festation of brotherly love is thus enjoined: "Use hospitality one to another without grudging. As every man hath received the gift, so let him minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth." And it is thus enforced: "that God may in all things be glorified through Jesus Christ." The maintenance and manifes tation of the love of the brethren, enjoined and recommended, are thus obviously the substance of the text; and to unfold the meaning of the injunctions, and to point out the force of the recommendations, are the objects I shall endeavor to gain in the following dis course. I-THE MAINTENANCE OF BROTHERLY LOVE. §1.-The duty explained. And first, of the maintenance of brotherly love. "Above all things, have fervent charity among yourselves: for charity shall cover the multitude of sins." The injunction first calls for our consideration: "Above all things, have fervent charity among yourselves.” 1 In the ordinary use of language, charity is expressive either of almsgiving, or of that disposition which leads a man to take fully as favorable a view of the character and conduct of other men as facts will justify. In Scripture, however, it is never employed in either of these senses. It is uniformly used as equivalent to the word "love" in its highest sense; and it would have prevented some hazardous misapprehensions and misinterpretations had the original term been uniformly thus rendered. I have had occasion to remark elsewhere, that "there is a love which every man owes to every other man, without reference to his spiritual state or character, merely because he is a man,-a sincere desire to promote his welfare." This is the love which the Apostle Paul, with obvious propriety, represents as "the fulfilling of the law," so far as it refers to our duties to our fellow-men; for he who is under its influence can do no ill to any man; he cannot interfere injuriously with another's personal property or reputation, but on the contrary must, as he has opportunity, "do good to all men." Good-will is the essence, indeed the sole component element, of this love. The love referred to in the text is obviously more limited in its range, and, for that very reason, much more comprehensive in its elementary principles. It is not love towards all men that the apostle here enjoins, but "love among themselves." This affection is called "the love of the brethren," "brotherly kindness," to contradistinguish it from the benevolent regard which should be cherished towards all human beings; for though all men are brethren, as they The subject of this section has already been considered in Discourses VI., XII., and XV. I have preferred laying myself open to the charge of self-repetition, rather than either, by mere reference to these discourses, giving this discourse a mangled appearance, or, by studiously seeking novelty in the form of expression, running the risk of injuring the substance of the illustration of brotherly love. Similar reasons have led to similar repetitions in other parts of these volumes. have one Father, "one God has created them," they are not all brethren in the christian sense of that expression. The appellation is limited to what has always been a comparatively small class of persons, genuine Christians. The affection spoken of in the text can be exercised only by them; it can be exercised only to them. A man who is unchristian, who is anti-christian, in his opinions, and temper, and conduct, may highly esteem, may tenderly love a true Christian, but he cannot cherish to him the love which Christians have "among themselves," "brotherly kindness:" he loves him not because he is, but notwithstanding that he is, a Christian. A Christian may love, he ought to love, he does love, all mankind; he desires the happiness of every being capable of happiness; he esteems what is estimable, he loves what is amiable, he admires what is admirable; he pities what is suffering wherever he meets with it; but he cannot extend beyond the sacred pale the love which those within it have " among themselves;" he cannot regard with brotherly kindness any one but a christian brother. None but a Christian can be either the object or the subject of this benevolent affection. None but a Christian can either be the agent or the recipient in the kind offices in which it. finds expression. This limitation is matter not of choice but of necessity. Most gladly would the Christian regard all his fellow-men as fellowChristians, if they would but allow him to do so, by becoming Christians; but till they do so, it is in the nature of things impossible that he should feel toward them as if they were what they are not. This affection originates in the possession of a peculiar mode of thinking and feeling, produced in the mind by the Holy Spirit, through the knowledge and belief of christian truth, which naturally leads those who are thus distinguished to a sympathy of mind and heart, of thought and affection, with all who, under the same influence, have been led to entertain the same views and to cherish the same dispositions. They love one another "in the truth, for the truth's sake that dwelleth in them, and shall be with them forever." 1 This circumstance, which necessarily limits this principle as to its sphere of operation, gives it a greater intensity and activity in that sphere, as well as much greater comprehension of elementary principles. It includes good-will in its highest degree; but to this it adds moral esteem, complacential delight, tender sympathy. This it does in every instance; but the degree in which these elementary principles are to be found, in individual cases of brotherly kindness, depends on a variety of circumstances; and chiefly on the degree in which he who exercises it, and he to whom it is exercised, approach the completeness and perfection of the christian character. Every Christian loves every other Christian, when he knows him; but the more accomplished the Christian is, whether the subject or object of brotherly love, the more does he put forth or draw forth its holy, benignant influence. The end of all love is the good or the happiness of its object, as that happiness is conceived of by its subject. The great end which christian brotherly love contemplates, is the well-being of its object, 1 2 John 2. viewed as a christian man; his deliverance from ignorance, and error, and sin, in all their forms and all their degrees; his progressive, and ultimately his complete, happiness, in entire conformity to the mind and will of God; the unclouded sense of the Divine favor, the uninterrupted enjoyment of the Divine fellowship, the being like "the ever-blessed" Holy, Holy, Holy One. It does not overlook any of the interests of its object; but it views them all in reference, in subordination, to the enjoyment of " the salvation that is in Christ, with eternal glory." This is "the love among themselves" of which the apostle speaks; and his injunction with regard to it is, "Above all things, have fervent love among yourselves." The original word rendered "fervent" is a very expressive one. Its primitive and proper signification is, extensive and wide-reaching; and, when applied to love, it describes a benevolent affection, which takes a wide view of the capacities for happiness of its objects, and which seeks its gratification in having all these capacities completely filled; the love expressed in the words of the apostle" this also we wish, even your perfection;" or, in his prayer, "that ye may be filled with all