Thomas Carlyle.

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been told. Are my readers prepared to hear
that dU wept hene^f tkme blMf Yet this wbb
actually the case, without exaggmrting by a*
hair-bi^adth — Ju wept away ker effe-tigkt / Poor
Kate ! Those sightleaB eyeballs weep ao more:
the wail of thine agony no longer rings amid
the solitudes of thy native hills; for God him-
self hath wiped away all tears firom thine eyes: ,
and when the green graves of Lochcarron shall i
have disgoiged thy blessed dust, thou dialt tune :
with ecrtaay thy voice to the haro c^ Gkod, as |
thou standest on that crystal sea m the place
where there shall be no more pain, neither sor-
row nor crying, for the fimner things shall have
passed away. 1 1

The excellent minister on whose authority
I relate this story, stated that he was called onl
to assist in dispensing the Lord's-supper at I
Lochcarron on one occasion during Kate's
long period of darkness. While wmUdng with '
Mr. Lauchlan among the moors, he heard at a |
distance the moaninfs of a female in great dis-|
tress. <* Hash !" said the stranger minister, ' do
you hear that cry ! What is it f" Mr. Lanch- '
Ian knew it well. ** Never mind," replied he,';
^ that woman has cost me many a tear; let her I
weep for herself now." He kept his eye on
her ever afterwards, however, anid was exceed-
ingly kind to her, watching like a &tha- over
every interest of the old woman, i<x time as
well as for eternity. I

During one of her visits to the manse kitchen,
while waiting to oonverse with the minister, it
is said that her attention was attracted by the '
noise of a flock of ducklings which drew near ,
the place where she sat. Not aware of the pre- '
sence of any other person, the poor blind woman' '
was heard to exdium, ** O my poor things, ye're
happy, happy creatures — ^ye have na crucified a j
Saviour like me; it would be well fior Muckle {
Kate to be a duck like you : for O then she
would have no sin to answer for — ^no sin, no
sin I" The anecdote may appear frivolous, if
not ridiculous; not so the feeling which it ex-
presses; for many is the awakened sinner
that has shared in blind Kate's desire, and
would gladly have exchanged being with a dog
or a stone, for then he would have had *' no
sin to answer for — ^no sin, no sin !"" '

In the third year of her anguish, Mr. IaocIi-'
Ian was exceedingly anxious that she should ait

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down at the Lord's table, and accordingly arged
every argnment to induce her to commemorate
the dying love of Christ. But nothing could
previol upon her to comply. " She go forward
, to that holy table ! ike, who had had her arms up
to the ihoulden in a Saviour's blood 1 Her pre-
Isence would profiuie the blessed ordinance, and
would be enough to pollute the whole congre-
! gation ! Never, never would she sit down
' at the table; the communion was not for her !"
'Vke minister's hopes, however, were to be realiz-
ed in a way that he never anticipated.
I The Sabbath had arrived, the hour of meeting
drew nigh, but Kate's determination still re-
• mained unchanged. I am not acquainted with
. , the exact spot where the Gaelic congregation
1 1 assembled on that communion Sabbeith; the
I ; tables were, however, spread, as is usual on such
{ occasions, in the open air among the wild hills
i I of Locbcarron. Did any of my readers ever
witness the serving of a sacramental table at
which there sat one solitary communicant ?
i'yet such a sight was witnessed on that long-
I remembered day, and poor Kate and Mr. Lauch-
lan were the only actors in the scene.

The tables had all been served, the elements
had been removed, the minister had returned to
, ** the tent," and was about to begin the conclud-
, ing address, and all were listening for the first
I words of the speaker, when suddenly a cry of
i I despair was heard in a distant part of the con-
I gregation — a shriek of female agony that rose
j'Toud and clear amid the multitude, and was
I \ returned, as if in sympathy, by the echoes of the
, surrounding hills. It was the voice of '^ Muckle
Kate," who now thought that all was over —
) that the opportunity was lost, and would never
more return I The congregation was amazed;
i hundreds started to their feet, and looked
' anxiously towards the spot whence the scream
; had proceeded. Not so the minister; Mr.
Laochlan knew that voice, and well did he
understand the cause of the sn£Perer's distress.
j Without a word of inquiry he came down from
J the tent, stepped over among the people till he
I had reached the spot; and taking Kate kindly
by the hand, led her through the astonished
I crowd to the communion table, and seated her
; i alone at its head. He next ordered the ele-
ments to be brought forward, and replaced upon
the table; and there sat that one solitary bUnd
j I being, alone in the midst of thousands — every eve
of the vast multitude turned in wonder upon the
' lonely communicant^she herself aU uncon-
I ' scious of their gaze. O for the pen of Bunyan
or of Boston, to trace the tumult of feelmgs
that chased each other through that swelling,
bursting breast I The secrets of that heart
have never been revealed; but light confident
am I, that if there be one text of Scripture
which more than another embodies the upper-
most emotion in her mind during that hour of
'intense and thrilling spiritual excitement, it
must have been the sentiment of one who knew


