Epistle.
Ephesians iv. 1-6.

Brethren:
As a prisoner in the Lord, I beseech you that you walk worthy of the vocation in which you are called, with all humility and mildness, with patience, supporting one another in charity, careful to keep the unity of the Spirit in the bond of peace. One body and one Spirit: as you are called in one hope of your vocation. One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all, who is blessed for ever and ever.

Gospel.
St. Matthew xxii. 35-46.

At that time:
the Pharisees came nigh to Jesus: and one of them, a doctor of the law, asked him, tempting him: Master, which is the great commandment in the law! Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love thy neighbor as thyself. On these two commandments dependeth the whole law and the prophets. And the Pharisees being gathered together, Jesus asked them saying: What think you of Christ? Whose son is he? They say to him: David's. He saith to them: How then doth David in spirit call him Lord, saying: "The Lord said to my Lord: Sit on my right hand, until I make thy enemies thy footstool"? If David then call him Lord, how is he his son? And no man was able to answer him a word: neither durst any man from that day forth ask him any more questions.

Sermon CXXVI.

Thou shalt love thy neighbor as thyself.
—St. Matthew xxii. 39.

Nothing can be plainer than the fact that we must love God, and it is equally plain that we must love our neighbor. Our Lord declares that on these two precepts depend the whole law and the prophets. Yet we see people who make very little of them both. The precept to love our neighbor is perhaps the least regarded. Let us, therefore, reflect upon this commandment to-day. In the first place, there is no doubt about the obligation. Jesus says plainly, and with authority: "Thou shalt love thy neighbor"; and again, in another place, he says: "A new commandment I give unto you, that you love one another. By this shall all men know that you are my disciples, if you have love for one another."

So, then, if you want to keep the commandment of Jesus Christ, if you want to be known as his disciples, you must love your neighbors. The obligation is clear and plain.

But our Lord not only gives a commandment, but also explains the method of fulfilling it. He not only says, "Thou shalt love thy neighbor," but also adds "as thyself." He does not say as much as thyself, because, of course, the orders of nature and charity both require that we should love ourselves better than our neighbor. We must save our own soul first. We must not peril our own salvation in order to benefit our neighbor. Our Lord says "as thyself"—that is, in the same manner, not in the same degree. We must love our neighbor for his own sake, just as we love ourselves for our own sake. If we only love our neighbor on account of the use he can be to us, the pleasure he can give us, or the positions he can obtain for us, then that is really no love at all. That is nothing more or less than loving ourselves. We must love him as Jesus Christ has loved us—with a supernatural love, with a love which is founded on a desire to save our neighbor's soul.

And now in every-day life how must we treat our neighbor in order to fulfil the command of Jesus Christ, "Thou shalt love thy neighbor as thyself"? First, do your neighbor no wrong, either by thought, word, or deed. You don't like any one to think evil of you. Very well, don't think evil of your neighbor. You don't like any one to speak ill of yourself; you don't like to be insulted; can't bear to be abused. Ah! then be careful that you don't visit such things upon your neighbor.

You don't like to be defrauded or cheated; you don't like to have your property or your reputation injured, or to be wronged in any way. Why? Because you love yourself. Very well, then, "love thy neighbor as thyself," and don't do to him what you are unwilling should be done to you.

Again, not only refrain from doing your neighbor wrong, but wish him well and do him good. Try to have his name on your lips when you are at prayer. Say: "O God! prosper my neighbor, even as thou hast prospered me." Endeavor to show your fellow-Christian that you are interested in his well-being, and heartily glad when he succeeds in life. Have that spirit in your heart which makes you as glad to hear that your neighbor has gained five hundred dollars as if you had made the sum yourself. Then, when you can do your friend a good turn, do it with a hearty good-will; give him a helping hand; try to encourage him in his business. Don't say, "Every man for himself and God for us all, and the devil take the hindermost"; but say, "Do unto others as you would they should do unto you."

And, lastly, you want God to forgive your sins? You want men to condone your offences and look over your shortcomings and defects? Then love your neighbor as yourself. If he has injured you, pardon him; if he has done wrong, overlook it; if he has got defects, bear with them. "All things," says one of the saints, "are easy to him who loves." So, then, love God, love your neighbor, and all things will be easy to you. This life will pass away all the more pleasantly, and the life to come will be all the more bright and its reward all the more precious, if you will only remember and act upon this great commandment: "Thou shalt love thy neighbor as thyself."

Rev. Algernon A. Brown.

With patience, supporting one another in charity.
—Ephesians iv. 2.

We hear a great deal nowadays, my dear brethren, about toleration. It is a thing which the nineteenth century takes a special pride in. It seems to imagine that it is really a great deal more charitable and patient than any previous one, and that, in fact, the apostles themselves might learn a lesson of Christian virtue from it, if they could come back to the earth.

I wish that such were actually the case; but if we examine this pretended toleration and charity we shall have to confess that it is simply a sham, having nothing whatever in it to make it deserve the name it takes. You would not say of any man that he was of a tolerant and patient disposition because he was quite willing that some stranger should be interfered with, provided he himself was let alone. Well, that is precisely the tolerance of the nineteenth century. The world is now tolerant about all things in which the rights of Almighty God are concerned, because it has made him a stranger to itself; but it resents interference with itself, and insists on being let alone in its own enjoyments as much as, or more than, ever.

The world, then, has not yet learned to be tolerant, patient, or charitable in any true sense of those words, in spite of all its boasting; and it is much to be feared that it never will. After all, it is not much wonder that it has not; for this is a very difficult lesson, and one which one must have the help of God to learn. True tolerance or patience, bearing with others when they interfere, not with somebody else, but with ourselves, is a fruit of grace rather than of nature. It cannot be expected from those who have rejected the grace of God as a needless encumbrance in the journey of life. If they have the appearance of it, it is only an outside finish of what is called politeness, put on merely to save trouble and make things more comfortable on the whole.

But it is not for Christians who are trying to live by the light of grace, not of nature; who believe in God and are trying to keep his commandments; who wish to imitate Christ, and are receiving the sacraments which should enable them to do so, to follow the example of such.

We ought to try to be really tolerant with our brethren, whatever their faults or defects may be or however much they may put us out or interfere with our comfort consciously or unconsciously, "with patience, supporting one another in charity," as St. Paul says in the Epistle of to-day. And yet must we not confess that too often we do not even make an attempt to practise this virtue? Your neighbor offends you in some trifling way, perhaps without really meaning to do so or knowing that he does; it may be even by some peculiarity which is not really his fault at all. Do you put up with it; do you say: "Oh! that is not much; I must take people as I find them and as God made them, not as I would like to have them; we all have plenty of defects, and perhaps I myself am the worst of all"? Do you not rather say: "Oh! there is no getting along with such a person; I will keep out of his way; I cannot bear the sight of him; it will be better for us to avoid speaking," and the like?

This intolerance, which is so common, is simply avoiding a cross which we ought to carry, not only for the love of God, like all others, but for the love of our neighbor also; and especially when it comes from those who are our brethren not only by a common humanity but by a common faith, who have with us, as St. Paul goes on to remind us, "one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all." Try, then, to bear this cross cheerfully, and show, by so doing, that you really are aiming to fulfil the great commandments given in to-day's Gospel, by loving God, from whom it comes, with your whole heart and soul and mind, and your neighbor, by whom it comes, as yourself.