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 enable him to prevail over his own evil passions and selfish desires. Then, in the next place, let him, under the guidance and support of this Divine influence, seek to bring into life and action the command above given. Let him, first, "cease to do evil." And remembering that essential evil is selfishness, self-love,—and that essential good is love to others, let him strive to love his neighbor as himself, that is, "to do unto others, as he would they should do to him," which, together with love to God, is declared to be "the whole law and the prophets." Doing thus, he would begin at once to change the course of his life—not in general, merely, but in particular,—not in great things only, but in little things. For instance, those "well off" in the world, would cease to press on anxiously for greater riches. They would say to themselves, "I have enough—I am comfortable—what need I more? As to my children,—I do not mean to lay up fortunes for them: that is contrary to Divine order, and will be an injury to them rather than a benefit: let them work up to prosperity, as I did. Let me rather do good with that with which God has blessed me, and aid my less prosperous fellow-men to be comfortable and happy, too." And how is he to do this? In a thousand different ways. It is not even necessary for him to leave his business, and "retire," as it is termed: there is no wisdom in that retiring: God made us to be active and useful as long as we live in this world,—ay, and for ever after. But while his regular business goes on, he can make that very business a means of giving employment and aid to hundreds: every such man can do this, if he has the