well what it was to have been humbled in the
dust like Kate : " This is a faithful saying, and
worthy of all acceptation, that Christ Jesus came
into the world to save sinners, of whom I AM

The words which Mr. Lanchlan chose as the
subject of his address, were well-nigh as extra-
ordinary as any part of the occurrence; they
were the words of Moses to Pharaoh (Exod. x..
26) : « There shall not an hoof be left behind "—
a manifest accommodation of the sentiment,
** Those that thou gavest me I have kept, and
none of them is lost." I regret that I cannot
furnish the reader with any notes of that woiv-
derful address, in which, however, the speaker
obtained most singular liberty. But the lead- '
ing idea was, that all who had been given/
in covenant by the Eternal Father to the Son, '
were as safe as if they were already in heaven,
and that not one soul should be forsaken or left
to perish — ^ No, not so much as Muckle Kate l"
This extraordinary service was ever afterwards '
known as " Muckle Kate's Table," and it is
said, that by that single address no fewer than
two hundred souls were awakened to spiritual
concern, which ripened in many instances intcK
deep and genuine piety. The minister to whom
allusion has been made was himself acquainted -
with nine of these inquirers, who traced their
earliest impressions to that table service, and
all.of whom were, at the time of his acquain-
tance with them, eminently godly characters.
** Muckle Kate" herself lived about three years
after her first communion, possessed of that
''peace which passeth all understanding,"'
and manifesting all the marks of a close andi
humble walk with God.


" Push it aside, and let it float down stream," said
the captain of a steamboat on a small western rirer^ {
as we came upon a huge log lying crosswiao in the '
channel, near to a largo town at which we were about
to stop. The headway of the boat had already been ..
checked, and with a trifling effort the position of the .
log was changed, and it moved onward toward the
MiflsissippL On it went, perhi^s to annoy others as
It had annoyed us— to lodge here and there until it ^
becomes so water-soaken, that the heavier end wilL i
sink into a sand-bar, and the lighter project upward, t
thus forming a ** sawyer," or a " snag." It would
have taken a little more effort to cast it high upon
the land, but no one on board appeared to think of
doing that, or anything else, save getting rid of it as
easily as possible, for it had not yet become a for-
midable evil, By-and-by, if a steamboat should be |
going down the river, and strike against it, causing a '
loss of thousands of dollars, if not of life, hundreds ■
will ask the old question, if something cannot be done
to remedy such evils, without stopping to inquire
whetherthey cannot be prevented. |

Now this is the way in which some of us work, i
who profess to have a better knowledge than that

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which beloogB to the world. We forgot that old
proverb, that an ounoe of prevention is better than
a pound of cure—that that is tht truest wisdom which
advises the overcoming of the beginnings of eviL It
may cost iu less seeming labour to " push-aside *^ the
boy who stands at the comer of the street on the
Sabbath, with an oath on his lips, than to put forth
a little extra effort to get him into a Sabbath-school,
land teach him, by the divine blessing, to keep the
' fourth commandment. But he is not yet Aformid-
\able evil to society, and so is left to float down with
I the current of vice — to continue his growth m rin,
' and reach his manhood steeped in habits of evil, and
fixed in a position that may work the ruin of more
'than one souL Speaking after the maimer of men,
* greater efforts will then have to be made to save him,
to overcome his power for evil. Surely, if the Church
j were wise there would not be such an apathy of feel-
ing in regard to the moral condition of the destitute
children of our city, and our land. Their claims upon
its sympathy and labours would meet a more gene-
Spous response.

