[58] This partial anticipation of the Golden Rule will be found in the Confucian _Analects_, book xv., chap. xxiii. "Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?' The Master said, 'Is not _reciprocity_ such a word? What you do not want done to yourself, do not do to others.'" The same rule is given in another form in book v., chap. i of the _Analects_. The other phrases put into the sage's mouth are quoted from Dr. Legge's translation of this work.
_All_--yet even this is much; even for this we shall need the pressure of constant and weighty motives: for it is not only occasional acts which are required of us, but settled tempers and habits of goodwill, industry, and cheerfulness; and to love all men, to rejoice alway, to do our duty in all weathers and all moods, is very hard work to our feeble, selfish, and easily-dejected natures. Does the Preacher supply us with such motives as we need? He offers us two motives; one in the present judgment, another in the future judgment of God. "God is with you," he says, "taking cognizance of all you do; and you will soon be with God, to give Him an account of every secret and every deed." But that is an appeal to fear--is it not? It is, rather, an appeal to love and hope. He has no thought of frightening us into obedience--for the obedience of fear is not worth having, is _not_ obedience in the true sense; but he _is_ trying to win and allure us to obedience. For whatever terrors God's judgment or the future world may have for us, it is very certain that these terrors were in large measure unknown to the Jews. The Talmud knows nothing of "hell," nothing of an everlasting torture. Even the "Sheol" of the Old Testament is simply the "under-world" in which the Jews believed the spirits of both good men and bad to be gathered after death. And, to the Jews for whom Coheleth wrote, the judgment of God, whether here or hereafter, would have singular and powerful attractions. They were in captivity to merciless and capricious despots who took no pains to understand their character or to deal with them according to their works, who had no sense of justice, no kindness, no ruth for slaves. For men thus oppressed and hopeless there would be an infinite comfort in the thought that God, the Great Ruler and Disposer, knew them altogether, saw all their struggles to maintain his worship and to acquaint themselves with his will, took note of every wrong they suffered, "was afflicted in all their afflictions," and would one day call both them and their oppressors to the bar at which all wrongs are at once righted and avenged. Would it affright _them_ to hear that "God taketh cognizance of all things," and has "appointed a judgment for every secret and every deed"? Would not this be, rather, their strongest consolation, their brightest hope? Would they not do their duty with better heart if they knew that God saw how hard it was to do? Would they not show a more constant kindness to their neighbours, if they knew that God would openly reward every alms done in secret? Would they not carry a blither and more patient spirit to all their labours and afflictions if they knew that a day of recompenses was at hand? The Preacher thought they would; and hence he bids them "rejoice," bids them "banish care and sadness," _because_ God will bring them into judgment, and incites them to "keep the commandments" _because_ God's eye is upon them, and because, in the judgment, He will not forget the work of their obedience, the labour of their love.
This, to some of us, may be a novel view whether of the present or of the future judgment of God. For the most part, I fear, we speak of the Divine judgments as terrible and well-nigh unendurable. We would escape them even here, if we could; but, above all, we dread them when we shall stand before the bar at which the secrets of all hearts will be disclosed. Now we need not, and we must not, lose ought of the awe and reverence for Him who is our God and Father which, so far from impairing, deepens our love. But we need to remember that fear is base, that it is the enemy of love; that so long as we anticipate the Divine judgments only or mainly with dread, we are far from the love which gives value and charm to obedience; and that, if we are to be good and at peace, we must "shut out fear with all the strength of hope." What is it that we fear? Suffering! But why should we fear that, if it will make us perfect? Death! But why should we fear that, if it will take us home to our Father? God's anger! But God is not angry with us if we love Him and try to do his will; He loves us even when we sin against Him, and shows his love in making the way of sin so hard to us that we are constrained to leave it. Ought we, then, to dread, ought we not rather to desire, the judgments by which we are corrected, purified, saved?