William HuntingtonXXXII. Charity Described in its Fountain, in its Channel, and in its Streams
ALL that I have ever read upon this mysterious subject of charity, both in ancient and in modern productions, and all that I have ever heard upon it from the pulpit, or among the saints of God, served only to leave me just where I was; I never could come to a right understanding of it, so as to be satisfied about it, and settled in it, I found many that were in the possession of it, and in the enjoyment of it, but, they could give no consistent account of it. I once went to a prayer-meeting where a company of young men met to pray and expound the Scriptures; and charity, with the properties of it, so fully set forth in 1 Cor. 13th chapter, was the subject that was to be expounded that night; and several spoke upon it, but they knew nothing of it, either in heart or in head. Many glorious things are spoken of this gospel grace in the holy Scriptures; and, as liberality to the poor is strongly enforced and highly commended in the word of God, many have mistaken this grace, and imagined that it signifies almsgiving; and to such Paul, in his account of charity, has proved a stumblingblock, when he sets charity above all ministerial and miraculous gifts and operations, and even above all the liberality of men, saying; "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." Then they ask, If giving all one's goods to feed the poor be not charity, what is? Charity is a gift from God: "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Charity is one of God's good and perfect gifts, as appears from Paul's advice and counsel to the Corinthians: "But covet earnestly the best gifts: and yet show I unto you a more excellent way. Follow after charity." The best gift that ever was or ever will be given to men is the Lord Jesus Christ; and the next is the most holy and ever-blessed Spirit of God. The next gift is eternal life, which is God's gift to us in Christ, and comes to us by the Spirit. The gift of an everlasting righteousness is a most invaluable and wonderful gift; and so is charity. These are the best gifts. The fountain of charity is God; he is the fountain of living waters, and charity is the river pleasures that flows from that fountain, and is no less than the self-moving, free, sovereign, discriminating, and everlasting love of God to the sons of men, set upon us-in Christ Jesus. This the Son of God saw in eternity; this the Son of God highly approved; with this he closed, and that with all the love of his deity, and undertook for us, which secured this love to us in him for evermore. And of this our celebrated poet sings; and in this he sings truth, when God speaks of Adam's fall and of Christ's undertaking: He with his whole posterity must die This is the fountain of charity; here it began. God the father's love, and the love of the Son, met together, as mercy and truth have done since; and the love of both were displayed in the gift of God, which is Christ, and in the death of Christ: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Our Redeemer's love also is displayed in his dying for us: "Greater love hath no man than this, that a man lay down his life for his friends." This is the real fountain of charity; and the Mediator and his mediation is the only channel through which charity flows to men; and the Holy Spirit, with his grace, is the river of life in which charity flows:; and it is one of the streams of the river of pleasure which makes glad the city of God. "Hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." But then it may be asked, If this charity he the love of God to us, and the love of God in us, why does it bear two names, first, charity, and then, love? That matter has puzzled a good many. And, as charity seems to be peculiar to the New Testament, it may be asked, Was there no love under the old dispensation: for we read of God's shewing mercy to thousands of them that love him, even in the law itself? All this is true. There is much said about the love of God in the Old Testament: and many under that dispensation did know it, enjoy it, exercised it, and confessed it; but it ever was, and ever will be, a gift, a grace, a blessing, of the new and better covenant; and all the ancient saints that enjoyed it, enjoyed it by being in covenant with God, and by virtue of union with the covenant Head; it never came from the law, nor by the law; for the law worketh wrath, not love. Charity, as considered in God, and in the fullest sense, never was clearly revealed till the Son of God appeared in human nature. In the fullness of time, and at the manifestation of Christ in the flesh, God's charity appeared in all its glory: He so loved the world, that he gave his only begotten Son. This love was promised long before, but the manifestation of it was at the appearing of Christ: "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him," I John iv. 9. Nor was the charity of Christ fully manifested till his death took place: "Here-by perceive we the love of God, because he laid down his life for us." Here is the charity of the Father and the Son Doth made manifest, and that in the fullest, sense. Moreover, the Messiah was to he king mediator; but he was to obtain his kingdom by conquest; he was to vanquish and spoil principalities and powers, and to lead captivity captive, before he was to ascend his mediatorial throne. Upon his resurrection