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132 THIS IS NOT THE CHRISTIAN SYSTEM.

vast amount of good may be thus accomplished; many good Christians may mingle in these labours; yet this system is not Christianity, nor has it the purity or vitality of the Christian system.

We protest against Christianity being made responsible for this mode of operation, whatever of good or evil may be the result. It is rather an excrescence fastened upon Christianity by human frailty, and being so attached, it is regarded by too many beholders, who take not the trouble to examine, as a part of the Christian system. Let the probe be freely applied, and it will be found this excrescence is no part of the system which it overshadows, conceals, and deforms.

We mean not unqualified condemnation : every form or manifestation of Christianity must be more or less marred by human frailty. Let us be careful to separate that which is human from that which is divine: and, above all, let us be careful not to place that which is human above that which is divine. We

CHARITY AS GOOD FOR GIVER AS RECEIVER. 133

merely point to a system professedly Christian, by which men commit their charity to the keeping of others, and permit their good works to grow upon other people's vines: by which we may do good to others, but get none for ourselves.

But let us not too much disparage this business-like philanthrophy: it is a tribute to the sublimer spirit of Christianity; yet not to be confounded with that system in which the gift of two mites may exceed in importance and in results the bestowal of millions. We would not condemn, we would not discourage this kind of effort; it may lead some to think they are fulfilling all their Christian duties, and thus lead them astray; but the general tendency must be to open the channels of good affections, to liberalize the mind, and to strengthen benevolent emotions.

Christianity designs the exercise of charity to be as useful to those who exercise it as to those in whose favour it is exercised-to him who gives alms as to him who receives them,

to those who visit the sick and suffering and the imprisoned, who clothe the naked and feed the hungry, to those who administer the cup of cold water to the thirsty, as to those in whose favour these kind offices are performed. Christian charity is the overflowing of kindly affections: it cannot commit to others that which it can perform itself: it cannot wait for direction nor arrangement, but promptly stretches forth the hand of succour, wherever it finds a claim for relief. Charity is poured from the heart; that which springs up in the soul, that loves its neighbour as it loves itself, can never be satisfied by paying contributions into the treasury of any association, however praiseworthy its objects. The starving pauper craves bread with no stronger sensations than the charitable soul desires to minister to him the succour and comfort he needs: the sons and daughters of affliction crave sympathy and consolation with no stronger emotions than are felt by the charitable souls who fly to commune with and comfort them. Charity

does not consist in any system which merely secures comfort to the poor and afflicted: it consists in the overflowing of those affections which prompt us to fly uncalled to the help of the miserable.

TOO MUCH RELIANCE ON LEARNING. THE AFFECTIONS TO BE EXERCISED AS WELL AS THE

MIND.

CHRISTIANITY has suffered from the labours of men in another aspect. While the spirit of business has invaded religion on one side, learning and theology have occupied too much ground on the other. It required but a few years of Christ's ministry to announce his great message. These simple but sublime truths are recorded by the four evangelists in very small space. They are so plain that he that runs may understand. Christ consummated his mission by suffering on the cross, and the work of redemption was accomplished.

136

ALL CANNOT BE VERSED IN THEOLOGY.

His apostles went forth to proclaim the glad tidings of salvation: they exhorted, explained, argued, vindicated, and illustrated, according to the circumstances in which they were placed, and the persons to whom they addressed themselves, whether Jew or Gentile. Both were opposed to the truth, and to both were applied such motives and treatment as their case required.

We mean not to urge any objections to theology in itself, nor to deny that our spiritual teachers should be versed in such knowledge. They may by such learning be more thoroughly furnished to every good work, and be enabled to prosecute their labours with more success among all classes of men. But all Christians cannot be versed in theology: it cannot safely be asserted how much knowledge is requisite to save a believer. This gauge is not placed in human hands. It is true, the more knowledge of the Christian system the better; but if this light emit no heat, it is deceptive and injurious.

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