Consider, too, the _objects_ of this love--"Toward one another, and toward all men." There was, first of all, the special love to be shown toward Christians, according to the "new commandment" (John xiii. 34). In the New Testament the emphasis is laid again and again upon brother-love, or love of the brethren, and the brotherhood. This was something entirely new in the world's history--a new tie or bond, the union of hearts in Christ Jesus. To see how these Christians loved one another was a proof of this new affection based upon the new commandment. But, further, their love was to extend beyond their fellow-Christians--even to "all men," just as we have in St. Peter's Epistle, in that long chain of graces, first, love of the brethren, and then, love towards all (2 Pet. i. 7). And yet it may perhaps be asked, How is it possible for us to love everybody? What about those who are not lovely and lovable--how can we love these? It may help us to remember that there is a clear distinction between _loving_ and _liking_. While it is impossible to _like_ everybody, it is assuredly possible to love everybody. A mother loves her wayward son, but she cannot like him, for there is practically nothing "alike" between them. In the same way we may love with the love of compassion if we cannot love with the love of complacency, and thus fulfil our Lord's command and realise the answer to the Apostle's prayers. This, we may be perfectly certain, is the supreme thing, and our Christianity will count for nothing in the eyes of men if it is not permeated and energised through and through with active, whole-hearted, Christ-like love. Consider the _ultimate purpose_ he expresses--"To the end He may stablish your hearts unblameable in holiness." The love for which he prays is to be expressed in holiness. The meaning of holiness throughout the Old and New Testaments is "separateness." The idea is that of a life separated unto God, dedicated, consecrated to His service. Wherever the words "holiness," "sanctification," and their associated and cognate expressions are found, the root idea is always that of separation rather than of purification. It involves the whole-hearted and entire dedication of the life to God. The cognate word "saint" does not strictly mean "one who is pure," but "one who belongs to God." The sphere of this holiness is to be in "your hearts." It is always to be noticed that in Scripture the "heart" includes the intellect, the emotions, and the will. In a word, it is the centre of our moral and spiritual being; and when this is understood we can see at once the point and importance of the heart being holy, for it is only another way of saying that our entire being is to be separated from all else in order to be possessed by, and consecrated to, God.