, but by English and Irish Protesthim; forfeiture of goods and imprisonment to ants against English and Irish Catholics; I send money for the relief of any Protestant have given it to you, for the most part, as it is clergyman: large rewards for discovering a set forth in Burns' "Justice" of 1780: it was Protestant parson. Every Protestant shall acted upon in the beginning of the last king's cause his child, within one month after birth, | reign, and was notorious through the whole of to be baptized by a Catholic priest, under a Europe, as the most cruel and atrocious system penalty of 2000 livres. Protestants were fined of persecution ever instituted by one religious 4000 livres a-month for being absent from persuasion against another. Of this code, Mr. Catholic worship, were disabled from holding Burke says, that "it is a truly barbarous system; offices and employments, from keeping arms where all the parts are an outrage on the laws in their houses, from maintaining suits at law, of humanity, and the rights of nature; it is a from being guardians, from practising in law system of elaborate contrivance, as well fitted or physic, and from holding offices, civil or for the oppression, imprisonment, and degramilitary. They were forbidden (bravo, Louis dation of a people, and the debasement of XIV.!) to travel more than five miles from human nature itself, as ever proceeded from home without license, under pain of forfeiting the perverted ingenuity of man." It is in vain all their goods, and they might not come to to say that these cruelties were laws of politicourt under pain of 2000 livres. A married cal safety; such has always been the plea for Protestant woman when convicted of being of all religious cruelties; by such arguments the that persuasion was liable to forfeit two-thirds Catholics defended the massacre of St. Bartholoof her jointure; she could not be executrix to mew, and the burnings of Mary. her husband, nor have any part of his goods; and during her marriage, she might be kept in prison, unless her husband redeemed her at the rate of 200 livres a-month, or the third part of his lands. Protestants convicted of being such, were, within three months after their conviction, either to submit, and renounce their religion, or, if required by four magistrates, to abjure the realm, and if they did not depart, or departing returned, were to suffer death. All Protestants were required, under the most tremendous penalties, to swear that they considered the pope as the head of the church. If they refused to take this oath, which might be tendered at pleasure by any two magistrates, they could not act as advocates, procureurs, or notaries public. Any Protestant taking any office, civil or military, was compelled to abjure the Protestant religion; to declare his belief in the doctrine of transubstantiation, and to take the Roman Catholic sacrament within six months, under the penalty of 10,000 livres. Any person professing the Protestant religion, and educated in the same, was required, in six months after the age of sixteen, to declare the pope to be the head of the church; to declare his belief in transubstantiation, and that the invocation of saints was according to the doctrine of the Christian religion; failing this, he could not hold, possess, or inherit landed pro

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 past, 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

Thurloe writes to Henry Cromwell to catch up some 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 transported three or four thousand Protestant boys and girls from the three ridings of Yorkshire!!!!!!

thousand Irish boys, to send to the colonies.

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and the Reformation, and certainly it must be | whose only title for asking it is, that he means allowed that they were not inactive, during that period, in the great work of pious com

bustion.

It is, however, some extenuation of the Catholic excesses, that their religion was the religion of the whole of Europe, when the innovation began. They were the ancient lords and masters of faith, before men introduced the practice of thinking for themselves in these matters. The Protestants have less excuse, who claimed the right of 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,

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 live. Such a man is so far from being that friend to the church which he pretends to be, that he declares its safety cannot be reconciled with the franchises of the people; for what worse can be said of the Church of England 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 servitude? SYDNEY SMITH.

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, NOVEMBER 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.

SIDNEY SMITH.

Nov. 8, 1828.

COL. III. 12, 13.

"Put on, as the elect of God, kindness, humbleness of mind, meckness, long-suffering, forbearing one another, and forgiving one another."

