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in children and in savages; but they grow up together, and advance toward maturity with equal steps. Where the moral sense is entire, there'must be a sense of religion; and if a man who has no sense

society, he more indebted for his conduct tò

good tem per than to found morals.

We have the authority of the Prophet Micah, formerly quoted, for holding, that religion, or, in other words, our duty to God, consists in doing justice, in loving mercy, and in walking humbly with him. The last is the foundation of religious worship, discussed in the foregoing section : the two former belong to the present section. And if we have gratitude to our Maker and Benefactor, if we owe implicit obedience to his will as our rightful fovereign, we ought not to separate the worship we owe to him, from justice and benevolence to our fellow-crcatures; for to be unjust to them, to be cruel or hard-hearted, is a transgression of his will, no less gross than a total neglect of religious worship. "Ma“ fter, which is the great commandment * in the law? Jesus said unto him, Thou * fhalt love the Lord thy God with all thy Vol. IV.



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heart, with all thy foul, and with all thy “ mind. This is the first and great com

mandment. And the second is like unto

it, Thou shalt love thy neighbour as'thy" felf. On these two commandments hang .

all the law and the prophets (a).” “Then “ shall the King say unto them on his right "hand, Come, ye blessed of my Father, “ inherit the kingdom prepared for you, is

For I was hungry, and yè gave me meat: I was thirsty, and ye gave me drink : I was a stranger, and ye took

me in: naked, and ye cloathed 'me: “ fick, and

visited ine : in prison, and

Then fhall the righteous answer, saying, Lord, when law we thee hungry, and fed thee? or

thirsty, and gave thee drink? When co

saw we thee a stranger, and took thee “ in? or naked, and cloathed thee? When « faw we thee fick, or in prison, and

came unto thee? And the King shall " answer, Verily I say unto you, in as “s much as ye have done it unto one of

the least of these iny brethren, ye have « done it unto me (6).”

- Pure religion

ye came

unto me.

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(a) Matthew, xxi. 36.

6 Matthew, xxv. 4.

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and undefiled before God, is this, To “ visit the fatherless and widow in their

affliction; and to keep himself unspotted from the world (a)."

Hoftias et “ vietimas Domino offeram quas in usum “ mei protulit, ut rejiciam ei fuum muas

nus? Ingratum eft; cum fit litabilis « hoftia bonus animus, et pura mens, et “ fincera confcientia. Igitur qui inno“ centiam colit, Domino fupplicat; qui justitiam, Deo libat; qui fraudibus ab

ftinet, propitiat Deum ; i qui hominem “ periculo fubripit, optimam victimam “ cædit. Hæc noftra facrificia, hæc Dei “ facra sunt. Sic apud nos religiosior est “ ille, qui justior * (6).” The laws of

* " Shall I offer to God for a facrifice thofe

creatures which his bounty has given me for my “ use ?' It were ingratitude to throw back the gift “ upon the giver. The most acceptable facrifice is “ an upright mind, an untainted conscience, and

honest heart. The actions of the innocent a“ fcend to God in prayer ; the observance of ju“ stice is more grateful than incense; the man who " is fincere in his dealings, fecures the favour of his " Creator; and the delivery of a fellow.creature “ from danger or destruction, is dearer in the eyes 6 of the Almighty than the facrifice of blood.”


a) James, i. 27.

(6) Minucius Felix.

X x 2


Zaleucus; lawgiver to the Locrians, who lived before the days of Pythagoras, are introduced with the following preamble. “ No man can question the existence of

Deity who observes the order and hår

mony of the universe, which cannot be “ the production of chance. Men ought

to bridle their passions, and to guard against every vice. God is pleased with no facrifice but a sincere heart; and differs widely from mortals, whose delight is fplendid ceremonies and rich offerings. Let justice therefore be studied; for by that only can a man be acceptable to the Deity. Let those who

are tempted to do ill, have always be“fore their eyes the severe judgements of “ the gods against wicked men. Let them

always keep in view the hour of death, “ that fatal hour which is attended with “ bitter remorse for transgressing the rules " of justice. If a bad disposition incline

you to vice, pray to Heaven at the foot “ of the altar, to mend your heart."

Morality is thus included in religion. Some nations, however, leave not this proposition to reasoning or conviction, but ingross many moral duties in their re


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ligious creed. In the 67th chapter of the Sadder, a lie is declared to be a great fin, and is discharged even where it tends to bring about good. So much

So much purer is the morality of the ancient Persians than of the present Jesuits. The religion of the people of Pegu, inculcares charity, forbids to kill, to steal, or to injure others. Attend to the confequence : that people, fierce originally, have become humane and compassionate. In a sacred book of the ancient Persians, it is written, “ If

you incline to be a faint, give good e“ ducation to your children; for their 66 virtuous actions will be imputed to you. The people of Japan pay great respect to their parents ; it being an article in their creed, That those who fail in duty to their parents, will be punished by the gods. In these two instances, religion tends greatly to connect parents and children in the most intimate tie of cordial affection. 'The reverence the Chinese have for their ancestors and the ceremonies performed annually at their tombs, tend to keep them at home, and prevent their wandering into foreign countries. Ancient Persia was fertile and populous:


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