They are the puppets of which the devil holds the strings. It is only exceptionally that he speaks of them as fellow-men, acted on by the same desires, fears, and hopes as himself; his rule is to hold them up to his hearers as foredoomed instruments of Satan and vessels of wrath. If he is obliged to admit that they are "no shams," that they are "thoroughly in earnest"—that is because they are inspired by hell, because they are under an "infra-natural" influence. If their missionaries are found wherever Protestant missionaries go, this zeal in propagating their faith is not in them a consistent virtue, as it is in Protestants, but a "melancholy fact," affording additional evidence that they are instigated and assisted by the devil. And Dr. Cumming is inclined to think that they work miracles, because that is no more than might be expected from the known ability of Satan who inspires them.[1] He admits, indeed, that "there is a fragment of the Church of Christ in the very bosom of that awful apostasy,"[2] and that there are members of the Church of Rome in glory; but this admission is rare and episodical—is a declaration, pro formâ, about as influential on the general disposition and habits as an aristocrat's profession of democracy.
This leads us to mention another conspicuous characteristic of Dr. Cumming's teaching—the absence of genuine charity. It is true that he makes large profession of tolerance and liberality within a certain circle; he exhorts Christians to unity; he would have Churchmen fraternize with Dissenters, and exhorts these two branches of God's family to defer the settlement of their differences till the millennium. But the love thus taught is the love of the clan, which is the correlative of antagonism to the rest of mankind. It is not sympathy and helpfulness toward men as men, but toward men as Christians, and as Christians in the sense of a small minority. Dr. Cumming's religion may demand a tribute of love, but it gives a charter to hatred; it may enjoin charity, but it fosters