I When I was in Berlin, I went into the pvblic pri-
'son, and visited every part of the establishment. At
last I was introduced to a very large hall, which was
I full of children, with their books and teachers, and
having the appearance of a Prussian school-room.
. " What ! " said I, " is it possible that all these chil-
dren are imprisoned here for crime ? " ** O, no,"
'said my conductor, smiling at my simplicity, ** but if
a parent is imprisoned for crime, and on that account
his children are left destitute of the means of educa-
tion, and are likely to grow up in ignorance and
crime, the government places them here, and main-
tains and educates them for useful employment.**
This was a new idea to me. I know not that it has
I ever been suggested in the United States; but surely
" it is the duty of the government, as well as its highest
interest, when a man is paying the penalty of his
crimes in a public prison, to see that his unoffend-
ing children are not left to suffer and inherit their
father's vices. Surely it would be better for the
child, and cheaper as well as better for the state.
Let it not be supposed that a man will go to prison
> for the sake of leaving his children to be taken care
I ' of— for those who go to prison usually have little
' regard for their children. If they had, the discipline
! I of the Berlin prison would soon sicken them of such
'a bargain. — Professor Stowe,

** I would rather be taxed for the education of the
! b<9, than the ignorance of the man. For one or the
other I am compelled to be."


(From the Works of Andrew Fuller.)

Why is it that the beauty of the Christian Church is
suffered to be marred and its peace invaded by a suc-
cession of perpetual discords.^ This is an awful sub-
ject; and if we were left to our own conjectures upon
it, it wovAd be our wisdom to leave it to the great
day when all things will be made numifest : but we

are not. The Scriptures of tnitii inform w thai
** there must needs be heresies, that they who ar 3
approved may be made manifest."

AXL the influences to which we are exposed, in the
present life, are adapted to a state of probation, and
to do us good or harm according to the state of mind
which we possess. We are not only fearfuDy made,
but as fearfhUy situated. The evidence in favour of
true religion m sufficient for a candid mind, but not
for one tiiat is disposed to caviL If we attend to it |
simply to find out truth and obey it, we shall not be
d^ppointed; but if our souls be lifted up within us,
the very Rock of salvation wfll be to us a stone of
stumblmg. The Jews required a sign in Ikmr own.
vay: "Let him come down firom the cross," said
they, **and wewillbdievehim." If he had ptc^^tc^jr
risen from the deadL say modem unbelievers, none
could have doubted it Yet he neither came down
from the cross nor rose publicly firom the dead; and
let them say, if they please, that he could not, and
that all his miracles werethework of imposture. It {
may be emr duty, as much as in us lies, to cut off oc- •
casion from them who desire oooason ; but God oflen \
acts otherwise. They who desire a handle to renounce \
the Grospel'shall have it. Thus it is that men are
trUd by false doctrine, and even by the unmoralities j
of professing Christians. i

The visible kingdom of Christ is afloor oontainiog
a mixture of whMt and chaff; and every fabe doc-
laine is a wind, which He, whose fatn is in his hand,
makes use of to purge it. There are great numbeiB
of characters wno profess to receive the truth, on'
whom, notwithstanoing, it never sat easily. Its holy \
and humbling nature galls their spirits. In tack
cases, the mind is prepured to reoave any reptesen-J
tation of the Gospel, however faUadoos, that miqr;
compcoi with its desires; and being thus averse to tae'
truth, God, in iust pudfpnent, freauently suffien the
winds of faJse doctnne to sweep them away. Sochj
is the. account prophetically given of the chief instm- ,
ments in the Romish aposta^. The introduction of
that mystery of imqnity is thus described: <' Whose
coming is after the wondi^ of Satan, with all power, '
and si^is, and lying wonders, and with all deoexvable-
ness (n unrighteousness in them that perish; becanae
they received not the love of the truth, that tiheyj
might be saved. And for this cause Goa shall send
them strong delu^n, that they should believe a Be :
that they ul might be damned who believed not the'
truth, but had pfeasure in unrighteouaness."

