ples of a Socrates, a Howard, a Fenelon, to form a clearer conception of the reality and the nature of the Divine goodness, by contemplating it as pictured in those good men, how much more distinct must be our view, when we behold that goodness, as it shone in Him who was the very "brightness of God's glory, and the express image of His Person." If, by beholding the dimly reflected light, as it shines in created man, we can yet form thereby some conception of the great Source whence it proceeds,—what shall we fed when we behold the uncreated Light itself, even though obscured by the veil of flesh around it? But, in order to form a just conception of the Divine goodness, as thus manifested in the person of the Saviour, one must study with care the whole account of that Divine Saviour's life and actions, as described in the sacred Gospel history. Here, our limits permit us only to adduce one or two instances, by way of example.
How full, for instance, of the character of Divine love are the very opening words of his first discourse, the Sermon on the Mount. The passage thus reads: "And He opened His mouth and taught them, saying, 'Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness, for they shall be filled.'" Thus, in the first words the Saviour spoke―the Divine end of His coming was proclaimed, namely, to bring blessedness to the souls of men—to open the way for men to eternal happiness, to point out to them that way, and earnestly and affectionately urge them to walk therein.
