Faith cannot exist for a moment without the up- springing of hope and charity. The great law of charity is expressed in the words of our Lord, when one asked Him, "Which is the great commandment in the law?" (Matt, xxii. 36), a question founded on a prevalent notion of the Jews,a notion which implies an utter misapprehension of the nature of the divine law, and a fatal error as to the very first principles of religionthat there was some one of God's commandments, if they could but discover which it was, the observance of which was more regarded by God than that of any or all the rest, and would compensate for much neglect or transgression of them." Jesus said unto him, THOU SHALT LOVE THE LORD THY GOD WITH ALL THY HEART, AND WITH ALL THY SOUL, AND WITH ALL THY MIND. This is the first and great commandment. And the second is like unto it, THOU SHALT LOVE THY NEIGHBOUR AS THYSELF. On these two commandments hang all the law and the prophets" (Matt. xxii. 37-40). Thus He taught, in fact, that these two commandments are, as it is expressed in the Westminster Assembly's Shorter Catechism, "the sum of the moral law." And it is easy to see that the observance of them implies an observance of every commandment. The man who loves God cannot but desire to keep, and delight in keeping, His commandments; in which are included all our duties towards our fellow men and towards ourselves, as well as our duties towards God, the duties of faith, piety, and worship; so that the second of the two great commandments evidently depends upon the first, and may almost be regarded as included in it, certainly at least flowing from it of necessary consequence. With this view of the nature of charity, its connection with faith, and its relation to all the duties enjoined by the divine law, accord the words of the Apostle John"Beloved, let us love one another: for love is of God; and every one that loveth is born of God and knoweth God" (1 John iv. 7) ; " This is the love of God, that we keep His commandments" (1 John v. 3); and those of the Apostle Paul, "But as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of God to love one another" (1 Thess. iv. 9) ; "Now, the end of the commandment is charity, out of a pure heart, and a good conscience, and faith unfeigned" (1 Tim. i. 5). It is proper here to observe that the words Charity and Love are used indiscriminately in the authorised English version of the Bible to translate the same Greek word, and are therefore to be looked upon as perfectly synonymous, although for obvious reasons the former word is never used where love to God alone is spoken of, being used, however, as in the thirteenth chapter of the First Epistle of Paul to the Corinthians, and in the text last quoted, where both love to God and love to man are included in the application of the term. This last quoted text, "Now, the end of the commandment is charity," & c., shows unmistakably the great importance of this grace as the very fruit and forthcoming of the life of faith. To the same effect is the language of the apostle in the First Epistle to the Corinthians. "Though I speak with the tongues of men and of 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" (1 Cor. xiii. 13). And concerning the relation of the grace of charity to the grace of faith, we have clear evidence in the argument used by the same apostle, in his Second Epistle to the Corinthians, whenexhorting them to abound in this grace, and to display it in contributing liberally for the relief of the poor saints : "Therefore, as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us; see that ye abound in this grace also"he thus enforces his exhortation, and suggests a reason and motive for compliance with it, "For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich" (2 Cor. viii. 9). Liberality, proceeding from this motive, must, indeed, be esteemed as proceeding from true charity: it is the fruit of faith working by love.
That the law of charity, "thou shalt love thy neighbour as thyself," includes all our relative duties, and is the sum of all the commandments of the second table of the law, is strongly asserted by the Apostle Paul, in his Epistle to the Romans. "Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law" (Rom. xiii. 8-10). And so the Apostle James also says, "If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well" (James ii. 8).
(Chalmers Izett Paton, Freemasonry, its Symbolism, Religious Nature, p. 431-33, emphasis is just as it appears in the original)