iv. 20), If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. Christians are also reminded that they are brothers, by being all children of one Father; and as brothers, bound to love one another. In opposition to the works of the spirit (Gal. v. 22) which are required of Christians, and which are love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; all angry affections are called works of the flesh, as it is declared that they which do such things shall not inherit the kingdom of God.

CHAPTER V.

CHRISTIAN PRECEPTS CONCERNING PROPERTY AND OTHER OBJECTS OF DESIRE.

506 SUCH kindly affections towards our neighbours as have been above spoken of, show themselves in giving to them what they need and Christian Precepts enjoining such duties are mixed with those just quoted. But the kindly affections were there urged upon us in opposition to the angry ones; we are now to consider the precepts in which they are urged in opposition to the love of property, which when predominant, is covetousness. Thus, in the Sermon on the Mount (Matth. v. 42), Give to him that asketh thee, and from him that would borrow of thee turn thou not away. So (Luke xiv. 13), When thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Acts xx. 35), Paul says to the Ephesian elders, I have shewed you all things, how that labouring ye ought to support the weak, and to remember the words of the Lord Jesus, that it is more blessed to give than to receive. So to the Corinthians (2 Cor. ix. 6, 9), He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; for God loveth a cheerful giver. And God is able to make all grace to abound toward you, that ye always having all sufficiency in all things may abound to every good work.

So Paul commends the Philippians for their sending him assistance and says (Phil. iv. 17), Not because I desire a gift, but I desire fruit that may abound to your account. He calls it a sacrifice acceptable, well pleasing to God; and adds, But my God shall supply all your need according to his riches in glory by Christ Jesus. So (1 Tim. vi. 17-19), Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good; that they be rich in good works; ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (Heb. xiii. 16), To do good and to communicate forget not, for with such sacrifices God is well pleased. And St James (Jam. ii. 15, 16), If a brother or sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled (that is, express a good wish for them); notwithstanding ye give them not those things which are needful for the body, what doth it profit? So St John (1 John iii. 17), Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? and St Peter says (1 Pet. iv. 10), As every man hath received the gift, even so let him minister the same one to another, as good stewards of the manifold grace of God.

507 The considerations by which these duties are urged upon Christians, are, that they are the means of obtaining God's favour. In some of the passages, it might appear as if the act of giving money, were represented as directly leading to a reward in heaven as when Christ (Luke xvi. 9) exhorts his disciples, Make to yourselves friends of the unrighteous Mammon. So St Paul (2 Cor. ix. 6, 9), He which soweth sparingly, shall reap also sparingly, and he which soweth bountifully, shall reap also bountifully. (Heb. vi. 10), God is not unrighteous to forget your work and labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. But it is evident, by the general tendency of Scripture, that such acts are enjoined, as evidences of our love to men; and thus, of our love to God. St Paul says that when they are not the results of such affections they are valueless. (1 Cor. xiii. 3), Though I bestow all my goods to feed the poor, and have not charity, it profiteth me nothing.

508 The first Christians were a small portion of the civil community in which they lived; and had it for a main object of

their lives, to exhibit their abhorrence of the prevailing vices of the society, out of which they had been called. Among these vices, love of money and want of compassion for the poor had a prominent place. The Christians made their protest against these vices, by discarding all regard for money. Christ had said to the rich young man who asked what he should do to attain eternal life (Matth. xix. 21; Mark x. 21; Luke xviii. 22), If thou wilt be perfect, go and se'l all that thou hast, and give to the poor, and thou shalt have treasure in heaven. And in pursuance of such injunctions, the early Christians had their property common (Acts iv. 32), The multitude of them that believed were of one heart and of one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.

509 Still this was not carried so far as to put an end to difference of wealth. Peter said to Ananias, respecting his property (Acts v. 4), Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? For (Acts xi. 29) The disciples (at Antioch), every man according to his ability (which was therefore various), determined to send relief unto the brethren which dwelt in Judea. So (1 Cor. xvi. 2), Upon the first day of the week let every one of you lay by him in store, as God hath prospered him (for the collection for the saints); which expression implies that each person possessed the produce of his own employments. So (1 Tim. vi. 17), Charge them that are rich in this world, implies that some Christians were rich.

