ness of our state. To use them is our part; it shall be His, to make them effectual to their end.

But some will reply, "Is it not necessary that I should wait, till GoD inclines me to ask, to seek, and to knock ?" Has not CHRIST himself said, that "without me ye can do nothing?"* And has not St. Paul also declared, that we are not "sufficient of ourselves to think any thing as of ourselves but our sufficiency is of God?"†

We say, in answer, as we have said before, let us take care so to interpret one text of Scripture, that other texts may stand. Our present business is chiefly with the present text; and, therefore, it may be sufficient to remark in this place, that the passage before us breathes the very spirit of encouragement; and that we, therefore, unquestionably pervert it, if we deprive it of this spirit. How different are the plain unsophisticated precepts of CHRIST often found to be, from the same precepts with man's comment added to them. How clear and encouraging the one! How perplexing and discouraging the other!

Is not this precept a direction to ask without hesitation or delay without fear or distrust? What can be plainer than the words? But you reply, "I suspect, that there is something ambiguous in them." Was CHRIST then an equivocator? Can you imagine, that He used terms encouraging in their sound, and not in their real sense; terms involving some hidden meaning, which defeats the plainer one, and renders this apparently precious promise of none effect terms which restrict to a few the encouragement apparently offered to all? Let us beware of thus discrediting CHRIST. He is best honoured when we believe His words in their natural and obvious sense, and venture our souls upon them.

But it is not a cold and listless manner of seeking spiritual blessings which will suffice. A cold prayer, indeed, is no prayer; and an idle search is no search. Our SAVIOUR spoke a parable to His disciples for the express purpose of * St. John xv. 5. † 2 Cor. iii. 5.

teaching them that it was only by importunity in prayer that they were to prevail. "My son," said Solomon, “if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of GOD."* May we then so call upon GOD, that we may be heard by Him. May we seek Him with all our hearts. Then shall we not fail to be made partakers of that Holy Spirit, which includes all spiritual blessings.

XL.

ST. MATTHEW, VII. 12.

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.

THIS is one of the golden rules given us by CHRIST. It is a rule easy to be remembered, as well as to be understood; and it is applicable to a thousand cases. It comprehends, indeed, when taken in its most extensive sense, our whole duty to our neighbour. The law of the Jews consisted of two parts, the one regarding God; the other, man. Duty to God is taught in the four first of the ten commandments ; and duty to our neighbour, in all the following ones. "On these two commandments," says CHRIST, in another place, hang all the law and the prophets." And here He says, "For this is the law and the prophets." The duty of man to his neighbour, was the whole subject now under consideration.

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Let us proceed to explain the rule.

"WHATSOEVER YE

WOULD THAT MEN SHOULD DO UNTO YOU DO YE EVEN So

UNTO THEM." The same rule is expressed in another place

* Prov. ii. 3-5.

thus: "Thou shalt love thy neighbour as thyself."* Inordinate self-love is the great source of injustice. How universally does this prevail! Who does not prefer his own interest, his own pleasure, his own honour, to that of other men? When a man has these principles of inordinate self-love reigning in him, he will, of necessity, act unjustly, not in one instance, but in ten thousand: not in matters of property only; but in questions of every kind between him and his neighbour. And while he commits all this wrong, he will be ignorant of it; for self-love blinds the eyes it makes that to seem just, which is utterly unjust; and it makes many an act which is no more than equitable, appear to be a deed of exalted virtue and generosity.

How important is it, then, to possess a principle of equity for the heart, and not merely a code of rules for the external conduct. "THOU SHALT LOVE THY NEIGHBOUR AS THYSELF." This is the great principle of Christian morality. Let us love our neighbour as ourselves; and, then, we shall feel for him as for ourselves; then, we shall do to others, as we would they should do to us. Indeed, he, who does generally to others, as he would that others should do to him, can hardly fail to love others as himself; for love is the only principle which can secure so high a practice. "Whatsoever ye would that men should do unto you, do ye even so unto them." Put yourself, then, in the place of your neighbour. Imagine yourself to be in all respects in his condition, and him to be in yours; and, then, ask yourself, How should I be likely to judge? How much should I be disposed to claim? In doing this, we should enter into a variety of considerations. We should imagine ourselves, for instance, to have been educated under the same prejudices with our neighbour; to be under his temptations, subject to his natural infirmities, possessed of no more than his share of information, and accustomed to dwell among his circle of friends and acquaintance. We

should imagine ourselves pressed by the same want, which perhaps he feels; or tempted by the same false friends, by whom he may possibly be deceived; we should fancy ourselves in his situation, altogether, and not in part only.

Let us consider this golden rule as applied to persons of various classes. And, first, if men in power were often to place themselves in the situation of those whom they govern, how great would be the advantage. How criminal would that ambition, then, appear, of which the object is to make the king great and renowned at the expense of the happiness of the people! What sense of responsibilitywhat economy in every department-what a strict regard to all the interests of the poor-will be cultivated by a ruler who often places himself in the circumstances of the meanest of his people. And if the people would consider the temptations, as well as difficulties, which kings and ministers experience; if they would reflect, how hard it is to please the many, and how impossible, to please all; how provoking is a spirit of insubordination and discontent; and how strong an incentive to new severities; surely, they would learn more candour in judging their superiors, as well as more acquiescence and submission.

Again, if masters would put themselves in the place of their servants, and would contemplate the trials of that more low and dependent state :-and if servants would ask themselves, what they, if they were masters, would be likely to require of a servant ?—if they would reflect, how blameable would seem to them, if they were masters, either the insolence, or the unfaithfulness, or the duplicity, or the sloth, or even the forgetfulness of a servant :-surely, then, each would be disposed to a more candid interpretation of the other's conduct, and to a stricter fulfilment of his own duty.

So also, if parents and teachers would imagine themselves in the place of the children who are subject to them: if, instead of measuring the faults of every child by the degree of inconvenience brought upon themselves, they

they would divest themselves of this selfishness, and would make that allowance for the ignorance and heedlessness of youth, which they themselves would think reasonable, if they were children:-how different would be the judgment, respecting many of the errors of youth; and how much milder often would be the punishment. And if children could be persuaded to reflect, how much pain a parent feels in seeing the stubbornness and disobedience, or the inattention and ingratitude, of his offspring; and how much pleasure, in witnessing the contrary dispositions; then children would learn to be more attentive and obedient.

If the buyer and the seller would put themselves in the place of each other; then, the fraud and iniquity of trade would cease.

If all those, who possess power, would imagine themselves to be in the condition of him who is subject to that power; if the slave owner would imagine himself the slave; and the oppressor suppose himself the oppressed; and would endeavour to do unto others whatsoever he would that others (if they were in his place) should do unto him; how many millions of mankind would experience a termination of their sufferings.

Again, if all those, who are disposed to quarrel with their neighbours, if all the complaining and the censorious and the prejudiced, would be careful to put themselves in the place of the party whom they blame, before they allow themselves to utter any thing to his prejudice; how would peace and harmony be promoted. How extensive is this precept of CHRIST, and how favourable to the happiness of the world?