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The True Messiah; or, The Old and New Testaments, Examined According to the Principles of the Language of Nature

Boston: E.P. Peabody, 1842


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INTRODUCTION.

sality of beings, in which the simple idea of a language, by articulate sounds, would appear an absurdity. Even while he made use of a conventional language as an instrument, the Being of beings still addressed himself to his whole creation, by weaving into that another language which was universal. In effect, the creation is to him but a 'unity; and it must always be comprehensible to all beings, from the highest angel to the most perverse of the demons ; with only this difference, that the more intelligence a being has, the better he unravels the sense of these oracles; while he who is unworthy to receive them; seeing, seeth not, and hearing, understandeth not. This object, we repeat, is indispensable in the relations of the Creator with a society of degraded beings, and it can be attained only by natural emblems.

And if the contemporaries of Jesus Christ did not comprehend all the riches of his doctrine, it is because it could not and ought not to be: I should still have many things to say to you, but you are not now in a state to understand them, said the Lord to the apostles. What would now be thought of Jesus Christ, if, to make his divine nature under-stood at his time, he had said, for example, suppressing- the emblems of Father and Son: The first cause is the universal I; I who speak to you, I am that same universal I, particularly manifested ! The world was really not then sufficiently advanced. It was necessary for the human race to be cultivated by degrees, under the influence of spirit and virtue from on high ; it was requisite for it to learn to reflect profoundly; for it to rise, with Philosophy, entirely above the notions of time and space, that it might appreciate all the discourses and all the steps of its Eternal Benefactor. But that blessed epoch has. arrived in its turn. Not only isolated individuals, but the whole mass of the human race is now ready to enter truly into the views of divine love. Eighteen hundred years have but just passed, and the eternal plan of God Redeemer may be developed! A third explosion of infinite mercy, to use the expression of a philosophical journal, may take place; and, at the moment when. the universe believes itself nearest to deism, it may be on the point of becoming more truly Christian than it has ever been before.

Finding ourselves thus placed on the road to the language of nature, by the inspired books, we may now, without fear of being misled, cite some of the emblems of nature, which men themselves have preserved in their speech without knowing that they really belonged to a distinct language. Thus the general instinct of mankind has long since deter-mined the moral signification of the sun, as well as that of his heat and light. The sun has always been the principal emblem of the Divinity upon earth; his heat that of love, and his light that of truth: thence, in times of superstition and barbarity, the adoration of the sun, and the ' worship of fire, was found with almost all people. Gold also signifies, generally among all nations, what is precious; stone, what is solid; fat, what is rich; and a hundred other emblems, which it would be tedious to repeat. In general, the fewer conventional words people had, the more they needed natural emblems; and when they had no conventional terms at all, which is quite conceivable, at least of moral terms, then they had absolutely nothing but emblems in their language.

There is one of these emblems at which we must stop, for a moment, because of its importance; it is that of man, which has not. always



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