should inherit a blessing. St. James (i., 19) says, Let every man be slow to wrath: for the wrath of man worketh not the righteousness of God. St. Paul says to the Ephesians (Eph. iv., 31), Let all bitterness, and wrath, and anger, and clamour be put away from you, with all malice. He gives the same injunction in nearly the same words to the Colossians (Col. iii., 8). To the Corinthians he says (1 Cor. xiv., 20), In malice be ye children, but in understanding be ye men. He calls the angry affections carnal (1 Cor. iii., 3; so St. James iv., 1); and speaks of the works of the flesh (Gal. v., 19), among which he mentions hatred, variance, wrath, strife, seditions, neresies, envyings, murders. The forgiveness of injuries is inculcated. Christ taught his disciples (Matt. vi., 14), If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. And accordingly, St. Paul says (Col. iii., 12), Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. 601. The opposite affection, Love, is inculcated by Christ, at first as including in its spirit our obligations towards men: as in Matth. xix., 19, and xxii., 39. Thou shalt love thy neighbour as thyself: on these commandments hang all the Law and the Prophets. So Mark xii., 31. Yet in referring to the nature and extent of the affection which he enjoined, he called it a new commandment. (John xiii., 34), A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another: which again is repeated John xv. 12, and again xv., 17. Accordingly St. John ofter repeats such injunctions in his Epistles; as 1 John iii., 11. This is the message that ye heard from the beginning, that we should love another. And so, 2 John 5, and 1 John ii., 7. Though the commandment was old, the light which Christ had brought into the world made it new. 1 John ii., 8, A new commandment I write unto you, because the darkness is past and the true light now shineth. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light. But he that hateth his brother is in darkness. 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. 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. He 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 com prehended in this one saying, Thou shalt love thị 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. 602. 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 (ùyárŋ, 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 návra orkye;] 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, 5 Ösòs àyúæn ἔστίν. Other terms are also used for the affections of this kind. Thus, Matth. v., 7, Blessed are the merciful, for they shall obtain mercy (λshpoves: but in Luke vi., 36, the Greek word is oixTippoves). Endayxva Σπλαγχνα DixTippav, bowels of mercies, are enjoined (Col. iii., 12). In 1 Pet. iii., 8, we have a similar expression translated pitiful (cordayxvo); but Eph. iv., 32, tender-hearted. Compassionate, ovurateis (1 Pet. iii., 8), is a term also used. 603. The word for pity (λenμoσúvn) came to signify the evidence of pity which is given by bounty to the poor. It had this signification among the So Matth. i., 1, Take heed that ye do not Jews. your alms before men to be seen of them. The word alms is contracted from pooíve, eleemosyne; as is the case with the corresponding words in other European languages (Ital. Elimosina, Limosina. Span. Limosna. Old Fr. Almosne, Aumosne, whence mo. dern Fr. Aumône. 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. 604. Meekness is a Christian virtue often enjoined. Thus Matth. v., 5, Blessed are the meek, for they shall inherit the earth (oi πpasis). 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; Jam. i., 21, and iii., 13; 1 Pet. iii., 15). 605. 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 (λooropy), 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 (piλóppoves). Other marks of good will are in. culcated; 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. 606. 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 affection 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), Will 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, whatzeal, yea, whatrevenge. (ποσην σπουδὴν, ἀλλὰ ἄπολογιαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ξῆλον, ἀλλὰ Exdíknow). And he rejoices that they had vindicated themselves with such feelings. Indignation, and carefulness, or earnestness, are here combined with |