tan is not likely to gain an advantage over us. And, indeed, the general knowledge of the imperfection of our own hearts, as well as our particular weakness, is necessary to prevent our confidence in ourselves, and to fix our dependence upon divine grace to keep us from falling.

7. As we should attend upon God's ordinances, and perform religious exercises with advantage, this is needful.

For want of this knewledge of themselves, ill men escape conviction, and lose the benefit of the aptest means for their everlasting welfare; and Christ is not entertained, because they see not their need of him. And sometimes good men deny themselves the comfort offered them, for want of a fuller acquaintance at home. Hence presumption is encouraged on the one hand, and unreasonable despondencies on the other are increased, through a wrong application of the word of God.

To conclude; let us,

1. Not be afraid to know the disease of our own hearts, and the very worst of our case.

2. Often view ourselves in the glass of the gospel, where a good and a bad spirit (or temper) are plainly distinguished. And,

3. To accompany all our rational inquiries with earnest prayer to God,

That he would search and try us, and enable us, by the grace of his holy Spirit, to discern the true state of our

own case.

DOING TO OTHERS AS WE WOULD BE DONE UNTO.

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.-Matt. vii. 12.

OUR blessed Master has given us two short summaries of our duty to our neighbour. One is, "Thou shalt love thy neighbour as thyself;" and the other is contained in the

present text. Both of them are near akin, and yet, in some respects, different. In the former we are directly referred to our self-love itself, as the measure of our love to others, on the score of the relation, wherein, on many accounts, we are to consider them as standing to us. In this summary, the expectations we have from others, in reference to ourselves, are offered as the measure of our acting towards them. The former is most properly a rule of charity, but this of righteousness and equity.

1. The measure proposed is, not what other people actually do to us, but what we would they should do to

us.

This is a distinction of great importance; and merits our attention the more, because we are too prone to disregard it. We are ready to say, "That such a man refused to do me a kind office, when it was in his power, and why should I serve him when it is in mine? He treated me with rigour and severity, when he had opportunity for it; and why should I not make him a return in the same kind?" But this is the language of a heated, and not of a Christian spirit, of passion, and not of reason, or grace. For most assuredly I cannot be justified by that which another does, in doing what I condemn in him; that which was faulty in him, must be faulty in me too.

2. What we actually would that others should do to us, is not, in all cases, a rule of our duty to them; but the lawfulness is to be presupposed.

It will not follow that I ought to do, or to forbear, a thing to my neighbour, or that I may do so merely because I am content, or even desirous, that he should do or forbear the like to me. That inclination or desire of mine must first be known to agree with the law of God. A notorious drunkard may be willing to be intoxicated, and made a beast by another; but it is not, therefore, one jot the more lawful for him to do the like to another in his turn.

3. When we and others are in different circumstances, we are not obliged, by this measure of action, to do exactly the same things to them, as we desire, or expect from them; but the same things in our circumstances, as we should expect from them, if they were in our condition, and we in theirs.

God, in the course of nature and providence, places men in different relations one to another, in various stations and conditions, and has affixed duties peculiar to each of these. Now the intention of this maxim cannot be to confound all relations, and the duties belonging to them; as if, for instance, all that a father may expect from a child, or a master from a servant, or a prince from bis subjects, was therefore to be done by such superiors to their inferiors. But the plain meaning is, that a father, a master, a prince, should consider what he should reasonably desire and expect from one in the correspondent relation, if he was a child, a servant, or a subject, and then act accordingly.

4. We are not obliged to do all that to others, which we might probably be glad they would do to us, if we were in their case; but all that we could expect from them, as matter of right and duty.

It is hardly to be doubted, but any poor man would be glad that a rich person would not only supply his extreme necessity, but give him a good part of his estate, so as to make his circumstances easy and plentiful: and it is very likely that, if we were poor, we might be of this mind. But those, who are in prosperous circumstances, are bound to do to another not all that they in his circumstances might be glad of, but all that they would have good reason to expect, upon the foundation of justice, or charity, or friendship, or relation.

We will now show the strong obligations we are under to be of this temper.

1. It is founded in the reason of things, and is one of the plainest dictates and laws of nature. Such a precept as approves itself to the mind of a reasonable creature, as soon as he hears and understands it, so as not to need any laboured proof.

The obligation results from the sameness of nature which our great Creator has given to all mankind, as all descending from one original, consisting of like souls and bodies; and, therefore, whatever rights one has by virtue of this nature, must be common to all, and equal in all.

2. "This is the law and the prophets."

That is, all the duties to our neighbour prescribed by

Moses, or by the succeeding prophets under the Old Testament, are comprehended in this, and may be induced to it.

3. It is still more strongly enforced upon us by Christianity.

Our Lord and Master himself has left us this summary; and that at the close of his most instructive sermons, wherein he hath so clearly and distinctly explained our duty in the most important particulars of it.

Let us now consider the vast usefulness and advantage of this measure of behaviour.

1. It is equally fit for the direction of all.

It is indeed so simple and obvious a measure of acting, that the plainest and most illiterate people, who are not capable of long and intricate reasonings, in order to the discovery of their duty, may receive light from it, as well as those of the most enlarged capacities and attainments. 2. It will be of singular use in sudden emergencies.

Many cases occur in life wherein we have not time for long deliberation, but must speedily, and upon the spot determine either to do or forbear a thing. Now this one general rule will hardly fail to furnish us with sufficient light for our immediate conduct in any part of social duty.

3. It will contribute to impartiality in judging concerning our duty to others.

By teaching us to change persons, and to suppose those concerned on the other side of the question, to be our very selves.

4. This will minister light, both in what we ought to do, and in what we ought to forbear, toward other men.

To do to others what we have reason to insist that they should not do to us, is unjust and injurious; and not to do what we might reasonably desire at their hands, is, at least, unequal and uncharitable.

5. This will contribute to make our duty easy and pleasant.

It will sweetly draw us to our duty by the most ingenious motives; and make those very considerations from ourselves, to push us on to a due behaviour to others.

6. It will be of service to discover and enforce our Auty to others, in the whole compass of it; for example:

In common and general conversation.

In negotiation and commerce.

In cases where others need our compassion and kind

-ness.

In censures and reflections upon others.

In case of provocations.

In the several relations of life.

Hence we may infer,

1. How happy it would be for the world, if the Christian institution was generally and heartily entertained. 2. Of what importance to the whole of religion and goodness, self-acquaintance and reflection are.

3. We may likewise hence infer, that God's commandments are not grievous.

They are founded in the reason of things, and our very nature, and most familiar sentiments, point to them.

4. We may bence see how inexcusable it must be, in reasonable creatures, especially those who profess Christianity, if they govern not themselves by this rule.

Let us therefore pray to God, that he will write this law in our hearts; for, if we feel this divine temper in us, it will be a happy presage of our arrival at last into the blessed world, where all the holy inhabitants act eternally with uninterrupted harmony and concert, one towards another.

CHARITABLE JUDGING, IN OPPOSITION TO

CENSORIOUSNESS.

Judge not, that ye be not judged.—Matt. vii. 1.

Ir is proposed to explain,

1. The prohibition.

2. The motives on which it is inferred.

I. What is forbidden in the words, 66 Judge not."

It is plain that Christ intends not absolutely to forbid any to use their own judgment; for this is a natural faculty given to us, as rational creatures, and which we