SERMON XIII.

MATTH. 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.

THE meaning, obligation, and importance of this precept of our blessed Lord have been already shewn you and are indeed pretty generally acknowledged. Most men admit, applaud, and urge it to others the only thing wanting is that without which all the rest will be nothing, to practise it themselves. This last point therefore I have reserved to insist on separately. There are few indeed, that can bear to transgress a direction so evidently just, with their eyes quite open: and those who can, there is little hope of amending. But many are either too inconsiderate, or too vehement, to think of it, and apply it to their own case, without admonition; who yet may be shewn what is right, though they would not look for it and bringing home to such, those equitable considerations, which this rule suggests, will be doing for them all we need. It is very true, there is no possibility of going through the whole extent of a commandment, that reaches to every single occurrence, in which we have intercourse one with another; or, in our Saviour's language, is itself the law and the prophets. But applying it to the more com

mon circumstances of life, may give, though possibly no new knowledge, yet many seasonable warn ings to all, who happen to be in the circumstances which shall be mentioned, and will honestly make use of those plain rules, to direct themselves, which shall now be laid before you, to direct whom they may.

Men are to be considered, either, first, as superiors or inferiors, or secondly, as equals. And the rule of the text points out to all these their proper mutual behaviour. Again superiors are such, either in authority, or only in rank. And authority is

either public or domestic.

Now the conduct of men in any sort of public authority is of so great importance to so many persons, in so many different ways, and they have such variety of temptations, to divert their attention from it, or incline them to a wrong sort of attention; that they cannot ask themselves too seriously, or too often: Is my treatment of all those, whose happiness may be more or less affected by it, the same, which I should reasonably wish for, were I in their condition? At the first view, perhaps, punishment seems right to me: but were I in the offender's case, would not forgiveness seem righter? Or, tenderness appears an amiable thing; but were I the party injured or endangered, would not justice appear a necessary one? I think myself entitled to such profits, or such leisure, but what should I think, were another to insist on either, and I to suffer by it? Do I consider, in general, how easily my passion, selfishness or partiality, my less voluntary errors, or mere indolent neglects, may distress people in a manner that I should feel to be most grievous? The station, I am in, is a trust: do I discharge it with that diligence and steadiness,

that integrity and disinterestedness, that mildness and patience, that sense of human fallibility, that readiness to see and correct my own mistakes, that vigilance to do and encourage whatever is laudable, which I should justly expect from another? Can I say to myself, after a faithful examination, that I only wish a return suitable to my behaviour? And can I say to him, whose servant I am here below, Think upon me, O my God, for good, according to all that I have done for this people * ?

But then, at the same time, persons, under authority also should ask their hearts, before they accuse those above them of not acting thus: am I sure, both of my being well informed, how they have acted, and well qualified to judge, how they ought to have acted? May there not possibly be things very worthy of consideration in the case, which I have never reflected upon, perhaps have never had the means of knowing? And how would it sit upon my mind, if my inferiors were to pass a peremptory and severe sentence upon me, without being better acquainted with the reasons and circumstances of my conduct, than I am with those of the conduct of my superiors? But suppose them in fault, should I be willing to have all my faults exaggerated to the utmost; without any consideration had, how natural it is to commit them, how hard it is to avoid them; without any regard paid to what I had done or meant well? And should I further think it reasonable, that my betters should be attentive solely to the errors of my behaviour, without weighing their own towards me? If not, it behoves me to watch over mine towards them and promote the welfare of society in the small sphere that belongs to me, leaving others

* Neh. v. 19.

to do it in their larger ones. Nay, were they to mismanage ever so grossly, yet if I contribute, either through resentment, ambition, or inconsiderateness, to make bad worse; I shall treat, if not those whom I suppose to be guilty, yet many whom I know to be innocent, as I should esteem it very wrong for them to treat me.

Thus much of superiors and inferiors in public life. The first private and domestic relation of inequality is that between husbands and wives with respect to whom our Saviour's rule most evidently directs, that, on one side, the inequality be as obligingly concealed, on the other, as cheerfully acknowledged, as possible; and that on both, that fidelity, that agreeableness, that mildness, that prudence, that constant attention to their common interests, temporal and eternal, and those of their joint offspring, be shewn, which each of them hath so very just reason to claim, from the nature of the thing, from the precepts of Scripture, from their mutual, deliberate, solemn promises and vows. There is no state in which the two parties have so painful a sense of the wrongs they suffer; there is none in which they are so often reminded, one way or other, of the wrongs they do therefore few words are needful to instruct them how to apply the direction before us; and none can express fully enough their obligation to apply it conscientiously; and to search the bottom of their souls, whether they have or not.

The second species of domestic authority is that of parents over their children. Now parents may easily suppose themselves in their children's condition; for they have been in it. Whatever therefore appeared to you grievous then, and on cool reflexion appears so still, you will surely never so much as

think of doing; but remember, not only what you underwent ; but how wrong it was, that you should. If indeed you have seen the wisdom since of restraints, that you once thought harsh ones; and found cause to be sorry afterwards for indulgences, with which at the time you were pleased: you must follow your maturer deliberate judgment, not your early rash one; treat your children as you would now be desirous to be treated, were you in their case, not as you did desire during your ignorance; and by no means think it a reason, for exposing them to ruin by dangerous pleasures and amusements, or for condemning them to insignificance by conniving at their idleness, that you were extremely glad to be thus used yourselves. But then, on the other hand, if you are convinced of this, you ought to consider, as impartially as you can, whether you do no carry it too far: whether your present severer notions be not the effect of prejudices, as natural to riper years, as the opposite ones are to youth: and however certain you are of the contrary, still do your best, to make what is needful for your children easy to them, by telling them the reasons of your proceeding when they can safely be told: and when they cannot, you must give such proofs on other occasions, of judicious tenderness towards them, as may gain their implicit confidence in the fitness of whatever you require; and must not be much offended, if, after all, the obedience, which you receive, be too like that which probably you paid, somewhat unwilling and imperfect. Another duty of parents, which the rule of the text cannot fail of recommending to them, is, making a due and timely provision for the decent subsistence of their children. Either this was done for you, or. you strongly felt, that it ought to have been done for: