I have said that Christian tolerance consists in a kind and forbearing treatment of the persons and motives of those with whom we feel obliged to differ. The remark I now make, by way of guarding against error, is, that tolerance does not require the mild and forbearing treatment of false principles and opinions. These, on the contrary, are, in every proper way, to be resisted. If possible, they are to be driven from the earth and utterly extirpated. They are vipers, of exceedingly sharp and venomous fangs, coiled up in the soul, where they nestle and grow, and when sufficiently large and mature, they dart their poison into the most vital part, and hurry the wretched victim to a dreadful end. Endangered ourselves, by such enemies, we should wish our friends to treat them with no forbearance, for tenderness to them is ruin to us. In like manner, we should treat such foes with no forbearance in others, but should endeavor, with all our power, to destroy them. While we treat with kindest and most humane regard the man that espouses error, and accord unto him, as far as possible, worthy motives, let us abhor that error with the whole force of our moral aversion, and by our allegiance to the truth and our love for him, endeavor to extirpate it from his mind.

Thus, it will be seen, that we do not sympathize with the lax view that makes sincerity the test of religious faith, and that can tolerate any system of error, provided it be honestly held. To regard truth and error as indifferent in the sight of God, is to fasten a libel upon His character. To hold them as indifferent ourselves, is to put an indignity upon our own souls. We make no pretension to such liberality. On the other hand, we associate with the truth, apprehended and believed, all the interests and hopes of ourselves and our fellow-men for time and for eternity.

We can tolerate humanity, under whatever odious or offensive form it may disguise itself. We can be so tolerant as to accord, in ample measure, sincere and upright motives to men, even in the espousal of error. But to disregard the heaven-wide distinction between truth and falsehood, to fill up the eternal chasm between virtue and vice, this we never can, by heaven's help-this we never will do. Let it ever be remembered, that true Christian tolerance, as between man and man, regards persons and not principles-it regards motives and not opinions. And in what we bear and what we oppose, in what we would tolerate and what we would extirpate, we are to be directed as well by the Savior's example as by his precept in the text, "Whatsoever ye would that men should do to you, do ye even so to them.”

Having thus defined and illustrated what I conceive to be the true idea of Christian tolerance, allow me here to propose, brethren, a test by which you may try your claim to this virtue. Suppose that in the exercise of your free powers and undoubted rights, you have entered upon a course of conduct which, in your judg ment, was right and proper, with good and worthy motives; but it has so happened, in the system of social liabilities under which

rance.

we live, that your conduct has been censured, your motives have been impugned, and your character and person unworthily treated. This, every one will see, is a conspicuous exhibition of intoleNow the test which I propose to each of you is, can you tolerate this intolerance? Can you, in kindness, bear with your fellow-man who is injuring you? And while you present the truth to him without reserve, can you treat him as a man, and feel that his motives, even while wronging you, may not be unmingled evil? Instead of hating and striving with your persecutor, can you love and pity him? If so, then, beyond all doubt, you are tolerant, and I well know that you have caught that spirit at the foot of His cross, who, when hanging thereon, prayed for His enemies, saying, "Father, forgive them, for they know not what they do." But if you have not attained unto this spirit and power of self-control, let me invite you to seek it at once of Him who is meek and lowly, and who proffers it to your acceptance.

II. We will now consider some reasons why men should exercise the virtue of tolerance. Of those that might be adduced for this purpose, I will suggest but two or three. And

1. The soul of every man demands that he be tolerant. This is necessary to his true welfare. Tolerance cannot be intermitted but to his injury. You are aware of that law of projectile forces, by which, in the firing of a cannon, for instance, the recoil against the back of a gun is equal to the power that propels the ball forward through the air to its destined object. There is just such a law of moral projectiles; and every intolerant act (which is more like a cannon ball than like any other conceivable thing), not only produces evil, by shattering wherever it goes, but inflicts its recoilblow upon the man from whom it originates. Against this his nature cries out; this he cannot with safety endure.

