458 UNIVERSAL RULE OF EQUITY. First, What is the true meaningof this rule ? In order to understand this rule aright, we must consider what it does not require, as well as what it does : For on the one side, some selfish necessitous and unreasonable persons may ex- pect more from us than this rule obliges us to perform : And on the other side, a timorous and weak consciencemay perhaps,be led into a mistake, and think itself bound by this rule to perform some instances of kindness to others, which are utterly unrea- sonable and unrequired, and which might he injurious on other accounts to ourselves, or to our families, or to the rest of man- kind. We must remember then, that this rule does not mean to obligeus to give all that to another, or do all that for another, whichwe could possibly desire or wish to be bestowed upon us, or done for us ; but whatsoever we could reasonably desire, and justly expect anothershoulddo to us, that we oú,;ht to do to him when he is in the like circumstances. All that i i our calm and sedate thoughts we judge fit and props another should do for us, that we should practise and do for him. Such requests as we could make to others, and could justify them to ourselves in our own consciences, according to the principles of humanity, the rules of civil society, and the rights of mankind, such we ought not to deny to others when they stand in need. Not all that a fond self-love-would prompt us to ask, but all that our conscience, tells uswe might with reason expect. I shall mention aninstance or two, which will -more fully ex- plain what I mean. A criminal under righteous condemnation for murder or robbery, maythink thus with himself, Surely Iwould pardon the judge or the prince, if he were in my circumstances, therefore he ought to pardon me ; Or the judge himself might think, l should beglad to be pardonedor not condemned if I were in the case of this criminal, therefore I will not condemn him. This sort of thoughts arising from unreasonable and unjust principles, either of a sinful self-love, or indulgence to iniquity, are not to be the pleasure of our actions nor expectations ; these are not just and' reasonable desires, nor canour own conscience in our sedate and calm enquiries judge so concerning them. Again, if we were poor and starving, it may be we would be glad if our rich neighbour would settle upon us a competent estate sufficient to maintain us for the term of our lives ; but this we cannot reasonably expect, or reasonably desire and demand ; thereforewe are not bound, be our circumstances never so large, to settle such acompetency upon our poor neighbours,, be their circumstances never so mean. We cannot rationally expect these things should be done unto us, we cannot equitably desire
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