510 It is evident that St. Paul did not approve of the poor living at the expense of the rich; for even though engaged in the labours of his ministry, he wrought for his own living, and repeatedly urges his example upon his converts. Acts xx. 34, 35: Ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. So (1 Thess. ii. 9), Labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. And (2 Thess. iii. 8), Neither did we eat any man's bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. And thus (Eph. iv. 28), Let him that stole steal no more;

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but rather let him labour, working with his hands, that he may have to give to him that needeth. So (Tit. iii. 14), Let our people learn honest works (or trades), that they be not unfruitful. The Corinthians are repeatedly reminded that he had not been burdensome to them (2 Cor. xi. 9; xii. 13). And he adds (14), Behold, the third time I am ready to come unto you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

511 As each person was thus exhorted to support himself, so was it urged as his duty to support the members of his family. (1 Tim. v. 8), If any provide not for his own, and specially for those of his own house, he is worse than an infidel. (16), If any man or woman that believeth have widows, let them relieve them, and let not the church be charged, that it may relieve them that are widows indeed; that is, that are destitute of natural supporters. And (4), If any widow have children or nephews, let them (the children) learn first to shew piety at home, and to requite their parents; for that is good and acceptable before God.

512 Hospitality is often recommended in such passages. Hospitality to our friends is a practice that does not need a religious sanction. Hospitality to strangers was urged upon the early Christians with some reference to their special circumstances, and those of the times. Thus (1 Pet. iv. 9), Use hospitality one to another without grudging. (Heb. xiii. 2), Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. (Rom. xii. 13), Distributing to the necessity of the saints; given to hospitality.

513 With regard to riches, Content is recommended. 1 Tim. vi. 6, Godliness with contentment is great gain; for we brought nothing into this world, and it is certain that we can carry nothing out. And having food and raiment, let us be therewith content. St Paul urges this by his own example (Phil. iv. 11), I have learned, in whatever state I am, therewith to be content.

514 In connexion with such precepts, are the warnings to Christians not to set their hearts on riches. (Matth. iv. 19), Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal...for where your treasure is, there will your heart be also. And to this effect is the saying of Jesus after his answer to the rich young man (Matth. xix. 23; Mark x. 23; Luke xviii. 24), How hardly shall they that have riches enter into the kingdom of God! which is more distinctly explained in (Mark x. 24), How hard is it for them that

trust in riches to enter into the kingdom of God! This is further illustrated by St Paul (1 Tim. vi. 9), They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. So (Luke xii. 15), Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth. And covetousness is enumerated among the vices (Rom. i. 28; 1 Cor. v. 11; vi. 10). And (Eph. v. 5; Col. iii. 5), we are told that a covetous man is an idolater, and that covetousness is idolatry; money being the idol.

Christians are to be not greedy of filthy lucre (aiσxpokepdeîs); this is said of bishops (1 Tim. iii. 2; Tit. i. 7), of deacons (1 Tim. iii. 8), of elders (1 Pet. v. 2).

515 Christians are warned, not only against the love of money, but also against tenaciousness with regard to their rights. Thus (1 Cor. x. 24), Let no man seek his own, but every man another's advantage. (xiii. 5), Charity seeketh not her own. (vi. 7), Now therefore there is utterly a fault among you, because ye go to law with one another. Why do ye not rather take wrong? Why ye not rather suffer yourselves to be defrauded?

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When the desires and affections with regard to human possessions are thus controlled and subdued, it becomes easy to carry into effect the rules of justice relative to such matters. Accordingly, St Paul reproves the Corinthians for finding any difficulty in doing this. (1 Cor. vi. 5, 4), I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? If ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. The most eminent persons in the early church had higher offices than judging concerning property. The objects of Christian teaching, at that time, were not the reformation and pure administration of the laws, for which civil society itself provides; but the reformation and purification of men's hearts. Hence, we do not find in the New Testament such earnest and frequent condemnation of injustice and false judgment as are common in the Old Testament. These latter refer to a community in which religion was the acknowledged basis of law; and where, therefore, the just administration of law was a high religious duty.

517 Justice, in the wider sense of Equity, is enjoined. (Col.