Next to what our Saviour taught, may be considered the manner of his teaching; which was extremely peculiar, yet, I think, precisely adapted to the peculiarity of his character and situation.  His lessons did not consist of disquisitions; of anything like moral essays, or like sermons, or like set treatises upon the several points which he mentioned.  When he delivered a precept, it was seldom that he added any proof or argument; still more seldom that he accompanied it with what all precepts require, limitations and distinctions.  His instructions were conceived in short, emphatic, sententious rules, in occasional reflections, or in round maxims.  I do not think that this was a natural, or would have been a proper method for a philosopher or a moralist; or that it is a method which can be successfully imitated by us.  But I contend that it was suitable to the character which Christ assumed, and to the situation in which, as a teacher, he was placed.  He produced himself as a messenger from God.  He put the truth of what he taught upon authority. (I say unto you, Swear not at all; I say auto you, Resist not evil; I say unto you, Love your enemies.—­Matt. v. 34, 39, 44.) In the choice, therefore, of his mode of teaching, the purpose by him to be consulted was impression:  because conviction, which forms the principal end of our discourses, was to arise in the minds of his followers from a different source, from their respect to his person and authority.  Now, for the purpose of impression singly and exclusively, (I repeat again, that we are not here to consider the convincing of the understanding,) I know nothing which would have so great force as strong ponderous maxims, frequently urged and frequently brought back to the thoughts of the hearers.  I know nothing that could in this view be said better, than “Do unto others as ye would that others should do unto you:”  “The first and great commandment is, Thou shalt love the Lord thy God:  and the second is like unto it, Thou shalt love thy neighbour as thyself.”  It must also be remembered, that our Lord’s ministry, upon the supposition either of one year or three, compared with his work, was of short duration; that, within this time, he had many places to visit, various audiences to address; that his person was generally besieged by crowds of followers; that he was, sometimes, driven away from the place where he was teaching by persecution, and at other times thought fit to withdraw himself from the commotions of the populace.  Under these circumstances, nothing appears to have been so practicable, or likely to be so efficacious, as leaving, wherever he came, concise lessons of duty.  These circumstances at least show the necessity he was under of comprising what he delivered within a small compass.  In particular, his sermon upon the mount ought always to be considered with a view to these observations.  The question is not, whether a fuller, a more accurate, a more systematic, or a more argumentative discourse upon morals might