THE Church of England, in its wisdom and | in religious forms. It is impossible that any piety, has very properly ordained that a day candid man should not observe the marked of thanksgiving should be set apart, in which superiority of the Protestants over the Catholic we may return thanks to Almighty God for the faith in these particulars; and difficult that mercies vouchsafed to this nation in their any pious man should not feel grateful to escape from the dreadful plot planned for the Almighty Providence for escape from danger destruction of the sovereign and his Parlia- which would have plunged this country afresh ment, the forerunner, no doubt, of such san- into so many errors and so many absurdities. guinary scenes as were suited to the manners I hope, in this condemnation of the Catholic of that age, and must have proved the inevit- religion (in which I most sincerely join its able consequence of such enormous wicked- bitterest enemies), I shall not be so far misness and cruelty. Such an escape is a fair taken as to have it supposed that I would conand lawful foundation for national piety. And vey the slightest approbation of any laws it is a comely and Christian sight to see the which disqualify or incapacitate any class of magistrates and high authorities of the land men from civil offices on account of religious obedient to the ordinances of the church, and opinions. I regard all such laws as fatal and holding forth to their fellow-subjects a wise lamentable mistakes in legislation; they are example of national gratitude and serious de- mistakes of troubled times, and half-barbarous votion. This use of this day is deserving of ages. All Europe is gradually emerging from every commendation. The idea that Almighty their influence. This country has lately, with God does sometimes exercise a special provi- the entire consent of its prelates, made a noble dence for the preservation of a whole people and successful effort, by the abolition of some is justified by Scripture, is not repugnant to of the most obnoxious laws of this class. In reason, and can produce nothing but feelings proportion as such example is followed, the and opinions favourable to virtue and religion. enemies of church and state will be diminishAnother wise and lawful use of this day is ed, and the foundation of peace, order, and an honest self-congratulation that we have happiness be strengthened. These are my burst through those bands which the Roman opinions, which I mention, not to convert you, Catholic priesthood would impose upon human but to guard myself from misrepresentation. judgment; that the Protestant Church not only It is my duty,-it is my wish,-it is the subpermits, but exhorts, every man to appeal from ject of this day to point out those evils of the human authority to the Scriptures; that it Catholic religion from which we have escaped; makes of the clergy guides and advisers, not but I should be to the last degree concerned, masters and oracles; that it discourages vain if a condemnation of theological errors were and idle ceremonies, unmeaning observances, to be construed into an approbation of laws and hypocritical pomp; and encourages free- which I cannot but consider as deeply marked dom in thinking upon religion, and simplicity by a spirit of intolerance. Therefore, I beg

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you to remember that I record these opinions | wrong, and to gain nothing by it, are surely to not for the purpose of converting any one to add folly to fault, and to proclaim an under them, which would be an abuse of the privi-standing not led by the rule of reason, as well lege of addressing you from the pulpit; not as a disposition unregulated by the Christian that I attach the slightest degree of importance faith. 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.

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, I shall, therefore, on the present occasion, often on the misrepresentations of notorious not investigate generally the duties of charity enemies; without inquiry, without the slightest and forbearance, but of charity and forbearance examination of opposite reasons and authoriin religious matters; of that Christian meek-ties, or consideration of that which the accused ness 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 interests 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.

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 they have been brought up, and must think it the best modification of the Christian faith, because they are told it is so. But this imperfect acquaintance with religious controversy, though not blameable when it proceeds from want of power, and want of opportunity, can be no possible justi fication of violent and acrimonious opinions. I would say to the ignorant man, "It is not your ignorance I blame; you have had no means, perhaps, of acquiring knowledge: the circumstances of your life have not led to itmay have prevented it; but then I must tell you, if you have not had leisure to inquire, you have no right to accuse. If you are unacquainted with the opposite arguments,—or, knowing, cannot balance them, it is not upon you the task devolves of exposing the errors, and impugning the opinions of other sects." If charity is ever necessary, it is in those who know accurately neither the accusation nor the defence. If invective,-if rooted antipathy, in religious opinions, is ever a breach of Christian rules, it is so in those who, not being able to become wise, are not willing to become charitable and modest.

