histories, such as might take hold of the mind, and never be forgotten; and perhaps there is none of these more memorable than this parable of the Good Samaritan.3 And Jesus answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. Leaving him in a dying state by the road-side, unable to assist himself, and, therefore, sure to die a lingering death, unless some timely assistance should occur. And by chance there came down a certain priest that way. For Jericho was the city of the priests, and Jerusalem was the place where they ministered before God; and surely, if any one might be expected to know the love of God, it was one whose whole business it was to intercede with God for man, and to intercede with man in behalf of God; who "made his boast of God, and knew His will, confident that he himself was a guide of the blind, a light of them which are in darkness, a teacher of babes."* But, alas, they of whom most might be expected are often the worst: he came to that place in the road where the wounded man was, and when he saw him he passed by on the other side. He would not even look upon him. This is usually the case with selfish people; they are anxious to get out of the sight of misery, that it may not disturb their feelings. It was so with the rich man in the parable; it is not said that he even knew of Lazarus dying at his gate, such things were carefully kept out of his view; he kept on the other side of the road, the side of self-indulgence, ease, and luxury, not to be

3 For the mystical meaning of this Parable, see "Plain Sermons," vol. iv. Serm. cxiii.

4 Rom. ii. 17-20.

offended by distresses that might occur to other fellowtravellers on this our common journey of mortality.

And likewise a Levite. Now, the Levites being a sacred tribe, belonging to the temple, and having the care of all holy things, were those of whom, next to the priests, we should most expect to know what Divine love is; but the proverb is too often true, that the nearer men are to Church, the further they are from God. The Levite, when he was at the place, came and looked on him; he was so far indeed better than the priest, that he came and looked on him as if with a passing thought of concern and sympathy, for first thoughts are often the best; and then he also passed by on the other side.

But a certain Samaritan,-one of those half-heathen, ignorant outcasts whom the Jews would not deign to look upon, by whose very presence they felt contaminated, calling Christ a Samaritan at the same time that they called him a devil,-a Samaritan, as he journeyed, not passing in his own leisure like the priest and the Levite, as it would appear, but on a journey of business, -as he journeyed came where he was; and when he saw him he had compassion on him, and not only so, but as if forgetting his own concerns and his journey, he went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. He entered into the case as if it had been that of a near relative or dear friend, for even on such an occasion he could have done no more. He gave up his own business, he gave up his oil and wine, the support of his own journey, he gave up his beast, he went himself on foot, he waited himself and tended on the wounded stranger, he made the case entirely his own. This is loving one's neighbour as oneself. And on the morrow,

when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. He did not say to the innkeeper, " Now I have done my part, it is for you and others to look to him," but he kept to the same course throughout, as a privilege to serve one in distress.

Which now, said our Lord to the Scribe, of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy on him. Thus the Scribe who asked the question himself gives the answer, according to that expression in prophecy of the last day, "Out of thine own mouth will I judge thee." Then said Jesus unto him, Go, and do thou likewise. If you wish to know who your neighbour is whom you are bound to love, it is he who needs your assistance. The word neighbour is more expressive in the Greek and Latin languages than in our own; it is he who approaches nearest to you. We are to love all men; but in doing so are to love most those who need it most. Now how can this be? It is only, my brethren, by loving God. It is by loving men because God loves them, and as beloved of Him, and because we ourselves love Him. And therefore it is the second Commandment, it cannot stand alone, but another goes before it, the first and great Commandment, which is the love of God.

We may love some persons because we love ourselves, -because they are connected with us, are useful to us, or kind; but then we shall love ourselves best; but if we love our neighbour because we love God, then we shall love him in some measure as we love ourselves.

Again, we may dislike various persons for various reasons; one, because he is proud or happy and above us; another,

because he is miserable and below us; another, because he is unkind to us; another, because he is in our way, or condemns us; another, on account of infirmities of body or mind but in all these cases we shall get rid of these evil tempers, if we consider how they are loved of God; surely, as much as we ourselves are. Consider, I say, how God loves them, and you will learn to be merciful, even as your Father in Heaven is merciful.

SERMON LXI.

The Fourteenth Sunday after Trinity.

Gal. v. 16-24. St. Luke xvii. 11-19.

THANKFULNESS THE LIFE OF THE REGENERATE.

And JESUS answering said, Were there not ten cleansed? but where are the nine?-ST. LUKE xvii. 17.

It the two

is an awful lesson which God would impress on us

horns of His holy altar. For the Gospel is of ten lepers being healed, and one only being thankful; and the Epistle brings before us that test by which so many will be found wanting, viz. whether we walk in the Spirit or after the flesh.

I say then, says St. Paul to the Galatians, walk in the Spirit, and ye shall not fulfil the lust of the flesh. This abiding in the Spirit, this dwelling in love, this conversation in Heaven, the only life of the regenerate, nourished by faith, will keep you from the desires of the fleshly mind. The best mode of avoiding sins of the flesh is by being actively engaged in the life of the Spirit. For thus it is that he who is "begotten of God keepeth himself, and that