mandment so rational, so beneficial, so wisely suited to correct the depravity, to prevent the wickedness, and to diminish the misery of mankind, that if it were universally obeyed, we should see an important and blessed change produced in the world. Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets. From the expression therefore, we are to consider the words of the text as a conclusion drawn from the preceding arguments used by our Lord to enforce the sublime doctrines in the sermons on the Mount. Blessed are the merciful; for they shall obtain mercy. Judge not, that ye be not judged; for with what judgment ye judge (others), ye shall be judged (yourselves); and many more precepts of a like nature. Arguing thus from divine to human conduct, the meaning of Christ's command may be, "If God be so abundantly merciful and gracious to you as to give you whatever ye could reasonably expect from a most kind and loving Father, then ought ye also to act in the same merciful, forgiving, and benevolent manner, as ye would reasonably wish others to act towards you, if they were in your circumstances and you in their condition; for this is that great rule wherein is contained our duty towards our neighbour. This is the sum and substance of the moral law, and of revealed religion, as taught by Moses and all the prophets."

In discoursing further on this subject, I shall endeavour,

I. To state and explain the sense and meaning of the rule here given by our Saviour;

II. To illustrate this rule by particular instances;

III. To show the great reasonableness and excellency of it.

And, in the first place, with regard to the sense and meaning of the rule, though the expression used is very general and comprehensive, All things whatsoever ye would that men should do to you, do ye even so to them, yet it must be confined within the limits of what is reasonable and right; for we are all apt to form unreasonable desires and wrong expectations, from a principle of self-love, and from being too partial to ourselves. But when there is nothing unreasonable or unjust in our expectations and desires, the rule then becomes absolute as a duty. If the case were otherwise, it would tend to promote disorder and confusion, instead of harmony and peace, in civil society. Justice must lay aside its sword, and Charity, by observing no measures, would soon destroy herself. The sense,

therefore, of the rule is evidently limited; and whether it be expressed in a positive or negative way, the meaning is the same. In the words of the text, it is expressed in a positive manner, All things whatsoever ye would that men should do to you, do ye even so to them. But in the Apocrypha the form of the expression is negative; Do that to no man which thou hatest.*

*Tobit. iv. 15.

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The precept, however, as expressed by our Lord, is more forcible and comprehensive in its signification. If we are barely harmless and honest, we fulfil the strict meaning of the command in a negative sense; whereas, according to the words of our Saviour, it is not enough that we abstain from doing evil, but we are under an equal obligation to do good. We are here not only forbidden to injure one another, but we are positively commanded to do one another all the good in our power. The rule is also applicable to the disposition of the mind, as well as to the outward action. We think it reasonable and right that another should be well affected towards us, and should be actuated by a principle of benevolence. It is natural for one man to desire the good-will, as well as the good offices, of another; but the disposition alone to do good, unless attended with something more than good wishes and good words, will appear at all times to be an evasion, rather than the fulfilment of this precept; so that we may consider good-will and good offices inseparably connected, like faith and good works. Where one is, the other will be found, and one cannot exist without the other. In each case, the principle, if genuine, will operate and produce a correspondence in action, like cause and effect. The truth is, we are to consider what is just in every case; and what we think reasonable and right in itself, and (making it our own case) should think reasonable and right for another to practise towards us, we must remember to do ourselves.

Every part of our behaviour towards others must be governed by this rule, we must love our neighbour as ourselves; that is to say, we must love him with the greatest sincerity, for thus it is we would have our neighbour to love us; and we must make it manifest that we love him in sincerity and truth, by all the fruits and effects of love, by doing nothing of which he has cause to complain, and by doing all which he has cause to expect and demand from us.

Thus these two precepts of our Lord, All things whatsoever ye would that men should do to you, do ye even so to them; and Thou shalt love thy neighbour as thyself, differ only in expression. Our whole duty to our neighbour is comprehended in each of them. One regards the principle, the other the action, and thus the one is implied in the other.

Having explained the rule, I proceed now,

II. To apply it to some particular instances, by way of illustration.

That this is a rule of honesty is too plain and evident to require any argument. Love, or charity, worketh no ill to his neighbour;* nothing injurious, nothing malicious, nothing unjust. When this law is impressed on the mind and conscience, it will erase all sordid and selfish feelings of the heart, and will establish those of generosity and kindness. The advantage which would be derived to civil society by the observance of this rule is beyond imagination great, for it *Rom. xiii. 10.

would supersede the necessity of human laws, as it lays the axe to the root of every crime. Sincerity is another virtue no less inculcated by this commandment. As no person is willing to be imposed on or deceived himself, he ought not to make use of fraud or deception in his dealings with others. Let no man go beyond or defraud his brother in any matter, is the express prohibition of God. We should not be hasty in giving our opinions on subjects of any importance; but when fairly called upon, we should give them honestly, without equivocation or disguise. When we speak as men, we should always speak as Christians, without hypocrisy or deceit. In this respect, let our communication be yea, yea; and nay, nay.

The same may be said respecting your professions and promises. We ought not to profess friendship unless we act as friends; and we ought not to promise what we do not intend to perform. This mode of conduct is far better than solemn looks or sanctimonious words, even the goodly words of Naphtali. (Gen. xlix. 21.)

Truth is so intimately connected with sincerity, that it cannot be separately mentioned or considered. Charity rejoiceth in the truth (saith the Apostle), and he cannot be a Christian who habitually practises falsehood and deceit. It is likewise an invariable rule of conduct for a Christian to speak evil of no man; and we are not only prohibited from speaking what is untrue and unjust, but also what is censorious and