Again, 1 John iv. 7, Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. And after referring to the love of God for us, as shown in his sending his Son to be the propitiation for our sins, he adds, ver. 11, Beloved, if God so loved us, we ought also to love one another.

St John extends his injunctions to actions. (1 John iii. 18, 17, 16), My little children, let us not love in word, neither in tongue, but in deed and in truth. Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? We ought to lay down our lives for the brethren. In the same manner, St Paul says (Rom. xiii. 8, 9, 10, and Gal. v. 14), that all the commandments are comprehended in this one saying, Thou shalt love thy neighbour as thyself: that he that loveth another hath fulfilled the Law: for he adds (Rom. xiii. 10), Love worketh no ill to his neighbour, therefore love is the fulfilling of the law. To the Ephesians he says (Eph. v. 2), Walk in love, as Christ also hath loved us. To the Thessalonians (1 Thess. iii. 12), The Lord make you to increase and abound in love one towards another: and in many other places. St James calls the precept above referred to a Royal Law, as governing all our duties. James ii. 8, If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well.

496 The affection here inculcated is described also by other names, as brotherly love (piλadeλpía) (Heb. xiii. 1). The term particularly used by the Apostles, and especially by St Paul, is that which we usually translate charity (aɣánn, translated in the Latin charitas, from charus or carus, whence charity). St Paul (1 Cor. xiii. 4) describes this affection; Charity suffereth long and is kind; envieth not; vaunteth not itself; is not puffed up; doth not seek her own; is not easily provoked; thinketh no evil; [beareth all things TÁVTа σTÉYEɩ;] hopeth all things; endureth all things. And this virtue he describes as a proper object of Christian pursuit (1 Cor. xiv. 1), Follow after charity, (Col. iii. 14), Above all these things, put on charity, which is the bond of perfectness. So 1 Tim. vi. 11, 2 Tim. ii. 22, where the word is the same, though translated love in the former place. So Peter (2 Pet. i. 7), Add to brotherly kindness, charity (ἐπιχορηγήσατε...ἐν τῇ φιλαδελφίᾳ ἀγάπην) as an additional step in Christian virtue. And this is the word which is translated love in many of the passages above quoted, as 1 John iv. 8, ὁ Θεὸς ἀγάπη ἐστίν : God is love.

Other terms are also used for the affections of this kind. Thus

Matth. v. 7, Blessed are the merciful, for they shall obtain mercy (eλenμoves: but in Luke vi. 36 the Greek word is oikтípμoves). Σπλáyɣva oikтipμov, bowels of mercies, are enjoined (Col. iii. 12). In 1 Pet. iii. 8, we have a similar expression translated pitiful (εйσπλaɣɣνoi); but Eph. iv. 32 tender-hearted. Compassionate, σνμжaðεîs (1 Рet. iii. 8), is a term also used.

497 The word for pity (êXenpooúvŋ), came to signify the evidence of pity which is given by bounty to the poor. It had this signification among the Jews. So Matth. vi. 1, Take heed that ye do not your alms before men to be seen of them. The word alms is contracted from èλenμoovvn, eleemosyne; as is the case with the corresponding words in other European languages, (Ital. Elimosina, Limosina. Span. Limosna. Old Fr. Almosne, Aumosne, whence modern Fr. Aumone. German Almosen. Anglo Saxon Elmesse, Elmes). In Luke xi. 41; xii. 33, we have give alms. (So Acts iii. 2; ix. 36; x. 2, 4, 31; xxiv. 17.) In like manner the word charity in English is often used in the sense of alms.

498 Meekness is a Christian virtue often enjoined. Thus Matth. v. 5, Blessed are the meek, for they shall inherit the earth (oi πρдeîs). And xi. 29, Learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls. St Paul (Gal. v. 23) enumerates meekness among the fruits of the spirit, and enjoins it in many places, (Gal. vi. 1; Eph. iv. 2; Col. iii. 12; 1 Tim. vi. 11; 2 Tim. ii. 25; Tit. iii. 2; so Jam. i. 21, and iii. 13; 1 Pet. iii. 15).

499 We are to be meek as to our own claims, and attentive to the claims of others. (Phil. ii. 4), Look not each man on his own things, but each on the things of others. (Eph. v. 21), Submitting yourselves one to another in the fear of God. (1 Pet. v. 5), Yea, all of you be subject one to another, and be clothed with humility. (Phil. ii. 3), In lowliness of mind let each esteem other better than themselves. (Rom. xii. 10), Be kindly affectioned one to another (pixóσTOPYοı), with brotherly love, in honour preferring one another. So (Rom. xiii. 7), Render honour to whom honour is due. Which St Peter (1 Pet. ii. 17) puts more largely, Honour all men. The expression of this feeling is courtesy. (1 Pet. iii. 8), Be courteous (piλippoves). Other marks of good-will are inculcated; as to exercise hospitality (1 Pet. iv. 9), Use hospitality one to another without grudging: to avoid quarrels. (Rom. xii. 18), If it be possible, as much as lieth in you, live peaceably with all men.

