e details. I find in it a reproving
and guiding example of a true and effective compassion; but I find
nothing more. Nor should we think the lesson unworthy of its place,
although it does not directly reveal the redemption of Christ; He who
loved us, and whose love to us is the fountain and pattern of all our
benevolent love to each other, counted it a suitable exercise of his
prophetic office to teach his disciples their relative duties in life.
The lesson of this parable is parallel with that other lesson, "Love one
another, as I have loved you."[65]

[65] Draeseke has happily expressed the conception that to love is
truly to live: "Wir finden hier demnach die Lehre: Willst du leben,
liebe."--_Vom Reich G._, ii. 130.

Some who experience a genuine love are so poor that when they meet a
sufferer they cannot supply his wants. In such a case the Lord
acknowledges the will, and knows why the deed does not follow. In the
example of the widow's mite he has left it on record that he does not
despise the gift because of its smallness. Nay, further, he approves and
rewards the emotion when it is true, although the means of material help
be altogether wanting: "I was sick and in prison, and ye came unto
me."[66]

[66] "If the robbers had seized the Samaritan before he was able to
accomplish his design, his work would have been accomplished in the
sight of God;--and if the priest and Levite had given help on
account of approaching spectators, it would have been of no
value."--_Stier_.

In the vast mass and complicated relations of modern society, it is
extremely difficult to apply right principles in the department of
material benevolence. On two opposite sides we are liable to err; and we
ought on either side to watch and pray that we enter not into
temptation. (1.) It would be a mischievous mistake to give money, food,
and clothes to every importunate beggar who contrives to cross our path
and present an appearance of distress. There are men, women, and
children in our day, who trade upon their sores, and even make sores to
trade upon. To give alms indiscriminately, in these circumstances, is
both to waste means and propagate improvidence. But (2.) it is not
enough to resist importunities which may proceed from feigned distress.
Shut your hand resolutely against the whine of trained, unreal
pauperism; but, at the same time, diligently search out the true
sufferers, and liberally supply their wants. If from