Liberalism. See Rationalism.
Liberality is a term denoting a generous disposi- tion of mind, exerting itself in giving largely. It is thus distinguished from its synonymcs generosity and boiuity. Liberality implies acts of mere giving or spending ; generosit j', acts of greatness ; bounty, acts of kindness. Liberality is a natural disposition ; generos- ity proceeds from elevation of sentiment; bounty from religious motives. Liberality denotes freedom of spirit ; generosity, greatness of soul; bounty, openness of heart. — Buck, Theol. Diet. s. v.
LIBERALITY OF SENTIMENT, a generous dis- position a man feels towards another who is of a differ- ent opinion from himself; or, as one defines it, '-that generous expansion of mind which enables it to look beyond all petty distinctions of party and system, and, in the estimate of men and things, to rise superior to narrow^ prejudices." Unfortunately, liberality of senti- ment is often a cover for error and scepticism on the one hand, and is most generally too little attended to by the ignorant and bigoted on the other. "A man of liberal sentiments," says an eminent English writer, "must be distinguished from him who has no relig- ious sentiments at all. He is one who has serioush- and effectually investigated, both in his Bible and on his knees, in public asscmbUes and in private conversations, the important articles of religion. lie has laid down principles, he has inferred consequences; in a word, he has adopted sentiments of his own. He must be dis- tinguished also from that tame, undiscerning domestic among good people, who, though he has sentiments of his own, yet has not judgment to estimate the worth and value of one sentiment beyond another. Now a generous believer of the Christian religion is one who will not allow himself to try to jiropagate his sentiments by the commission of sin. No collusion, no bitterness, no wrath, no undue influence of any kind, will he ajiply to make his sentiments receivable; and no living thing will be less happy for his being a Christian. He will ex- ercise his liberality by allowing to those who differ from him as much virtue and integrity as he possibly can."
There are. among' a nndtitude of arguments to en- force such a dis|)(isition. the folldwing worthy of our at- tention : '■ I.^^'e should exercise lil)crality in union with sentiment because of the different capacities, advanta- ges, and tasks of mankind. Religion employs the ca- pacities of mankind just as the air employs their lungs
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and their organs of speech. The fancy of one is livel}-, of another dull. The judgment of one is elastic, of an- other feeble, a damaged si)ring. The memory of one is retentive, that, of another is treacherous as the wind. The passions of this man are lofty, vigorous, rapid ; those of that man crawl, and hum, and buzz, and, when on wing, sail only round the circumference of a tulip. Is it conceivable that capability, so different in every- thing else, should be all alike in religion ? The advan- tages of mankind differ. How should he who lias no parents, no bouliS, no tutor, no companions, equal him whom Providence lias gratitied with them all; who, when he looks over tlie treasures of his own knowledge, can say, this I had of a Greek, that I learned of a Ko- man ; this information I acquired of my tutor, that was a present of my father ; a friend gave me this branch of knowledge, an acquaintance betpieathed me that? The tasks of mankind differ ; .so I call the employments and exercises of life. In my opinion, circumstances make great men; and if we have not Cffisars in the State, and Pauls in the Church, it is because neither Ciiurch nor State are in the circumstances in which they were in the days of those great men. I'usli a dull man into a river, and endanger his life, and suddenly he wiU discover invention, and make efforts beyond him- self. The world is a fine school of instruction. Pov- erty, sickness, pain, loss of children, treachery of friends, malice of enemies, and a thousand other things, drive the man of sentiment to his Bible, and, so to speak, bring him home to a repast with his benefactor, God. Is it conceivable that he whose young and tender heart is yet unpracticed in trials of tliis kind can have ascer- tained and tasted so many religious truths as the suf- ferer has '? 2. We should believe the Christian religion with liberality, because every part of the Christian re- ligion inculcates generosity. Christianity gives us a character of God; but what a character does it give! God is Love. Christianity teaches the doctrine of Providence ; but what a providence ! Upon whom doth not its light arise? Is there an animalcule so lit- tle, or a wretch so forlorn, as to be forsaken and forgot- ten of his God? Christianity teaches the doctrine of redemption; but the redemption of whom? — of all tongues, kindred, nations, and people ; of the infant of a span, and the sinner of a hundred years old : a redemp- tion generous in its principle, generous in its price, gen- erous in its effects ; fixed sentiments of divine muniti- cence, and revealed with a liberality for whicli we have no name. In a word, the illiberal Christian always acts contrary to the spirit of his religion : the liberal man alone tlioroughly understands it. 3. We should be lib- eral, because no other spirit is exemplified in the infalli- ble guides whom we profess to follow. I set one Paul against a whole array of uninspired men : ' Some preach Christ of good-will, and some of 'envy and strife. What then? Christ is preached ; and I therein do rejoice, yea, and will rejoice. One eateth all things, another eateth herbs; but why dost thou judge thy brother? We shall all stand before the judgment seat of Christ.' We often incpiire. What was the doctrine of Christ, and what was the practice of Christ? Suppose we Avere to insti- tute a third question. Of what TiiMPER was Christ? 4. We should be liberal as well as orthodox, because truths, especially the truths of Christianity, do not want any support fnini our illiberality. Let the little bee guard its little honey with its little sting ; perhaps its little life may depend a little while on that little nourishment. Let the tierce bull shake his head, and nod liis horn, and tlireaten his enemy, who seeks to eat his flesh, and wear his coat, and live by his dcatli : poor fellow ! his life is in danger; I forgive his bellowing and his rage. But the Christian religion — is tliat in danger? And what human efforts can render that false which is true, that odious which is lovely? Christianity is in no danger, and therefore it gives its professors life and breath, and all things except a power of injuring others. 5. Liberality in the profession of religion is a wise and