like Agrippa, only almost Christians? or, is Christianity a matter of bare theory, and not a rule for our practice?'
'Practical, undoubtedly; undoubtedly practical,' cries the gentleman. 'Your example might indeed have convinced me long ago that we ought to do good to every one.'
'Pardon me, father,' cries the young divine, 'that is rather a heathenish than a Christian doctrine. Homer, I remember, introduces in his Iliad one Axylus, of whom he says--
--Hidvos o'nv avopwpoloi
pavras yap tyeeokev [Footnote: He was a friend to mankind, for he loved them all.]
But Plato, who, of all the heathens, came nearest to the Christian philosophy, condemned this as impious doctrine; so Eustathius tells us, folio 474.'
'I know he doth,' cries the doctor, 'and so Barnes tells us, in his note upon the place; but if you remember the rest of the quotation as well as you do that from Eustathius, you might have added the observation which Mr. Dryden makes in favour of this passage, that he found not in all the Latin authors, so admirable an instance of extensive humanity. You might have likewise remembered the noble sentiment with which Mr. Barnes ends his note, the sense of which is taken from the fifth chapter of Matthew:--
[Greek verse]
'It seems, therefore, as if this character rather became a Christian than a heathen, for Homer could not have transcribed it from any of his deities. Whom is it, therefore, we imitate by such extensive benevolence?'
'What a prodigious memory you have!' cries the old gentleman: 'indeed, son, you must not contend with the doctor in these matters.'
'I shall not give my opinion hastily,' cries the son. 'I know, again, what Mr. Poole, in his annotations, says on that verse of St Matthew-- That it is only to heap coals of fire upon their heads. How are we to understand, pray, the text immediately preceding?--Love your enemies, bless them that curse you, do good to them that hate you.'
'You know, I suppose, young gentleman,' said the doctor, 'how these words are generally understood. The commentator you mention, I think, tells us that love is not here to be taken in the strict sense, so as to signify the complacency of the heart; you may hate your enemies as God's enemies, and seek due revenge of them for his honour; and, for your own sakes too, you may seek moderate satisfaction of them; but then you are to love them with a love consistent with these things; that is to say, in plainer words, you are to love them and hate them, and bless and curse, and do them good and mischief.'
'Excellent! admirable!' said the old gentleman; 'you have a most inimitable turn to ridicule.'
'I do not approve ridicule,' said the son, 'on such subjects.'
'Nor I neither,' cries the doctor; 'I will give you my opinion, therefore, very seriously. The two verses taken together, contain a very positive precept, delivered in the plainest words, and yet illustrated by the clearest instance in the conduct of the Supreme Being; and lastly, the practice of this precept is most nobly enforced by the reward annexed--that ye may be the children, and so forth. No man who understands what it is to love, and to bless, and to do good, can mistake the meaning. But if they required any comment, the Scripture itself affords enow. If thine enemy hunger, feed him; if he thirst, give him drink; not rendering evil for evil, or railing for railing, but contrariwise, blessing. They do not, indeed, want the comments of men, who, when they cannot bend their mind to the obedience of Scripture, are desirous to wrest Scripture to a compliance with their own inclinations.'
'Most nobly and justly observed,' cries the old gentleman. 'Indeed, my good friend, you have explained the text with the utmost perspicuity.'
'But if this be the meaning,' cries the son, 'there must be an end of all law and justice, for I do not see how any man can prosecute his enemy in a court of justice.'
'Pardon me, sir,' cries the doctor. 'Indeed, as an enemy merely, and from a spirit of revenge, he cannot, and he ought not to prosecute
