Charity and Its Fruits
pass away, though none perfectly, on earth; and so all things become new, though also imperfectly. This shows that conversion, whenever and wherever it is wrought, is a great work and a great change. Though grace may be very imperfect, he must needs have a great change wrought in him who before had no corruption mortified, and now has all mortified; and who before had not one grace, and now has all graces. He may well be called a new creature, or, as in the original, a new creation in Christ Jesus.
2. Hence, also, they that hope they have grace in their hearts may try one grace by another; for all graces go together. — If persons think they have faith, and therefore think they have come to Christ, they should inquire whether their faith was accompanied with repentance; whether they came to Christ in a broken-hearted manner, sensible of their own utter unworthiness and vileness by sin; or whether they did not come in a presumptuous, Pharisaical spirit, taking encouragement from their own supposed goodness. They should try their faith, by inquiring whether it was accompanied with humility; whether or no they trusted in Christ in a lowly and humble manner, delighting to renounce themselves, and to give all the glory of their salvation to him. So they should try their faith by their love; and if their faith has in it only light, but no warmth, it has not the true light; neither is it genuine faith, if it does not work by love.
And so persons should examine their love by their faith. If they seem to have an affectionate love toward God and Christ, they should inquire whether or no this be accompanied with a real conviction of soul of the reality of Christ, and of the truth of the gospel that reveals him, and with the full conviction that he is the Son of God — the only, and glorious, and all-sufficient Savior. Herein is one great difference between false affections and true ones, that the former are not accompanied with this conviction, and they do not withal see the truth and reality of divine things. And therefore such affections are very little to be depended on. They are very much like the affection which we may have towards a person we are reading of in a romance, and whom we at the same time suppose to be no other than a feigned person. Such affections as are not accompanied with conviction will never carry men very far in duty, or influence them to any great extent, either in doing or suffering.
So, again, persons should examine themselves as to that in them which seems to be the grace of hope. They should inquire whether their hope is accompanied. with faith, and arises from faith in Jesus Christ, and from a trust in his worthiness, and in his only. Is their hope built on this rock, or is it rather founded on a high opinion of something they think good in themselves? And so they should examine in what way their hope works, and what influence it has upon them, and whether or no it be accompanied. with humility. A true hope leads its possessor to see his own unworthiness, and, in view of his sins, to reflect on himself with shame and brokenness of heart. It lies in the dust before God, and the comfort that arises from it is a lowly, humble, joy and peace. On the contrary, a false hope is wont to lift its possessor up with a high conceit of himself and of his own experience and doings. We should also inquire whether our hope be accompanied with a spirit of obedience, and self-denial, and weanedness from the world. A true hope is accompanied with these other graces, linked. to, and dependent upon it, whereas a false hope is without them. It does not engage the heart in obedience, but flatters and hardens it in disobedience. It does not mortify carnal appetites, and wean from the world, but indulges the appetites and passions that are sinful, and chooses them, and makes men easy while living in them.
So, again, persons should examine their weanedness from the world, by inquiring whether it be accompanied with such a principle of love as draws their hearts off from the things of the world to those spiritual and heavenly objects which a true divine love carries the soul out to, more than to the things of the world. They should not only ask if they have something that appears like a true love, but they should hear Christ asking of them, as he did of Peter, "Simon, son of Jonas, lovest thou me more than these?" Herein a true weanedness from the world differs from a false weanedness. The latter is not from love to God and heavenly things, but commonly either from fear and distress of conscience, or perhaps from some outward affliction, whereby persons have their minds drawn off for a time from the world to something that they are constrained. to feel is better, though it is not really sweeter to them; and they are only drawn, or beaten, or torn off from the world, while their hearts would still cleave to it just as much as ever, if they could but enjoy it free from these terrors and afflictions. But they, on the other hand, that have a true weanedness from the world, are not wedded to worldly things even in their best and most inviting forms, because their hearts are drawn off by the love of something better. They are so in love with God, and with spiritual things, that their affections cannot fasten on the things of the world.