We have been created in the image of God, endowed with reason and understanding, that we may appreciate the beings and objects around us; gifted with susceptibilities, that our hearts may enkindle with generous emotion for our Creator and our brethren; endued with executive energies, that we may accomplish benevolent results for God's glory and the welfare of our race. And how can we look upon our fellow-men, rich in the possession of a common origin and nature with ourselves, unreasonably and in disparagement of their worth, and not injure our minds? Can we shut up our hearts to them, as the objects of our sympathies, and not harden our sensibilities? Can we withhold the outgoings of our energy from promoting their happiness, and not enfeeble and wither our powers? Believe me, we cannot. The outrage we should thus commit upon the throne of God and upon our brethren, is in no wise greater than the assault we should make upon our own

souls.

The intolerant man must be an unhappy man; there is an obliquity and dimness in his vision that deceive him. Wherever he

goes he sees deformities; traits that should command his interest, lie hidden; men worthy of his love, become objects of his aversion; his heart becomes cold and gloomy; he is unhappy. Under the laws of our moral being, as established by the Almighty, this is the inevitable result. Have we not all sufficient experience on this point to be able to testify that it is so?

Look now at the tolerant man. He passes among the lights and shadows of life with an eye open to all that is good and lovely around him. Error and vice thrust themselves upon his view; they excite his aversion and regret, and he endeavors to suppress them. He is assaulted, perhaps misrepresented and abused; but, like his Master, he remembers that it is with men, and in behalf of humanity, that he is acting. He is forbearing, charitable, and kind, and he continues in effort still in behalf of his fellow-men, and in determined opposition to every evil. This course, we affirm, cannot fail to promote the welfare and happiness of his soul. It opens to him every object of generous thought, and sympathy, and high devotion. Above all, it brings him into fellowship with that forbearing, self-sacrificing spirit, manifested in the life and death of Jesus, which is the source of all our happiness. O, how little does the intolerant man understand what he does, when, in the exercise of this narrow spirit, he shuts himself out from the sweet symphonies of the human soul! casts off sympathy with the surpassing glories of nature and redemption, and locks up the divinity within him to his own contracted and confined feelings and views! Must not that divinity require enlargement and liberty? Does not the soul, in its own behalf, demand that its possessor be tolerant?

2. The next reason which I offer for the practice of tolerance, is, that the souls of our fellow-men demand it of us. The possession of this virtue is not more necessary to our own welfare, than its exercise is befitting and appropriate to our fellow-men. However we may consider the beings among whom we are placed, they, like ourselves, are of celestial descent. Some of them may be debased, and apparently little worthy of regard; but, without exception, their faculties are noble, and their capabilities are far above their present circumstances. The soul of man, though depraved and feeble, is yet a mysterious, a mighty and noble thing. Among the meanest and most cowardly assemblages of men of which we can form any conception, have been some of the mobs that have disgraced this country. And yet, even such an assemblage may not be utterly dead to every generous sentiment. A fierce mob, a few years ago, destroyed the beautiful mansion of a gentleman residing in one of the chief cities of our country. As the infuriated crowd were breaking up costly sofas and chairs, tables and mirrors, after they had wantonly ruined the many pictures that adorned the mansion, we are told that a full length portrait of Washington was brought out and presented to them. One, who had destroyed many other pictures, was about to put his foot

through that; but the cry, "Save it, save it," arrested the kick. "Save it, save it," arose from the vast mob; and the portrait was passed from hand to hand, over the heads of all, and deposited in a church of God, safe from harm. Now these men could not be utterly lost to the feelings of patriotism, and to the fame of Washington, although they were deeply outraging the fundamental principles of both. A person may even descend to the lowest depths of infamy, and appear to others to be utterly abandoned and lost; -yet still be a man, and, under the blessing of God, be reclaimed and saved.

