might be worried by continual prayer into concessions and favors which would not otherwise have been granted. Excepting a single verse, the remainder of the sermon is occupied with a warning that the way to life is narrow, that to destruction broad; with a caution against false prophets, and a very fine description of the future rejection from heaven of many who have made loud professions of religion, and contrariwise, of the reception of those who have done their father's will, and whom he likens to one who has built his house upon the solid rock as distinguished from one who has built it on the sand. One verse, however, remains, and that not only the most important in the whole of this discourse, but ethically the most important in the whole of its author's system. That verse is the well-known commandment: "All things whatsoever you may wish men to do to you, thus also do you to them. For this is the law and the prophets" (Mt. vii. 12; Lu. vi. 31). Whether Jesus perceived that in this brief sentence he was enunciating the cardinal principle of all morality is of necessity uncertain. But from the addition of the phrase "this is the law and the prophets," it is probable that he regarded it as a summary of the moral teachings of the religion he professed. If so, he has rightly laid the foundation of scientific ethics. Utilitarians, who believe that the object of morality is human happiness, may claim him (as one of them has already done) as the father of their system. While Kant, who gives the fundamental law, so to act that the rule of your conduct may be such as you yourself would wish to see adopted as a general principle, will be equally in agreement with him. Nor does it detract from the merits of Jesus that this very doctrine should have been announced in China about five centuries before he proclaimed it in Judea. He remains not less original; but we, while giving him his due, must be careful to award an equal tribute to his great predecessor, Confucius. Twice over did that eminent man assert the principle taught in the Sermon on the Mount. In the first instance, "Chung-kung asked about perfect virtue. The Master said, 'It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; _not to do to others as you would not wish done to yourself_; to have no murmuring against you in the country, and none in the family'" (C. C., vol. i. p. 115.—Lun Yu, xii. 2). Much more strikingly is this law enunciated in the second case. "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'" (C. C., vol. i. p. 165.—Lun Yu, xv. 23). And we have another statement of the rule in the work ascribed to the grandson of Confucius, where he is reported to have said, "What you do not