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 them into practice in the details of life. It is not enough (as the most illustrious of the ancient moralists has observed) to lay down, that, in each department of conduct, virtue consists in the medium between an excess and a deficiency; it still remains to be decided in each single instance, where this medium is to be placed; and as the determination of this is necessarily left to the judgment and conscience of the individual, so any one whose moral judgment is not incorrupt, and who is seeking, not to improve his character, but to vindicate it, may easily find means first to represent, and afterwards to believe, his own conduct to be exactly the right medium. For the maxim laid down in another place by the philosopher just alluded to, for applying his own rules, is one which the generality of men completely reverse he tells each man to observe to which of the two extremes he is, in each point, most prone by his own natural disposition, and to regard that, as (relatively to him) the worse extreme of the two; being the one into which he is the more liable to fall. The common practice, on the contrary, is for each to regard, (as, • Arist. Eth. Nicom. Book VI. chap. i. indeed, is very natural) that, as the worse extreme, to which he has the less tendency, and to look with less abhorrence on each fault in proportion as it is the more congenial to his own inclinations. Without vigilant and candid self-examination, then, no system of moral instruction that could have been devised, would have been practically available: and with this, the instructions afforded in the Gospel will, through divine help, prove sufficient. There are two objects, neither of which a man will usually fail to attain, who zealously and steadily seeks it; the one is, the knowledge of what in each case he ought to do; the other is, a plausible excuse for doing as he is inclined. The latter of these, the carnallyminded might find in any set of precepts or moral instructions that could have been framed ; the former, the spiritually-minded will not fail to obtain in the Gospel. Only let him not seek in it for what he will not find there;-precise and minute directions for every case that can occur; or a set of insulated maxims which admit of being taken away, as it were, from the context, and inter preted and applied without any reference to the rest of Scripture; or for a general detailed description of moral duties. But he will find there the most pure and sublime motives inculcated, the noblest principles instilled, the most bold and uncompromising, yet sober and rational tone of morality maintained, the most animating examples proposed, and above all, the most effectual guidance, and assistance, and defence provided; even that of the Spirit of Truth, who will enable us duly to profit by the teaching of his inspired Servants; that we may have our fruit unto holiness, and the end, everlasting life." 66 ESSAY IX. ON THE INFLUENCE OF THE HOLY SPIRIT. THOSE things which God's most favoured servants under the old dispensation-which "many prophets and kings had in vain desired to see and hear," the disciples of Jesus had been permitted to witness. They had seen the man whom "God had anointed with the Holy Ghost;""--and "given it unto Him not by measure;""-the "image of the invisible God," "whom no man hath seen at any time," but whom "the only-begotten Son had declared unto them;" "being the express image of his Person." Imperfect and indistinct indeed, perhaps we may say confused,-must have been the notions they entertained respecting the mysterious person with whom they had been a Acts x. 38. e John i. 18. b John iii. 34. d 1 John iv. 12; also John i. 18. f Heb. i. 3. X |