the fulness of God." Nothing short of the perfect holiness, the perfect happiness, of its objects, can satisfy it. This term is also used to signify intensity; as when it is said of our Lord, that, "being in an agony, he prayed more earnestly." The love which the apostle calls on Christians to maintain, is not cold, not even lukewarm; it is fervent love; an active principle like fire; not lying dormant in the mind, but influencing all the powers of action; a love which will make the exertion or suffering necessary to gain its purposes, be readily engaged in and submitted to. This word, too, is employed to signify continuance, as when it is said, that " prayer was made without ceasing for Peter," when Herod had cast him into prison, intending that he should never come out but to his execution. The love here referred to is love that is to last for life, and which even death is not to extinguish. It is an extensive, intense, permanent affection, which the apostle exhorts Christians to maintain towards each other. The precise import of his exhortation differs somewhat, according to the place you give to the epithet "fervent" in it. If, with our translators, you read "Have fervent charity among yourselves," the word have has the sense of hold. He takes for granted that as Christians they were in possession of this fervent love, and his exhortation is to hold it fast. Let not your fervent love wax cold. If, with other interpreters, and fully as much in conformity with the construction of the original text, we read, " Have love among yourselves, fervent," the apostle takes for granted that they had love among themselves; if they had not they were not Christians at all; and his exhortation to them is, 'See that your love be in extent, in intensity, and in continuance, what it ought to be.' In this case, the passage is exactly parallel with that in chapter i. 22, where he takes for granted, that they had "purified their souls in obeying the truth through the Spirit unto unfeigned love of the brethren ;" and exhorts them to "see that 1 Εκτενή. they love one another with a pure heart fervently." The exhortation unites in it both of Paul's exhortations in reference to the same subject: "Be kindly affectioned to one another, in brotherly love :" 1 that is, let your love be intense, and "Let brotherly love continue;" that is, let your love be permanent. The only other point in the apostle's injunction to the maintenance of brotherly love that requires illustration, is the qualifying phrase, "above all things.' Some have supposed that the apostle's object was to call on Christians to show their love to one another before all : 'Before all men, have love among yourselves fervent.' Let your mutual love serve the purpose which our Lord meant it to serve. Hereby," said he, " shall all men know you to be my disciples, if ye have love one to another."3 Be not ashamed of one another, especially when involved in suffering for Christ. When that "iniquity abounds," let not your love among yourselves wax cold. Let not these waters quench it, let not these floods drown it. Let it be so fervent that even the heathen may be constrained to say, "Behold how these Christians love one another!" We are rather disposed to consider the words as intended to mark the very great importance of this fervent love among themselves, as that without which the great purpose of Christianity could not be gained, either in the individual or in the society, either in the pale of the Christian church or beyond it; for it is love that "edifies" both the Christian and the christian church. He who has love proves that he has faith, for "faith works by love;" and he who has love is sure to have holiness, for "love is the fulfilling of the law." He who loves his brother can do no harm to his brother, he must do him all the good in his power." Paul's estimate of the comparative value of love, was not lower than that of his brother apostle; and his eulogium is the best commentary on the words, "have charity above all things." "Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: for whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away for we know in part, and prophesy in part. But when that which is perfect is come, then that which is in part shall vanish away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I 1 Rom. xii. 10. Matt. xxiv. 12. 1 Πρὸ πάντων. 1 know in part; but then shall I know even as also I am known. And now abideth Faith, Hope, and Charity, these three; but the greatest of these is charity." If charity be all, and do all, this, surely it is not wonderful that Paul should enjoin Christians "above all," or in addition to all other christian graces, to "put on charity, which is the bond of perfectness;" the perfect bond; and that Peter should exhort them, "above all, to have fervent charity among themselves." § 2. The duty recommended. Having thus attempted to unfold the meaning of the apostle's injunction, respecting the maintenance of brotherly love, let us now endeavor to point out the force of his recommendation on this subject-"Have fervent charity among yourselves: for charity shall cover the multitude of sins." I do not know if, in the book of God, there can be found a passage which has been more grossly and dangerously interpreted than this. Though certainly not among those passages which are "hard to be understood," yet by the crafty and self-interested, "the unlearned and unstable," it has been "wrested," it is to be feared, "to their own" and other men's "destruction." Charity has been interpreted as equivalent to almsgiving, the devoting sums of money to benevolent, and what were termed pious, purposes; and has been represented as efficacious in covering a multitude of the donor's sins from the eye of the Supreme Judge, on the day when he will finally fix the eternal states of mep, securing acquittal where otherwise there must have been condemnation; or charity has been identified with a disposition the reverse of censorious; and this passage, along with the words of our Lord, "Judge not, that ye be not judged; for with what judg ment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again;" interpreted by the sound rather than the sense, has been employed to excite false hopes in the minds of worldly, unbelieving, impenitent men, as if their lenient judgments of their fellow-sinners, whose conduct deserved censure, would plead, and plead successfully, for a lenient sentence to themselves, "in the day of the revelation of the righteous judgment of God." What a fearful proof of the stupidity and wickedness of fallen man, that, amid the clear light of revelation, such misrepresentations should be made and credited! Surely, both the teacher and the taught have given themselves up to strong delusions, before they could make or believe such lies as these. What degrading views of the Divine character, and of the Divine law, must those men have, who think that pardon and ultimate freedom from the penal effects of sin, can be secured by anything man can do, much more can be bought with money or that God will reward what is ordinarily a false judgment on man's part, by another false judgment on His part! Even charity in the true sense of the word, and all its blessed fruits, cannot thus cover sin, cannot obtain the pardon of sin; if for no other reason, for this, that they cannot be the procuring cause of that of which they themselves are the results. The free grace of God exercised in • Matt. vii. 1, 2. ■ 1 Cor. xiii. 2 Col. iii. 14. |