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human ratiocination, which I think to be not only a very high offence, but the sure path to error and confusion. Generally, however, no difficulty will be found in tracing actions to their principle; while this will always furnish scope for much profitable remark. Let the student endeavour to attain a comprehensive acquaintance with these principles of action, beginning this study with the easiest things, the easiest parts of Scripture; and what part can I recommend so properly as the actions of our blessed Saviour as related in the gospels? That which rendered the Saviour's teaching and doing so infinitely transcendent above all others will be found in the principles to which they may be traced these were so uniform and correct as to draw forth the admiration, if not the approbation, of all men, even of enemies. It is true these principles were impugned by his enemies; Matt. xii. 24; but they knew better; they had a consciousness that the principles upon which our Lord spake and acted could not be contravened. Nicodemus's acknowledgment, and the well-known testimony of Josephus to Christ's character, are decisive of the point. Many of our modern infidels have made similar acknowledgments, and have but too justly exposed the iniquity of nominal Christians by reference to the Redeemer himself. These principles were the fair transcript of the Saviour's divine and mediatorial character. Jesus would as soon cease to be as not to act upon them; they gave determination to every act, ruled all thought and expression; they were an essential part of him who was light" and "the truth," and by which he became the restorer of all things. They were generally the very opposite of such as were popular, though this reflects no great credit on popular opinion; yet, when examination and reflection followed, the one appeared to be right and the other wrong.

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Hence I think I cannot place the principles of our Lord in a better light than by contrasting them with the prevail

ing principles of the Jews, as discovered in the three years of our Lord's ministry on earth; yet this contrast must be restrained to a few instances, which will serve as a sample of the rest; and I might also observe that the disciples of our Lord themselves partook in some measure of the popular errors of the day; and I fear that the disciples of our Lord in the present age, with all the superior advantages derived from the New Testament, are not without the tincture of false principles.

I. It will be observed that the dominant principles of the Jews were selfishness and jealousy. They conceived that the divine favour did and ought to rest on themselves. Happy had it been for us if their principles had died with them. The Pharisee gathered around him all his national prejudices and vain conceits, and scorned all the rest of mankind, whom he compared with dogs and swine. However offensive these principles were to our Lord, yet he never treated the Jews with severity on this account, because there was something in the institution of the Jewish economy which might, if separated from the prophecies that related to the calling of the Gentiles, give some grounds for this national prejudice.

Our Lord therefore adopted the mildest course in the discovery of his own principles upon this head: hence he gives the parable of the Publican and Pharisee, and particularly that of the Prodigal Son; while the Jews discover the most unbecoming feelings against any favour shown to such characters. Our Lord discovered the principles of love and compassion to the lost and the miserable. He says, he " came not to call the righteous, but sinners, to repentance." He "came to seek and to save them that were lost." He also gave for the same purpose the parable of the good Samaritan. Now it will appear, upon studying the gospels, that benevolence mingled with compassion were the leading principles of our Redeemer's life; and here we see what principles we ought to cherish, as

preachers of the gospel, towards poor sinners. If Christianity consists in any specific quality, it is here, and it becomes a rule of judgment in determining both our own conduct and that of others. A man is a Christian as far as he drinks into this spirit, and no further. A man may be a virtuous man without it, but cannot be a Christian-an imitator of Christ. The mind that was in Christ is not in that man who has not, in some degree, the love, philanthropy, and commiseration which he manifested. Love or benevolence to the outcasts of mankind is a fountain of grace that feeds and supplies every service. It never exhausts or yields reluctantly, but flows in copiousness and blessedness; the whole world is a pitiful price for such a character. He lives, but not to himself; labours but for the good of others ; seeks not his own things, but the things of others.