Any candid man, acquainted with religious controversy, will, I think, admit that he has In pressing upon you the great duty of reli- frequently, in the course of his studies, been gious charity, the inutility of the opposite de- astonished by the force of arguments with fect of religious violence first offers itself to, which that cause has been defended, which he and, indeed, obtrudes itself upon my notice. at first thought to be incapable of any defence The evil of difference of opinion must exist; at all. Some accusations he has found to be it admits of no cure. The wildest visionary utterly groundless; in others the facts and does not now hope he can bring his fellow- arguments have been mis-stated; in other increatures to one standard of faith. If history stances the accusation has been retorted; in has taught us any one thing, it is that man- many cases the tenets have been defended by kind, on such sort of subjects, will form their strong arguments and honest appeal to Scripown opinions. Therefore, to want charity in ture; in many with consummate acuteness religious matters is at least useless; it hardens and deep learning. So that religious studies error and provokes recrimination; but it does often teach to opponents a greater respect for not enlighten those whom we wish to reclaim, each other's talents, motives, and acquire nor does it extend doctrines which to us ap-ments; exhibit the real difficulties of the sub rear so clear and indisputable. But to do ject; lessen the surprise and anger which are

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apt to be excited by opposition; and, by these | hearts as well as in their books. There is, means, promote that forgiving one another, unfortunately, so much pride where there and forbearing one another, which are so ought to be so much humility, that it is diffipowerfully recommended by the words of my cult, 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 charac

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 practeristic of the sect which professes it. These tice, and of others which are purely speculative. If religious errors are of the former description, they may, perhaps, be fair objects of human interference; but, if the opinion is 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?

Another canon of religious charity is to revise, at long intervals, the bad opinions we have been compelled, or rather our forefathers have been compelled, to form of other Christian | sects; to see whether the different bias of the age, the more general diffusion of intelligence, do not render those tenets less pernicious: that which might prove a very great evil under other circumstances, and in other times, may, perhaps, however weak and erroneous, be harmless in these times, and under these circumstances. We must be 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 civilization. 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

modes of reformation,-this silent antiquation of doctrines,-this real improvement, which the parties themselves are too wise not to feel, though not wise enough to own, must, I am afraid, be generally conceded to human infirmity. They are indulgences not unnecessary to many sects of Christians. The more generous method would be to admit error where error exists, to say these were the tenets and interpretations of dark and ignorant ages; wider inquiry, fresh discussion, superior intelligence have convinced us we are wrong; we will act in future upon better and wiser principles. This is what men do in laws, arts, and sciences; and happy for them would it be if they used the same modest docility in the highest of all concerns. But it is, I fear, more than experience will allow us to expect; and therefore the kindest and most charitable method is to allow religious sects silently to improve without reminding them of, and taunting them with, the improvement; without bringing them to the humiliation of former disavowal, or the still more pernicious practice of defending what they know to be indefensible. The triumphs which proceed from the neglect of these principles are not (what they pretend to be) the triumphs of religion, but the triumphs of personal vanity. The object is not to extinguish the dangerous errors with as little pain and degradation as possible to him who has fallen into the error, but the object is to exalt ourselves, and to depreciate our theological opponents, as much as possible, at any expense to God's service, and to the real interests of truth and religion.

There is another practice not less common than this, and equally uncharitable; and that is to represent the opinions of the most violent and eager persons who can be met with, as the common and received opinions of the whole sect. There are, in every denomination of Christians, individuals, by whose opinion or by whose conduct the great body would very reluctantly be judged. Some men aim at attracting notice by singularity; some are deficient in temper; some in learning; some push every principle to the extreme; distort, overstate, pervert; fill every one to whom their cause is dear with concern that it should have been committed to such rash and intemperate advocates. If you wish to gain a victory over your antagonists, these are the men whose writings you should study, whose opinions you should dwell on, and should carefully bring forward to notice; but if you wish, as the elect of God, to put on kindness and humbleness, meekness and long-suffering,—if you wish to forbear and to forgive, it will then occur to you that you should seek the tru

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