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Ir the question were put, what is Popery? an answer might be given by the enumeration of what are conceived to be its leading principles. Without at all inquiring whether the conception be a just one or not, there are many persons who would tell us, that the members of this denomination ascribe an infallibility to the Pope; and that they hold the doctrine of transubstantiation; and that they offer religious worship to departed saints, and render an external homage to images; and that they give such an importance to the ceremonial of extreme unction, as to conceive, that by the administration of it, all the guilt of the most worthless and unrenewed character is expiated and done away. It is enough to mark our aversion to these positions and practices, that we say, that every one of them is unscriptural; and that, if this be a real portraiture of Popery, it is a religion which has no foundation in truth or in the Bible. it is altogether a different question, in how far Popery, as thus defined, is actually realized by those men who wear the name and the profession of it. Whether this was ever the Popery of a past age, is a question of erudition, into which we propose not to enter. And whether this be the Popery of any people of the present age, is a question of observation, into which we propose not to enter. We confine ourselves to the object of looking into our own hearts, and of looking to those who are immedi ately around us, with the view of ascertaining whether the contamination and the substantial mischief of these alleged princi. ples might not be detected on a nearer field of observation.


We are all aware that such an attempt as this is not enough to satisfy many Protestants, or to fill up the measure of their zeal against what they hold to be a most blasphemous and pestilential heresy. They would not merely demand the disavowal of a corrupt system-but they would like to see it attached with all its deformities in the form of a personal charge to the men of a certain prominent and visible denomination. Now, we do not see how the former demand can be more effectually met, than by the denunciation of this system, under whatever shape, or in whatever quarter of society, it may be found-Nor do we VOL. VI.-13

conceive how a more honest and decisive seal of reprobation can be set upon it, than by the expression of a dislike so strong and so irreconcileable, as to be felt, even when it obtrudes upon our notice any of its features amongst the individuals of our own connexion, and offers itself to view under the screen of an ostensible Protestantism. As to the latter demand, we frankly confess that we are not historically enough acquainted with the present state of the Catholic mind, to be at all able to comply with it. But should any member of that persuasion come forward with his own explanations, and give such a mitigated view of the peculiarities of Catholics, as to leave the great evangelical doctrines of faith and repentance unimpared by them, and state that an averment of the Bible has never, in his instance, been neutralized or practically stript of its authority, by an averment of Popes or of Councils ;--on what principle of candour shall the recognition of a common Christianity be withheld from him? Is it not better to confine our animadversion to the principles of the system, and to let persons alone and if these persons shall step forward with the affirmation that the system is imaginary, or that, at least, it has no actual residence with them, whether is it the more Christian exhibition on our part, that we exercise, in their behalf, the charity which believeth all things, or that we pertinaciously keep by a charge, the truth of which they so. lemnly disclaim?

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MATTHEW Vii. 3, 4, 5.

"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."

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 judgments 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 judgment 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 judgment, 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 judgment 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 ac. companiments 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

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