since good manners is a part of good morals; but it is evident that this literal compliance was the least part of what He designed, and that He took this method of inculcating, generally, a caution against arrogance and self-exaltation.

Universally indeed, He was accustomed to illustrate whatever principle He had in view, by some particular instance; knowing that this would take better hold on men's attention, and be more surely fixed in their memory, than if He had confined himself to the mere general maxim; and that it would be very easy for any one, after being, by this exemplification, put in possession of the general maxim, to extend and apply it, for himself, to every case that might occur; supposing him to have the sincere disposition to do so, without which no instruction can avail.

Thus, when He was called upon to explain what kind of neighbourly love we ought to show, and towards whom, He illustrates his meaning by relating the parable of a man who "fell among thieves," and He concludes his instruction by saying, "Go and do thou likewise;" which exhortation no one can be so stupid, if he be

not also perverse, as to interpret by the letter, as meaning merely that when he might chance to meet with a traveller thus circumstanced, he should relieve him, and that precisely such a case as that in the parable was all that was contemplated. The interpretation of "Go and do thou likewise" was clear enough to any one who wished to understand it; as signifying that we are to regard every one as a neighbour to whom we have an opportunity of doing service, and are to be ready to perform the kind offices of a neighbour towards him.

But, as I have said, our Lord chose not only to illustrate his general maxim by some particular exemplification; but, also, in order to make it the more clear to his hearers that this was his object, that the instances adduced were for the purpose of illustrating the general rule, it happened very frequently, as in the case of some of the illustrations just mentioned, that He selected by choice such as were in themselves the smallest and most insignificant instances of the rule. Thus, when he wished to impress on his disciples in the most forcible manner the duty of being ready to serve, and perform kind offices for one

another, He taught them by an action,-by Himself condescending to wash their feet; and afterwards telling them, "ye ought also to wash one another's feet." This, it is well known, was, from the peculiar circumstances of the age and country, one of the chief refreshments to travellers: this particular instance, consequently, was chosen as affording an easy and familiar illustration of the general disposition He designed to inculcate; a readiness to perform all manner of kind offices for one another. Now if the particular office of kindness, selected by Him, had been one of the more important services of life, there might have been the more danger of their supposing that his precept was meant to extend only to that particular service mentioned: whereas this was guarded against by his particularizing one of the smallest: when He said to them, "ye ought to wash one another's feet," they could not have a doubt that the precept was meant to extend to more than that one point of hospitality, and to comprehend a general disposition to befriend one another.

§ 3. To those, then, who are sincerely desirous

of instruction, and willing to use care and diligence in seeking it, and in practically applying what they learn, it will, in most cases, be no difficult task, to ascertain what principles those are which our Lord and his Apostles intended, on each occasion, to inculcate, and in what manner Christians are required to exemplify them in their lives.

If we, first, examine the whole of each passage, so as to understand the occasion on which any precept was delivered, and to what persons, and under what circumstances; and if we are also careful to compare different (and especially, apparently inconsistent) passages together, so interpreting each as it is explained, or limited, or confirmed, or extended, or otherwise modified, by the rest; we shall be employing those means for ascertaining aright the sense of God's word, which common prudence would prescribewhich doubtless were intended to be employed in such an inquiry,—and which, we may trust, by God's grace will not be employed in vain.

On the other hand, the inattentive and the uncandid, those who read the Scriptures without diligent study, or with a study only to find

confirmations of their preconceived notions, and vindications of their own conduct,-such, could not have been secured from error, even by any other mode of instruction that could have been adopted. Let it not be objected, therefore, to the method pursued by our Lord and his followers, that it affords an opening, for such as are so disposed, to escape from any doctrines or duties they may object to, and to model others according to their own inclinations, by dwelling on and enforcing literally, such texts as suit their purpose, and explaining away the rest. The most precise and detailed precepts would have been no less successfully evaded by the same persons; they would easily have found some contrivance, when they were so disposed, to "make the word of God of none effect, by their tradition."

And the most copious and philosophical system of ethics would have proved no better safeguard against the devices of a corrupt heart. Moral treatises afford no substitute for the exercise of discretion and of candour: philosophy cannot teach its own application: on the contrary, such studies are useful to those only who employ that good sense and sincerity of intention, in bringing