BOOK V. CHAP. I. THE DOCTRINE OF THE FOUNDER. F it be true that eternal wisdom itself has IF vouchfafed to defcend from heaven to earth to enlighten mortal man, I must neceffarily find the indelible traces of that adorable wisdom, in the character of his divine Meffenger. I meditate deeply on this great fubject. I begin by tracing to myself the characters which this doctrine ought to have, that it may appear to me conformable to the purest lights of reafon, and that it may add to these lights, those which the wants of human nature required, and which human nature of itself could not fupply (a). That man is a focial being, and that many (a) See Part xvi. Chap. iii. Phil. Paling. 1 " of his principal faculties have for their direct aim the focial ftate of man, must be readily granted. The gift of fpeech alone would fuffice to convince me of it. The doctrine therefore of a heavenly Messenger should be effentially connected with the great principles of focial union. It must tend directly to make perfect and ennoble every natural fentiment, which unites man with his fellow creatures. It will multiply and increase indefinitely the ties of humanity, and represent to man the love of his fellow-creatures, as the most fruitful and pureft fource of his prefent and future happiness. In effect, is there a principle of focial life more refined, more noble, more active, more liberal, than that fublime benevolence, which in the doctrine of the gospel is indicated by that expreffive and unusual term charity (b)? (b) I do not fay new, altho', in a certain sense, I might be allowed that expreffion. Cicero has faid, in that beautiful paffage, lib. de finibus, V. 23, In omni autem honefto, mihil eft tam illuftre, nec quod latius pateat, quam conjunctio inter homines hominum, & quafi quædam focietas, & communicatio utilitatum, & ipfa caritas generis humani, &c.—That philofopher first spoke the voice of charity to the age he lived in. Soirates /older than Cieurs / we read this precept & &. A new - sento others as you wouls that other thand Do unto you, wt is yo spence of you morality. A new commandment I give unto you, that ye love one another.-By this shall all men know that ye are my difciples, if ye have love one to another.-Greater love hath no man than this, that he lay down his life for his friend. And who were the friends of Jefus, but the whole race of man, the inhabitants of every clime, throughout every age, from the creation of the world? In fuch repeated precepts of brotherly love, in that fublime law of charity, can I fail to difcern the founder and legiflator of univerfal fociety? In that great example of benevolence, in that voluntary facrifice, can I fail to discern the truest, the most generous friend of mankind? The heart of man is the universal principle of all his affections. It is the heart, therefore, which requires to be made more perfect. A celeftial doctrine will not confine itself merely to the regulation of the external actions; it will direct its happy influence to the inmost receffes of the heart. Ye bave beard that it was faid, Thou shalt not commit adultery, But I fay unto you, that whof ever looketh on a woman, to luft after her, bath committed adultery with her already in his heart. What new doctrine then is that which condemns à crime only meditated, as if it had been actually committed? It is the doctrine of that incomparable philofopher, who accurately knew the frame of man, who knew that an impreffion made too powerfully on certain parts of the organ of thought, may infenfibly ftimulate to the commiffion of actual offences. A physiologist will find no difficulty in comprehending the force of this remark. The fenfelefs voluptuary would feel it, if the impurity of his imagination had not clouded his understanding.-But I jay unto you it is a mafter that speaks, and what a mafter! He spoke as one having authority. A good man, out of the good treafure of the heart bringeth forth good things, and an evil man, out of the evil treasure bringeth forth evil things. What fimplicity in these expreffions! how fraught with sense and information is the thought!-The good man!it is not the great man; it is more.—His good treasure 1 treasure-his heart!-the heart of the good man. There exists no paffion more adverse to the social spirit than that of revenge, nor is there any that lords it more tyrannically over the heart of which it has unfortunately taken poffeffion. A celeftial doctrine will not therefore confine itself merely to the reprobation of so dangerous and fo unworthy a fentiment in a focial being; it will not be content with requiring of him the facrifice of his own refentments; ftill lefs will it allow the law of retaliation: it will inspire him with that kind of heroic enthusiasm which instructs him to render good for evil. Ye have heard that it has been faid, An eye for an eye, and a tooth for a tooth-But I fay unto you-Love your enemies. Bless them that curfe you, do good to them that hate you, and pray for them which despitefully use you, and perfecute you. For if ye love them which love you, what reward have ye (c)? And what is the motive which is prefented (c) I know that thefe, as well as many other fublime |