II. Our Lord says, "Every plant that my heavenly Father has not planted shall be rooted up;" Matt. xv. 13. Our Lord found his vineyard overrun with thorns, Luke xiii. 4, and xiii. 11. To such a degree had hypocrisy spread that it was the wonder of the age that a man of sin. cerity was found; "Behold an Israelite indeed, in whom there is no guile !" John i. 49. This principle is so evidently vicious and hateful that no man will own its existence in himself. The selfish principle was treated with a degree of lenity, but hypocrisy drew forth the severest expressions that ever escaped the Saviour's lips. We may guard against a thief, but we cannot always be aware of the hypocrite. Now the principles of Jesus were the very reverse of this, for he spake frankly and openly to the world. He was in this respect 66 the truth;" the law of truth was upon his lips. Sincerity and uprightness were principles of his conduct, and hence he justly becomes a pattern of imitation.

III. The corrupt principle of pride entwined itself around the Pharisee. This our Lord exposed in a severe lesson, Luke xiv. 7-10; which seems to be taken from

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Proverbs xxv. 5-7. Jesus lays to their charge that they loved to walk in long garments, and to be greeted in the markets, and to be called Rabbi. On the contrary, Christ exemplified humility and meekness, Matt. xi. 29. He was humble and meek under all indignities. He took upon him the form of a servant. He was among his disciples as one that served." Now this principle flowed into his life, and there was no office too mean for him; he took a towel, and girded himself, and actually washed the feet of his disciples. I doubt not that humility, however passive it may appear, is a proper principle of action; for pride will choose its work, but humility stoops to the meanest service that Christ requires; and, as a principle, it is essential to active Christianity. Christ did not glorify himself, but him that sent him, and his life was a life of wonders, yet his acts flowed not from a principle of ostentation; and whatever acts are discovered among men to spring from pride, they are vicious in the very source of them. Christ's principles were free from this abominable taint.

IV. The Jew cherished revenge, and all the black passions that associate with it, Matt. v. 38, 43. But the principles of Jesus were forbearance and meekness under injuries and provocation. Hence he says, “Forgive, and ye shall be forgiven." The principles of Jesus on this head are as clear as the sun; and hence he said on the cross, in respect to his bitterest enemies, at whose wicked instigation he suffered, "Father, forgive them, for they know not what they do." Shame upon the Christian world, so little to be moved by these principles. Most just it is that they who are actuated by opposite principles should suffer all the effects that follow so close upon their heels. It may be said that this principle of the blessed Jesus is merely a passive quality. I deny that it is merely passive; for whatever quenches the violence of fire, or abates the burning fever, must be active: bad men kindle fires, and good men

put them out. Most certainly the people called Quakers are, in this respect, the truest copy of our Lord's example, and most moved by his principle; but all such persons, of whatever name, as are like them, shall share the blessing, "Blessed are the peace-makers."

I find I shall hazard all patience if I follow up the contrast to the end, and therefore I shall only add here,

V. The wicked principles of the Jews generally, which ended in the death of Christ and the overthrow of their nation, and which led to such a state of things that Josephus says, "Such was the wickedness of the people that, if Titus Vespasian had not besieged them, some vengeance from heaven, some earthquake, some fire from heaven, kindred fire to that of Sodom, must have exterminated that people."

Now the principles of the blessed Jesus were found in his goodness: "a good tree brings forth good fruit." Always, every where, in every page, in every word, in every act, we see this principle of goodness; "he went about doing good," Acts x. 38. This goodness issued in all his miracles; they did not proceed from pride and ostentation, but from pure goodness. It required but little solicitation to excite this goodness; it was enough that misery or distress was seen or heard of, and the benefit was conferred. It was goodness without partiality (James iii. 17) to nation or sect, to state or fortune. "The blessing of them that were ready to perish came upon him, and he caused the widow's heart to sing for joy."

The student, proceeding in this manner in his examination as to how far principles will give him a key to the elucidation of truth, will not fail to succeed in very many instances; and, when he has for a long time studied principles from the four Gospels, let him proceed next with the Acts of the Apostles, and see what principles the apostles manifested. Here, indeed, infirmities are discovered; but, generally speaking, he will be able to trace back the ac