It is almost dangerous to attempt an elucidation of so plain a command, lest we only obscure, whilst we endeavour to explain it. But it is obvious that something must be supplied, in order to guard against the misconstructions which a caviller might put upon the words. The fact is, that all people do of them- selves supply what is wanting in them, without being conscious that the sense which they affix to the words is the result of their own judgment, and not the strict meaning of the words themselves. I say there are two limitations which all people do, though uncon- sciously, assign to the words, and without which they would not be a just rule of conduct to any man : and these are,
1. That we must exchange situations, as it were, with the person towards whom we are about to act —
[It would be absurd to say, that we must actually conduct ourselves towards all people precisely as we would wish them to act towards us. There are a thousand menial services, which the more opulent part of the community must have done for them, and which it would be folly and madness in them to go and do for others''. Besides, there are duties arising out of the very situations we hold ; and which are not duties to any, except to persons who are so circumstanced. Those, for in- stance, who are in authority, as rulers, or parents, or masters, are not called to obey their inferiors, because they desire to be obeyed by them. Were we therefore to construe the command without any limitation, we must break down all the distinctions in society, and set aside all the duties which God himself has connected with them. To prevent this, we must suppose the person to be in our situation, and ourselves in his ; and then consider, what we should desire and expect from him. If, for instance, we be in authority, we should ask ourselves what treatment we should desire and expect, if we were in the place of our inferiors ; and then we should act with all the kindness and condescension towards them, that we, in a change of cir- cumstances, should expect at their hands.]
2. That we must make, not our inclination, but our judgment, the rule of our conduct —
[It is not sufficient to change places with the person towards whom we are about to act. For, if we put ourselves
^ Though there are many kind offices which the rich may perform for the poor, there are many which, though required by themselves, they cannot do for others.