from the dead all power in heaven and earth was given to him; and upon his ascension he was crowned with glory and honour. This Christ calls going into a far country to receive for himself a kingdom, Luke xix. 12. Upon this exaltation of our king Messiah new laws were given and great alterations made, as is generally the case when new sovereigns invade and take a kingdom. The divine oracles inform us that upon the ascension of Christ a law was to proceed from him: "Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people." Charity is a branch of this law which was to be given forth by the Son of God when he was exalted and glorified in human nature. Milton perceived something of this, but he does not describe it so as the scriptures do; but what he says upon it is right: Only add, Deeds to thy knowledge answerable; add faith, The law which came forth from Christ hath two branches: 1. Faith. Christ is the author and finisher of faith, Heb. xii. 2. This is one branch of his law. 2. The other branch is charity. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." This is called a new commandment, which makes that of the former covenant old. The old commandment respects the neighbour, "Thou shall love thy neighbour as thyself;" but this respects the children of God; it is, that ye love one another. The old commandment is, "Thou shalt love thy neighbour as thyself;" but this new commandment goes further, Thou shalt love one another, as I have loved you; which John explains, "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." Now Christ displayed his greatest love in dying for us: "Greater love hath no man than this, that a man lay down his life for his friends;" and greater charity hath no saint than this, to lay down, as Paul did, his life for the brethren, when he said, "Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." I observed before that the law of Christ hath two branches, faith and love; and to this John agrees: "And this is his commandment, That we should believe, on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him." Paul says the same: "For in Jesus Christ neither circumcision aveileth any thing, nor uncircumcision; but faith which worketh by love." This is the law that came by Christ, and this the Spirit writes in the hearts of all believers; and this work of the Spirit includes every law in the book of God; and this is the law that Paul means, and no other, when he says, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." When Christ gave commandment that his gospel should be preached to all nations for the obedience of faith, the end that Christ aimed at in that command is accomplished in every soul where this law of faith, which worketh by love, comes: "Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned." Having discovered the fountain of charity, which is God, and the channel of charity in which it flows, namely, Christ the mediator; and that it belongs to the law of the Messiah, and is inscribed in the hearts of all the saints by the Holy Ghost; I shall, now treat of the objects of it; That is, I shall inquire who are the proper objects of this charity, as exercised either by God, by Christ, or by the saints, And this is a truth, that not every individual of mankind is the object of charity, nor yet my neighbour; for there is no mention made of these by our Lawgiver at the giving of this new commandment; had the height hour been mentioned it had not been a new commandment, but the old one. But it is a new commandment, Love one another; love the saints, love the brethren. The elected children of God are the only objects of it, whether we consider it as exercised by God the Father, by Christ, by the Holy Spirit, or by the saints. And in this matter our Common Prayer-book, in the Catechism, has greatly exceeded the bounds of scripture: What is required of them who come to the Lord's supper? To examine themselves whether they repent them truly of their former sins, steadfastly purposing to lead a new life, have a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and be in charity with all men. But this universal charity was rebuked by God himself, even under the Old Testament: "And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. And Jehu, the son of Hanani the seer, went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God." This charity is sovereign and discriminating even in God himself. He loves his own elect children with an everlasting love, all others only partake of his providence. "He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment," but no further. Hence it appears that his elect are the objects of his eternal love in Christ; all others are the creatures of his care, and are supplied by his providence, as I observed before. And this love is discriminating, as all do not share in it: "I have loved you, saith the Lord: yet ye say; Wherein hast thou loved us? Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness and, The people against whom the Lord hath indignation for ever," Mal. i. 2-4. Here are some that God himself says he hates, and against whom lie hath indignation forever. Now I know that God in his nature is love; yet he has indignation against some; and I know by sad experience that the carnal mind of every man is enmity, and the spirit that reigns in him in a state of nature lusteth to envy; yet the commandments of men tell us that we must live in charity with all men; so that we must extend our love beyond God himself, for he does not extend his eternal charity to all mankind; and I am fully persuaded he will never damn me because I cannot exceed him in love. "It is enough for the disciple that he be as his master" without excelling him. Hence I conclude, that to live in charity with all men is one of the doctrines and commandments of the church of England, The Arminian will bear hard upon me for this, I doubt not; yet even his charity is no more universal than mine; for although I confess I cannot love them that hate God, yet I am as sure that they hate all them that love God. Thus charity is sovereign and discriminating, even in the Arminians; and so it is in God himself, who is the fountain of charity. It is sovereign and discriminating in Christ Jesus, who, as mediator, is the channel through which this charity flows. All men do not share in his dying love: "I lay down my life for the sheep." But we read of a herd of goats, of foxes, wolves, bears, swine, dogs, serpents, and a generation of vipers, none of which are included in the dying charity of the Son of God. And as they are not included in his dying love, No more are they in his prophetic office; for he came for judgment into the world, that they that see not, might see, and that they that see, might be made blind; and he thanks his Father for hiding these things from the wise and prudent, and for revealing them unto babes, and heartily acquiesces with him in it: "Even so, Father; for so it seemed good in thy sight." Nor does the chief Shepherd exercise his charity in feeding the non-elect: "And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock. Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me. Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another." These that our Lord declared that he would not feed, these that he loathed, and these whose soul abhorred him, whom he declares shall die, can never be the objects of Christ's charity. Nor does our Lord include all the world in his intercession any more than in his sacrifice: "I pray for them: I pray not for the world, but for them which thou hast given me." And in this also the service of our establishment exceeds the charity of the Son of God himself; for though he prays not for the world, yet she prays him that it may please him to have mercy upon all men. Nor is the world included in the charity of the Holy Ghost, whose office it is to testify of Christ, and to shed abroad the love of God in the heart, and to comfort the saints with it: "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you." Hence it appears plain that not all mankind, nor even those that are called neighbours, nor the world, are the objects of God's charity; the elect of God, among angels and men, are the only objects of that divine charity which comes from God, Father, Son, and Spirit. Charity is a fruit of the Holy Ghost; among the members of the new man of grace it is called true holiness: "Put on the new man, which after God is created in righteousness and true holiness." And this true holiness is charity: are holy and without blame before him in love, Eph. i. 4. Having proved that divine charity is sovereign and discriminating even in God the Father, and in God the Son, and in God the Holy Ghost, so it evidently appears to be even in the administration of it. Mary Magdalene was a very lewd and bad character, and was led on in sin by seven devils that had possession of her; but the love of God flowed into her heart with such irresistible force as drove all the devils, the power of sin, the guilt of sin, the love of sin, her enmity to God, her unbelief, rebellion, &c. all before it; and left Simon, the Jewish pharisee, in full possession of all his dead works, further from the kingdom of God than either publicans or harlots. And so we read of some, even among the heathens, and especially at Corinth, that were the most notorious sinners, and yet were washed, and sanctified, and justified, in the name of the Lord Jesus, read 1 Cor. 6th chapter; when numbers of the Jewish scribes and pharisees, so far from reaping benefit by Christ's charity, he threatens them that at his departure the devil should enter into them with double force: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and, when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." I come now to prove that none but the children of God, and such as favour the Lord's cause, are the objects of the saints charity. Christ tells his disciples that they all have one Father, even God; and tells them that all they were brethren; and his command is, That ye love one another, as I have loved you; he extends it no further than to one another. The subjects of God's grace, therefore, are the only objects of this charity: "He that loveth him that begat, loveth him that is begotten of him." Here John makes the image of God the object of a believer's charity; and so Peter also: "But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And, above all things, have fervent charity among yourselves; for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. Here Peter tells them to have perfect charity among themselves. "We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth." This abounding charity was toward each other. Hence it appears that charity is sovereign and discriminating, even in God, Father, Son, and Spirit; and strictly speaking, that the saints of God, and those that favour his righteous cause, are the proper objects of the saints charity. And it will be hard work to prove, from God's word, that all mankind are the objects of a saint's love, according to this new commandment. