occupied with their own concerns. Few could have pleaded this more justly than the Samaritan. He was on a journey, yet he stopped his journey; he delayed, to dress the stranger's wounds; he applied to him that very oil and wine which he had carried for his own provision; he set the wounded person on his own beast, and brought him to an inn, and took care of him, and did not depart till he had provided for his safety. He forgot his private affairs, submitted to trouble and fatigue; and our Lord has said, Go, and do thou likewise.

A third inference must be added. Our neighbour has a soul, as well as a body; and his soul may need assistance when his body needs it not. We may wonder that a priest and a Levite could be found who should see a fellowcreature naked and wounded on the road, and yet pass by on the other side. Yet might it not be often urged against ourselves, "Thou art the man." There are many perhaps, within our reach, whose souls are, we must know, in grievous danger; who are stripped of all that is really valuable; and lying in the death of trespasses and sins; and yet we pass by on the other side. We think it is not our concern; the minister will not fail to warn them; they have a master to watch over them: or, perhaps, we are satisfied that they have a heavenly master, to whom they stand or fall. Many such thoughts come across the mind, and prevent that wholesome word of advice, that salutary warning, that

timely reproof, which might have done a neighbour far greater and more lasting good than a whole fortune bestowed upon his temporal wants. And He who approved the Samaritan's conduct, and left it for our imitation, when he went out of his way to relieve one with whom his countrymen had no dealings, He will note as graciously the efforts made to benefit the soul of a neighbour, as he will recompense the oil and wine, or even "the cup of cold water " given to refresh his body.

Remember, in conclusion, what gave occasion to this history: the question, What shall I do to inherit eternal life? Certainly we trust not to the deeds of the law for eternal life. We know that "by the deeds of the law shall no flesh be justified before God. By grace are ye saved ; not of works, that any man should boast." But we do depend upon our conformity to the spirit of the law, as a proof that we have imbibed the spirit of the gospel. If we could possibly disregard the wants of our neighbour, either spiritual or temporal, as they were disregarded by the priest and the Levite, it would be proof that we had neither part nor lot in "the grace of God which bringeth salvation." For the Author of that salvation has said, If ye love me, keep my commandments. And this is my commandment, that ye love one another as I have loved

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LECTURE XLII.

THE IMPORTUNATE FRIEND: EFFICACY OF PERSEVERING

PRAYER.

LUKE Xi. 5-13.

5. "And He said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

6. "For a friend of mine in his journey is come to me, and I have nothing to set before him?

7. "And he from within shall answer and say, Trouble me not the door is now shut, and my children are with me in bed; I cannot rise and give thee.

8. "I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." Now the object of this familiar example is to show that prayer to God, persevering prayer, is the mean which He expects us to use, in order to obtain what blessings we require. The person described in the parable felt a want. A friend had come to him at midnight in his journey, and needed refreshment. It may appear to us unseasonable but in the hot countries of the East men travel in the cool of the evening, and through the early hours of the night. And those who travel there, still look for refreshment in the house of their friend or their father's friend, and not, as we do, in public places of entertainment. It was no remarkable case, therefore, for a guest to come at midnight unexpectedly in the course of his journey. But the person to whose house

he came, had no means of entertaining him. Yet he would be distressed, to fail in the duties of hospitality. So he proceeds to the house of a neighbour, and says to him, Friend, lend me three loaves; for a friend of mine in his journey is come to me, and I have nothing to set before him. This, then, is an example of the manner in which," in every thing, by prayer and supplication, we are to make our requests known unto God;" and more especially, when we feel the corruption of nature pressing down the soul, the remainder of sin still harassing our hearts, and the flesh lusting against the spirit, so that we cannot do the things we would. Then is the promise given.

9. "And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

10. "For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

11. "If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

12. "Or if he shall ask an egg, will he offer him a scorpion? 1

1

13. "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him.”

Our Lord had a merciful consideration for the weakness of our nature, when He left these 1 The size and appearance of this reptile is not unlike that of an egg.

encouragements to earnest, persevering prayer. When a person seriously applies himself to the main business of a Christian's life, that of subduing the sinfulness of his nature and of his practice, he begins with earnestness and vigour. The new thoughts which are uppermost in his mind, or the thoughts which, though they had been long in his mind, are now for the first time uppermost, carry him forward rapidly. But, after a while, he finds that it is easy to declare war against sin; but not easy to conquer it. That which is deeply rooted in our heart; that which, perhaps, has gained strength by being long unchecked and uninterrupted, is constantly rising up again, and trying to make head. Whatever the sin may be, this has been always found the case. Sin will not quit its hold readily. Whether it be violence of passion: whether it be obstinate or irritable temper: whether it be lust: whether it be intemperate excess we have not subdued it, as soon as we have begun to oppose it. Indeed, if we had, where would be our trial? All the servants of God have found this in all ages. Can we doubt, whether St. Paul found it so, when he wrote of his own practice; "I keep under my body, and bring it into subjection; lest, while I have preached to others, I myself should become a castaway." Why should he keep his body under, if it were not wont to rebel? Why bring it into subjection, if it were not disinclined to yield to proper discipline?

This, then, is the call for persevering prayer.

R