500 The above precepts condemn anger when it is caused by something which thwarts our desires. But religion, as well as

morality, encourages virtuous indignation against what is wrong; and permits the expression of this effection by words and acts. Of this we have examples in Jesus Christ himself, (Mark iii. 5), He looked round about him on them with anger, being grieved at the hardness of their hearts. And the like feeling is expressed (Matth. xxiii. 13—17) in words, where he says, Woe unto you, Scribes and Pharisees, hypocrites! Woe unto you, blind guides! Ye fools and blind! And this language he uses even to his disciples (Luke xxiv. 25), O fools and slow of heart to believe all that the prophets have spoken. St Paul uses the like language (Gal. iii. 1), O foolish Galatians, who hath bewitched you, that ye should not obey the truth? St James's expression is nearly equivalent (Jam. ii. 20), Wilt thou know, O vain man, that faith without works is dead? We have the like feeling expressed in act (John ii. 15), When he had made a scourge of small cords, he drove them out of the temple, and poured out the changers' money, and overthrew the tables. St Paul recognizes blameless anger, and only limits its duration (Eph. iv. 26), Be ye angry, and sin not; let not the sun go down upon your wrath. And to the Corinthians (2 Cor. vii. 11) he reckons certain feelings of this kind among the results of godly sorrow. What carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! (πόσην σπουδὴν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγα νάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίknow.) And he rejoices that they had vindicated themselves with κησιν.) such feelings. Indignation, and carefulness, or earnestness, are here combined with zeal; which is often mentioned as a term of praise (Rom. x. 2), I bear them (the Jews) record, that they have a zeal of God, but not according to knowledge. So (2 Cor. ix. 2), Your zeal hath provoked many. And so in other places (Acts xxii. 3; Phil. iii. 6), Zeal is spoken of approvingly, so far as it is Zeal, though condemned as Mistaken Zeal. The term is used with reference to special objects. Thus to the Corinthians (1 Cor. xiv. 12), Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. (Tit. ii. 14), He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

501 Earnestness is enjoined in other expressions, as (2 Cor. viii. 16), God put the same earnest care in the heart of Titus for you (σπovdýν). (Heb. ii. 1), We ought to give the more earnest heed to the things which we have heard, lest at any time we let them slip (TEρioσOTÉрws ημâs πρоσéxew). (Jude 3), Beloved, when I

gave all diligence to write unto you of the common salvation, it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints (èπaywvíčeo0a). Expressions including the notion of striving and contending are often used. As (Luke xiii. 24), Strive to enter in at the strait gate (ȧywvičeσle). So 1 Tim. vi. 12, Fight the good fight of faith, lay hold on eternal life (åywvíčov tòv kaλòv ayova). And 2 Tim. iv. 7, I have fought a good fight, I have finished my course, I have kept the faith. (Col. i. 29), That we may present every man perfect in Christ Jesus. Whereunto I also labour, striving according to his working, which worketh in me mightily (aywvičóμevos katà tηv évépyeιav avтoî). Also (2 Pet. iii. 14), Be diligent that ye may be found of him in peace, without spot and blameless (σπovdáσate). (2 Cor. viii. 7), Ye abound in everything, in faith, in utterance, in knowledge, in all diligence (πáon σπουδῇ).

502 The injunctions not to return evil for evil, and rather (1 Cor. vi. 7), to take wrong, and to submit to revilings and blows, do not prohibit Christians from protecting themselves by the aid of laws against violence and contumely. The Magistrate is described by St Paul as a minister of God, appointed to execute wrath on the man that doeth evil (Rom. xiii. 1); and by St Peter, as sent for the punishment of evildoers (1 Pet. ii. 13). Accordingly, we find St Paul appealing to the existing laws, and expressing indignation at the violation of them. Thus when the magistrates who had put St Paul and Silas in prison at Philippi offered to release them (Acts xvi. 37), Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison: and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. When Ananias commanded those who stood near Paul to smite him on the mouth (Acts xxiii. 3), Paul said unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And when at Cæsarea Paul was urged to go to Jerusalem, to be there tried on the charges which were brought against him by the Jews, he protected himself by his legal privilege, and said, I appeal unto Cæsar.

503 These precepts which have been adduced are not to be received as positive and rigorous laws which are to be applied literally to external acts. When they make mention of external Whosoever shall smite thee on the right cheek, turn to him the left. And if any man will sue thee at the

acts; as in the precept,

law, and take away thy coat, let him have thy cloak also: that these precepts are not to be thus literally interpreted, is evident from what has been said respecting the conduct of the Apostles themselves. The precepts are to be understood as Moral Precepts; that is, as enjoining internal acts, control of the will and intention, a discipline of the affections, and the promotion of a certain disposition. The precepts indicate the disposition at which Christians are to aim, as the opposite of that resentful unyielding temper, which would return a blow for a blow, and would insist on every particle of its right.

501 The reasons which in these precepts are connected with the injunction, must be accepted in several cases as imperfectly expressing the Christian ground of the duty. Thus, in the injunction Matth. v. 25, Agree with thine adversary, it is added, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison: verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Such a suggestion must be considered as recommending a placable disposition for its external advantages, in the first place; in order that the acquisition of such a disposition on grounds of prudence, might prepare the way for a true application of it on grounds of religion. In like manner, he who is angry with his brother without a cause, and who reviles him, is said to be in danger of the judgment and of the council, that is, of human tribunals; but from the context it appears, that the condemnation of God is implied, as the true ground of the warning, in these clauses, as well as where it is expressed by the fire of hell. The Benevolent Affections are enjoined as the command of God.

505 But further: Christians are urged to imitate their heavenly Father, and their Saviour Christ. Do good to them that hate you, that ye may be the children of your Father which is in heaven: Be ye merciful, as your Father also is merciful. If ye forgive men their trespasses, your heavenly Father will also forgive you: forgiving one another, even as Christ also forgave you. So St Peter (1 Pet. ii. 23), Christ left us an example, who when he was reviled, reviled not again; when he suffered, he threatened not. And Christ enjoins, As I have loved you, that ye also love one another. So St John, If God so love us, we ought to love one another. Love is of God. God is love. Again, our love of our neighbour is the evidence of our love of God. Whoso shutteth up his compassion from his brother, how dwelleth the love of God in him? So (1 John