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 wrong and astray, of sin, and of helplessness under sin, was oppressive. The thing was, by giving a fuller idea of righteousness, to re-apply emotion to it, and by thus re-applying emotion, to disperse the feeling of being amiss and helpless, to give the sense of being right and effective; to restore, in short, to righteousness the sanction of happiness.

But this could only be done by attending to that inward world of feelings and dispositions which Judaism had too much neglected. The first need, therefore, for Israel at that time, was to make religion cease to be mainly a national and social matter, and become mainly a personal matter. 'Thou blind Pharisee, cleanse first the inside of the cup, that the outside may be clean also!' —this was the very ground-principle in Jesus Christ's teaching. Instead of attending so much to your outward acts, attend, he said, first of all to your inward thoughts, to the state of your heart and feelings. This doctrine has perhaps been over strained and misapplied by certain people since; but it was the lesson which at that time was above all needed. It is a great progress beyond even that advanced maxim of pious Jews: 'To do justice and judgment is more acceptable than sacrifice.' For to do justice and judgment is still, as we have remarked, something external, and may leave the feelings untouched, uncleared, dead. What was wanted was to plough up, clear, and quicken the feelings themselves. And this is what Jesus Christ did.

'My son, give me thy heart! ' says the teacher of righteousness in the golden age of Israel. And when Israel had the Eternal revealed to him, and founded our religion, he gave his heart. But the time came when this direct vision ceased, and Israel's religion was a mere affair of tradition, and of doctrines and rules received from without. Then it might be truly said of this professed servant of the