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." These evil things were not in the world when God made it; all that he made was very good. These came into the world by Satan, who alone brought sin. Nor are these evil things to be found now in the world, abstractedly considered. The lust of the flesh, the lust of the eyes, and the pride of life, reign in no creature but men and devils. He, therefore, that loves the company, and can feel union with wicked men, is in love with all these lusts and corruptions. Gospel charity will embrace a child of God upon the first sight, if he was a stranger before: "Ye are taught of God to love one another." The bowels of charity will move and sound toward every-soul that is under real concern about his state; the simple, the sincere seeker, and all that favour the cause of God, the truth of God, and the saints of God. And, on the other hand, charity will damp, grow cold, and in the end be entirely quenched, toward the object it one embraced; at the appearance of apostasy, at the appearance of an attachment to heretics, or to any damnable heresy; and at the appearance of any alienation from Christ; or, to be more plain, charity will forsake that professor that forsakes Christ. When men have done with Jesus, charity has done with them. When Judas was pointed out to be the traitor the apostles had done with that withered branch, and the priests and pharisees gathered him into their company. In this business the devil often displays the quintessence of infernal wisdom; for, when God discovers a hypocrite, and makes him fully manifest, so that in your private judgment you cannot hold him, justify him, or even judge favourable of him in any one thing, insomuch that charity has refused him and done with him; even then comes Satan, transforming himself into an angel, of light, and works with all deceiveableness in the natural affections of the saint; in order to keep his tares among the wheat; and under this deceptive influence of Satan natural affections become inordinate, as may be seen in Samuel: "And the Lord said unto Samuel, How long wi1t thou mourn for Saul, seeing I have rejected him from reigning over Israel?" I myself have paid dear for this: Under this influence the false brethren got into the church at Jerusalem; and under the same, Arius, though once condemned and cast out of the church, got in again, and kept his standing in it to the destruction of thousands and millions of souls; and by this whole congregations of hypocrites are kept together to this day, who have not a breath of divine life in them. Natural affections love nature and natural men; but real charity respects a person not as a man, but as a saint; nor can it, nor will it, embrace a man unless it feels a savour of Christ in his conversation, or discovers some feature of Christ's image in the person. Even our Lord Jesus Christ himself, as man, wept with pity and compassion over Jerusalem, when at the same time, as God, the day of vengeance was in his heart. Natural affections and divine love are two things; they were so even in Christ. But it may be objected, Does not God say, "If thine enemy hunger, feed him; and if he thirst, give him drink?" In these things God himself is set before us as our example, even by Christ himself; and he is the best example: "Be ye therefore perfect, even as your Father which is in heaven is perfect." "God loveth the stranger, in giving him food and raiment. Love ye, therefore, the stranger: for ye were strangers in the land of Egypt." God's love here extends itself to the stranger no further than giving him food and raiment; for all that die strangers to God will in the great day be sent away with Depot from me; I know ye not. Love ye the stranger, and even thy enemy: if he hunger, feed him; and if he thirst, give him drink; for thou shalt heap coals of fire upon his head, Prov. xxv. 22; and if we heap not live coals from the altar we shall heap coals of juniper. This rule our Lord himself enforces: "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." And now mind what follows: "That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect," &c. Matt. v. 44, 45. We are here commanded to pray for our enemies; for it is often seen that the elect, before they are called, are the worst enemies, as may be seen in Paul, and in some at the crucifixion of Christ, for whom Christ prayed, Luke xxiii. 34, compare Acts ii. 36, 37, And I believe that the greater part of the best friends that I now have in this world were once my greatest enemies. And sure I am that it will appear in the great day that none have abounded, even in this work, like the real lovers of God. There is a wide difference between the love of God to the stranger in clothing him and feeding him, and the love of God to the saints, by which they are saved. There is also a difference between divine charity and natural affections: the former embraces the image of God, the latter relieves a fellow creature. But there is nothing more common in our day than to palm the sacred name of charity upon natural affections and upon dissembled love, and even upon corrupt and inordinate affections, which are members of the old man, but not of the new. |