In the same way, persons should try their love to God by their love to the people of God; and also their love to their fellow-Christians by their love to God. False grace is like a defective or monstrous picture or image, wherein some essential part is wanting. There is, it may be, an appearance of some good disposition toward God, while at the same time there is a destitution of Christian dispositions toward men. Or if there appears to be a kind, just, generous, good-hearted disposition toward man, there is a want of right feeling toward God. On this account, we find God complains of Ephraim, that "he is a cake not turned" (Hos. 7:8 ); that is, that his goodness is partial and not consistent; that he is good in one thing and bad in another, like a cake not turned, which is generally burnt on one side and raw on the other, and good for nothing on either. Such a character we should studiously avoid, and endeavor that each grace that we have may testify to the genuineness of all our other graces, so that we may be proportioned Christians, growing in the unity of the faith, and of the knowledge of the Son of God, unto perfect men, unto the measure of the stature of the fullness of Christ.
Charity, or True Grace,
Not to be Overthrown by Opposition.
1 Corinthians 13:7 , "Charity . . . endureth all things."
IN these words, and in saying previously that "charity suffereth long," and again, that it "beareth all things," the apostle is commonly understood as making statements of substantially the same signification as though the three expressions were synonymous, and all of them only said the same things in different words.
But this idea is doubtless from a misunderstanding of his meaning. For if we closely consider these various expressions, and the manner in which they are used, we shall find that every one of them signifies or points to a different fruit of charity. Two of these expressions have already been considered, viz. that "charity suffereth long," and that it "beareth all things;" and the former was shown to have reference to the bearing of injuries received from men, and the latter to the spirit that would lead us to undergo all sufferings to which we might be called for Christ's sake, and rather than to forsake him or our duty. And this expression of the text, that charity "endureth all things," signifies something different from either of the other statements. It expresses the lasting and abiding nature of the principle of charity, or true grace in the soul and declares that it will not fail, but will continue and endure, notwithstanding all the opposition it may meet with, or that may be brought against it. The two expressions, "beareth all things," and "endureth all things," as in our English translation, and as commonly used, are indeed very much of the same import. But the expression of the original, if literally translated, would be, "charity remains under all things;" that is, it still remains, or still remains constant and persevering under all opposition that may come against it. Whatever assaults may be made upon it, yet it still remains and endures, and does not cease, but bears up, and bears onward with constancy and perseverance and patience, notwithstanding them all.
According to the explanation that has been given of the four expressions of this verse, "beareth," "believeth," "hopeth," and "endureth all things," the meaning of the apostle appears easy, natural, and agreeable to the context. He is endeavoring to set forth the universal benefit of charity, or a spirit of Christian love. And to show how it is the sum of all good in the heart, he first shows how it disposes to all good behavior towards men, and sums up that matter by saying that charity "rejoiceth not in iniquity, but rejoiceth in the truth." And then he proceeds, and declares that charity not only disposes to doing and suffering in the cause of Christ, but that it includes a suffering spirit, so that it "beareth all things;" and that it does this by promoting the two graces of faith and hope, which are mainly occupied in sufferings in the cause of Christ; for such sufferings are the trials of our faith; and what upholds the Christian under them, is the hope of a far more exceeding and eternal weight of glory to be given to the faithful in the end; and charity cherishes this faith and hope, and, as the fruit of this faith and hope, it endures all things, and perseveres, and holds out, and cannot be conquered by all the opposition made against it; for faith overcomes the world, and hope in God enables the Christian always to triumph in Christ Jesus.
The doctrine, then, that I would derive from the text, is,
THAT CHARITY, OR TRUE CHRISTIAN GRACE, CANNOT BE OVERTHROWN BY ANYTHING THAT OPPOSES IT.
In speaking to this doctrine, I would, first, notice the fact that many things do oppose grace in the heart of the Christian; second, advert to the great truth, that it cannot be overthrown; and, third, state some reasons why it cannot be shaken, but remains firm under all opposition. And,
I. There are many things that do greatly oppose the grace which is in the heart of the Christian. — This holy principle has innumerable enemies watching and warring against it. The child of God is encompassed with enemies on every side. He is a pilgrim and stranger passing through an enemy's country, and exposed to attack at any and every moment. There are thousands of devils, artful, intelligent, active, mighty, and implacable, that are bitter enemies to the grace that is in the heart of the Christian, and do all that lies in their power against it. And the world is an enemy to this grace, because it abounds with persons and things that make opposition to it, and with various forms of allurement and temptation, to win or drive us from the path of duty. And the Christian has not only many enemies without, but multitudes within his own breast, that he carries about with him, and from which he cannot get free. Evil thoughts and sinful inclinations cling to him; and many corruptions that still hold their footing in his heart are the worst enemies that grace has, and have the greatest advantage of any in their warfare against it. And these enemies are not only many, but exceeding strong and powerful, and very bitter in their animosity — implacable, irreconcilable, mortal enemies, seeking nothing short of the utter ruin and overthrow of grace. And they are unwearied in their opposition, so that the Christian, while he remains in this world, is represented as being in a state of warfare, and his business is that of the soldier, insomuch that he is often spoken of as a soldier of the cross, and as one whose great duty it is to fight manfully the good fight of faith.