Not only is Julte doctrine permitted, thyat it may!
sweep away hypocritical characters, but the ddscord-
ance which appears amon^ the professors of Chris-
tianity is itseli a temptation to many, and that in
divers ways. Some, who conrider themselves as i^
most if not altogether infisdliblcL are hereby furaiahed
with a plea for isUoUrasice and persecution. In tUi


they be left to themselves, and form their own notions
of religion, there will be no emd to their errors and
divisions, and to the seets that will arise out of tlism.
Others, on the same ground, have r^f^ted all f-
liffion. You cannot agree, say they, as to whai is
truth : settle it among younelves before you attempt
to trouble us with it. Very well : if you can sati^
your consciences with this evasion, do so. It will
not avail you at death or judgment. You w31 tlMii
be reminded that you did not reaaen thus in things is
which your hearts were inclined; but applied with aH
your powers, and used every possible means, to as-
certain the truth for yourselves, and acted accordingly.
On your own principles, therefore, will you be
judged. t


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Others, who have not gone these lengths, have
yet been tempted to despair of fin<&ig out what is
the true religion. Amidst the onpoeition of opinion
which continually presents itself oefore us, say they,
how are we, plain people, to judge and act ? If you
mean to intimate that it is Tain for you to concern
yourselves about it, that is the same as saying, it is
vain to attempt anything that is accomj^nied with
difficulties, or to walk in any way that is attended
with temptations; and this would lead you to stand
still in otner things as well as in religion. But if it
be the real desire of your soul to know the right way
and walk in it, there is no reuoa to desmur. Follow
no man as your guide; but go to your J^le and your
God, and there decide the question. You need not
say in your heart, ** Who shall ascaid into heaven?
or who shall descend into the deep? ** The word is
nigh thee. To read controversial books may, in many
cases, be useful : but seldom when it is done with a
view to decide the great question, What is the right
way to everlasting Ufe ? A book, as well as a sermon,
may be the means of affording such direction; but
when the mind is in a state of suspense, it is beyond
all comparison the safest to consult the oracles of
Qod. To launch into controversy, without having
obtained satisfaction on the first principles of the
doctrine of Christ, is to put to sea in a storm without
a rudder. One great reason why men are ** carried
about with divers and strange aoctrines*^ is — their
" hearts are not established with mce." They have
no principles of their own, and therefore are carried
away witn anything that wears the appearance of

But one of the worst inferences drawn firam the
discordant doctrines which abound in the world is,
that doctrine itself is of little or no account. As in-
tolerance and bigotry, under the specious name of
zeal, distinguished former ages; so sceptical indiffer-
ence, under the specious names ot canoour, liberality,
and moderatiooLOiBtinguiBhes this. This is the grand
temptation, p^iaps, of the present times. It would
seem as if men must either nght for truth with car-
nal weapons, or make x>eaoe with error; other our
religious principles must be cognizable by human
legislators, or they are neither good nor evil, and (iod
himself must not call us to account for them; either
we must call men masters upon earth, or deny that
we have any master, even in heaven.

It is a favourite principle with unbelievers, and
with many professing Christians who vei^ towards
•them, that error not only has its seat in the mind,
but unt it is pwrely intelleotual, and therefore inno-
cenL Hence they plead against all Church censures,
and every degree of unikvourable opinion on aeooont
of doctrinal sentiments, as though it were a species
of persecution. But ii the causes of error be princi-
pally vMral, it will follow that such conclusions are
as contntry to reason as tiiey are to Scripture.

The above remarks are fiur irom being designed to
cherish a spirit of bitterness against one anoth^, as
men, or as Christians. There is a wav of viewing the
corruption and depravity of manktaa,^ so as to excite
bittemess and wrath, and e rery species of evil tem-
per; and there is a way of viewmff them, that, witli-
out approving or conniving at what is wrons, shall
excite the teur of compassion. It does not become
us to dedaim a^pdnst the widcednesB of the wicked
in a manner as if we ejected grapes of tbont or
figs of thistles; but while we prove ourselves the de-
cked friends of (}od, to bear good-win to men. It
becomes those who may be the mosMlzmly established
' in tiie truth as it is in Jesus, to consider thai a por-
tion of the errors of the age, m all probabHity, at-
taches to them; and though it were otherwise^ yet
they are directed to carry H benevoleatly towarai

others who may err: " In meekness instructing those
that (wpose themselves; if God, pendventure, wfil
give them repentance to the aduiowledgix]^ of the

