can tell more or less whether you have murdered, or stolen, or committed adultery, or held up your hand and testified to that which was not; and these things, for rough practical tests, are as good as can be found.  And perhaps, therefore, the best condensation of the Jewish moral law is in the maxims of the priests, ‘neminem laedere’ and ‘suum cuique tribuere.’  But all this granted, it becomes only the more plain that they are inadequate in the sphere of personal morality; that while they tell the magistrate roughly when to punish, they can never direct an anxious sinner what to do.

Only Polonius, or the like solemn sort of ass, can offer us a succinct proverb by way of advice, and not burst out blushing in our faces.  We grant them one and all and for all that they are worth; it is something above and beyond that we desire.  Christ was in general a great enemy to such a way of teaching; we rarely find him meddling with any of these plump commands but it was to open them out, and lift his hearers from the letter to the spirit.  For morals are a personal affair; in the war of righteousness every man fights for his own hand; all the six hundred precepts of the Mishna cannot shake my private judgment; my magistracy of myself is an indefeasible charge, and my decisions absolute for the time and case.  The moralist is not a judge of appeal, but an advocate who pleads at my tribunal.  He has to show not the law, but that the law applies.  Can he convince me? then he gains the cause.  And thus you find Christ giving various counsels to varying people, and often jealously careful to avoid definite precept.  Is he asked, for example, to divide a heritage?  He refuses:  and the best advice that he will offer is but a paraphrase of that tenth commandment which figures so strangely among the rest.  Take heed, and beware of covetousness.  If you complain that this is vague, I have failed to carry you along with me in my argument.  For no definite precept can be more than an illustration, though its truth were resplendent like the sun, and it was announced from heaven by the voice of God.  And life is so intricate and changing, that perhaps not twenty times, or perhaps not twice in the ages, shall we find that nice consent of circumstances to which alone it can apply.

CHAPTER III

Although the world and life have in a sense become commonplace to our experience, it is but in an external torpor; the true sentiment slumbers within us; and we have but to reflect on ourselves or our surroundings to rekindle our astonishment.  No length of habit can blunt our first surprise.  Of the world I have but little to say in this connection; a few strokes shall suffice.  We inhabit a dead ember swimming wide in the blank of space, dizzily spinning as it swims, and lighted up from several million miles away by a more horrible hell-fire than was ever conceived