Charity and Its Fruits. Jonathan Edwards

In the way of instruction. And,

      First, This doctrine shows us what is the right Christian spirit. When the disciples, on their way to Jerusalem, desired Christ to call down fire from heaven to consume the Samaritans who would not receive him, he told them (Luke ix. 55), by way of rebuke, “Ye know not what manner of spirit ye are of;” by which we are to understand, not that they did not know their own hearts, but that they did not know and truly feel what kind of spirit was proper and becoming to their character and spirit as his professed disciples, and becoming that evangelical dispensation that he had come to establish, and under which they were now living. It might indeed be, and doubtless was true, that in many respects they did not know their own hearts. But what Christ here referred to was, not the want of self-knowledge in general, but the particular spirit they had manifested in desiring him call down fire, etc.,—a desire which showed not so much that they did not know what their own hearts or dispositions were, as that they did not seem to know what kind of spirit and temper was proper to the Christian dispensation that was henceforth to be established, and to the Christian character of which they were to be examples. They showed their ignorance of the true nature of Christ’s kingdom; that it was to be a kingdom of love and peace; and that they did not know but that a revengeful spirit WAS a proper spirit for them as his disciples: and for this it is that he rebukes them.

      And doubtless there are many now­a­days, greatly to be rebuked for this, that though they have been so long in the school of Christ and under the teachings of the e gospel, yet they still remain under a great misapprehension as to what kind of a spirit a truly Christian spirit is, and what spirit is proper for the followers of Christ and the dispensation under which they live. But if we attend to the text anti its doctrine, they will teach us what this spirit is, viz. that in its very essence and savour it is the spirit of divine and Christian love. This may, by way of eminence be called the Christian spirit; for it is much more insisted on in the New Testament, than anything that concerns either our duty or our moral state. The words of Christ whereby he taught men their duty, and gave his counsels and commands to his disciples and others, were spent very much on the precepts of love; and as the words that proceeded out of his mouth were so full of this sweet divine virtue, he thus most manifestly commends it to us. And after his ascension, the apostles were full of the same spirit in their epistles abundantly recommending love, peace, gentleness, goodness, bowels of compassion and kindness, directing us by such things to express our love to God and to Christ, as well as to our fellowmen and especially to all that are his followers This spirit, even a spirit of love, is the spirit that God holds forth greater motives in the gospel to induce us to, than to any other thing whatever. The work of redemption which the gospel makes known, above all things affords motives to love; for that work was the most glorious and wonderful exhibition of love that ever was seen or heard of. Love is the principal thing that the gospel dwells on when speaking of God, and of Christ. It brings to light the love eternally existing between the Father and the Son, and declares how that same love has been manifested in many things, how that Christ is God’s well beloved Son, in whom he is ever well pleased; flow he so loved him, that he has raised him to the throne of the mediatorial kingdom, and appointed him to be the judge of the world, and ordained that all mankind should stand before him in judgment. In the gospel, too, is revealed the love that Christ has to the Father, and the wonderful fruits of that love, particularly in his doing such great things, and suffering such great things in obedience to the Father’s will, and for the honor of his justice, and law, and authority, as the great moral governor. There it is revealed how the Father and Son are one in love, that we might be induced, in the like spirit, to be one with them, and with one another, agreeably to Christ’s prayer in John 17:21­23, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” The gospel also declares to us that the love of God was from everlasting, and reminds us that he loved those that are redeemed by Christ, before the foundation of the world; and that he gave them to the Son; and that the Son loved them as his own. It reveals, too, the wonderful love of both the Father and the Son to the saints now in glory—that Christ not only loved them while in the world, but that he loved them to the end. And all this love is spoken of as bestowed on us while we were wanderers, outcasts, worthless, guilty, and even enemies. This is love, such as was never elsewhere known, or conceived (John 15:13)—“Greater love hath no man than this, that a man lay down his life for his friends;” (Rom. 5:7­10)—“Scarcely for a righteous man will one die . . . But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us; . . . when we were enemies.”

      God and Christ appear in the gospel revelation, as being clothed with love; as sitting as it were on a throne of mercy and grace, a seat of love, encompassed about with the sweet beams of love. Love is the light and glory that is round about the throne on which God is seated. This seems to be intended in the vision the apostle John, that loving and loved disciple, had of God in the isle of Patmos (Rev. 4:3)—“And there was a rainbow round about the throne, in sight like unto an emerald;” that is, round about the throne on which God was sitting. So that God appeared to him as he sat on his throne, as encompassed with a circle of exceeding sweet and pleasant light, like the beautiful colors of the rainbow, and like an emerald, which is a precious stone of exceeding pleasant and beautiful color-thus representing that the light and glory with which God appears surrounded in the gospel, is especially the glory of his love and covenant­grace, for the rainbow was given to Noah as a token of both of these. Therefore, it is plain that this spirit, even a spirit of love, is the spirit that the gospel revelation does especially hold forth motives and inducements to; and this is especially and eminently the Christian spirit- the right spirit of the gospel.

      Second, If it is indeed so, that all that is saving and distinguishing in a true Christian, is summarily comprehended in love, then professors of Christianity may in this be caught as to their experiences, whether they are real Christian experiences or not. If they are so, then love is the sum and substance of them. If persons have the true­ light of heaven let into their souls, it is not a light without heat. Divine knowledge and divine love go together. A spiritual view of divine things always excites love in the soul, and dram forth the heart in love to every proper object. True discoveries of the divine character dispose us to love God as the supreme good; they unite the heart in love to Christ; they incline the soul to flow out in love to God’s people, and to all mankind. When persons have a true discovery of the excellency and sufficiency of Christ, this is the effect. When they experience a right belief of the truth of the gospel, such a belief is accompanied by love. They love him whom they believe to be the Christ, the Bon of the living God. When the truth of the glorious doctrines and promises of the gospel is seen, these doctrines and promises are like so many cords which take hold of the heart, and draw it out in love to God and Christ. When persons experience a true trust and reliance on Christ, they rely on him with love, and so do it with delight and sweet acquiescence of soul. The spouse sat under Christ’s shadow with great delight, and rested sweetly under his protection, because she loved him (Cant. 2.2). When persons experience true comfort and spiritual joy, their joy is the joy of faith and love. They do not rejoice in themselves, but it is God who is their exceeding joy.

      Third, This doctrine shows the amiableness of a Christian spirit. A spirit of love is an amiable spirit. It is the spirit of Jesus Christ—it is the spirit of heaven.

      Fourth, This doctrine shows the pleasantness of a Christian life. A life of love is a pleasant life. Reason and the Scriptures alike teach us, that “happy is the man that findeth wisdom,” and that “her ways are ways of pleasantness, and all her paths are peace” (Prov. iii. 13, 17).

      Fifth, Hence we may learn the reason why contention tends so much to the ruin of religion. The Scriptures tells us that it has this tendency—“Where envying and strife is, there is confusion and every evil work” (James 3:16). And 60 we find it by experience. When contention comes into a place, it seems to prevent all good. And if religion has been flourishing before, it presently seems to chill and deaden it; and everything that is bad begins to flourish. And in the light of our doctrine, we may plainly see the reason of all this; for