Many are the powerful and violent assaults that the enemies of grace make upon it. They are not only constantly besieging it, but often they assault it as a city that they would take by storm. They are always lurking and watching for opportunity against it, and sometimes they rise up, in dreadful wrath, and endeavor to carry it by urgent assault. Sometimes one enemy, and sometimes another, and sometimes all together, with one consent, buffeting it on every side, and coming in like a flood, are ready to overwhelm it, and to swallow it up at once. Sometimes grace, in the midst of the most violent opposition of its enemies fighting against it with their united subtlety and strength, is like a spark of fire encompassed with swelling billows and raging waves, that appear as if they would swallow it up and extinguish it in a moment. Or it is like a flake of snow falling into the burning volcano; or rather hike a rich jewel of gold in the midst of a fiery furnace, the raging heat of which is enough to consume anything except the pure gold, which is of such a nature that it cannot be consumed by tile fire.
It is with grace in the heart of a Christian, very much as it is with the church of God in the world. It is God's post; and it is but small, and great opposition is made against it by innumerable enemies. The powers of earth and hell are engaged against it, if possible to destroy it; and oftentimes they rise with such violence, and come with such great strength against it, that if we were to judge only by what appears, we should think it would be taken and destroyed immediately. It is with it as it was with the children of Israel in Egypt, against whom Pharaoh and the Egyptians united all their craft and power, and set themselves to endeavor to extirpate them as a people. It is with it as it was with David in the wilderness, when he was hunted as a partridge on the mountains, and driven about by those that sought his life from one desert or cave to another, and several times was chased out into a strange land. And it is with it as it has been with the Christian church under the heathen and antichristian persecutions, when all the world, as it were, united their strength and wit to exterminate it from the earth, destroying thousands and millions with the utmost cruelty, and by the most bloody persecutions, without respect to sex or age. But,
II. All the opposition that is or can be made against true grace in the heart, cannot overthrow it. — The enemies of grace may, in many respects, gain great advantages against it. They may exceedingly oppress and reduce it, and bring it into such circumstances that it may seem to be brought to the very brink of utter ruin. But yet it will live. The ruin that seemed impending shall be averted. Though the roaring lion sometimes comes with open mouth, and no visible refuge appears, yet the lamb shall escape and be safe. Yea, though it be in the very paw of the lion or the bear, yet it shall be rescued, and not devoured. And though it even seems actually swallowed down, as Jonah was by the whale, yet it shall be brought up again, and live. It is with grace in the heart, in this respect, as it was with the ark upon the waters — however terrible the storm may be, yea, though it be such a deluge as overwhelms all things else, yet it shall not overwhelm that. Though the floods rise ever so high, yet it shall be kept above the waters; and though the mighty waves may rise above the tops of the highest mountains, yet they shall not be able to get above this ark, but it shall still float in safety. Or it is with this grace as it was with the ship in which Christ was when there arose a great storm, and the waves ran high, insomuch that it seemed as if the ship would instantly sink; and yet it did not sink, though it was actually covered with water, for Christ was in it.
And so, again, grace in the heart is like the children of Israel in Egypt, and at the Red Sea, and in the wilderness. Though Pharaoh strove ever so much to destroy them, they yet grew and prospered. And when, at last, he pursued them with all his army, and with chariots and horsemen, and they were pent up by the Red Sea, and saw no way of escape, but seemed to themselves to be on the very brink of ruin, yet they did escape, and were not delivered a prey to their foes. Yea, they were preserved in passing through the very sea itself, for the waters opened before them, and, when they had safely passed over, rolled back and overwhelmed their foes. And they were preserved for a long time in the desolate wilderness, in the midst of pits and drought and fiery flying serpents. Thus, as the gates of hell can never prevail against the church of Christ, so neither can they prevail against grace in the heart of the Christian. The seed remaineth, and none can root it out. The fire is kept alive even m the midst of the floods of water; and though it often appears dim, or as if it were just going out, so that there is no flame, but only a little smoke, yet the smoking flax shall not be quenched.