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Christianity inculcates charity, universal love. This religion of Jesus implies a love that is unrestricted in its exercise, but the implication lies a little farther from the surface than that which teaches social feeling among Christians themselves. You cannot conceive of a man who loves Christ not having the impulse to exercise kindness of feeling towards those who hold the Same "precious faith and promises" with himself. Fellowship, more or less close, is implied in the very nature of the case. But you can conceive of a man who has strong feelings of brotherly kindness, and, in one sense, because such feelings are strong within him, not expanding his love to include those who are not one with him in matters of faith. Conceive of such a thing, did I say? The possibility has become a fact over and over again. Think of the market-place at Smithfield, where Protestants and Romanists were burnt as each adverse party came into power; and why all this? Was it not because men had "brotherly kindness "of so strange and strong a kind, that they had no "charity" at all? We see it in all regions of thought. In politics men are banded into cliques and parties, and because of the very strength of the bonds that hold them together, they find it hard to exercise charity towards opponents. Even in the cold region of philosophy, where there is so much that is abstract, so much that seems unfruitful and uneventful, any acquaintance with the history of the rise and growth of rival schools will remind us that fierce persecution-spirit has not been wanting. As we see this lack of charity manifesting itself in every branch of thought, we need not be surprised that, and in this matter of religion, we find sectarianism rampant, and charity lacking. I have said that the inference from the genius of Christianity is universal love, but that it is not so obtrusive, not so readily reached, as the duty of "brotherly kindness." It shows itself clearly, though, after a little thought. It springs from the fact that Christianity is a religion for the whole earth, and that it teaches us how to strike away all that is accidental in the condition and surroundings of men, and to find under these outward differences of nation and caste, of position and intellect, the heart that throbs with the same passionate impulse as our own. The gospel of Jesus Christ proclaims its mission to be to unite once more all the children of men into one Divine family. Now the fact that charity and love for all men, irrespective of class, or creed, or circumstance, love for them because they are men, created and redeemed by the one God and Father of us all, is so rarely and so imperfectly exercised, presents itself as something for which we should be able to account. Not to excuse it, but to find out the reason of it. Persecution, in its most virulent, in its fiercest form, has well-nigh disappeared now-a-days. But are there not three kinds of relation in which we may stand to men: one of active opposition, one of neglect and apathy, one of active sympathy and hearty co-operation? We may in some measure have shifted from the first to the second in our dealing with those who do not agree with our system of thought, and belief, and action, but that we have not advanced to the third is an unquestionable fact. I do not plead for sympathy with error and sin, but this I say — that we shall be striving after imitation of God Himself if we still love the sinner and the wanderer, not because of, but in spite of their being such, and try to reclaim them from that which has a tendency to interrupt our charity in its full, free, Divine flow. A man with any spark of enthusiasm about him, a man of strong conviction, having settled views of truth, is, by the very force of his own nature, made impatient of dissidence and contradiction. He thinks that all men ought to see with his eyes, and to speak with his tongue. It seems then to follow from this, that the more that intelligent holding of Christian truth obtains among men, the more difficult will the exercise of this grace of charity become! The exercise of charity, universal love, demands an effort; so does everything that is worth having; and this is perhaps the highest form of religious feeling to which we can aspire. Retaining our own moral convictions, not sacrificing our individualism of nature, to look abroad upon others, who, conscientiously as ourselves, have laboured their way towards the attainment of the truth, and, as the result, see it in a different light, and speak of it in a different language — to look abroad upon all these, and love them. Heaven's light shines down upon the world, and some things cast up the red ray, others the green, others the blue, or yellow. Let them not become bitter one against the other, because individuality so asserts itself. It is the same holy light, it touches them, they live in it. Let them rejoice and love one another.

(D. J. Hamer.)

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KJV: And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

WEB: Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;