nger
stimulus to exertion; many a scholar, many an artist, many a soldier,
has been produced by it; nevertheless, since in its general effects it
is noxious, it is properly condemned, certainly is not praised, by sober
moralists.

It was a portion of the same character as that we are defending, or
rather of his love of the same character, which our Saviour displayed in
his repeated correction of the ambition of his disciples; his frequent
admonitions that greatness with them was to consist in humility; his
censure of that love of distinction and greediness of superiority which
the chief persons amongst his countrymen were wont, on all occasions,
great and little, to betray. "They (the Scribes and Pharisees) love the
uppermost rooms at feasts, and the chief seats in the synagogues, and
greetings in the markets, and to be called of men Rabbi, Rabbi. But be
not ye called Rabbi, for one is your Master, even Christ, and all ye are
brethren: and call no man your father upon the earth, for one is your
father, which is in heaven; neither be ye called master, for one is your
Master, even Christ; but he that is greatest among you shall be your
servant; and whosoever shall exalt himself shall be abased, and he that
shall humble himself shall be exalted." (Matt. xxiii. 6. See also Mark
xii. 39; Luke xx. 46; xiv. 7.) I make no further remark upon these
passages (because they are, in truth, only a repetition of the doctrine,
different expressions of the principle, which we have already stated),
except that some of the passages, especially our Lord's advice to the
guests at an entertainment, (Luke iv. 7.) seem to extend the rule to
what we call manners; which was both regular in point of consistency,
and not so much beneath the dignity of our Lord's mission as may at
first sight be supposed, for bad manners are bad morals.

It is sufficiently apparent that the precepts we have tired, or rather
the disposition which these precepts inculcate, relate to personal
conduct from personal motives; to cases in which men act from impulse,
for themselves and from themselves. When it comes to be considered what
is necessary to be done for the sake of the public, and out of a regard
to the general welfare (which consideration, for the most part, ought
exclusively to govern the duties of men in public stations), it comes to
a case to which the rules do not belong. This distinction is plain; and
if it were less so the consequence would not be much