In speaking of the Zenaida dove, M. Audubon, the naturalist, relates that a man, once a pirate, assured him that, while at a certain well, dug in the burning shelly sands of a well known key, the soft and melancholy cry of the doves awoke in his breast feelings which had long slumbered, and melted his heart to repentance. He said that, although associated with a band of the most desperate villains that ever annoyed the navigation of the Florida coast, he never left the place without increased fears of futurity. So deeply was he moved by the notes of any bird, and especially by those of a dove, that through these plaintive notes alone he was induced to forsake his vessel, and abandon his companions and his horrible occupation. After paying a parting visit to these wells, and listening once more to the cooings of the Zenaida dove, he poured out his soul in supplication for mercy, and once more became an honest man. He effected his escape amid difficulties and dangers, and now lives in peace in the midst of his friends.

Shall the soul, thus noble in its degradation, in the apparent obliteration of its humanity, thus susceptible of the highest impulses -shall the human soul be treated with intolerance? No, brethren, no! Let the response of every heart be, No! There is an appropriateness in the exercise of tolerance towards our fellow beings, and a wrong in withholding it, of which you will become more fully convinced as you become more deeply acquainted with the human spirit in its necessities, its wonderful capabilities, and its mysterious, though often degraded powers. In its errors and vices, its aberrations and guilt, you will find much, very much, to tolerate; but bear and forbear, with all long-suffering and kindness. Bear and forbear, that you may address it in accents that it can consent to hear. Bear and forbear, that you may prove God's voice and power to awaken and beautify, to purify and save his erring and unhappy, yet not forgotten children of the earth. Such tolerance the souls of your fellow-men imperatively demand of

you.

Finally, God requires men to be tolerant. Each man, we have seen, rightfully demands and expects this immunity from others. The requirement of God is, "Whatsoever ye would that men should do to you, do ye even so to them;" thus adding to the other reasons for tolerance, that of his authority as the Supreme Sovereign and Law-giver.

It is God's purpose to reveal unto the rational universe His own perfections, as the highest good and the only satisfying portion of the soul. To accomplish this end, he has placed men under a government of law, and in the prevalence of sin, has provided redemption for them through the death of His Son. And now, with the authority of a Sovereign, as well as the kindness of a Father, he calls upon them to co-operate with him in this great work. As the Infinite Proprietor, he lays his claim upon them, to direct their utmost power to secure the desired end. He requires that we possess his own spirit, hating sin with the utmost abhorrence, yet bearing and suffering long with the sinner. He requires that we imitate the atoning Savior, filling up that which is left behind of his afflictions, and attaining unto the fellowship of his endurance and sufferings. He requires that we become identified with his mediatorial plan and efforts, that we co-operate with his Spirit, exhibit his truth, and as far as in us lies, give effect to his recovering instrumentality and grace. How noble the calling! How weighty the responsibility and obligation resting upon those that are called !

Unto the largeness of this work the intolerant man can never attain. To its elevated spirit he can never reach; no, never. He cannot deeply sympathise with God in his purposes and ends; he cannot deeply sympathise with the plan of redemption through a crucified Savior; he cannot sympathise with the deep woes of the human soul; he is shut out from the vital, animating spirit of God's reign over this fallen world. Brethren, if we would accomplish the high end of our being, and display the glories of the ever blessed God, we must obey his voice, put away this alien spirit, and exhibit the spirit of Christian forbearance and love.

Such are some of the reasons for the exercise of this kindly virtue. From the inmost recesses of our hearts, from the souls of our fellow men, and from the infinite mind of God, voices issue forth, calling unto us, and urging upon us, to secure and constantly exercise the feelings of Christian forbearance and kindness. Deep calleth unto deep. All invite us into sweet accord and harmony with the spirit of God, the spirit of man, and the spirit of holy effort under the mediatorial King. Shall we listen to any other voice? Shall any other spirit have dominion over us?

My brethren, there is a great warfare going on in the world. This conflict must continue and extend. "Overturn and overturn," is the oracle that strikes upon our ear from the rapt strains of prophetic vision. Truth must overthrow error; virtue must supplant vice. In this great warfare, you are enlisted as combatants. Let it be ever remembered that you carry on not a personal conflict, but a conflict of principle; therefore, ever and fully tolerate the persons of your fellow-men; think favorably of their motives, even to your heart's utmost wish. But false principle and vice, by your allegiance to the truth, resist unto the death. Invite their extirpation in yourselves-show them no quarter in others.