Finally, There is an important difference between
razing the foundation, and building upon that foun-
dation a portion of wood, and hay, and stubble. It
becomes us not to make li^ht of either; but the lat-
ter may be an object of forbearance, whereas the
former is not. With the enemies of Christ we
ought, in relitpous matters, to make no terms; but
towards his friends, though in some re^>ects erro-
neous, it behoves us to come as near as it is possible
to do, without a dereliction of principle. A truly
Christian spirit will feel the force of such hmguage
as the following, and will act upon it : "All thatm
CYm place call upon the name of Jesus Christ our
Lord, both theirs and ours, grace be unto them, and
peace, from God our Father, and from the Lord
Jesus Christ. Grace be with all tiiem that love our
Lord Jesus Christ in sincerity ! **


Read the following, and see the results of beginning
the course of Sabbath desecration, which many
Christian professors are now doing their bes# to
bring upon our country : —


The profanation of the day of God is the practice
of the pope. Thus although any one of the other six
days would suit as well as the Sabbath to receive
stntngers viriting Rome, it is stated that the late pope
often selected the day of rest for this purpose. The
following is the testunony of a lady, who recently
published a book of travels in New York :—

" Persons requesting a presentation, send in their
names through the proper authorities, their respec-
tive ambassadors, &c. It is made known to the pope,
and when a sufficient number of names iiave
been received, so that he can lamp them, and go
through with a good many at once, he names a.!
day and hour for the ceremony. A friend who was '
with us, had letters from the highest Catholic authori- !
ties in Canada, the superior of the St. Sulspice, to
the cardinal and clergy ^nerally, here. These have '
acquired us greater fieicihties than we should other- !
wise have had. It was announced to us that we were \
to have an audience on Sabbath, at three p.m. A youne
Roman to whom we bore a letter of introduction, and
who is the private secretary of the pope^ secretary '
of state, was to present us to his holinesB.^ I

Thus did this old man, tottering on the brink of
the grave, and pretending to be the vicegerent of'
Christ, give his official sanction to the crime of vio- '
kting the sanctity of the Sabbath, God'*s appointed
day of rest from worldly cares and pursuits, by con- 1
verting it into a set day for seeing company. Of the '
manner in which the affidr was managed, we have *
this narrative : — I

" We each bent the knee on entering; but he im- 1
mediately motioned with his hands to have us rise and
come forward. We obeyed, bendbig and bowing aa'
awkward as stiff-neckai republicans miffht be ex- <

pected to do. Mr. being in advance, knelt at hia

feet, but the pope reached out his hand to prevent '
him. He, however, not understandmg it thus, took !
hold of it, and rising, gave it a hearty friendly shake,, |
quite a la American. We were introduced severally
by name, and the place each came from named. He
then addressed eacn separately, asked questions, re- {
lated aneodotei, was pmeotly albble and easy, and !
ooite garrulous; eonyersing m Itafian, though he vat- 1
oerstands French.^

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A rery Bhocking exhibition of the violation of the
j&j of rest if found in the followinz illustration of
xhe manner in which Roman Catholics keep the
sacred day in New Orleans. A handbill was paraded
n the streets, of which the following is a copT : —

" Philharmonic Ball Room. Orleans Street, oppo-
site the Theatre, between Royal and Bourbon Streets,
Sabbath, March 30th, 1845.-<2trand Attraction !—
Catholic Orphans* BenefiU-^k Grand Dren and
Masked Quarteroon Bali. Doors open at 8 o'clock.
Weapons are prohibited.**


In direct opposition to the laws and the intent of
the Lord's-day, it is a season of worldliness and sin,
with the single exception of the observance of public
worship. Even the appropriate instructions of this
day, in many places are superseded, and the teach-
ings of the sanctuary accommodated to the maxims
of the world and the spirit of the age. In the cities
' and large towns, in noise and bustle, it is hardly dis-
' tinguished from the other days of the week, and
scarcely recalling many even of the higher classes
^ from their labour for the enioyment of repose and
worldly pleasures. The public officers of State, from
' ' the highest to the lowest, almost without exception,
and in direct opposition to law, disregard the dav.

The lower oroers. even less restrained by the laws,

imitate the demoralizing example of their superiors;

and the more so, because the LordVday sreatly in-

' * creases their g^uns. Tobacconists, musicums, rum-

I sellers, rope-dancers, and all those whose business

it is to minister to the pleasures of men, respectively

depend on Si^bath as the best day for the exercise

i , of .their craft. Accordingly every kind of business

I proceeds on this day as on any other, until suspended,

Online LibraryThomas CarlyleThe Christian treasury, Volume 2 → online text (page 135 of 145)